RAMADAN HEALTH GUIDE

FASTING is complete abstinence from food and drink between dawn and dusk. All those who are ill or frail, pregnant or menstruating women, breastfeeding mothers and travellers are exempted. They are required to make up the number of days missed at a later date or give a fixed sum to charity.


Health is the key to happiness, and what we consume
directly affects our health. Islam encourages Muslims to
ensure that they are mindful of their health. The blessed
Prophet said: “Take advantage of the good health before
illnesses afflict you”. He also encouraged Muslims to try
their best to take up a healthy living lifestyle that includes
a balanced diet, regular mental and physical exercise and
a balance between material and spiritual needs.
The Health Survey for England 2004 (Department of
Health, 2005) has shown poor health and lifestyle choices
of the Asian community in general and Muslim community
in particular. Compared with the 24% of men in the
general population who smoked cigarettes, higher levels
of cigarette smoking were reported by Bangladeshi men
(40%). South Asian men and women had the highest
rates of diabetes. Pakistanis and Bangladeshis were up
to five times more likely than the general population to
have diabetes, and Indian men and women were up to
three times as likely. Some 33% of Pakistani men and
women eat the recommended five or more portions of
fruit and vegetables a day, compared with 28% of Bangladeshi men
and women.The month of Ramadan is a great opportunity to focus on
bringing back a balanced and healthy lifestyle in your life.
Through fasting you begin to learn how to manage your
eating habits, how to improve self-control and discipline.
This month requires you to give the stomach a break, and
by doing so you are able to break down and expel the
accumulated toxins from your body.

Why Muslims Eat only Halaal Food?

Bob asked Yunus a few questions regarding the Halal and Haram on the way back from School

Bob: Tell me why is it that a Muslim is veryparticular about the words Halaal and Haraam;what do they mean?


Yunus: That which is permissible is termed Halaal and that which is not permissible is termed Haraam and it is the Quran and the traditions of the Prophet Mohammed (Peace be upon Him) which draws the distinction between the two.



Bob: Can you give me an example?


Yunus: Yes, Islam has prohibited blood of any type. You will agree that chemical analysis of blood shows that it contains an abundance of uric acid, a chemical substance which can be injurious to human health.

The Best Letter

As Salam Walekum All,

As you got up this morning, I watched you, and hoped you would talk to me, even if it was just a few words, asking my opinion or thanking me for something good that happened in your life yesterday.

But I noticed you were too busy, trying to find the right outfit to wear. When you ran around the house getting ready, I knew there would be a few minutes for you to stop and say hello, but you were too busy.

At one point you had to wait, fifteen minutes with nothing to do except sit in a chair. Then I saw you spring to your feet. I thought you wanted to talk to me, but you ran to the phone and called a friend to get the latest gossip instead. I watched patiently all day long. With all your activities I guess you were too busy to say anything to me.

I noticed that before lunch you looked around, may be you felt embarrassed to talk to me, that is why you didn't bow your head. You glanced three or four tables over and you noticed some of your friends talking to me briefly before they ate, but you didn't. That's okay. There is still more time left, and I hope that you will talk to me yet. You went home and it seems as if you had lots of things to do. After a few of them were done, you turned on the TV. I don't know if you like TV or not, just about anything goes there and you spend lot of time each day in front of it not thinking about anything, just enjoying the show. I waited patiently again as you watched the TV and ate your meal, but again you didn't talk to me.

Bedtime I guess you felt too tired. After you said good night to your family you popped into bed and fell asleep in no time. That's okay because you may not realize that I am always there for you. I've got patience, more than you will ever know. I even want to teach you how to be patient with others as well.

I love you so much that I wait everyday for a nod, prayer or thought or a thankful part of your heart. It is hard to have a one-sided conversation. Well, you are getting up once again. And once again I will wait, with nothing but love for you. Hoping that today you will give me some time. Have a nice day!

Your friend,
ALLAH(GOD)

OUR LIFE IN THIS STORY

One day of the many days
There was a man traveling on a trip with his Wife and Kids
And on the way he met someone standing in the roadway
So he asked him: Who are you?
He said:
I am the money

So the man asked his wife and kids :
Should we ask him to ride with us?

They said together: Yes of course because with the money it can help us if we wanted to do anything, and if we wanted to get anything we desired,
So they took the Money to ride with them.

And the vehicle continued its way until the man
met someone else on the road

So the Father asked: Who are you?

He said:

I am the high position and power

So the father asked his wife and kids :
Should we ask him to ride with us?

So they all answered together in one voice:

Yes of course because with the high position and power we have the ability to do anything we want and own anything we desired.

So they took the high position and power with them
And the vehicle continued to finish its trip .

And likewise he met in the same manner many people which give the pleasures and desires of this life, UNTIL ..
They met one person on the way..

The Father asks him Who are you?

He said: I am the Deen (Islam)

So the father, wife, and kids said all together in one voice: No no this isn't the time, we desire the pleasures of this life and dunyah, and the Deen will prevent us and ban us from these things and it will take control over us, and we will be worn-out from being loyal to it and its learning. And the halal and the Haram, and this thing prayer and that thing hijab, and this fasting , and and and and and etc, It will be a burden upon us!!!

But what is certain is that we will definitely return for you to pick you up but only after we enjoy this life and everything in it.

So sadly they left him behind and the vehicle continued its trip.


And out of no where something appeared in the middle of the road

It was a check point in the road and it had a sign saying

STOP!!!

And they found a man gesturing for the father to get out of the vehicle.

So the man said to the father:
The trip has ended as far as you are concerned!!! !
And it is upon you to get out and come with me.


The father was shocked with fear and didn't say a word.


So the man said to him: I am searching for the DEEN.e Islam Is he with you?

He answered: No I left him not too far back. So if you can let me go back, I can get him for you :

You do not have the ability to go back, your trip has ended and there is no going back now.. returning is impossible said the man.

But I have

The Money,
The high position and power,
My Wife,
My Kids,
and and and and and and on.

The man said to him:
They will not benefit you nor will they
protect you in front of Allah. Not one bit!

And you will leave all of this, and not one of them will help you except for The Deen e Islam you know? The one which YOU left back in the road.
So the father asked: And who are you exactly?

I AM DEATH

The one which you were needless
of and didn't take into account in your trip!!

The father looked at his vehicle and found his wife taking control of it and continuing the trip with all of its passengers but him

And none of them stayed with him, and none of them helped him in any way.

His Majesty said:
"Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious." Qur'an 9:24

And Allah the Majestic said:

"Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception." Qur'an 3:185

Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: (HOLY QURAN:- Al -An am:70)

The Five Pillars of Islam

Allah is One and like no one,
He has no partner, nor a son,
He is Kind and Just and Wise,
And has no form, shape or size.

His final Messenger to all of us,
Did so much without a fuss,
Muhammad is his blessed name,
As mercy to the worlds he came.

Five times a day we make Salah,
That's when we bow down to Allah,
We ask for guidance when we pray,
And this we do every single day.

We have to share with those in need,
And not give in to thoughts of greed,
Zakah then helps us in this way,
Lest we should err and go astray.

In the month of Ramadan we must fast,
From the first day to the last,
When food and drink we put aside,
By fasting rules we then abide.

And all those who can afford,
Seek the pleasure of their Lord,
They perform their Hajj you know,
When to Makkah the pilgrims go.

Islam and Human Happiness

بــــــــسم اللــــــــه الرحـــــــــمن الرحـــــــــيم
As'salamu alaikum wa rahmatullahi wa barakatuh



Islam and Human Happiness




If we examine all the orders and laws of Islam, we find that every single law or order aims at and ends with the happiness of the individual. This applies to Islamic regulations with regard to worship, economics, penal laws, and all life aspects.




The Belief in Allah and Psychological Security



When a person believes in Allah, this belief gives him a strong feeling of security, which is a basic psychological need. This belief in Allah gives the believer a strong support in critical moments and gives him continuous hope against all sources of despair. This belief gives strength to the sick and hope to the hopeless.



The Belief in Allah and Ethical Responsibility



A person who believes in Allah tends to be more ethically responsible than a person who does not believe. This belief makes a person feel that he is observed by Allah everywhere and on all occasions. This feeling makes a person as clean as possible and as far from sin as possible.

The Belief in Life after Death and Continuity Feeling



A Muslim believes in life after death. This belief gives the person a feeling of continuity. To a Muslim, death is not the end of life. Death is a transition from the first life to the second life. A Muslim is not horrified by death because he knows that death is a change into another life.



The Day of Judgement and God's Justice



A Muslim believes in the Day of Judgment, a day when every person is rewarded or punished for his deeds in this life. This belief gives the person a feeling of satisfaction with the justice of Allah. Allah is fair; everybody is responsible for his actions. This responsibility makes everybody watch himself and his own deeds.

God-Man Connection



A Muslim prays five times a day. This prayer is a connection between the believer and Allah. Without this continual daily prayer, the man-God connection becomes weak. The stronger man-God connection is, the more obedient to Allah man becomes.



Self-Control



A Muslim should fast a month every year. This fasting trains the man's will and frees him from being enslaved by his own habits. Fasting also makes man more sympathetic with others suffering poverty or deprivation.



