Saturday, 4 February 2017

What Great People said about the Prophet Muhammad PBUH

George Bernard Shaw, the British playwright said:
“The world is in dire need of a man with the mind of Muhammad; religious people in the Middle Ages, due to their ignorance and prejudice, had pictured him in a very dark way as they used to consider him the enemy of Christianity. But after looking into the story of this man I found it to be an amazing and a miraculous one, and I came to the conclusion that he was never an enemy of Christianity, and must be called instead the savior of humanity. In my opinion, if he was to be given control over the world today, he would solve our problems and secure the peace and happiness which the world is longing for.”
Annie Besant, wrote in ‘The Life and Teachings of Muhammad’ :
“It is impossible for anyone who studies the personality of the great Prophet of the Arabs, and come to know how this prophet he used to live, and how he taught the people, but to feel respect towards this honorable prophet; one of the great messengers whom Allaah sent”
Alphonse de La Martaine wrote in ‘Historie de la Turquie’:
“If greatness of purpose, smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Muhammad? The most famous men created arms, laws, and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples, dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and the souls. Philosopher, Orator, Apostle, Legislator, Conqueror of Ideas, Restorer of Rational beliefs… The founder of twenty terrestrial empires and of one spiritual empire — that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?”
J.W.H. Stab wrote in ‘Islam and its Founder ’ :
“ Judged by the smallness of the means at his disposal, and the extent and permanence of the work that he accomplished, no name in world’s history shines with a more specious luster than that of the Prophet of Makkah. To the impulse, which he gave, numberless dynasties have owed their existence, fair cities and stately palaces and temples have arisen, and wide provinces became obedient to the Faith. And beyond all this, his words have governed the belief of generations, been accepted as their rule of life, and their certain guide to the world to come. At a thousand shrines the voices of the faithful invoke blessings on him, whom they esteem the very Prophet of God, the seal of the Apostles… Judged by the standards to human renown, the glory of what mortal can compare with his?”
Dr. Gustav Weil writes in ‘History of the Islamic Peoples ’:
“Muhammad was a shining example to his people. His character was pure and stainless. His house, his dress, his food – they were characterized by a rare simplicity. So unpretentious was he that he would receive from his companions no special mark of reverence, nor would he accept any service from his slave which he could do for himself. He was accessible to all and at all times. He visited the sick and was full of sympathy for all. Unlimited was his benevolence and generosity as also was his anxious care for the welfare of the community.”
Th e British philosopher, Thomas Carlyle, who won the Nobel Prize for his book ‘The Heroes’ wrote:
“It is a great shame for any one to listen to the accusation that Islaam is a lie and that Muhammad was a fabricator and a deceiver. We saw that he remained steadfast upon his principles, with firm determination; kind and generous, compassionate, pious, virtuous, with real manhood, hardworking and sincere. Besides all these qualities, he was lenient with others, tolerant, kind, cheerful and praiseworthy and perhaps he would joke and tease his companions. He was just, truthful, smart, pure, magnanimous and present-minded; his face was radiant as if he had lights within him to illuminate the darkest of nights; he was a great man by nature who was not educated in a school nor nurtured by a teacher as he was not in need of any of this.”
Johann Wolfgang von Goethe, the German writer said:
“Us, Europeans, with all our concepts could not reach what Muhammad has reached, and no one will be able to precede him. I have looked in the history of humanity for an example and found that it was Muhammad, as the truth must be revealed. Indeed, Muhammad succeeded to subdue the entire world to monotheism”.


