The Arabic word for “wrap” is “yukowir” The word is used to depict the act of wrapping a turban around someone’s head.

This word was also used in the sense of overlapping of the night and day and vice versa.

The reason for the day’s turning into night and the night’s turning into day is due to the spheroid form of the earth.

The Arabic word “dahw” means to ‘spread’ or ‘spread out giving something a round shape’, i.e. like that of the ostrich’s egg. Many ancient cultures, including the Greek, Indian and Chinese, held the belief that the Earth is flat. The Europeans did not alter their view until the Middle ages.

Further regarding the question as to who created the Creator, there is no dilemma or anything or that sort. We admit that Allah is the absolute Creator but then we ask about who created Him, making him both creator and created in the same sentence, which is a contradiction. The other side of the questions meaninglessness is that we imagine the Creator as being the subject to the laws which govern his creatures. It is Allah who created the law of causation and we cannot consider Him as subject to the law which he created.

Causation’s a law for us who lice in space and time. The primary constitutive elements of our universe, which is just one of the innumerous creations of Allah, are matter space and time. Allah, who created space and time, is necessarily transcendent in relation to both and it is an error on our part to think that he is bound either by them or by their laws. In fact it would be preposterous to ask the question as to what was there before Allah or who created Allah for there existed no time before Allah created time itself, thus the question of ‘before’ outside time isn’t possible.

In our misunderstanding, we are like those old dolls that, seeing that they move by springs, imaging that the human being who made them must also derive his motion from the action of springs. If they were told that he is self-moved, they would retort that it is completely impossible for anything to move spontaneously since everything in their world is moved by a spring. Just like them, we cannot imaging that Allah exists in His own essence with no need of an efficient cause, for this is because we see everything around us in need of such a cause.

Aristotle followed the chain of causality tracing they chair from wood, wood from tree, tree from seed, and seed from planter. He had to conclude that this chain which regresses into infinite time must have begun with and ‘uncaused’ cause, a primum mobile in no need of a mover, a creator who hasn’t been created. This is the same thing we assert to Allah.

For everything, like man, there has a beginning in time; there can be only three ways of explaining how it came to be:

1. Either it was made, or created, or caused by nothing at all. In other words, it came out of nothing

2. Or it created itself

3. Or it has a creator, cause or maker outside itself

The first and second explanations are obviously impossible. It is inconceivable for something that has a beginning in time to come out of or be made of nothing at all. It is inconceivable that it should bring itself in to being. The universe and all that is in it, therefore, could not have created itself nor did it come about by chance.

The conclusion then is clear. The universe and all that is in it owes its existence to a Creator or Maker outside itself. We, as human beings, as a part of the universe, owe our existence to such a Creator. To say, as many do, that human beings evolved over time from other creatures or that they originated from water, or that there was a big bang and everything just happened to fall into place, does not really answer the question about the origin of the universe and all that is in it, including human beings. We can therefore conclude that any set of beliefs that denies or does not accept the existence of a Creator is False.

How do we know that we’ve been created by some ‘God’? Is it not possible to explain our origins in some other more logical way?

We also say that Allah (God) does indeed exist. The chief among our proofs is the law of causation which stipulates that every artifact, creature or existent must have been brought into being by a creator, or efficient cause: a piece of fabric points to a weaver, a painting to a painter, an engraving to an engraver. The universe, according to this logic, is the most cogent proof of an All-Powerful Allah who created it.

Granted that we believe in this creator, aren’t we entitled, according to this same logic, to ask, “Who created the Creator? Who created that Allah we talk about?” Doesn’t our own reasoning and in keeping with the same law of causation lead us to this question?

Yet another doubt arises. Why do we say that Allah is one? Why shouldn’t there be many Gods sharing the ‘work’ among themselves? Can there be more than one creator with such absolute attributes? Can there for example be two absolutely powerful creators?

The miraculous nature of the Qur’ān lies in the knowledge it contains and this is an everlasting, renewable and a living proof. The Qur’ān was given to mankind more than fourteen centuries ago. Recent advancements in various sciences have revealed innumerable facts. None of these discoveries contradict a single verse of the Qur’ān. In fact, each time the world makes a breakthrough in unravelling the universe, we increase in certainty that the One who created this universe is the One who revealed the Qur’ān. It is filled with important facts which were revealed at a point in human history when no man could possibly have known them. The Qur’ān speaks about the origins of the universe, workings of celestial bodies, stages of embryonic human development, behavioral patterns of species, historical and archaeological truths, etc.

A miracle is a divine act which defies and transcends universal laws which God grants to the Prophets in order to convince people of the truth of their message. The Qur’ān uses the word ‘Ayat’ [literally meaning ‘sign’] to describe this phenomenon. These Divine miracles are designed to provide people with the capacity to perceive them as signs of God’s power, knowledge and will over all things in the universe. For a miracle to have full impact it should relate to an area of knowledge in which its intended audience are well versed; in this way can a miracle fulfil its purpose. Historically, every Prophet was given miracles and these were witnessed by their respective contemporaries. The Prophet Muhammad is unique in the chain of Prophethood, for unlike all previous Prophets, He was sent as God’s final Prophet and Messenger for all mankind. Reason demands, therefore, that he should have a universal miracle that is not bound by time or geographical considerations. Every individual at every stage of human history, no matter where he lived in the world, is hence justified in saying, “If Muhammad is a Prophet for me today. I would like to behold a miracle today.”

