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KimL
Guest
Do the "miracles " of the Quran have weight? Were they things already know at that time in some areas or the world?
quranmiracles.com/
quranmiracles.com/
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inJESUS
Guest
Yes Kim some of them are wrong scientifically, others were already known before Muhammad . If you pick one at a time maybe you’ll get better contribution.
C
Contarini
Guest
Most of them are just far-fetched after-the-fact claims, based on highly creative interpretations of ancient Arabic terms.
To prove their case they’d have to show evidence of some Muslim in the past reading the Qur’an and saying, “You know what–the pagan philosophers say that the world is like X, but the holy Qur’an says it’s like Y, so I guess Y must be true,” where Y corresponded with modern scientific knowledge.
The same goes, of course, for similar Christian fundamentalist arguments (that the Old Testament teaches a spherical earth, for instance). It’s an easy and pointless game to read back into the text what we now know to be true.
Edwin
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inJESUS
Guest
ditto which falls under the 3rd category i forgot to mention.
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inJESUS
Guest
First “miracle”:
Pickhtall:We have built the heaven with might, and We it is who make the vast extent (thereof).
Abdullah Yusuf Ali : With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.
Sahih International :And the heaven We constructed with strength, and indeed, We are [its] expander .
the Quranic verse is a rough translation of Isaiah:
Thus said the god YHWH
who created the heavens and expanded them out,
who spread out the earth and all that comes out of it,
who gives breath to its people,
and life to those who walk on it
(Isaiah 42:5)
Pickhtall:We have built the heaven with might, and We it is who make the vast extent (thereof).
Abdullah Yusuf Ali : With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.
Sahih International :And the heaven We constructed with strength, and indeed, We are [its] expander .
the Quranic verse is a rough translation of Isaiah:
Thus said the god YHWH
who created the heavens and expanded them out,
who spread out the earth and all that comes out of it,
who gives breath to its people,
and life to those who walk on it
(Isaiah 42:5)
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Angelos
Guest
Hi KimL,
Debunking supposed scientific miracles in Mohammed’s Bible was one of my major religious projects once upon a time. Below is one chapter from my study; I hope it will help you see what kind of a strategy Muslim apologists follow to make people believe that their Scripture is full of miraculous predictions and explanations that were impossible to be known in Mohammad’s era. Peace to you
THE ROTATION OF THE EARTH
Dr. Halûk Nurbaki, a prominent Islamic commentator and writer, accomplishes the benevolent task of declaring to the entire world the amazing acknowledgement of the rotation of the earth by the Quran. While the wave of astonishment and awesomeness keep surging through him, he presents the following verse from the Quran, contending that this miraculous verse points out two scientific facts, which were absolutely impossible to be known by basic human mind at the rise of Islam: “ ‘You see the mountains and think them jamid (lifeless, motionless); yet they progress, just as clouds progress. Such is the handiwork of God, who has disposed of everything in firmness. He is completely aware of all you do’” (27/ 88 quoted in 73)
Nurbaki later proceeds to the detailed explanation of the mysterious verse quoted above and concludes that this is a glorious verse through which the rotation of the earth is foretold, depending on his argument that the parallel drawn between clouds and mountains in the verse stipulates that mountains also move in a spatial direction and such a movement occur solely by the hinted motion of the earth (75). His statements finally end in the traditional and unsurprising praise of the Islamic scripture: after making a comparison between the way people dealt with the state of the earth and the way Koran approached it “And this, fourteen centuries ago, in an age when people had many strange notions about the world, and additionally without confusing those people in their elementary mentality and landing them in ruin. Here is the art and here, the miracle of the Koran” (77).
Unfortunately, this so-called mysterious verse of the Quran does not suffice to convince one to endorse the assertion that the rotation of the earth was actually implied through the divine revelation more than a thousand years ago. This is primarily because the reading of some other Koran verses related to the state of the earth but increases doubts about the integrity of the Islamic sacred text and seems to support the anti-Islamic views and polemics attesting to its contradictory structure. For instance, the verse below taken from the same Quran blatantly denies that the heaven and the earth are associated with the concept of motion, implicitly repeating and confirming the common erroneous teachings of its time that the world was firm: “And of His Signs is that the heaven and the earth stand firm by His command; then, when He gives you a call (to come) out of the earth, lo, you shall come forth. (30/25). The firmness of both the skies and the land is consolidated by another Koran verse: “God holds the heavens and the earth, lest they move away; and if they moved, none would hold them after Him; surely He is Penitent, Forgiving” (35/41).