Belongingness



A Muslim is urged to perform prayers with other men in groups. Friday-noon prayer must be a collective prayer. Pilgrimage is a collective practice. These practices help man to grow socially and to feel that he belongs. The feeling of belongingness is one of the basic psychological needs of man.



Away from Tension



Islam regulates the relation of the two sexes and discourages any unnecessary intermingling of the two sexes. This helps both sexes to be away from any source of sexual temptation or tension.



Away from Sin



Islam instructs men and women what parts of the body they should cover. The woman should cover all her body except the hands and the face. The purpose is to protect both the man and the woman from sin and tension. Medicine has proved that neurological tension ends up with many diseases in the heart and the digestive system.



No Alcoholic Drinks



Islam prevents the drinking of alcoholic drinks in order to protect the human body from their damaging effect. Such drinks also damage the functions of the mind and the nervous system.



Preventing Crimes



Islam legislates the killing of the murderer because this is the most effective way to protect society from more murders by the same murderer or new murderers. Islam legislates severe punishments for robbers and thieves because this is the best way to stop such crimes.



Protecting Family



Islam prohibits adultery and legislates a severe punishment for adulterers and adulteresses to protect marriage as a sacred institution, to protect the family as the best social cell for human life, and to protect children from homelessness. Islam punishes a false accuser of adultery, because no liar has the right to spoil others' lives.

No Interest in Economy



Islam prohibits interest because individuals in the same society should be partners. In the interest-banking system, the depositor requires a certain interest on his deposited money whether the bank profits or loses. The interest system is a big blow to social solidarity. In Islam, interest is not allowed. The alternative in Islam is partnership, where all partners share profit or loss in proportion to their shares. This sharing system of Islam is fairer and often more profitable to more partners.



Ready Solutions



Islam gives man solutions to his major problems. These solutions shorten the way for man and give him the help and the guidance that he needs. Without these solutions, man is unable to reach a decision on many issues. If we look around, we find that many countries have several political parties that adopt contradictory policies and give contradictory answers to the questions of economics, politics, and law.



This shows us that man alone is not capable of solving his own basic problems. If we examine Western civilization, we find that people there disagree on everything: the existence of Allah, the role of religion, divorce, marriage, racial discrimination, crime, and punishment.



Constant Ethical Values



Islam gives man a constant system of ethical values. Islam makes it clear to believers that certain acts are good and certain acts are bad and that certain acts are allowed and certain acts are prohibited. Islam gives man a clear reference to refer to in all aspects of life. With this reference, man's chances to make mistakes are minimized.



The Just Ruler



Islam orders the ruler to base his rule on justice and consultation Islam orders subjects to obey the ruler as long as he obeys Allah. Islam gives the ruler fair rights and fair duties and gives subjects fair rights and fair duties as well.



Basic Needs



In Islam, the ruler must secure the basic needs to everybody under his rule regardless of religion or race. The individual is entitled to the rights of housing, eating, clothing, learning, and medical care.



Equality of All



Socially and ethically, Islam emphasizes the equality of all persons before law and the equality of all humans in origin since all humans belong to the same father, Adam. Islam emphasizes fraternity and mercy as two major qualities of good believers.



Every single verse in the Quran and every single tradition of the prophet Muhammad {peace be upon him}, aim at the happiness of the individual. Let us pray that Allah guide us all to His right way. Let us submit to Allah. Let us believe in all His prophets and all His apostles. Let us believe in all Revealed Books and the final Revealed Book, i.e., The Holy Quran.

When you hear the Adhan

"When you hear the Adhan, repeat what the Mu'adhdhin says.
Then ask Allah to exalt my mention because everyone who does so
will receive in return ten rewards from Allah.
Then beseech Allah to grant me Al-Wasilah,
which is a high rank in Jannah,
fitting for only one of Allah's slaves;
and I hope that I will be that man.
If any one asks Al-Wasilah for me,
it becomes incumbent upon me to intercede for him.''

Agar koi apna bahla bhahta hai

Agar koi apna bahla bhahta hai
Usey chaho jisko, KHuda chahta hai

Durood un pe bejo salaam un pe bhejo
Yahi momino se, Khuda chahta hai

Khuda ki raza, Mustafa chahtey hai
Khuda Mustafa ki, raza chahta hai

Faqiron ke malja, yeh mangta tumhara
Madine mein thori, silja chahta hai

Sana khwan banaya, sana go banaya
Sahi dum se tu, aur kya chahta hai

Agar koi apna bhala chahta hai
Usey chahi jisko, Khuda chahta hai


Khuda Ki Raza Chahtey Hai Do Alam
Khuda Chahta Hai Raza E Mohammed (Sallalaho Alyhi Wa Sallam)

PERFECT ORBITS

The Arabic expression “zat-ul hubuk” means ingeniously devised paths (orbits). The expression connotes beautifully designed formations. The scintillating brilliance of the stars that has enchanted us ever since the beginning of our existence, the incomparable sight unfolded across the sky has always attracted our attention, overwhelming us. Numerous poems and prose works describe the charming sensations that the sky generates in the human breast. The rising and setting of the sun, the phases of the moon, the sky studded with stars give the picture of a steady state universe. The universe full of its orbits is not visible to the naked eye. Stars that move at incredible speeds seem stationary to us. The fact that all stars and heavenly bodies are in motion was only scientifically established after the discovery of the telescope and the advance of science. The number of galaxies in the universe exceeds hundreds of millions, each comprising more than one hundred million stars, some larger and some smaller than the sun. Our sun is comparably of middle size. These stars have many planets like the earth and the planets have their satellites like our moon. All these have come about after having detached from one single point. All these stars and planets and satellites have their respective orbits. The omnipotence of God is conspicuous in His creation. God who originated everything from a single point demonstrated that the skill involved was not inherent in that point; having generated from it billions of celestial bodies displayed the endlessness of His power and facility. Every one of these bodies moves in its own orbit so that the state of the universe changes every second. This variation takes place by the motion within the respective orbit of every star, planet and satellite. Every moment in the universe is a new occurrence: so is every instant of a star, a planet and a satellite.

ARGUMENT FROM MOTION

The process of motion has been the subject of study by many thinkers throughout history. Plato said that the source of motion must have been God and described the universe as being governed by a Designer who was good and beneficent. Aristotle inferred that God must be the Prime Mover, that He was the original source and cause of motion in the universe. Farabi, representative of the Islamic world, concluded that the Prime Mover was the source of all existence and that He, the Unmoved Mover, had generated the movement. The Ihvan-› Safa, a philosophical-religious association of the 10th century, produced encyclopedic works. This association underlined the motion of the universe, confirmed the process of creation out of nothing, drawing attention to the order reigning in the universe and the perpetual movement that proved the existence of God. A great many Christian thinkers like Thomas Aquinas saw the motion of the universe as an evidence of a Supreme Being.

The fact that the motion in the universe is not limited to our solar system or to a handful of stars but is spread all over space is a very important point since it is also a proof of the endlessness of the power of God. The attention that the verse draws to the orbits in space is also meaningful. Galaxies move in perpetual motion; their constituent billions of stars float in their respective pathways; the planets trace elliptical orbits around the stars; and the satellites make their rounds about the planets, motion inside motion. If motion had not been devised to be an intrinsic part of matter we could not have sat comfortably in our chairs to watch TV. Nor would the sun, the earth or our very selves exist. All these formations owe their existence to the moving objects. The movement of stars in their orbits, the movement of planets around the stars have rendered our existence possible and our sipping coffee while watching television. The creation of motion in an ingenious and regular order generating chain reactions, and our observation of precise, ordered and perfect movements in galaxies of macrocosm and in atoms of microcosm are flamboyant invitations to conceive God’s power and knowledge. There will certainly be people who will turn a deaf ear to these invitations. Verse 7 of the sura The Dispersing that draws our attention to the orbits is followed by the following verses:

8- You are surely caught in contradictions
9- Deviating therefrom are the deviators.
51-The Dispersing, 8-9

WE LIVE IN AN EXPANDING UNIVERSE

Is the universe infinite? Or is it finite in a steady state? From the very beginning this has been a subject of debate between great minds. Hot debates and ratiocination of all kinds failed to clarify this dilemma. This had once been the subject of philosophical speculations before it yielded its place to the science of physics. Some of the great minds argued that the universe was not a confined space, while others contended that its boundaries were drawn. The Quran describes it as a continuously expanding and dynamic universe. According to this description, the universe has a new aspect every instant that deviates from the concept of an infinite space; its perpetual expansion defies the concept of a confined and steady state universe. Thus, the Quran propounds a third alternative, leaving the heated controversy of thinkers in abeyance.

This may contribute to the formulation of a judgment for the inquiring minds, probing whether the Quran is God’s revelation or not. We have, on the one hand, Muhammad in the desert, neither a philosopher nor a physicist, and, on the other hand, the assumptions of great thinkers and philosophers such as Aristotle, Ptolemy,Giordano Bruno, Galileo Galilei and Isaac Newton, to name but a few. The greatest minds in history, basing their arguments on observations and formulas they had ingeniously devised, claimed either that the universe had its confines or that it was an endless space, but it occurred to none of them to think of a dynamic expanding universe, until the 20th century when Edwin Hubble, by means of a telescope, demonstrated that the universe was expanding. The theory of expansion of the universe was first advanced in the 1920s. Until the descent of the Quran no other source had made such an assertion!