The Qur’an presents in two verses a brief synthesis of the phenomena that constituted the basic process of the formation of the Universe.
–sura 21, verse 30: “Do not the Unbelievers see that the heavens and the earth were joined together, then We clove them asunder and We got every living thing out of the water. Will they not then believe?”
–sura 41, verse 11. God orders the Prophet to speak after inviting him to reflect on the subject of the earth’s creation: “Moreover (God) turned to the Heaven when it was smoke and said to it and to the earth . . .”
We shall come back to the aquatic origins of life and examine them along with other biological problems raised by the Qur’an. The important things to remember at present are the following.
a) The statement of the existence of a gaseous mass with fine particles, for this is how the word ‘smoke’ (dukan in Arabic) is to be interpreted. Smoke is generally made -up of a gaseous substratum, plus, in more or less stable suspension, fine particles that may belong to solid and even liquid states of matter at high or low temperature;
b) The reference to a separation process (fatq) of an primary single mass whose elements were initially fused together (ratq). It must be noted that in Arabic ‘fatq’ is the action of breaking, diffusing, separating, and that ‘ratq’ is the action of fusing or binding together elements to make a homogenous whole 101.
The first verse of the first sura in the Qur’an proclaims, after the opening invocation, the following: “In the name of God, the Beneficent, the Merciful”, “Praise be to God, Lord of the Worlds.” The terms ‘worlds’ reappears dozens of times in the Qur’an. The Heavens are referred to as multiple as well, not only on account of their plural form, but also because of their symbolic numerical quantity. 7. This number is used 24 times throughout the Qur’an for various numerical quantities. It often carries the meaning of ‘many’ although we do not know exactly why this meaning of the figure was used. The Greeks and Romans also seem to have used the number 7 to mean an undefined idea of plurality. In the Qur’an, the number 7 refers to the Heavens themselves (samawat). It alone is understood to mean ‘Heavens’. The 7 roads of the Heavens are mentioned once:
–sura 2, verse 29: “(God) is the One Who created for you all that is on the earth. Moreover He turned to the heaven and fashioned seven heavens with harmony. He is Full of Knowledge of all things.”
–sura 23, verse 17: “And We have created above you seven paths. We have never been unmindful of the Creation.” –sura 67, verse 3: “(God) is the One Who created seven heavens one above an other. Thou canst see no fault in the creation of the Beneficent. Turn the vision again! Canst thou see any rift?”
–sura 71, verse 15-16: “Did you see how God created seven heavens one above another and made the moon a light therein and made the sun a lamp?[57]”
–sura 78, verse 12: “We have built above you seven strong (heavens) and placed a blazing lamp.” Here the blazing lamp is the Sun. The commentators on the Qur’an are in agreement on all these verses: the number 7 means no more than plurality.[58] There are therefore many Heavens and Earths, and it comes as no small surprise to the reader of the Qur’an to find that earths such as our own may be found in the Universe, a fact that has not yet been verified by man in our time. Verse 12 of sura 65 does however predict the following: “God is the One Who created seven heavens and of the earth (ard) a similar number. The Command descends among them so that you know that God has power over all things and comprehends all things in His knowledge.” 102 Since 7 indicates an indefinite plurality (as we have seen), it is possible to conclude that the Qur’anic text clearly indicates the existence of more than one single Earth, our own Earth (ard); there are others like it in the Universe. Another observation which may surprise the Twentieth century reader of the Qur’an is the fact that verses refer to three groups of things created, i.e.
–things in the Heavens.
–things on the Earth
–things between the Heavens and the Earth Here are several of these verses:
–sura 20, verse 6; “To Him (God) belongs what is in the heavens, on earth, between them and beneath the soil.”
–sura 25, verse 59: “. . . the One Who created the heavens, the earth and what is between them in six periods.”
–sura 32, verse 4: “God is the One Who created the heavens, the earth and what is between them in six periods.”
–sura 50, verse 38: “We created the heavens, the earth .and what is between them in six periods, and no weariness touched Us.”[59] The reference in the Qur’an to ‘what is between the Heavens and the Earth’ is again to be found in the following verses: sura 21, verse 16; sura 44, verses 7 and 38 ; sura 78, verse 37; sura 15, verse 85; sura 46, verse 3; sura 43, Verse 85. This Creation outside the Heavens and outside the Earth, mentioned several times, is a priori difficult to imagine. To understand these verses, reference must be made to the most recent human observations on the existence of cosmic extra-galactic material and one must indeed go back to ideas established by contemporary science on the formation of the Universe, starting with the simplest and proceeding to the most complex.
These are the subject of the following paragraph. Before passing on to these purely scientific matters however, it is advisable to recapitulate the main points on which the Qur’an gives us information about the Creation. According to the preceding quotations, they are as follows:
1) Existence of six periods for the Creation in general.
2) Interlocking of stages in the Creation of the Heavens and the Earth.
3) Creation of the Universe out of an initially unique mass forming a block that subsequently split up. 103
4) Plurality of the Heavens and of the Earths.
5) Existence of an intermediary creation ‘between the Heavens and the Earth’……….
~~~~~~~~~~~~~~~extracted from “”The Bible, The Qur’an and Science“” by Dr. Maurice Bucaille~~~~~~~~~~~~~~~~~~

Miracle of QURAN 1400 years back still stands.

Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density. (Principles of Oceanography – Davis, pp. 92-93)
For example, Mediterranean sea water is warm, saline and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometers into the Atlantic at a depth of about 1,000 meters with its own warm, saline and less dense characteristics. The Mediterranean water stabilizes at this depth (Principles of Oceanography p. 93).
The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C). Even in depths (indicated here by darker colors) up to 1,400 meters and at distances ranging from a minus -100 to +2,500 meters, we find that both bodies of water maintain their individual temperatures and salinity. Although there are large waves, strong currents, and tides in these seas, they do not mix or transgress this barrier. The Holy Qur’an mentioned that there is a barrier between two seas that meet and that they do not transgress. 
God said:
 {He has let free the two seas meeting to gather. There is a barrier between them. They do not transgress.} (Qur’an 55:19-20) 
But when the Qur’an speaks about the divider between fresh and salt water, it mentions the existence of “a forbidding partition” with the barrier. 
God said in the Qur’an: {He is the one who has let free the two bodies of flowing water, one sweet and palatable, and the other salty and bitter. And He has made between them a barrier and a forbidding partition.} (Qur’an 25:53) 
On may ask, why did the Qur’an mention the partition when speaking about the divider between fresh and salt water, but did not mention it when speaking about the divider between the two seas? Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.” (Oceanography p. 242) This partition (zone of separation) has a different salinity from the fresh water and from the salt water (Oceanography p. 244 and Introductory Oceanography pp. 300-301)
This information has been discovered only recently using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise the human eye cannot see the division of water in estuaries into the three kinds: the fresh water, the salt water, the partition (zone of separation).