Unlike the tangible miracles [an example being the splitting of the sea] of the previous Prophets, the main miracle of the Prophet Muhammad, although he was given other miracles, was an intellectual miracle. The effectiveness of the tangible miracles would have their greatest impact on eye witnesses and their full impact would end with the death of these witnesses. If we ask a Jew or Christian to show us the miracles of the Prophet Moses or Jesus – they both would submit that it is not within human power to demonstrate any of those miracles now. Moses cannot be asked to split the sea again and the Prophet Jesus cannot be called to raise people from the dead. For us today, these miracles are nothing more than historical reports. But if a Muslim is asked about the greatest miracle of the Prophet Muhammad, he can readily show His Book, the Qur’ān – for the Qur’ān is a miracle which remains in our hands. It is a Book for all people to examine its contents. Non-believers will naturally seek an explanation as to the source of knowledge of the Qur’ān. Atheists would argue that the Qur’ān was the product of intellectual ramblings of the Prophet Muhammad and the Jews and Christians would say that it was plagiarized from the Old and New Testament. The fact is that such statements do not belong to the period when the Qur’ān was revealed and no such statements exist in the Old and New Testament. It is obvious that no one man could possess the diversity of the knowledge that is contained in the Qur’ān. One could conceivably be lucky with a few guesses, but the variety and quality of accurate knowledge in the Qur’ān shows, without doubt, these are not the words of a mere mortal.

No human being has ever written a comprehensive book with such absolute perfection and certainty of knowledge. Every book represents the knowledge available to a writer at a certain time and place, and human knowledge keeps advancing. As a result, every book written by a human being becomes obsolete after some time because the information is found to be either false or incomplete, raising the need for books to be revised or re-written. The writings of every physicist, scientist, biologist or philosopher have proved this to be the case.

The Qur’ān contains over 6,000 Ayat [verses] with over 70,000 words, yet it is a fact that not a single word, phrase, sentence or topic needs to be revised. It is also the case that a writer usually has knowledge of a specific subject or a few related subjects. For example, one can write about history or economics or philosophy or physics etc. But it is not possible for a human being to write simultaneously on a great variety of different subjects with such in-depth and accurate information. Even a casual reader finds that the Qur’ān discusses an array of subjects with the accuracy and precision to make them appear to be the observations of an eye witness expert.

Can the Qur’ān contain scientific errors?

It must be clearly understood that the Qur’ān is not a book of science, philosophy, geology or history - it is a revelation from God for the purpose of guiding Mankind. Nonetheless, if any expert from the various fields of knowledge analysed what the Qur’ān states; they would conclude that the Qur’ān, beyond doubt, is not authored by a man in the 7th century. If what the Qur’ān imparted was unfounded, science would, in time, have proved its falsehood and the whole religion would have been destroyed. Every scientific theory, from the historic past, that contradicted the Qur’ān has been proven to be unfounded and lacking empirical evidence. On the contrary, every established scientific fact has consistently been in complete agreement with the Qur’ān - as true science is as Divine as the Qur’ān. It is impossible that there exist a contradiction between an action of God and His word.

There exists a plethora of online literature written by people, many with vested interests, attempting to refute the the facts that exist in the Qur’ān. Some of these writings are based on misconceptions, or are academically dishonest and in some cases contain blatant lies. It was for this reason that the corresponding Arabic text was also included for the verses of the Qur’ān quoted. Therefore, everyone is welcome to analyse and study the exact words spoken by God and assess and judge for themselves if the Qur’ān is, indeed from Him [The Creator] or is authored by someone who lived over fourteen hundred years ago. There are now a number of authoritative Arabic dictionaries that have been translated into the English language, should you wish to research the words used in the Qur’ān.

Final Note

We all have a monumental task of trying to understand who we really are as individuals and what is the purpose of our existence. The journey to ascertain the Truth can only be achieved by those who take their ‘lives’ seriously. God tells us in the Qur’ān that the majority of people follow mere conjecture and assumptions and not facts. One of the regrets of the people of Hell will be that they did not adequately use their intellects. We ask you to look at the contents of this book with a critical eye. One should investigate the points being made with the fundamental intention of determining its accuracy and being prepared for the consequences it presents. If what God describes of the world we can physically observe to be 100% true – then what He describes of what we cannot physically see, like the approaching judgement of every human on the Day of Resurrection, the punishments of Hell and the eternal bless of Paradise, is just as true.

Finally, for each successive generation, the Qur’ān offers new and relevant meanings, proportionate to the development of knowledge and growth of that generation’s intellectual aptitude. In other words, they are applicable to the constantly developing perceptions of the human race, expanding in meaning as man’s exploration of the universe and his search for knowledge about his life and existence increases. From this we see that the Qur’ān was not intended solely for one people or nation, but came for the benefit and guidance of all; a complete and comprehensive religion, providing knowledge for all the generations. If these teachings were limited to one century or generation, the everlasting objective of the Qur’ān would have long since diminished. Yet the Qur’ān is constantly regenerating new meaning, providing a continual source of guidance.