MUHAMMAD’S TELESCOPE

Unbelievers contended that the Quran was Muhammad’s own fabrication and not the revelation of God. How then would these dissenters explain the fact that Muhammad had been the only person who was aware of the expanding universe long before the 1920s.

Could it be that in the 600s he had invented a telescope similar to the one contrived in the 1900s? Could it be that he had been familiar with the handling of such a telescope and acquainted with the motion of stars and that he had concealed it from his fellow men? If those who accused the Prophet of lunacy and alleged that in his delusional states he imagined himself the messenger of God were justified in their claims, how would they account for the fact that he knew facts not known to his contemporaries, facts that were to be discovered 1300 years after his revelation of them? If those people assert that the Prophet had devised a religion to serve his own ends, how can they explain that his so-called delusions materialized after a lapse of 1300 years? His pronouncements at the time did not promote his interests in any way; quite the reverse was the case, since he unwittingly gave his enemies a hint they might take advantage of. Can a person whose own interests prevail over the interests of others declare something not to his own advantage that was sure to be bitterly censured and much derided by those whose naked eyes failed to observe the expansion of the universe? If, despite this, a person came up with the contention that Muhammad was an intelligent man who might have perceived this truth, what sort of an intelligence might this have been?

And, instead of boasting of having been the depository of such knowledge, why would he have preferred to tell an untruth and claim that this was not his own discovery but the revelation by God? While the inventor or discoverer of a pin is inclined to brag about his breakthrough, why on earth would Muhammad choose to be modest and categorically declare that the Quran was not his own production, but the revelation of God? Was this due to humility? Would these people - who had denied his prophethood and accused him of having been an impostor - have dared qualify him with the laudable attribute of “humility?”

DISCOVERY OF THE EXPANDING UNIVERSE

There was a gap in Newton’s physics. Newton believed in an endlessly vast and static universe. His law of gravity encountered a problem. How was it that the physical bodies, in the course of eons, defied their mutual attractions and did not collapse into a unity? The formula that Einstein devised abandoned the absolute notions of space and time as reference points for all objects in the universe. Basing his studies on Einstein’s formulas, Alexander Friedmann, a Russian physicist, discovered that the universe must be expanding. Georges Lemaître, a Belgian cleric, astronomer and cosmologist, formulated that the universe had begun in a cataclysmic explosion of a small, primeval superatom, like the growing of an oak tree from an acorn. This theory explained the recession of galaxies within the framework of Albert Einstein’s theory of general relativity. This idea was so incredible that even Einstein had problems accepting it, despite the fact that this all had originated from his own formulas. Einstein, rather, countered that physics was not the forte of Lemaître, and the universe was an infinite expanse and in a steady state.

Lemaître’s theory posited that the universe was expanding. This was a statement that no philosopher and no scientist had ever before set forth. Kant had said in his Critique of Pure Reason that this was an enigma unsolvable by human intelligence. This theory fit everything and explained the reason why the universe did not collapse in spite of gravity. The key had fit into the lock. It was the correct explanation of the enigma. However, this statement met with the usual adverse reaction: “No, it is not the truth...”

Remaining outside the sphere of theoretical controversy, American astronomer Hubble was, about the same time, making observations with his sophisticated telescope in the Mount Wilson observatory. He observed that galaxies were receding from each other, which proved that the universe was expanding. In answer to those who said they could not believe in things their eyes had not witnessed, Hubble’s discovery led to the following declaration: “Now that you see it, you have got to believe it.” Hubble showed this by the Doppler Effect. Thus the wavelengths of receding bodies prolonged in the spectrum of light waves would shift to red, while, if the bodies approached each other, the wavelengths would shorten, shifting to blue. The light that came from galaxies that shifted to red showed that the galaxies were receding. In line with this observation, Hubble discovered a striking law: the speed of galaxies that receded was directly proportional to the distance between galaxies. The farther away a galaxy stood, the more its speed of recession accelerated. The result was tested again and again. In 1950, a high-magnification telescope was installed on Mount Palomar in the USA, the largest instrument of its kind. The new tests and controls justified this observation. The measurements made pointed to the fact that the creation of the universe occurred about 10-15 billion years ago.

Both Einstein and Lemaître took an interest in Hubble’s work; Einstein, who did not agree with Lemaître at first, eventually acknowledged during a conference that Lemaître was right after all. He confessed that his failure to endorse these findings had been the gravest error in his life. Thus it was that the fact that the universe was of a dynamic nature and expanding, confirmed by observations, was also validated by the great physicist Einstein.

In the examples presented by Hubble and Lemaître, we see illustrated how a physicist arrives at a conclusion both in theory and through observation. While Lemaître demonstrated how he had made inferences from Einstein’s formulas to substantiate his theoretical discoveries, Hubble presented the data of his observations and his conclusions.

As we see, the result obtained by physicists is the consequence of cumulative and collective bits of knowledge and research. The Creator of physical laws provides the answer in the Quran to the issues of towering importance throughout human history. The Quran’s presentation of scientific facts is clear, direct, and concise; it is different than the presentation of scientists, which tends to be complicated by scientific methods and procedures. The provider of this answer does not have to go through all the labyrinths a scientist has to. The Quran’s method is perfectly straightforward, unswerving and explicit.

If we had the possibility of looking at the universe from above and somebody asked us to describe what we saw, our answer would be that it was expanding. To achieve the Quran’s revelation of this fact 1400 years ago, man would have needed access to the assistance of accumulated scientific data acquired throughout long years and to sophisticated telescopes. When people claim that science and religion oppose each other, the Quran furnishes answers to the most complicated scientific problems. Observations made by sophisticated telescopes today confirm the statements of the Quran.

The Quran, perfectly aware of the human psyche with its prescience, states that nonbelievers will insist on their convictions regardless how many miracles are presented to them. Some ask: “Why did the people also not believe in Jesus, who had performed miracles and healed the sick and the blind?” This example demonstrates why the majority of people did not believe in Christ and the other prophets, despite their miracles. Miracles change in fact as time goes by, but the negative attitude of most humans remains unchanged.

REASON FOR THE USE OF THE ROYAL PLURAL

I think it advisable to explain the reason for the use of “We” in the verse analyzed in this chapter. God uses both the royal plural “We” and the first person singular “I.” Some languages use the first person plural “we” to express grandeur and exalted rank.

In the hundreds of references addressing God in the second person, the pronoun used is “Thou” and never the plural “You” or “Ye.” The thousands of references made to Him as a third person always use the pronoun “He” and never “They.” References in the Quran to God always use either the second or the third person, and none of them as a second or third person plural. Thousands of times in the Quran, God is referred to as “Allah,” “Gracious (Rahman),” Merciful (Raheem),” and “Lord (Rab)” and all of these words are in the singular, never the plural.

THE BIGGEST CLAIM-THE BIGGEST MIRACLE

To say that the Quran is God’s word is a big assertion. We can even show two alternatives for those who deny that the Quran is the word God:

1) Either the Quran is the biggest truth. What can be more important than the words of the creator of all things?

2) Or the Quran is the biggest lie. (What can be a bigger lie than saying that it is from God? There is no bigger deception of attributing to Him since there can not be a greater entity than Him.)

No one can say that the Quran is an ordinary book. Even the disbelievers do not accept this. And all the miracles we saw all through this book takes place in the Book (the Quran) which has the biggest claim and the most extraordinary book. All the signs throughout the book present that the Quran’s claim is true; this book with the biggest claim is also the biggest miracle. A “lie” does not and can not fit in a book which is 100% correct on subjects so much different from each other. After the things we learned in this book, let us answer the questions we ask. (Some of the answers we gave for the Quran is also acceptable for the other books God sent by the other prophets.)

- Is there another book that places God into the center of life and gives the value He deserves?
- No.
- Is there another book on the earth with a bigger claim than this?
- No.
- Is there another book on the earth, explains the events that can not be known 1400 years ago and all its information true; from the depths of the space to under the seas, from the development in our mother’s womb to the end of the universe?
- No
- Is there any serious book which gives meaning to life, and says there is an after life and gives the mankind the hope he needs.
- No
- Is there another book which while achieving all these, has also a mathematical code system and keeps together the wholeness in its meaning and code?
- No
- Is there another book which confirms all the prophets throughout history, Noah, Moses and Jesus…, the prophets who brought common messages? A Book which approves all the prophets and their books, since it is the last book.
- No
- Is there really another reliable book which we can choose as a guide for ourselves?
- No
- Does the Quran have an alternative?
- No
- Do the disbelievers have an excuse?
- No

All the data show that the book which has the biggest claim is also the biggest miracle. The miracles of the Quran never end, everyday a new miracle is revealed:

88- Say, “If all the humans and the jinns came together in order to produce a The Quran like this, they would surely fail, no matter how much assistance they lent one another.”
17, The Children of Israel, 88.