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Moreover, there are several verses in the Quran that talk about mountains and mark the adjective “firm” as their preliminary characteristic: “He created the heavens without pillars that you can see, and He cast firm mountains in the earth, lest it should shake with you, and He spread in it all types of creatures” (31/10); “And the mountains, he firmly fixed; all a provision for you and your cattle” (79/32-33); “Have we not made the earth as a cradle, and the mountains as pegs?” (78/6-7); “Or He who made the earth a resting place, and made amidst it rivers, and made for it firm mountains” (27/61); “And the earth, We have spread it out, and cast therein firm mountains, and caused to grow therein everything duly weighed” (15/19); “And He has cast firm mountains in the earth, lest it should shake with you, and rivers and paths, that you may find the way” (16/15).
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Angelos
Guest
Despite all these verses designating mountains as firm and motionless geological structures, some verses in the Quran use the word “motion” in the same sentence designating mountains, which can be regarded at first sight as the paramount example of Koran’s inconsistency. However, a meticulous analysis of these verses perfectly defends the Islamic sacred text against all the accusations of contradictoriness since all the verses indicating the motion of mountains refer to distant future and reiterates that such a movement will occur only at the end of the ages to signal the initiation of the utter destruction of the universe and final judgment:
“When the sun is folded up, when the stars are dimmed, when the mountains are set in motion”(81/1-3); “And on the day We shall move the mountains, and thou wilt see the earth coming forth, and that We have mustered them and have not left anyone of them behind” (18/47); “the Day when the Trumpet is blown, and you shall come in companies, and the heaven is opened, and becomes gates, and the mountains are set in motion, and become a mirage” (78/18-20). Apparently, it is implicit in all these statements describing the time of the doom’s day that the Koran refutes any idea or proposition about the present movement of mountains or the rotation of the earth as it confines the concept of a moving earth to the end of times, substituting that motion for the difference in the geological shape of the world. Thus, it is not difficult to infer that the movement of mountains occurring in the Koran is by no means regular and systematic unlike the rotation of the earth. Had the Koran really supported that scientific fact, it would not have made use of mountains as prevalent examples to distinguish the present and future state of the world.
Likewise, another Koran verse supposes that mountains set in motion would surely be one of the greatest miracles performed to persuade the unbelievers to profess the glory of the Islamic revelation. This supposition, too, mirrors the Koran’s acknowledgement of the impossibility of moving mountains and consequently of the rotating earth:
And If there were a Reading (Qur’an) whereby the mountains were moved, or the earth were torn asunder, or the dead were spoken to, but to God belongs the Affair altogether. Have not the Believers yet known that if God willed, He would have guided men all together? But unbelievers – the shattering disaster shall not cease to afflict them or alight near their homes, for what they have worked, until God’s promise comes; surely God fails not the appointed time (13/31.
“When the sun is folded up, when the stars are dimmed, when the mountains are set in motion”(81/1-3); “And on the day We shall move the mountains, and thou wilt see the earth coming forth, and that We have mustered them and have not left anyone of them behind” (18/47); “the Day when the Trumpet is blown, and you shall come in companies, and the heaven is opened, and becomes gates, and the mountains are set in motion, and become a mirage” (78/18-20). Apparently, it is implicit in all these statements describing the time of the doom’s day that the Koran refutes any idea or proposition about the present movement of mountains or the rotation of the earth as it confines the concept of a moving earth to the end of times, substituting that motion for the difference in the geological shape of the world. Thus, it is not difficult to infer that the movement of mountains occurring in the Koran is by no means regular and systematic unlike the rotation of the earth. Had the Koran really supported that scientific fact, it would not have made use of mountains as prevalent examples to distinguish the present and future state of the world.
Likewise, another Koran verse supposes that mountains set in motion would surely be one of the greatest miracles performed to persuade the unbelievers to profess the glory of the Islamic revelation. This supposition, too, mirrors the Koran’s acknowledgement of the impossibility of moving mountains and consequently of the rotating earth:
And If there were a Reading (Qur’an) whereby the mountains were moved, or the earth were torn asunder, or the dead were spoken to, but to God belongs the Affair altogether. Have not the Believers yet known that if God willed, He would have guided men all together? But unbelievers – the shattering disaster shall not cease to afflict them or alight near their homes, for what they have worked, until God’s promise comes; surely God fails not the appointed time (13/31.
