1/ Analysis of Surah Al-Naml, Verses 20-44
From Verse Number 20 to 40 of Surat Number 27 known as Al-Naml (The Ants)
وَتَفَقَّدَ ٱلطَّيۡرَ فَقَالَ مَا لِىَ لَآ أَرَى ٱلۡهُدۡهُدَ أَمۡ ڪَانَ مِنَ ٱلۡغَآٮِٕبِينَ (٢٠)
لَأُعَذِّبَنَّهُ ۥ عَذَابً۬ا شَدِيدًا أَوۡ لَأَاْذۡبَحَنَّهُ ۥۤ أَوۡ لَيَأۡتِيَنِّى بِسُلۡطَـٰنٍ۬ مُّبِينٍ۬ (٢١)
فَمَكَثَ غَيۡرَ بَعِيدٍ۬ فَقَالَ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ وَجِئۡتُكَ مِن سَبَإِۭ بِنَبَإٍ۬ يَقِينٍ (٢٢)
إِنِّى وَجَدتُّ ٱمۡرَأَةً۬ تَمۡلِڪُهُمۡ وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ وَلَهَا عَرۡشٌ عَظِيمٌ۬ (٢٣)
وَجَدتُّهَا وَقَوۡمَهَا يَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ أَعۡمَـٰلَهُمۡ فَصَدَّهُمۡ عَنِ ٱلسَّبِيلِ فَهُمۡ لَا يَهۡتَدُونَ (٢٤)
أَلَّا يَسۡجُدُواْ لِلَّهِ ٱلَّذِى يُخۡرِجُ ٱلۡخَبۡءَ فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ (٢٥)
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ ۩ (٢٦)
۞ قَالَ سَنَنظُرُ أَصَدَقۡتَ أَمۡ كُنتَ مِنَ ٱلۡكَـٰذِبِينَ (٢٧)
ٱذۡهَب بِّكِتَـٰبِى هَـٰذَا فَأَلۡقِهۡ إِلَيۡہِمۡ ثُمَّ تَوَلَّ عَنۡہُمۡ فَٱنظُرۡ مَاذَا يَرۡجِعُونَ (٢٨)
قَالَتۡ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ إِنِّىٓ أُلۡقِىَ إِلَىَّ كِتَـٰبٌ۬ كَرِيمٌ (٢٩)
إِنَّهُ ۥ مِن سُلَيۡمَـٰنَ وَإِنَّهُ ۥ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (٣٠)
أَلَّا تَعۡلُواْ عَلَىَّ وَأۡتُونِى مُسۡلِمِينَ (٣١)
قَالَتۡ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَفۡتُونِى فِىٓ أَمۡرِى مَا ڪُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡہَدُونِ (٣٢)
قَالُواْ نَحۡنُ أُوْلُواْ قُوَّةٍ۬ وَأُوْلُواْ بَأۡسٍ۬ شَدِيدٍ۬ وَٱلۡأَمۡرُ إِلَيۡكِ فَٱنظُرِى مَاذَا تَأۡمُرِينَ (٣٣)
قَالَتۡ إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُواْ قَرۡيَةً أَفۡسَدُوهَا وَجَعَلُوٓاْ أَعِزَّةَ أَهۡلِهَآ أَذِلَّةً۬ۖ وَكَذَٲلِكَ يَفۡعَلُونَ (٣٤)
وَإِنِّى مُرۡسِلَةٌ إِلَيۡہِم بِهَدِيَّةٍ۬ فَنَاظِرَةُۢ بِمَ يَرۡجِعُ ٱلۡمُرۡسَلُونَ (٣٥)
فَلَمَّا جَآءَ سُلَيۡمَـٰنَ قَالَ أَتُمِدُّونَنِ بِمَالٍ۬ فَمَآ ءَاتَٮٰنِۦَ ٱللَّهُ خَيۡرٌ۬ مِّمَّآ ءَاتَٮٰكُم بَلۡ أَنتُم بِہَدِيَّتِكُمۡ تَفۡرَحُونَ (٣٦)
ٱرۡجِعۡ إِلَيۡہِمۡ فَلَنَأۡتِيَنَّهُم بِجُنُودٍ۬ لَّا قِبَلَ لَهُم بِہَا وَلَنُخۡرِجَنَّہُم مِّنۡہَآ أَذِلَّةً۬ وَهُمۡ صَـٰغِرُونَ (٣٧)
قَالَ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَيُّكُمۡ يَأۡتِينِى بِعَرۡشِہَا قَبۡلَ أَن يَأۡتُونِى مُسۡلِمِينَ (٣٨)
قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَۖ وَإِنِّى عَلَيۡهِ لَقَوِىٌّ أَمِينٌ۬ (٣٩)
قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬ مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَۚ فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬ (٤٠)
قَالَ نَكِّرُواْ لَهَا عَرۡشَہَا نَنظُرۡ أَتَہۡتَدِىٓ أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ (٤١)
فَلَمَّا جَآءَتۡ قِيلَ أَهَـٰكَذَا عَرۡشُكِۖ قَالَتۡ كَأَنَّهُ ۥ هُوَۚ وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا وَكُنَّا مُسۡلِمِينَ (٤٢)
وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِۖ إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ (٤٣)
قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ وَكَشَفَتۡ عَن سَاقَيۡهَاۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَۗ قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (٤٤)