WHY IS THE BASMALAH LIKE THIS?

Some people may have wondered why the Basmalah consists of the words “Bismi-llahi-rrahman-irrahim” and they may have wondered why Basmalah is not like “Bismi-llahi-azizül-hakim” or “Bismi-gaffuru-kerim” or “Bismi-semi”. God has more than 100 names in the Quran and still why only “God-Gracious-Merciful”, names were used in Basmalah? Why Basmalah did not consist of other two names or five names of God? Why did Basmalah consist merely of these three names? What is the wisdom of God?

The findings about 19 help us witness to the wisdom of God. Only the four names of God which form the Basmalah are repeated as the multiples of 19. The other name “Witness” (Shadid) is not used in the Basmalah, is repeated exactly as many as times as the word “Name” (Isim). This enhancess the miracle because it replaces the name “Isim” in the table which gives the names of God. As we have seen before, the total of the repetitions of the names, “God (Allah)”+”Gracious (Rahman)”+”Merciful (Rahim)” are used as the multiplies of 19, 142+3+6=151. As the coefficient of ”Isim” in the Basmalah, whose coefficient is 1, is replaced with the word “Witness” (shahid), with a coefficient 1 again, which is in the table of the names of God, the total of the coefficients of that table remains the same, 152 (19X8), since these two words have the same coefficients. By this way, both the coefficient of the basmalah and coefficient of the total of the table of God’s names, each of which is formed by 4 words, are the same that is multiple of 19. (Remember that the number 19 is the 8th prime number, and that 8 is also has a meaning)

We have seen that all the suras except the sura “Repentance” have a basmalah at the beginning and that the missing basmalah is found 19 suras later. This special condition adds many new characteristics to the miracle of the Quran. If all the suras had basmalah at the beginnings, then to have 114 basmalas would be quite normal because of the symmetric structure and consequently we would not pay any attention to the number of Basmalahs. The same is true for the table of God’s names. To have 3 common, 1different values upset the symmetry, but on the other hand, the miracle of the concordance between two different subjects like the names of God and the basmalah enhances the value of the miracle.

In this way the code of 19 explains the wisdom why the basmalah, the most repeated words group in the world, is formed like this. We believe that there must be much to be said about this subject. But it is quite important that the first rational explanation why basmalah is formed like this is made by the help of 19.

The most repeated group of words in the world is God’s revelation and it is coded with 19. Some people may think that God chose Basmalah just because it is coded with 19. Others may think that just because God chose those words, the Basmalah is coded with 19. We believe that both these explanations should be considered as an arrangement of the Eternal might.

THE WORD “GOD” and 19

“God” is the word which is repeated the most frequently in the Quran. All the derivatives of the word “God” are used 2698 (19×142) times in the Quran. Today, it is possible to check this number with the help of a computer and a careful calculation. Some people claim that the miracle of 19 related to Basmalah came into existence by chance but the probability calculations debunk the assertion of these people.

If we look into the first verses of the suras and examine how many of them include the word “God”, we come up with 42 suras. The numbers of this study are 1 (for verses) and 42 (for the number of the suras).If we write these numbers respectively, we get 142 and this number is the coefficient of the word “God” in the Quran. It is clear that even the coefficient of the word “God” is coded separately in the Quran guaranteed.

The other interesting feature about the name “God” is that the total of the numbers of the verses having the word “God” is 118123 (19×6217).

The total of the numbers of the verses which has “God” in it.

118123 (19x6217)

We will witness the importance of the suras starting with initial letters for the code 19 in the next chapters. As you know, some of the suras in the Quran begin with “Alif-Lam-Meem” or “Qaf” or with some other initial letters. The first of these initial letters is in the 1st verse of the sura “The Cow” and it is “Alif-Lam-Meem”. The last of these initial letters is “Noon” in the first verse of 68.sura, “The Pen.” Between this first and the last initial letters, the word “God” is used 2641 (19×139) times. And in the rest of the Quran the word “God” is used 57 (19×3) times.

From the first lettered verse till the last one, how many times the word “God” is used

2641 (19x139)

THE NAMES OF GOD

The Quran with its mathematical code is an extraordinary book. It is miraculous in a way that it points to scientific issues and explains scientific subjects impossible to be known in the 7th century. This book answers to such questions as where we came from, why we exist and what we should do. This book describes the existence, the unity, the power and the mercy of God. The Quran speaks about God and introduces God as the merciful, the creator and the forgiver. Description of God is the most important message of the Quran. Since God is the most important issue of the Quran, now let us examine the repetitions of God’s names in the Quran and their numerical values.

Let us remember what numerical value of a word is. The 28 letters of the Arabic Alphabet have numerical values from 1 to 9, from 10 to 20 and from 100 to 1000. When the Quran was revealed, the same letters were also used for mathematical use. In this way, every letter, every word and every sentence has a numerical value. (People used some methods like writing in red ink or drawing a line on those letters to avoid the confussion between the letters for mathematics and for writting.)

Although people believe that God has 98 names, we see there are many more names of God in the Quran. Now, you will witness the 123 names of God in the list below. In this list you will see the numerical values and the number of the repetition of these names.

ONE OF THE GREATEST

The magnificence of the miracle of 19, described as “one of the greatest” is shown by the mathematical codes in the sura “The Hidden” in which this miracle is mentioned.

It is stated that a person who says that the Quran is the word of a man will be thrown into ‘’Saqar’’ in that sura. In the 27th verse, we have the question ‘’Do you know what Saqar is?’’ ‘’Saqar’’ is said to be an all inclusive punishment that displays many scenes (tablets) for men. This punishment can be presumed as the hell itself or as 19 which is an answer for disbelievers. As the hell includes everything and shows people what they have done in their past, 19 protects all the Quran with a mathematical system and displays miracles, so it is a perfect reply to disbelievers claiming that ‘’This is only a word of a human.’’ Since the 31st verse calls attention to the functions of 19, it does not matter whichever of these two meanings is given to ‘’Saqar.’’

The word “Saqar” is important for the miracle of 19 at any given situation. Saqar is used 4 times in the whole Quran and the 3 uses are in the sura “The Hidden”. These three uses of the word “Saqar” is coded mathematically. In the said sura, “Saqar” is used in the 26th, 27th and 42nd verses. The total of the verse numbers of these 3 verses is 95(19×5). And the total of the numerical values of these 3 verses is 1900. 1900 is equal to 19×100. If we add the numerical value of these 3 verses and the sura number of “The Hidden” (74), we have the date of the discovery of number 19.

The number of the verses the word “saqar” is used	total
26+27+42	95(19X5)

The mathematical value of the verses the word “saqar” is used
26 27 42	total
556 + 683 + 661	1900 (19*100)

The mathematical value of the verses the word “saqar” is used	The number of the sura The Hidden	total
1900	74	1974

GOD IS ONE: 19

The basic message of the Quran is the unity of God. The unity of God is expressed by an Arabic word “Wahid” and the mathematical value of the word “Wahid” is 19. Let us explain what a mathematical value (ebced) of a word means: the Arabs were using letters for both writing and mathematical operations at the time of Prophet Muhammad. For example the letter “Alif” was equal to 1 in numerical value and the sound “Wav” was presented by the letter “v” and was equal to 6. You can see the mathematical equivalents of letters in Arabic below:

								Alif
Ya	Ta	Ha	Za	Wav	He	Da	Jeem	Ba
Qaf	Sad	Fe	Ayn	Seen	Noon	Meem	Lam	Kaf
Ghayn	Zha	Dwad	Zhal	Kha	Tha	Te	Sheen	Ra

The word “Wahid”is written with the letters wau+alif+he+de the total mathematical values of these letters are (6+1+8+4) 19 as we have mentioned above.

Wav + Alif + Ha + Da = total 6 + 1 + 8 + 4 =19

The word “Wahid” whose mathematical value is 19, is used 19 times for God in the Quran .The list of these verses is given below in the table.

Serial number	1	2	3	4	5	6	7	8	9	10
Sura and Verse number	2-163	4-171	5-73	6-19	12-39	13-16	14-48	14-52	16-22	16-51
Serial number	11	12	13	14	15	16	17	18	19
Sura and Verse number	18-110	21-108	22-34	29-46	37-4	38-65	39-4	40-16	41-6

Except for these verses, the word “Wahid” is used 7 times in the Quran, yet those uses do not refer to the names of God, but things objects like doors and eating materials.

The form “Wahiden” derived from the word “wahid” is used 5 times in the Quran, and it expresses God’ unity. However, “Wahiden” is written with an additional “alif”, and the mathematical value of this word is not 19. So only the word”Wahid” the name of God whose mathematical value is 19, is used 19 times in the Quran. The total of all the forms of word “Wahid” should not be multiples of 19 because only 4 names of God should be used as multiples. (We will examine its reason in the next chapter dealing with the 4 names of God in a symmetric table)

Earth Rotates

I would like to bring the following 2 verses of the Qoran to your attention:

Yasin/40
It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to Law).

Enbiya/33
It is He Who created the Night and the Day, and the sun and the moon: all swim along, each in its rounded course.

