Centaur wrote:1.origin of sperm
When the Quran addresses the themes of sex or sexual organs, its eloquence necessitates that it does not directly speak of testicles, penis or vagina. There are ample examples, such as 2:223 where it refers to sexual intercourse by using the imagery of the farmer cultivating his tilth with tenderness and deep consideration aforehand, or as "touching" the mate 2:236,237,4:43,33:49, "covering" the mate 7:189 or in the context of refraining from sex it says "guarding the private parts" 23:5,33:35.
In some instances where the Quran refers to women's sexual organs it literaly speaks of 60:12"what lies between their legs and hands" among other apellations. 86:5-7 literally says that the fluid comes out
, and it goes without saying that all people knew from where the semen comes out
, ie ejaculates from. The verse does not directly say that the fluid comes out from the penis, it says "from between the sulb and the taraaib".
The word "sulb" (plur. aslaab) means the loins, it is used for the loins of a man in 4:23 and doesnt mean "back". The Arabic for "back" is thahr (plur. thuhur). In 3:187 the Jews are condemned for casting behind their backs (thuhur) their scriptures while they were enjoined to share it with humanity.
Taraaib comes from turab/dust grains in the sense that dust grains are harmonious and equal. Taraaib can be used for things that are equal in make for example the mates of paradise will be atraban ie made to match eachother in all aspects, and it can refer to equal body parts like the eyes, the hands, or the legs, etc. In the context of 86:5-7 it would mean the legs. "coming out from between the sulb/loins and the taraaib/legs" refers to man's sexual organ just like "what lies between their legs and hands" is an imagery for women's sexual parts.
Centaur wrote:2.Inheritance Law
The default law of inheritance as given in 4:11-12 is based upon:
1- those that take from the total amount before other inheritors
2- those that take from what is left
The parents' share must be based on the total because it is dictated upon whether the deceased has children or not:and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth
The "no children" clause cannot refer to the amount left after the children have been paid out, because obviously there are no children.
So the parents' share must be based on the total amount of inheritance.
The same is the case for spouses:and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave4:11 is not sequential,
ie first the children then the parents. It starts with a general statement regarding the children and does not end there. 4:11-12 goes on to mention the parents and the spouse's shares and the words used in describing their shares clearly imply that they are to be given a fixed proportion of the total inheritance first, then the children are to share the balance remaining.
It is the same as saying: "Give 2/3 of what the deceased left to the children; if there are children, give 1/6th to each of the parents. If there are no children, give 1/3rd to the mother (ie the rest to the father)." It simply means that, we must first look if there are children or not then give the parent's share based on the total amount. Then the children will get 2/3 of the remaining amount that has now decreased.
So because the parents and spouses' shares must come first, then it follows that the children's share must be based on the balance of what the deceased left after the first group get their shares.
The words employed in both the parents and the children's cases is "ma tarak"/he (the deceased) left. The children's share is based upon what the owner has left behind, just as the parent's share is based upon what the owner has left behind.
How much of that "ma tarak" is conditional to what relatives still exist in relationship to the deceased
. Again, it is not defining the inheritance sequentially, i.e. first you distribute to the children then the parents, it is defining the shares in terms of kinship.
Now with this in mind, if there are parents still existing, then the children's share would be determined after the parents inheritance is determined from the "ma tarak"/he (the deceased) left.
By ordaining shares of a group (parents, spouses) based on the conditional existance of some family members (children), the Quran is telling you that there is a group that must come first (parents, spouses), meaning the second (children) will get from the remaining balance of what the deceased left.
So practically, how is the inheritance split between three daughters, two parents and one wife?
In this case, the deceased has children, so the parents inherit each 1/6 of the total. The wife also gets 1/8 of the total while the daughters get 2/3 out of what is left.
You die leaving 25.000$:
Wife 1/8 = 3.125$
Father 1/6 = 4.166$
Mother 1/6 = 4.166$
25.000$ - (3.125$ + 4.166$ + 4.166$) = 13.543$
Daughters 2/3 of 13.543$ = 9.028$
25.000$ - (3.125$ + 4.166$ + 4.166$ + 9.028$) = 4.515$ remaining. This is much less than what many governments tax on the deceased' wealth.
Nowhere in the Quran or in the prophet Muhammad's sunna is it stated that the total inheritance must be distributed in all cases 4:7"Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion" and in fact, this system forces the surviving family to consider other relatives and weak members of society 4:8,33. However, the Quran has given the choice to the deceased to dispose of the remaining balance as he wishes, by directing him to nominate a heir to receive the remaining balance 4:12.