The Content
The story begins with Prophet Sulayman (Solomon) inspecting his army, which included humans, animals, and jinn (supernatural beings). He noticed the absence of the hoopoe bird (Hudhud) and expressed his concern, threatening punishment if the bird was absent without a valid reason.[1] The hoopoe soon returned, explaining that it had been in the land of Sheba (Saba), ruled by a queen, and that the people there worshipped the sun instead of Allah.
The Letter and the Queen’s Response
Prophet Sulayman, upon hearing this, decided to send a letter to the Queen of Sheba, inviting her and her people to submit to Allah. The Quran states that the letter began with “In the name of Allah, the Most Gracious, the Most Merciful.” The letter’s message was a call to abandon sun worship and embrace monotheism.
Upon receiving the letter, the Queen consulted with her advisors. They acknowledged their strength and ability to wage war but ultimately left the decision to her. The Queen, demonstrating wisdom and diplomacy, decided against war, recognizing the potential devastation it could bring to her kingdom. Instead, she chose to send gifts to Prophet Sulayman, hoping to assess his intentions.
Sulayman’s Rejection and the Throne’s Transfer
Prophet Sulayman, however, rejected the gifts, stating that what Allah had given him was far superior. He then instructed the Queen’s messengers to return with a message that if she did not submit to Allah, he would send an army to conquer her kingdom.
Before the Queen’s arrival, Prophet Sulayman sought to test her wisdom and faith. He asked his court, “Who among you can bring me her throne before they come to me in submission?” An Ifrit (a powerful jinn) offered to bring it quickly, but a man with knowledge of the Scripture offered to bring it in the blink of an eye. The throne was miraculously transported to Prophet Sulayman’s palace.
The Queen’s Submission
To further test the Queen, Prophet Sulayman had her throne disguised. When she arrived, she was asked if the throne was hers, and she replied that it appeared to be the same. Then, she was invited to enter the palace, where she saw a hall with a glass floor, which she mistook for water. She lifted her garments, revealing her legs, and Prophet Sulayman informed her of her mistake. It was at this moment that the Queen of Sheba declared her submission to Allah, recognizing the truth of Prophet Sulayman’s message.
Now let’s reflect on the Verse 38, 39 and 40
قَالَ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَيُّكُمۡ يَأۡتِينِى بِعَرۡشِہَا قَبۡلَ أَن يَأۡتُونِى مُسۡلِمِينَ (٣٨)
قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَۖ وَإِنِّى عَلَيۡهِ لَقَوِىٌّ أَمِينٌ۬ (٣٩)
قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬ مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَۚ فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬ (٤٠)
TRANSLATION
38/Solomon] said, “O assembly [of jinn], which of you will bring me her throne before they come to me in submission?”