I quoted these verses from a Turkish interpretation of Koran. In the interpretation, the footnote written below the verse Enbiya/33 is as follows: “Although only two celestial bodies are mentioned, it is stated through a verb tense which is used for more than two things that all of them swim in a separate orbit. It can be inferred from this that all celestial bodies, together with the Sun and Moon, move in an orbit unique to them”.

This interpretation which is indeed applicable for the Enbiya/33 also applies to Yasin/40. Because, Arabic translation of the part translated as “all of them swim in an orbit” in both verses is exactly the same: “küllün fı felekiy yesbehun”.

A verb tense which is used for more than two things obviously exists in both two verses. However, by (in my opinion) construing the verse in a very wrong way, the person who prepared the interpretation states “the meaning that all celestial bodies rotate in an orbit may be inferred”.

Indeed, the reality is much striking than this... It is obviously emphasized in the verses that “night and day” also rotate in an orbit. The reference made to night and day in the Koran is always related to the Earth’s night and day. In other words, what is actually stated in both of these two verses is the fact that Earth also rotates in an orbit just like the sun and moon!

For a moment, think about the movement of the earth in the space. While the earth is rotating around the sun, night and day which always and together exist above the earth also rotate in an orbit around the sun. From this perspective, the verses have an extremely subtle expression...

Another thing implied by the narration of the swimming of the earth in an orbit in this way by referring to night and day may be related to around what the rotation of the earth is realized. In other words, night and day in the earth emerge owing to the sun. By stating “night and day also float in an orbit”, the verses may well be referring to the fact that this orbit is around the sun. The latter is merely an intuition... Or, in a better way, it is an interpretation which can be made based upon the statement that “night and day also rotate”. However, my explanation that “earth also rotates in an orbit” is stated in the verses is definitely much beyond an interpretation: This is “RECOGNITION”...

Allah (c.c.) (God) knows the best.

“God of the Gaps” Fallacy and the Qoran

What is the “God of the Gaps” Fallacy?

Westerners call it “God of the Gaps” fallacy to believe in existence of a God based upon the conclusions, behind which a rational reason exists but not explained yet due to the gaps in the human knowledge.

As an example to this it can be mentioned that the people lived in the Medieval Europe assumed that celestial bodies are moved upon angels’ push and, thereby, believed existence of God based on this assumption.

The fallacy of this assumption has not been realized until Newton announced the laws of motion.

If the Koran had been the expression written 1400 years ago by someone who was conditioned to see the God in everything he looked at, we should have definitely seen the examples of this situation in it (the Koran).

WAYS OF EXPLAINING AN EVENT

There are 3 ways of explaining an event:

• Necessity

• Chance

• Design

Necessity: These are the events which can be explained by the laws of nature. For instance, standing of cloud in the air... Since cloud is lighter than air, in a more clear way, since its specific weight is below that of the air, it stands in the air.

Chance: This is the way of explaining the occurrences which cannot be explained directly by a law of nature. E.g. “turning about winds”... Turning about the winds is a completely chaotic process. Winds may blow almost in every direction and at different intensities depending on numerous conditions.

Based upon the words “chaotic” and “chance”, we do not imply that these types of systems completely stands for chaos and are independent from the laws of nature. Chaotic systems are those “extremely sensitive to the initial conditions” and therefore, estimation of their results is, even though not impossible, very difficult. This is known as “butterfly effect”. Butterfly effect denotes that flapping of a butterfly causes minor changes in the atmosphere and afterwards may (or may not) result in the emergence of a tornado.

Here, the flapping of butterfly stands for a minor change in the initial conditions of the system (atmosphere). Even this minor change may create great impact on the result of the system by causing a series of events.

These types of systems include atmospheric events, movement of earth plates and the solar system.

Of course, it can be said that presenting these events as signs/lessons means falling into a kind of “God of the Gaps” fallacy, based upon the association of “chaotic” systems with the laws of nature. However, the interesting point here is that the Koran presents solely the chaotic systems as signs/lessons and attentively avoids by not mentioning “God does it” when it is to present things, which are directly laws of nature, as signs/lessons.

Design: Occurrences which cannot be explained both by the laws of nature and by chance are included in this category. The differentiating point with chance is that the probability of realization is incredibly small and a “purpose” is observed in the event.

For example, birds’ body structure suitable for flying...

After “much ado about nothing”, we can say the followings in order to clearly express the difference between necessity and chance/design: “If we cannot completely exclude the chance from our explanation related to an event, that event should be perceived as chance/design”.

Indeed, chance can never be excluded completely from explanation of an event. However, humans are used to conceive by making abstraction. When we see a cause/effect relationship, we call it necessity by ignoring all other parameters which create the cause. By chasing the cause/effect relationships back to the big-bang, scientists are eager to find a single parameter which explains everything. But, what will they do when they find it? Presumably, they will become obliged to explain that single parameter with chance.

In this article, we will see that the Koran also makes abstractions. For instance, when referring to “bringing down water from the sky”, the Koran presents “rain”, the last step, as a necessity after a certain point. Therefore, in fact, do not confuse your mind by thinking what is necessity, chance or design. Only remember this: The Koran is a holy book inspired for humans and when the Koran would address humans, it exactly follows the abstraction principles human beings use and presents an event as necessity if a definite cause/effect relationship exists. When doing this, it assumes the parameters which create that cause as “given”.

REGARDING THE METHOD and VERSES SELECTED

This paper is written for the purpose of demonstrating that the “God of the Gaps” fallacy is not fallen in the Koran. Well, what method shall be followed in demonstrating this? For this purpose, the verses in the Koran in which necessity/chance and design are distinguished shall be reviewed and it shall be tried to demonstrate that a distinction is made in attribution of events and phenomena to God in such type of verses. However, it must be accepted that it would be irrational to expect that the God does not mention the creation and/or design of anything we know as “necessity” in a holy book such as Koran. (Here, what we intend with the word “necessity” is the things which can be explained by a law of nature). Because, the Creator will surely say “I created” and the designer will certainly mention that “I designed”. The issue that something is a necessity, i.e. can be explained by a law of nature, does not change the fact it is created by God. Therefore, the existence of such type of verses in the Koran does not mean that the “God of the Gaps” fallacy exists.

Therefore, our purpose is to demonstrate with examples that the occurrences are explained according to these 3 types of explanations in the Koran. These examples are sufficient from the point of demonstrating that the author of the Koran is clearly aware of what is chance and what is design. Strict attention to such categorization in the Koran is the indication of the fact that the author of the Koran obviously knows the attribution of what type of occurrences to the God would cause the “God of the Gaps” fallacy.

However, it is useful to remind again: We do not expect that such type of categorization is strictly followed throughout the Koran, since the true creator of the events, which are necessities, is also God. What is important is to be able to demonstrate sufficient amount of examples regarding the fact that the author of Koran is aware of such type of categorization.

Well, what kind of things do we expect God would attribute to himself and what kind of things would rescue the Koran from falling into the “God of the Gaps” fallacy? The reason of these questions is hidden in the ways of explaining existence of anything... As explained in the previous sections, existence of something can only be explained by the following three ways: Necessity, Chance and Design... So, we expect that the events God attributed to himself in the Koran can only be the events which can be explained by “chance” (chaotic systems) or “design”.

For this purpose, the verses we will review are those in which God presents physical events to human beings (human mind) as sign, evidence, lesson, reminder, warning, etc. and/or invites us to think on these events.

Let us try to explain our topic with an example, 57^th verse of the sura Araf.

Araf-57

And He it is Who sends forth the winds bearing good news before His mercy, until, when they bring up a laden cloud, We drive it to a dead land, then We send down water on it, then bring forth with it of fruits of all kinds; thus shall We bring forth the dead that you may be mindful.

This verse is one of the verses suitable for our review from the point that God presents some examples to the human mind as lessons to be drawn. The verse begins by denoting “And He it is Who sends forth the winds bearing good news before His mercy”. Immediately we ask: Is “sending of winds” a necessity? Of course, not! Blowing of the winds is a chaotic process completely based upon chance. The verse continues by denoting “until, when they bring up a laden cloud”. Here, this is a necessity. “Lifting and loading of clouds by the winds” and the fact that clouds are lighter than the air can easily be explained by a law of nature. The interesting aspect is the fact that the Koran also expresses this exactly the same way, i.e. as a necessity. Pay attention, the Koran does not present this as evidence to the mind by saying “God does it”. On the contrary, it emphasizes that this is a necessity! The verse continues “We drive it to a dead land, then We send down water on it”. Sending the clouds to a dead land and bringing down of water there is a chaotic process completely depends on chance. Here, it will be appropriate to cite an important method in order to determine the chance. If an event may happen “in another way”, it means it depends on chance. “The sending of the cloud to a dead land” here is an event which may happen in another way, as well as “raining” there... Clouds may have never gone to that country or may have gone there but there may have never been rain. We will also elaborate on the wording of “sending down water” on this part of the verse, soon. The verse continues by “then bring forth with it of fruits of all kinds”. This occurrence is neither necessity nor chance. So, what is it? Certainly, “design”... The God’s re-growth of the plants from the stems of those dead plants by way of rain is related to its design, i.e. putting the plant’s genetic program into the stems. The verse ends by denoting “thus shall We bring forth the dead that you may be mindful”. The section of the verse ““we will take out the dead like this” is not an example from which a lesson is to be drawn but a herald from the future.