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Angelos
Guest
If the Koran verse presented by Nurbaki as a source of wonder and a means of miracle is scrutinized in the light of the verses defining mountains analyzed so far, the common claim that Islam’s holy book is aware of and foretells the rotation of the earth can be readily rebutted, and the last sentence of the so-called miraculous verse speeds up the process of refutation: “He is completely aware of all you do”. What this sentence firstly evokes in the reader is just the prospect of misplacement of a verse and departure from the principle of relevance since the supposed rotation of the earth possesses no rational association with God’s awareness of human deeds.
In order to test the pertinence of this sentence to the rest of the verse, it is imperative that the verses preceding and ensuing the 88th verse be read so that the context can be clarified: “And on the day the Trumpet is blown, then whosoever is in the heavens and whosoever is in the earth shall be terrified, except whom God will; and all will come to Him utterly abject” (27/87); “Whoso comes with a good deed shall have better than it, and they shall be secure from terror of that day”(27/89); “And whoso comes with an evil deed, their faces shall be thrust into the Fire: `could you be recompensed but for what you have been doing?’”(90). Evidently, the verse held miraculous by Nurbaki (number 88) comes right after the verse relating the blowing of the trumpet, that is, the beginning of divine judgment on the last day of the world. Similarly, it comes right before the verses indicating the divine punishment or reward that will await humans on the basis of their deeds. Strikingly, the last sentence of verse 88 possesses the same word “deed”, providing a perfect textual harmony with the following verses. In short, a verse put forward by interpreters like Nurbaki as a revealer of scientific facts turns out to be a basic statement pertaining to the end of times.
Here is another verse in the Koran that is identical with 27/88 in context but with slight differences in formation:
“And they ask thee concerning the mountains; say, `my Lord shall scatter them as ashes, and leave them a plain level, wherein thou wilt not see any curve, nor a dune.’ On that day they will follow the Summoner, who has no crookedness in him, and the voices will be hushed before the All-merciful, so that thou shalt not hear but a murmuring” (20/105-8). According to these verses, the only knowledge granted to the Muslims by the Creator about mountains is that their existence in the world will come to an end simultaneously with the gathering of the human race before God, who demonstrates his power by setting mountains in motion. Consequently, the verse number 88 of the 27th chapter is only one of the several verses in the Koran that associates the word “mountain” with the word “motion” so as to proclaim the might of the Creator on the Day of Judgment, with no hint of the rotation of the earth. Metaphorically speaking, what appears to move in the view of Nurbaki’s arguments is neither the mountains nor the earth as it is claimed, but a single Koran verse that departs from its context and causes the rotation of some ludicrous assumptions in Islamic circles.
In order to test the pertinence of this sentence to the rest of the verse, it is imperative that the verses preceding and ensuing the 88th verse be read so that the context can be clarified: “And on the day the Trumpet is blown, then whosoever is in the heavens and whosoever is in the earth shall be terrified, except whom God will; and all will come to Him utterly abject” (27/87); “Whoso comes with a good deed shall have better than it, and they shall be secure from terror of that day”(27/89); “And whoso comes with an evil deed, their faces shall be thrust into the Fire: `could you be recompensed but for what you have been doing?’”(90). Evidently, the verse held miraculous by Nurbaki (number 88) comes right after the verse relating the blowing of the trumpet, that is, the beginning of divine judgment on the last day of the world. Similarly, it comes right before the verses indicating the divine punishment or reward that will await humans on the basis of their deeds. Strikingly, the last sentence of verse 88 possesses the same word “deed”, providing a perfect textual harmony with the following verses. In short, a verse put forward by interpreters like Nurbaki as a revealer of scientific facts turns out to be a basic statement pertaining to the end of times.
Here is another verse in the Koran that is identical with 27/88 in context but with slight differences in formation:
“And they ask thee concerning the mountains; say, `my Lord shall scatter them as ashes, and leave them a plain level, wherein thou wilt not see any curve, nor a dune.’ On that day they will follow the Summoner, who has no crookedness in him, and the voices will be hushed before the All-merciful, so that thou shalt not hear but a murmuring” (20/105-8). According to these verses, the only knowledge granted to the Muslims by the Creator about mountains is that their existence in the world will come to an end simultaneously with the gathering of the human race before God, who demonstrates his power by setting mountains in motion. Consequently, the verse number 88 of the 27th chapter is only one of the several verses in the Koran that associates the word “mountain” with the word “motion” so as to proclaim the might of the Creator on the Day of Judgment, with no hint of the rotation of the earth. Metaphorically speaking, what appears to move in the view of Nurbaki’s arguments is neither the mountains nor the earth as it is claimed, but a single Koran verse that departs from its context and causes the rotation of some ludicrous assumptions in Islamic circles.