39/A powerful one from among the jinn said, “I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.”
40/Said one who had knowledge from the Scripture, “I will bring it to you before your glance returns to you.” And when [Solomon] saw it placed before him, he said, “This is from the favour of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful – his gratitude is only for [the benefit of] himself. And whoever is ungrateful – then indeed, my Lord is Free of need and Generous.”
If we look at different exegeses, we realize that they all convey the same idea: that the time taken was very short.
“I will bring it to you before your glance returns to you.”
“I will bring it thee before thy gaze returneth unto thee”
“I will bring it to thee within the twinkling of an eye!”
“I can bring it to you before you even blink your eye.”
‘I will bring it to thee, before ever thy glance returns to thee.’
“I will bring it to you within the twinkling of an eye!”
The average duration of a human blink is approximately 100 milliseconds (0.1 seconds). However, the duration can range from 0.1 to 0.4 seconds (100 to 400 milliseconds). Blink duration can differ between individuals. From This Verse we understand that if the Translation
of this Verse is “I can bring it to you before you even blink your eye.” then that means the Throne of the Queen of Sheba was carried and brought from YEMEN to PALESTINE before 0.1 to 0.4 seconds!!!!!!!!!!!!!!!!!!!!!!!!! and this is a Miracle because no any human being will be able to move the throne and also in such a speed. This is a Power of Allah who can do more than what we think. Allah can move not only a throne but Universes. The Universe/s are in his hands.
2/ Analysis of Surah al-Rahman, Verse 33-36
يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ إِنِ ٱسۡتَطَعۡتُمۡ أَن تَنفُذُواْ مِنۡ أَقۡطَارِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ فَٱنفُذُواْۚ لَا تَنفُذُونَ إِلَّا بِسُلۡطَـٰنٍ۬ (٣٣)
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٤)
يُرۡسَلُ عَلَيۡكُمَا شُوَاظٌ۬ مِّن نَّارٍ۬ وَنُحَاسٌ۬ فَلَا تَنتَصِرَانِ (٣٥)
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٦)
TRANSLATION
33/O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].
34/ So which of the favours of your Lord would you deny?
35/There will be sent upon you a flame of fire and smoke, (Or molten brass or Copper)and you will not defend yourselves.
36/So which of the favours of your Lord would you deny?
The Content
These Verses 33-36 found in Surah Ar-Rahman (Chapter 55), addresses the jinn and mankind, warning them of a punishment they cannot escape. They describe the impending torment.
“Shuwaz of Fire”: “Shuwaz” (شُوَاظٌ) is often interpreted as a smokeless flame or a blazing heat of fire. Some interpretations specify it as the flame above the fire, below the smoke.
“Nuhas”: The term “Nuhas” (نُحَاسٌ) has multiple interpretations. The most common understanding is that it refers to molten brass or copper. Other interpretations suggest it means the smoke of fire.
The use of copper in this context is significant.
Copper, when molten, represents intense heat and a painful experience, aligning with the overall theme of punishment in hell.
Fire is a recurring motif in descriptions of Jahannam (Hell) in the Quran.
Fire symbolizes intense suffering, burning, and destruction, reflecting the consequences of sin and disbelief. The Quran describes hell as a place of physical, psychological, and spiritual suffering.
Therefore, the use of fire and copper in the verse serves to emphasize the intensity and inescapable nature of the punishment in hell, as a warning to mankind and the jinn.
3/ Analysis of Surah Al-Hajj, Verse 31
حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ۬ سَحِيقٍ۬ (٣١)
TRANSLATION
Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place.
The Content
The Verse from Surah Al-Hajj Chapter 22 Verse 31 translates to: “Turning to Allah, not associating partners with Him. And whoever associates partners with Allah – it is as if he has fallen from the sky and is snatched by the birds, or the wind carries him down into a remote place.”