We see in this single verse of the Koran that “chance, necessity and design” are used exactly the way they should be and the “God of the Gaps” fallacy is painstakingly avoided.

In the remaining part of this paper, we will review the similar verses within the context of this rationale and try to prove that the “God of the Gaps” fallacy is never fallen. However, we will not repeatedly explain in every verse the already interpreted expressions during this review.

Additionally, we should stress another point: it is not important how events we can explain with “chance” or “design” are explained when they are attributed to God in the Koran. In other words, there is no difference for us between “We send the clouds to a dead land” and “Clouds go to a dead land” in the Koran. What is important for us is to demonstrate that the necessity of the things are known by not directly saying that “This is done by the God” for a thing which is a necessity.

Now, let us begin to review relevant verses. In doing this, we will first mention the verse(s) and then try to explain them.

Nahl/79 and “Design”

Nahl/79
Do they not look at the birds, held poised in the midst of the sky? Nothing holds them up but Allah. Verily in this are signs for those who believe.

In this verse, it was said that the birds are kept by God in the sky. This situation is not unbelievable although it seems so. The staying of the birds in the sky is not a necessity, but the outcome of a design. Thus, the one who keeps them in the sky is only the God! This verse is clearly a design argument.

“Command”

Nahl-12
He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise.

Rum-25

And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, ye (straightway) come forth.

Rum-46
Among His Signs is this, that He sends the Winds, as heralds of Glad Tidings, giving you a taste of His Mercy,- that the ships may sail by His Command and that ye may seek of His Bounty: in order that ye may be grateful.

In these 3 verses it was emphasized that events are directed by God with the intervention of the things known as the “laws of the nature”, by the usage of the word “command”. In these verses, the usage of the word “command” and not saying that “God is doing” directly is so meaningful…

“Grace” and “Command”

Lokman-31

Seest thou not that the ships sail through the ocean by the Grace of Allah?- that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks.

In this verse it is told that “ships are sailing with the grace of God”. If carefully read it will be easy to catch that it is not stated as float. Floating is based on the laws of nature. But the sailing is bound to this law of nature and the “grace”. This “grace” is the wind. Blowing of the wind is an example of the chaotic order and having this chaotic order as a benefit to human beings is a grace of God. The verse below is referring to the “command” of God for the buoyancy of water and its importance in this matter.

Rum-46

Among His Signs is this, that He sends the Winds, as heralds of Glad Tidings, giving you a taste of His Mercy,- that the ships may sail by His Command and that ye may seek of His Bounty: in order that ye may be grateful.

Alternation of Night and Day

Nur-44
It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!

Furkan-62

And it is He Who made the Night and the Day to follow each other: for such as desire to be mindful or to show their gratitude.

Neml-86

See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe!

Yunus-6

Verily, in the alternation of the night and the day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him.

Yunus-67

He it is that hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are Signs for those who listen (to His Message).

Nahl-12
He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise.

Ali İmran-190

Behold! In the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,

Casiye-5

And in the alternation of Night and Day, and the fact that Allah sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,- are Signs for those that are wise.

In these verses, alternation of night and daytime of the earth is attributed to God and set forth as a sign. Moreover, in some of these verses, the nature of the sign in this alternation is explained.

Alternation of night and daytime as in the case of the earth is not a necessity. Furthermore, such an alternation may have never existed. The very example of this is in the sky. Those having basic knowledge about the moon surely know that one face of the moon is permanently toward the world whereas the other is permanently opposite which is never seen from the world and the reason of this is the fact that rotation of the moon around its axis takes the same time with its one full rotation around the earth.

If the same case had occurred also for the world and the sun, one face of the world would have been permanently bright, i.e. daytime, whereas the other permanently dark, i.e. nighttime. Another example is the day and night of the planet Mercury. One day in this planet equals to some 50 world-days. However, the case for the world is not like any one of these examples and night and day continuously follows each other within a period of 24 hours. Surely, there are reasons for this. However, these reasons are by no means necessity, and a clear mind can see God beyond them or a disbeliever may explain this solely based upon coincidences.

Additionally, the Koran already explains what kind of a sign/lesson is in the alternation of day and night: Perfect match of the night and day durations with creatures! If night and daytimes of the world had been as in the case of Mercury, i.e. a day corresponds to some 50 days, what would be our situation?

The orientation of the Winds

Sura-33

If it be His Will, He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful.

Rum-46
Among His Signs is this, that He sends the Winds, as heralds of Glad Tidings, giving you a taste of His Mercy,- that the ships may sail by His Command and that ye may seek of His Bounty: in order that ye may be grateful.

In these verses, the purpose of using the expression of the orientation of the winds is the resign of a benefit for the people from this chaotic system as it was said in these verses again, and this is not a necessity.

Nahl/13

Nahl-13
And the things on this earth which He has multiplied in varying colors (and qualities): verily in this is a sign for men who are mindful.

In this verse, if it was said “God is painting” for the colors, and if this was presented as a sign, then it would be fallen into “God of Gaps” fallacy. But, it is said that the colorful things was multiplied / produced by God.

Well then, what is there in the colors to be a sign? Here, the important word is “zerae” which was translated as the “multiply”… This word was used always for the living creatures namely the plants, the animals and the human beings. Namely, the Koran presents an event of design as a sign again.

Nahl/65-66-67-69

Nahl-65

And Allah sends down water from the skies, and gives therewith life to the earth after its death: verily in this is a Sign for those who listen.

Nahl-66

And verily in cattle (too) will ye find an instructive sign. From what is within their bodies between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it.

Nahl-67

And from the fruit of the date-palm and the vine, ye get out strong drink and wholesome food: behold, in this also is a sign for those who are wise.

Nahl-69

Then to eat of all the produce (of the earth), and follow the ways of thy Lord made smooth: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought.

In all of these verses, “design” is set forth as a “sign to human mind” and no “God of the Gaps” fallacy is adopted.

Rad/3

Rad-3
And it is He Who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o'er the Day. Behold, verily in these things there are Signs for those who consider!

In this verse, since two matters which are emphasized as “done by God” seem like necessity, they should be explained. The first, what is intended by the wording “spreading out the earth” is the formation of earth’s crust. Koran frequently uses the words “spread out, extend” regarding the earth (world). I recommend you to search in Google for these phrases i.e. “sea-floor spreading”, “extended crust”, “expanded earth”, “earth’s crust stretched”, “continental spreading”, “continental drift” etc… In all of them, you will get the results regarding the formation of earth’s crust. The intention of the Koran in using the phrases “spreading out the earth” and “making the earth like a carpet” is this formation. These processes are examined in the science under the title “Plate Tectonics”. Some planets, e.g. Venus, do not seem to have such plate tectonics. Namely, this is not a necessity. In fact, plate tectonics seems unique to earth in the whole solar system.

The second point is the formation of mountains. This is also not a necessity and is again related with the “Plate Tectonics”. In order for mountains to emerge in a planet, there has to be a solid layer, and then these layers have to move. In addition, planet must also rotate around its axis for the formation of mountains, and none of these requisites are necessity. For instance, there are no mountains in Jupiter, which is a gas giant. There are mountain formations in some other planets. However, the important point here is the fact that the mountains of earth are intended in the Koran. Mountain chains on earth are unique throughout the solar system and formed upon plate tectonics. For example, there is no other replication of Himalayas in the whole solar system. (Please see: Role of Plate Tectonics in Mountain Building)

The verses of the Koran regarding the Plate Tectonics are not limited to these. Spreading out the earth, extending the earth and placement of mountains are expressed in many verses. Additionally, the Koran also refers to plate tectonics in some other verses:

Rad/41
See they not that We gradually reduce the land from its outlying borders? (Where) Allah commands, there is none to put back His command: and He is swift in calling to account.

Enbiya/44
Nay, We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?

The occurrence referred to in these verses by the expression of “reducing the land from its borders” is destruction of earth’s crust at the zones called “subduction zone”. Characteristics of these zones are that they are described as “disruptive / destructive” and at these zones; the crust shrinks through sinking into the mantle. These layers which return to the mantle melt there.

Neml/88
Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away: (such is) the artistry of Allah, who disposes of all things in perfect order: for He is well acquainted with all that ye do.

In the foregoing verse, movement of the earth plates is referred. Together with the movement of these plates, mountains virtually drift on them.

“Sending down water from the sky” and “Rain”

Casiye-5

And in the alternation of Night and Day, and the fact that Allah sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,- are Signs for those that are wise.

Bakara-164

Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the water which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.

Enam-99

It is He Who sendeth down water from the skies: with it We produce vegetation of all kinds: from some We produce green (crops), out of which We produce grain, heaped up (at harvest); out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes, and olives, and pomegranates, each similar (in kind) yet different (in variety): when they begin to bear fruit, feast your eyes with the fruit and the ripeness thereof. Behold! in these things there are Signs for people who believe.

Nahl-65

And Allah sends down water from the skies, and gives therewith life to the earth after its death: verily in this is a Sign for those who listen.