Centaur wrote:3. women are deficient in intelligence
The ratio of 1 man equivalent to 2 women's testimonies mentionned in 2:282 has nothing to do with judicial matters and is a general advice as is clear when the Quran says "so that if one of them errs, the other can remind her"
The other women is there to give confidence to the other women, if she needs it. If a women is sound and competent, financially fit, then she would need no other to remind her. If a man is incompetent and not financially fit, than he would not be sufficient as a witness. Based on the critic's logic that a man's testimony is equal to 2 women's, the Quran in other instances ie when a woman is accused of adultery, would be saying that one woman's testimony is equal to 4 men's
because if 4 men are not brought forth then their testimony will not be valid and they will be lashed for lying 24:4. In the case a husband accuses his wife of adultry without bringing forth eyewitnesses, her testimony is equal to her husband's and her word has the same weight, contrary to the Bible where the accused wife is immidiately considered guilty by default and is made to undergo humiliating and strange rituals to prove her innocence Numbers5:11-31.
Also, the verse 2:282 starts with "get two witnesses out of your men" which shows the testimony is not gender based
as one expert is not sufficient for a transaction to be binding; it requires 2 men. So in the case where a professional businesswoman was the testifier in a business dispute, then the Islamic judge can equal her testimony with that of a man.
Centaur wrote:4 flat earth
If you are speaking of verses such as 15:19-25 where the earth/ardh is spread out for the humans, then dont you know that spreading the earth has nothing to do with flattening it? sheets can be spread over non-flat objects, including a ball. If you are speaking of Dahaha used in 79:30, it means "he spread/expanded it".
When one spreads out a carpet for a guest, it is meant to honor them. The imagery also plays off another aspect, and that is how carpets are colorful and have beautiful patterns, just like the landscape of the earth. When the verse about "spreading out the earth" is made, it is followed by man being served with all sorts of sustenance and the inescapable accountability resulting from such favors. The concept of "spreading the earth" is related to the honoring of man by God. Such concept is also repeated eslewhere for example when speaking of the animals fit for slaughter in 6:142 the Quran uses the term "farsh" from Farasha meaning to spread on the floor, ie these animals are thrown down on the ground for slaughter. Also beds and mats are made from their skins and wool.
Centaur wrote:5 which one is first created heaven or earth
6. Six or eight days of creation? Sura 7:54, 10:3, 11:7, and 25:59 : six days. But in 41:9-12 the detailed description of the creation procedure adds up to eight days
First of all it doesnt say "day" but yawm. As is often repeated the concept of time and day (yawm) with Allah is relative and it is used for any period of time 22:47,23:112-114,16:77 from a moment 55:29 to fifty thousand years 70:4 and may therefore indicate an indefinitely small or indefinitely large space of time. More preceisely, the Quran's use of yawm is to indicate "when there is a task and it is completed". The length of the "day" is not a factor, but the completion of the task is the matter
. The two also let you know that the day of God is variable according to the task. For example the Day of judgement is called yawm and we know that following the cataclysms in the heavens and earth, the current concept of time will be entirely different.
As regards your question, when speaking of the formation of the atmosphere as it is today, we read in 79:27-33 that the heaven (atmosphere) was perfected before the earth was made habitable for the humans with water, plants, and animals. It isnt speaking of the creation of the earth, but of its arrangement
for allowing human life. 41:9 says earth was created in 2 ayyam. 41:10 says earth made habitable in 4 ayyam.
The perfection of the atmosphere occured before these 4 ayyam since it precedes the blessing of the Earth with life according to 79:27-33.
41:9 and 41:12 are therefore speaking of the same timeline of 2 ayyam but each verse puts more emphasis on either the creation and developpement of the Earth (41:9-10) or the gradual developement of the atmosphere from an initial smoke (41:11-12) and both -the Earth made habitable and the atmosphere's developement- happened simultaneously as denoted by God's order to the Earth and heaven to come together while the heaven was still primordial 41:11 meaning while the Earth was in the process of being made habitable
Centaur wrote:7.Calling together or ripping apart?
In the process of creation heaven and earth were first apart and are called to come together [41:11]
21:30 states that they were originally one piece and then ripped apart
In 21:30 the Quran uses the image of the heavens and earth being closed and lifeless then pictures life coming forth by tearing its way, an imagery often employed in religious scriptures (see your Bible 2Chronicles7:13). It has nothing to do with the creation of the universe. The implication of both heavens and earth being openned is that rain showers down from heaven (from the clouds 24:43) and vegetation germinates from the earth after ripping it apart "Do not those who disbelieve see that the heavens and the earth were closed up, but We have opened them; and We have made of water everything living, will they not then believe?" 86:11-12"I swear by the raingiving heavens, And the earth splitting (with plants)" 80:25-26"We pour down the water, pouring (it) down in abundance, then We cleave the earth, cleaving (it) asunder".
The Quran often employs this image of God as the Almighty, giver of life and energy, causing life/action "to tear its way forth".