Analyzing the Imagery: “Snatched by the Birds”
The verse emphasizes the importance of monotheism (Tawhid) and warns against associating partners with Allah (Shirk). The imagery used is powerful and serves as a metaphor for the consequences of Shirk. The verse describes the fate of someone who commits Shirk as being like someone who falls from the sky.
The phrase “fatakhtafuhu-t-ṭairu” فَتَخۡطَفُهُ ٱلطَّيۡرُ (and is snatched by the birds) is a key element of the verse’s imagery. It paints a vivid picture of vulnerability and destruction.
Analyzing the Imagery: “The Wind Carries Him Down”
Literal Interpretation: The literal meaning suggests that a person falling from a great height would be vulnerable to birds of prey. The birds would swoop down and snatch the falling person. This is a depiction of a swift and violent end.
Metaphorical Interpretation: The metaphorical interpretation is more significant. The birds can be seen as representing the forces of evil, the consequences of Shirk, or the destructive nature of disbelief. The act of being “snatched” symbolizes the loss of faith, the fragmentation of one’s spiritual life, and the ultimate destruction that awaits those who associate partners with Allah. The birds, in this context, represent the agents of this destruction.
The phrase أَوۡ تَهۡوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ۬ سَحِيقٍ۬ “aw tahwī bihi-r-rīḥu fī makānin sahīq” (or the wind carries him down into a remote place) provides another layer of imagery.
The verse uses these powerful images to illustrate the devastating consequences of Shirk. The person who commits Shirk is likened to someone who is utterly helpless and vulnerable. They are cast out from the divine protection and are at the mercy of destructive forces.
Connecting the Imagery to the Consequences of Shirk
Literal Interpretation: This part of the verse describes the person being carried away by the wind and landing in a “remote place.” This could imply a difficult and isolated location.
Metaphorical Interpretation: The wind can be seen as representing the forces of chaos, the trials and tribulations of life, or the consequences of one’s actions. The “remote place” symbolizes a state of spiritual desolation, distance from Allah, and a sense of hopelessness.
The verse does not literally state that a bird can catch someone in the air, but rather uses the imagery of a bird snatching someone falling from the sky as a metaphor for the swift and destructive consequences of associating partners with Allah.
The overall message of the verse is a strong warning against Shirk which means associating partners to Allah (God) and a call to embrace monotheism. It emphasizes the importance of turning to Allah alone and avoiding any form of association with other deities or partners. The imagery of the birds and the wind serves to underscore the severity of the consequences of Shirk and the importance of maintaining a pure and unwavering faith.
4/Analysis of Surah 21 Al-Ambiya From Verse 51 to 69
۞ وَلَقَدۡ ءَاتَيۡنَآ إِبۡرَٲهِيمَ رُشۡدَهُ ۥ مِن قَبۡلُ وَكُنَّا بِهِۦ عَـٰلِمِينَ (٥١)