Taha-53-54

"He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others.

Eat (for yourselves) and pasture your cattle: verily, in this are Signs for men endued with understanding.

Furkan/48-50

And He it is Who sends the winds as heralds of glad tidings, going before His Mercy, and We send down pure water from the sky,-

That with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers.

And We have distributed the (water) amongst them, in order that they may be mindful, but most men are averse (to aught) but (rank) ingratitude.

Rum-24

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down water from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

Araf-57

And He it is Who sends forth the winds bearing good news before His mercy, until, when they bring up a laden cloud, We drive it to a dead land, then We send down water on it, then bring forth with it of fruits of all kinds; thus shall We bring forth the dead that you may be mindful.

In order to secure the consistency of the article, I stuck to A.Yusuf Ali’s translation for the above verses about water & rain. But I changed his usage of the word “rain” in some verses to “water”. If you look at M.H. SHAKIR’s translation, he always uses the word “water” instead of “rain” in these verses. So, the usage of “rain” in Yusuf Ali’s translation is his interpretation. If you also look at the original Arabic word used in these verses, you will always find the Arabic word “ma” which means “water”, not “rain”. Below is another translation of the verse Nahl/65 by M. Pickthall. You can see that he uses the word “water” in his translation.

Nahl/65 (M. Pickthall)

Allah sendeth down water from the sky and therewith reviveth the earth after her death. Lo! herein is indeed a portent for a folk who hear.

The main theme presented to the mind as evidence/sign in these verses is the “resurrection of the earth by the water sent down from the sky”. In other words, this should be considered as an argument of design.

However, there are clear expressions in the verses such as “God is the one who sends down water from the sky” (please see: Enam/99). Why the expression of “sending down water from the sky” is used? Why the simply “pouring rain” is not used?

The reason should be the fact that rain is the last and indispensable phase of sending down water from the sky, i.e a necessity.

In order to evaluate this more precisely, we should look at what is covered by this expression... The phases included in the expression of “sending down water from the sky” are defined by God in the verse Nur/43 as follows:

Nur/43
Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of its lightning well-nigh blinds the sight.

These phases begin with the dispatch of clouds through winds and also include joining of them, piling them up and finally pouring of the rain. In this verse, the Koran attributes to God all the phases up to the point at which the outcome becomes a necessity and when a necessity emerged, the Koran changes the manner of expression interestingly.

By using the expression, “sending down water from the sky” in all these verses, God points out all these phases. However, as we mentioned before, the evidence/sign in these verses is the resurrection of the earth by the water sent down from the sky.

Nevertheless, the importance of the usage of the expression “sending down water from the sky” is that this expression includes all the phases and a phenomenon which became a necessity is not directly attributed to God in the verse. This special expression includes not only rain but also all the phases occurred up to the rain and as we saw that in the verse (Nur/43) explaining these phases, they are attributed to God and when the outcome becomes a necessity, the manner of expression is interestingly changed.

Thus, if we review the verse Lokman/34, we see that this expression is a special one which is not used with the simple meaning of “pouring rain” in every part of the Koran:

Lokman-34

Surely Allah is He with Whom is the knowledge of the hour, and He sends down the rain and He knows what is in the wombs; and no one knows what he shall earn on the morrow; and no one knows in what land he shall die; surely Allah is Knowing, Aware,

We can clearly realize the difference. In addition, the following verses are also important from the point that they demonstrate the relationship of the expression of “sending down water from the sky” with the winds.

Furkan/48

And He it is Who sends the winds as heralds of glad tidings, going before His Mercy, and We send down pure water from the sky,-

Hicr/22
And We send the winds fertilising, and cause water to descend from the sky, and give it you to drink. It is not ye who are the holders of the store thereof. (PICKTHAL’s translation)

Showing of Lightning for Fear and Hope

Rum-24

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down water from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

Do you say “Here, this is a mistake”? Actually, although lightning is a product of a chaotic process, it is indeed a necessity from the point that it is the last step of this chaotic process. However, the striking point here is the wording “showing of lightning to you for both fear and hope is one of God’s signs” denoted in the verse. Frankly, what is “sign” here is not the showing of lightning but the human emotions such as fear and hope caused by the view of lightning. Maybe you think this is a forced interpretation. However, this verse is a part of a section beginning with the 20^th verse and continuing till the 25^th verse of the sura Rum and if we review these verses carefully, the correctness of our point will be seen obviously. For example, let us look at the 21^st verse of the Sura Rum which is one of them:

Rum-21

And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

Please pay attention to what is said in the Rum/21: “He has put love and mercy between your (hearts): verily in that are Signs”. What are they if not human emotions? So why do we have to evaluate Rum/24 in another way?

In short, what is “evidence/sign” in this verse is not the lightning itself but the human emotions caused by its view. These emotions are the “designs” of our soul. Eventually, a piece of stone does not feel anything like these against lightning. These are the signs presented by God, not the lightning itself.

Nevertheless, since there may exist the ones who will evaluate the verse with an extremely strict and normative approach, it should be necessary to add the following: pay attention to the expression in the verse regarding the “lightning”: “showing of lightning”... Yes, lightning is the final phase of a series of atmospheric events which became a necessity. However, it is impossible to consider the expression of “showing of lightning” as a necessity. Because, in order to show lightning to a person, that person should have an eye! This expression includes more information than simply avoiding a necessity and emphasizes that vision is also a deisgn of God. Certainly, we are not in a position to assert that an evidence/sign is presented to us through implying our eyes with the expression of “showing of lightning”. However, this is a delicate expression which conveys our feelings when we see lightning... Even one who attempts to evaluate solely the expression of “showing of lightning” may not claim that this is a necessity. In short, it is impossible to find a “gap” in this verse even for such people.

Here, I give the verses Rum/20-25 collectively:

Rum/20-25

Among His Signs in this, that He created you from dust; and then,- behold, ye are men scattered (far and wide)!

And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know.

And among His Signs is the sleep that ye take by night and by day, and the quest that ye (make for livelihood) out of His Bounty: verily in that are Signs for those who hearken.

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, ye (straightway) come forth.

Nur/43-44

Nur/43-44
Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of its lightning well-nigh blinds the sight.

It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!

These verses are quite interesting and should be elaborated a little deeper. We have seen before that the verse Nur/43 explains the phases in the expression “sending down water from the sky”. The verse also includes the phrase “He sends down from the sky mountain masses (of clouds) wherein is hail”… This expression is an elegant way of escaping from a necessity, namely “sending down hail”.

But, there is a conflict among the translators about Nur/43. Here is another translation of the same verse:

Nur/43
Do you not see that God drives the clouds, then He gathers them together, then He piles them upon each other, then you see the soft rain coming out of them? And He sends down hail from the sky from the mountains to afflict whomever He wills, and He diverts it from whomever He wills, the brightness of the snow almost blinds the eyes.

In this translation, we see that the expression is changed into “He sends down hail from the sky from the mountains to afflict whomever He wills, and He diverts it from whomever He wills”.

However, almost all well-known translations stick to the phrase which Yusuf Ali used.

Here, I give the translation of Nur/43-44 in some other well-known interpretations:

Nur/43-44 (Royal Aal Al-Bayt Institute translation)
Have you not seen how God drives the clouds, then composes them, then piles them up, whereat you see the rain issuing from the midst of them? And He sends down from the heaven out of the mountains that are therein hail, and smites with it whom He will and turns it away from whom He will. The brilliance of its lightning would almost take away the eyes.
God alternates the night and the day. Surely in that there is a lesson for those who see.

Nur/43-44 (Arthur J. Arberry)
’hast thou not seen how God drives the clouds, then composes them, then converts them into a mass, then thou seest the rain issuing out of the midst of them? And He sends down out of heaven mountains, wherein is hail, so that He smites whom He will with it, and turns it aside from whom He will; wellnigh the gleam of His lightning snatches away the sight.
God turns about the day and the night; surely in that is a lesson for those who have eyes.

Nur/43-44 (Pickthall)
Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.
Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.

Nur/43-44 (M. H. Shakir)
Do you not see that Allah drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight.
Allah turns over the night and the day; most surely there is a lesson in this for those who have sight.

Bakara/164

Bakara-164

Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the water which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.

• “in the creation of the heavens and the earth”: is certainly not a necessity.

• “in the alternation of the night and the day”: as we showed before, is not a necessity.

• “in the sailing of the ships through the ocean for the profit of mankind”: NECESSITY (and Grace)! The ships flow on the sea by the help of the buoyancy of water. It is interesting that the Koran did not say “God performs it” for this event! (also look at the “Grace and Command” section)

• “in the water which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds”: none of them are the necessities as we show before. For example, the creation of the animals is a design but the changing of the winds is chaotic process based on the chance.

• “and the clouds which they trail like their slaves between the sky and the earth”: NECESSITY! The cloud is retsing between the sky and the earth because of its specific weight is lighter than the air. The Koran left this event as a necessity also and did not say “God performs it”!

In this verse, the chance, the necessity and the design were used in a way that we expect, namely without falling into the “God of Gaps” fallacy!