Such verses come in the context of resurrection and are meant to show that it is easy for God to bring us back to life as He brings to life the heavens and the earth that were closed up/dead 16:65,35:9,30:19,41:39,36:32-33,25:49,32:27,43:11"And He Who sends down water from the cloud according to a measure, then We raise to life thereby a dead country, even thus shall you be brought forth" and allows the never ending cycle of life and death in nature 39:21 as a symbol of His power to resurrect the dead "Most surely there is a reminder in this for the men of understanding" 29:20"Travel in the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things". It also conveys the understanding that life would never come forth if it wasnt for God giving it the immense resource needed: we are in need of God for spiritual guidance and life in this world as well as the hereafter regardless of whether we recognize Him and accept Him 35:15"O men, you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One".
In 13:31, the imagery is taken a step higher where it is God's guidance through the Quran which causes "the earth to be torn asunder".
Centaur wrote:8.Shooting stars at Demons
The sama' and the constellations in it have been beautified and thus made fair-seeming to the onlookers, but in addition they were both guarded in the times of revelation 15:16-17 through several systems. First, the ones charged with carrying down the Revelation repelled the rebellious among the jinns from every side so they could not hear what the ones high in ranks were saying during their descent 37:8,97:4 but when they did manage to steal a slight hearing, they were destroyed 15:18,37:10"Except him who snatches off but once, then there follows him a brightly shining flame". They were hit with burning objects identified as "shuhub". Only 1 type of cosmic body in our sky fits the description of a fast moving object giving its own light; meteors
In 67:5 the Quran says that the heaven of the world/sama' addunya as been adorned with lamps/masabiha, and that they (the heaven of the world + the lamps the "ha" in jaalnaha may refer to both the sama' and masabiha) have been made projectiles against the jinns;
- The masabiha (shining objects such as sun and stars) because of their deadly cosmic rays
- The sama' itself is lit. turned into "projectiles" against the jinn ie the projectiles are coming from above (sama' = what is above).
Again, the heaven of the world/sama' addunya has been adorned with kawaakib/bright lights 37:6 AND/WA guarding/hifthan against the devils 37:7,41:12. The guarding system refers to:
- The cosmic rays coming from the bright lights (stars)
- The meteors coming from sama' addunya
The Quran does not say
that these burning objects of the sky, which are none other than the meteors, have the exlusive purpose of chasing the jinns. Many of these shuhub filled the sky in the times of Revelation 72:8 (meteor showers) and only some
of them were deviated from their natural course and used as projectiles against those of the rebellious jinns who managed to steal a hearing during the process of Revelation 72:9. The object of meteors was therefore not to hit jinns in general
, only those who heard what was being said during the descent of the Revelation 15:18,37:10.
Before Revelation started descending, jinns used to sit anywhere they wanted in the sky 72:9"we used to sit in some of the sitting-places thereof to steal a hearing" without being bothered by the "guarding system", because obviously they could not hear anything no matter their obstination otherwise they would have to be destroyed as happened to them during Revelation. Since no guarding was necessary prior to Revelation despite the jinns' presence in the skies, then it means this special assignement given to meteors was only valid in the times of Revelation
"but he who would (try to) listen now
would find a flame lying in wait for him" and that the natural order of things would be restored at the end of Revelation.
When Revelation started descending from Heaven all the way down to Earth and through the atmosphere, they had to be kept away from their sitting places by the angels protecting the "exalted assembly" and dissuasive showers of meteors in the atmosphere 72:8"we found it filled with strong guards and shuhub" and only those who succeeded in listening despite the warnings were followed by one of these meteors 15:18,37:10.
Centaur wrote:9.Bees eat fruits
16:69"Then eat of all the fruits (thamaraat) and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect"
The Arabic for fruit in the sense of apples, oranges etc. is faakiha as in 38:51,43:73,44:55 etc.
Thamaraat (plural) comes from the verb athmara (to produce) as in 6:141 where we are told to eat from the tree's product (thamarihi) when it produces (athmara). The word implies that what the tree produces are fruits but it does not mean fruits, it literally means "the product". This means that every fakiha/fruit is thamara/product, but not every thamara is fakiha. This fact is proven from common speak as well as the Quran itself where thamaraat is used to mean earth's products from all kinds that are beneficial, also general sustenance or figuratively for the result of one's efforts etc.
-16:11,28:57 (all the kinds of products from the earth, fruits included), -14:37 (Ibrahim lamenting over the bareness of the land where he left his family, and asking God to provide them with various sustenance)
-2:25 (the results of one's good deeds in heaven)
-2:155,18:42 (the fruit of one's effort or the wealth), 7:130 (the ruining of Firawn's crops/earth product)
-2:266,47:15 (all kinds of products, fruits or else found in heaven).
16:69 says that the bee eats from all kinds of PRODUCTS at-thamaraat (not from all kinds of FRUITS fakiha).