إِذۡ قَالَ لِأَبِيهِ وَقَوۡمِهِۦ مَا هَـٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمۡ لَهَا عَـٰكِفُونَ (٥٢)
قَالُواْ وَجَدۡنَآ ءَابَآءَنَا لَهَا عَـٰبِدِينَ (٥٣)
قَالَ لَقَدۡ كُنتُمۡ أَنتُمۡ وَءَابَآؤُڪُمۡ فِى ضَلَـٰلٍ۬ مُّبِينٍ۬ (٥٤)
قَالُوٓاْ أَجِئۡتَنَا بِٱلۡحَقِّ أَمۡ أَنتَ مِنَ ٱللَّـٰعِبِينَ (٥٥)
قَالَ بَل رَّبُّكُمۡ رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ ٱلَّذِى فَطَرَهُنَّ وَأَنَا۟ عَلَىٰ ذَٲلِكُم مِّنَ ٱلشَّـٰهِدِينَ (٥٦)
وَتَٱللَّهِ لَأَڪِيدَنَّ أَصۡنَـٰمَكُم بَعۡدَ أَن تُوَلُّواْ مُدۡبِرِينَ (٥٧)
فَجَعَلَهُمۡ جُذَٲذًا إِلَّا ڪَبِيرً۬ا لَّهُمۡ لَعَلَّهُمۡ إِلَيۡهِ يَرۡجِعُونَ (٥٨)
قَالُواْ مَن فَعَلَ هَـٰذَا بِـَٔالِهَتِنَآ إِنَّهُ ۥ لَمِنَ ٱلظَّـٰلِمِينَ (٥٩)
قَالُواْ سَمِعۡنَا فَتً۬ى يَذۡكُرُهُمۡ يُقَالُ لَهُ ۥۤ إِبۡرَٲهِيمُ (٦٠)
قَالُواْ فَأۡتُواْ بِهِۦ عَلَىٰٓ أَعۡيُنِ ٱلنَّاسِ لَعَلَّهُمۡ يَشۡهَدُونَ (٦١)
قَالُوٓاْ ءَأَنتَ فَعَلۡتَ هَـٰذَا بِـَٔالِهَتِنَا يَـٰٓإِبۡرَٲهِيمُ (٦٢)
قَالَ بَلۡ فَعَلَهُ ۥ ڪَبِيرُهُمۡ هَـٰذَا فَسۡـَٔلُوهُمۡ إِن ڪَانُواْ يَنطِقُونَ (٦٣)
فَرَجَعُوٓاْ إِلَىٰٓ أَنفُسِهِمۡ فَقَالُوٓاْ إِنَّكُمۡ أَنتُمُ ٱلظَّـٰلِمُونَ (٦٤)
ثُمَّ نُكِسُواْ عَلَىٰ رُءُوسِهِمۡ لَقَدۡ عَلِمۡتَ مَا هَـٰٓؤُلَآءِ يَنطِقُونَ (٦٥)
قَالَ أَفَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُڪُمۡ شَيۡـًٔ۬ا وَلَا يَضُرُّكُمۡ (٦٦)
أُفٍّ۬ لَّكُمۡ وَلِمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِۖ أَفَلَا تَعۡقِلُونَ (٦٧)
قَالُواْ حَرِّقُوهُ وَٱنصُرُوٓاْ ءَالِهَتَكُمۡ إِن ڪُنتُمۡ فَـٰعِلِينَ (٦٨)
قُلۡنَا يَـٰنَارُ كُونِى بَرۡدً۬ا وَسَلَـٰمًا عَلَىٰٓ إِبۡرَٲهِيمَ (٦٩)
The Content
Early Life and Divine Guidance
The verses state that God guided Ibrahim (Abraham) from a young age and knew him well. This introduces Ibrahim’s mission.
Ibrahim questioned his father and his people about the idols they worshipped. He asked why they were devoted to these statues.
Challenging Idolatry
The Confrontation
Ibrahim then declared that they and their ancestors were clearly in error.
His people responded that they were following the traditions of their ancestors.
His people challenged him, asking if he was bringing them the truth or if he was just playing games.
The Destruction of the Idols
He then swore by God that he would devise a plan against their idols after they had turned their backs and left.
Ibrahim responded by stating that their true Lord was the Lord of the heavens and the earth, the One who created everything, and he was a witness to this truth.
Ibrahim then broke the idols into pieces, except for the largest one, leaving it intact, so that they might return to it.
They were told that a young man named Ibrahim had spoken against them.
His people were shocked and asked who had done this to their gods, declaring that the culprit must be a wrongdoer.
Ibrahim replied that the biggest idol had done it, and they should ask the idols themselves if they could speak.
Ibrahim understood that the idols couldn’t speak because they were not gods, and he wanted to show and teach them the true God (Allah) , who is all-powerful and not idols.
They asked Ibrahim if he had done this to their gods.
The Accusation and Ibrahim’s Defense
They decided to bring Ibrahim before the people so that they could witness the event.