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Angelos
Guest
Still, it must be born in mind that what instigates some Islamic scholars like Nurbaki to discover verses in the Koran that are compatible with scientific facts and help them to sound convincing is actually the misunderstanding of some rare examples of odd grammatical usage in the Islamic scripture. For example, the preliminary motive that enables Islamic interpreters to support their presumptions in the exposition of 27/88 is that the tense of the verse is simple present although it obviously gives an account of the things that will happen in the future. Rather interestingly, some translators of the Koran modify the tense of the verse in question to simple future in order to conform it to its context as well as hamper the prospect of misinterpretations. Accordingly, the website from which most of the Koran verses are quoted for this project presents an alternative translation: “And thou shall see the mountains, which thou guess to be fixed, passing by as the clouds pass - God’s handiwork who made everything perfect; He is surely aware of the things your do” (27/ 88,).
Furthermore, this sort of a modification in the tense of a sentence during a translation does not indicate the translators’ will to distort Islam’s sacred text, but rather their being aware of the fact that for some verses in the Koran the simple present tense is preferred to the future tense even though they are used to express the things to occur a considerably long lime later. The following verse exemplifies such preference: “And thou shall see the angels going about the Throne, celebrating the praise of their Lord; and it will be decided between them on truth, and it will be said, `praise be to God, the Lord of the world” (39/75). This verse is analogous to 27/88 not only in context, but also in the use of present tense as the marker of future incidents for the same verb “see”. Certainly, this translation illustrates the replacement of present tense marker with the future marker “shall”, but in the original language the verse reads, “thou see…”.
Furthermore, this sort of a modification in the tense of a sentence during a translation does not indicate the translators’ will to distort Islam’s sacred text, but rather their being aware of the fact that for some verses in the Koran the simple present tense is preferred to the future tense even though they are used to express the things to occur a considerably long lime later. The following verse exemplifies such preference: “And thou shall see the angels going about the Throne, celebrating the praise of their Lord; and it will be decided between them on truth, and it will be said, `praise be to God, the Lord of the world” (39/75). This verse is analogous to 27/88 not only in context, but also in the use of present tense as the marker of future incidents for the same verb “see”. Certainly, this translation illustrates the replacement of present tense marker with the future marker “shall”, but in the original language the verse reads, “thou see…”.
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inJESUS
Guest
Btw, Angelos was born Muslim and is now Christian, thank God. (you were asking about converts).
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Montalban
Guest
the real *miracle *of the koran is that someone would believe it!
J
JohnPaulTwoToo
Guest
Something that always irks me about this is the failure to discern the spirit that supposedly conveyed God’s “message” to Muhamed. Angels are rational beings capable of knowing physical and mathematical truths. We know from scripture that a third of angels were cast from heaven, to become demons prowling the earth to devour souls. Angels are not constrained by time the way mankind is – they see past, present, and future in an eternal “now”. They have unlimited time to observe the physical universe and work out arithmetic puzzles. What, then, is so special about a demon producing a book chockfull of letter-counts related to the number 19? Or badly-understood high-school science? Demons could make Simon Magus fly. Big deal! 
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angelusm
Guest
All I know is that miracles described in the Bible are happening also nowadays: healings, gift of tangues, prophesying, even rising people from the dead. Nothing like that is present in islam. Islam is a false and dead religion.
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Booklover
Guest
My sentiments exactly!the real *miracle *of the koran is that someone would believe it!
Vickie
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inJESUS
Guest
debunked looooong time go…piece if cake as it can be achieved in any book
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tomshaikh
Guest
When you click this link you find this on first page:
Buy Now!
The Quran: Unchallengeable Miracle
By Caner Taslaman
Please note that Caner Taslaman is not the moslem name sorry muslim. Please donot believe the website blindly. There are so many people on internet who just like to misinterpret the islam. You gotta meet real muslims and ask from them about good islamic websites.
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