The samples from the other verses in which there is no “God of the Gaps” fallacy

Taha-53/54

Who made the earth for you an expanse and made for you therein paths and sent down water from the cloud; then thereby We have brought forth many species of various herbs.

Eat and pasture your cattle; most surely there are signs in this for those endowed with understanding.

Rum-22

And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned.

Rum-24

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down water from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

Enam-99

And He it is Who sends down water from the cloud, then We bring forth with it buds of all (plants), then We bring forth from it green (foliage) from which We produce grain piled up (in the ear); and of the palm-tree, of the sheaths of it, come forth clusters (of dates) within reach, and gardens of grapes and olives and pomegranates, alike and unlike; behold the fruit of it when it yields the fruit and the ripening of it; most surely there are signs in this for a people who believe.

Araf-26

O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!

Nahl/10-11

It is He Who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle.

With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought.

Muminun-21

And in cattle (too) ye have an instructive example: from within their bodies We produce (milk) for you to drink; there are, in them, (besides), numerous (other) benefits for you; and of their (meat) ye eat;

Suara/7-8

Do they not look at the earth,- how many noble things of all kinds We have produced therein?

Verily, in this is a Sign: but most of them do not believe.

Rum-21

And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

Casiye-4

And in the creation of yourselves and the fact that animals are scattered (through the earth), are Signs for those of assured Faith.

Casiye-13

And He has subjected to you, as from Him, all that is in the heavens and on earth: behold, in that are Signs indeed for those who reflect.

Zuhruf-12/13

That has created pairs in all things, and has made for you ships and cattle on which ye ride,

In order that ye may sit firm and square on their backs, and when so seated, ye may remember the (kind) favor of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never be able to do it,

Yasin-37

And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;

Zumer-42

It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for those who reflect.

Rad-4
And in the earth are tracts (diverse though) neighboring, and gardens of vines and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are Signs for those who understand!

All of the above verses are examples of argument from design.

Verses in which falling into the “God of the Gaps” fallacy is likely but not occurred

Movement of Celestial bodies

Enbiya-33

It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.

Lokman-29

Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to His Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?

Yasin-38

And the Sun runs unto a resting place: that is the decree of (Him), the Exalted in Might, the All-Knowing.

Yasin-40

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to Law).

In these verses, movements of the sun and moon are implied and denoted “They are subjected (to command) by the God”.

However, what is amazing here is that these movements of the sun and moon are not presented to the mind as evidence through denoting that “God does them”... When it is taken into consideration that people in the Medieval Europe thought that celestial bodies move upon angels’ push and adopted the existence of God based on such thought, the importance of not falling into such a mistake in the Koran can be better understood.

Zumer/21

Zumer-21

Seest thou not that Allah sends down water from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colors: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding.

This verse needs a special analysis. The pharase “He causes to grow, therewith, produce of various colors” is clearly a design argument. The verse goes on as “and leads it through springs in the earth”. Is the build up of the underground water resources a necessity?

One quotation of a text that I found on the internet about the underground water reservoirs says ”In order to collect underground water resources it is very important to give water the chance to penetrate beneath the surface by means of cracks and similar openings in the upper levels of soil. Exactly here there is another miracle of creation to be witnessed because the upper surface of soil constitutes of such a kind of sandy layers so that water can easily penetrate below the surface into the deep until it hits another kind of soil which is argillaceous soil. This type of soil serves as a boundary to water and prevents it from diffusing further to the ground and enabling it to collect.” As seen sandy soil and argil have great importance to the underground water reservoirs. According to Wikipedia: “Sand is a granular material made up of fine rock particles most commonly quartz. Sand is a naturally occurring, finely divided rock, comprising particles or granules ranging in size up to 2 millimeters.” Its most important element is silicon and no one can say that having the element silicon on earth is a necessity. You can trust to this comment. I have just remembered the following verse of Koran:

Hadid/25
We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice; and We sent down Iron, in which is great might, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might.

The verse continues as “then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away”. Drying up and dying of plants is a result of a design. In order to clarify the design lets look at this quote from the encyclopedia Britannica: “In summer, plants make and store food in their roots, stems, or seeds. In winter, they rest. Plants pass the winter in various ways. Annuals flower in the same season that they are planted. Then, transferring all their reserve food to their seeds, the plants wither and die”. Meaning that, they die because they are designed to transfer their reserve food to their seeds. This explains the phrase “then He makes it dry up and crumble away”. It is again an argument from design. But more interesting is that the yellowing, withering part is left as a necessity in the verse. Withering of plants during their death as a result of these transfer process is a necessity (according to the Second Law of Thermodynamics). The verse also left this as it is. In this verse, they are emphasized in a fine expression that both death of plant is a design and “decomposition” during this death has an aspect of law.

In short, the verse Zumer/21 is a miracle itself!

Kaf/6-8

6- Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it?
7- And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)-
8- For an insight and a reminder to every servant turning (to Allah).

“The fact that there is no flaws in it” which is expressed within the verse is a necessity. Within the verse this phrase is not referred to God and is used solely on its own. But the making and adornment of the skies is definitely referred to God. Actually the making of the skies and “adornment” (the term used for the stars) of the sky is strongly bound to the parameters during the creation of the universe. For example a slight difference in gravity constant or the masses of electrons or protons would make it impossible today for us to talk about stars. Scientists call this “the fine tuning of the universe” and science could not yet prove that these specific parameters were as they were because of necessity.

Examples of verses in which falling into the “God of the Gaps” fallacy is likely but not occurred

Rad/12
It is He Who doth show you the lightning, by way both of fear and of hope: It is He Who doth raise up the clouds, heavy with (fertilizing) rain!

Lokman/10
He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky, and produce on the earth every kind of noble creature, in pairs.

God said “I do” for the things which are necessity in these verses (underlined), however, these occurrences were not presented as evidence to the mind neither in these verses nor in the succeeding ones.

Verses of Explanation

In the verses we reviewed up to this point, the Koran presents some physical events as lesson / sign / evidence. As we have demonstrated in our analysis, none of these evidences stems from “necessity”. All these evidences provided by the Koran attributes to either a phenomenon of design or chaotic events.

Apart from these, there are some other verses in the Koran in which physical events are used again but the true “sign/evidence” is in the “wisdom” behind these occurrences or such events represent a different reality. The four verses given below are proper examples to them:

Rad/2

Allah is He Who raised the heavens without any pillars that ye can see; then He established Himself on the Throne; He has subjected the sun and the moon! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.

Yunus/5 (Shakir)

He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who knows.

Enam/97

It is He Who maketh the stars (as beacons) for you, that ye may guide yourselves, with their help, through the dark spaces of land and sea: We detail Our Signs for people who know.

Isra/12 (Shakir)

And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.

In all of these four verses, physical events are used and the wisdom that underlies them or those things they convey us in the name of God are given as “sign/evidence”. For example, the evidence/sign in the Rad/2 is the reality of “God regulates everything”; the evidence/sign in the Yunus/5 is the reality of “our capability to know reckoning and the number of years”; and the sign in the Enam/97 is the reality of “our ability to find direction by way of stars”.

Another interesting point is that in all of these types of verses it is communicated that God “explained the signs” which demonstrates that the signs included are not physical events itself but purpose/wisdom that underlie them.

Therefore, claiming that the God of the Gaps fallacy exists in these types of verses stands for solely voidness.

Conclusion

In this paper, we saw that, while the events, which are necessities, presented to the human mind as evidence/ lesson/ sign by Koran and on which the Koran invites us to think, they are somehow designated as necessity and the Koran left these types of phenomena as necessity.

Think about the times when the Koran was inspired. During those times, humans even did not know the true explanation of the daytime and nighttime and assumed they emerge from the sun’s rotation around the world. However, as we demonstrated above, although the Koran designates the movement of the sun as a necessity, it defines the alternation of night and day as a “sign”, i.e. presents it as an element of design. In other words, the Koran does not consider it as a necessity. If the author of the Koran thought that the sun turns around the world and thereby, called it necessity, He must have also called the alternation of night and day as necessity. This fact which is simple and obviously comprehensible for today is a clear contradiction when the knowledge of the times when the Koran was inspired is taken into consideration. This demonstrates that the author of the Koran is aware of this fact. Otherwise, it is impossible to explain the alternation of night and day without running into the foregoing contradiction. This inference is also supported by the following verses of the Koran.

Yasin/40

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to Law).

Enbiya/33

It is He Who created the Night and the Day, and the sun and the moon: all swim along, each in its rounded course.

The words “each” and “all” in these verses also cover night and day. This verse clearly expresses that the world signed by night and day rotates in an orbit. Additionally, it is also useful to state that the Arabic verb in these verses has a special form unique to Arabic language which is used for more than two objects.

As it is seen, the triplet of Necessity -Chance-Design is used appropriately in the Koran. This is true even about the things we can understand by the use of the state of the art scientific knowledge. This pattern in the Koran was created verse-by-verse, word-by-word.

These interesting details in the Koran are extremely suitable to the spirit of a holy book which defines itself as “justice”. Because, there have never been such attacks against faith in the history which are supported with robust arguments of today.

Yes, the Koran is justice for us, the people of modern times.