The Final Argument
However, they then reverted to their old ways and said that Ibrahim knew very well that the idols could not speak.
The people thought about their situation and realized they were wrong, but they were still influenced by bad ideas.
Deceived by their own stupidity The people, enraged, decided to burn Ibrahim and to support their gods if they were going to do anything.
The Trial by Fire
Ibrahim then told them that they worshipped things that could neither benefit nor harm them. He expressed his disgust at them and at what they worshipped, urging them to use their reason.
This is the core of the story, highlighting Ibrahim’s unwavering faith in one God, his challenge to idolatry, and his ultimate triumph over persecution.
God commanded the fire to become cool and safe for Ibrahim.
After Meditating Verse Number 69 which is
قُلۡنَا يَـٰنَارُ كُونِى بَرۡدً۬ا وَسَلَـٰمًا عَلَىٰٓ إِبۡرَٲهِيمَ (٦٩)
Translation:
“O fire, be coolness and safety upon Abraham.”
Is this prophecy about a type of fire that doesn’t burn, called Cold Plasma? and this idea directed my attention to the Research on Cold Plasma.
Analyzing the Quranic Verse and Cold Plasma
قُلۡنَا يَـٰنَارُ كُونِى بَرۡدً۬ا وَسَلَـٰمًا عَلَىٰٓ إِبۡرَٲهِيمَ (٦٩)) is this Ayat (Verse) a hint towards the concept of cold plasma, given that cold plasma is a relatively recent scientific discovery.?
Understanding the Verse
Defining Cold Plasma
The verse in question, from Surah Al-Anbiya (21:69), translates to: “We said, ‘O fire, be coolness and peace upon Abraham.’” This verse recounts the story of Prophet Abraham (Ibrahim) being thrown into a fire by his people and God’s command to the fire to become cool and peaceful for him.
The core of the question is whether the verse’s description of fire becoming “coolness and peace” can be interpreted as a foreshadowing of cold plasma. This requires a careful consideration of the following:
Comparing the Verse and Cold Plasma
Cold plasma is a state of matter where a gas is ionized, meaning some of its electrons are stripped away, creating a mixture of ions, electrons, and neutral particles. Unlike hot plasmas (like those found in stars), cold plasmas maintain a relatively low temperature for the bulk of the gas, while the electrons can have a much higher temperature. This allows for various applications, such as in surface treatment, sterilization, and certain types of lighting.
The Nature of Fire in the Verse: The verse describes a miraculous event where a fire, which is inherently hot and destructive, is transformed into something cool and harmless.
The Properties of Cold Plasma: Cold plasma, while involving ionized gas and energetic electrons, can exist at relatively low bulk temperatures. This characteristic allows it to be “cool” in the sense that it doesn’t cause significant heat damage to surrounding materials.
The Timing of Discovery: The concept of cold plasma is a relatively recent scientific development, with significant advancements occurring in the 20th and 21st centuries.
Analyzing the Potential Connection
However, it’s crucial to acknowledge the following:
The connection between the verse and cold plasma is based on the idea that the fire’s transformation into “coolness and peace” could be seen as a representation of a state where the destructive properties of fire are neutralized. The low bulk temperature of cold plasma could be seen as a scientific parallel to the verse’s description.
Specificity: The verse does not explicitly mention the scientific properties of cold plasma, such as ionization or electron temperature. Intent: The Quran’s primary focus is on spiritual and moral guidance, not scientific predictions.
While the verse’s description of fire becoming “coolness and peace” could be interpreted as a future scientific prediction to the discovery of the cold plasma, The verse does not contain scientific details about ionization or electron temperature but a hint to the Scientific fact . Quran is not a book of Science but of Signs and its a great Miracle we have in our hands.
Perhaps we are wrong or right. Allah knows best. This comment is open to criticism. As humans, we are trying to understand and learn, so we are not always correct.
SCIENTIFIC AND ISLAMIC RESEARCHES 