Topic 1

The Age of Prophet Mohamad “intimation of his impending demise” in Surat Al-Nasr Number 114

I sincerely thank Researcher A. Al-Kaheel for his efforts and pray for Allah to bless his research and all his works. My task is to present this research in English and to include some information about the short history of the Revelation of Surat An-Nasr.

This Chapter was revealed near the end of the life of Prophet Mohamad when he was 63 years old, marking a significant moment in history that indicates the culmination of his prophetic mission. After this Surat (Chapter), only two Verses were revealed (See Explanation below), which highlights the finality and completeness of the revelations bestowed upon him. The surah is often interpreted as a powerful sign to the Prophet Muhammad that his mission was nearing its completion and that his death was approaching. This poignant message not only signifies a transition but also serves as a reminder of the transient nature of life and the inevitability of fate. So the meaning carries the intimation of his impending demise, as well as a profound sense of reflection for his followers.

Additionally, the letters of his name and his role (Mohammad-Name and Rasūl Allāh- His Role)

Arabic script: محمد رسول الله
Transliteration: Muḥammad Rasūl Allāh
English translation: Muhammad is the Messenger of Allah

is composed of the repetition of these 12 letters from this Chapter 114 to a total of 63 times, cleverly pointing to his age at the time of this revelation, which is a miracle and this count adds another layer of depth and significance to its interpretation. For Example there is one Letter M, 3 Letter H and so on and when we count these repetitions we found there is a total of 63 Letters!!!!

سُوۡرَةُ النّصر
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ (١) وَرَأَيۡتَ ٱلنَّاسَ يَدۡخُلُونَ فِى دِينِ ٱللَّهِ أَفۡوَاجً۬ا (٢) فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُ‌ۚ إِنَّهُ ۥ ڪَانَ تَوَّابَۢا (٣)

Translation of this Chapter (Surat Al-Nasr)

1-When the victory of Allah has come and the conquest,

2-And you see the people entering into the religion of Allah in multitudes,

3-Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.

The question of which Quranic verses were revealed after Surat An-Nasr is complex and requires a careful examination of Islamic scholarly traditions concerning the chronology of revelation. It is important to note that the order of surahs (chapters) in the Mushaf (the written compilation of the Quran) does not necessarily correspond to the order in which they were revealed. The traditional understanding, based on numerous narrations and scholarly consensus, places Surat An-Nasr as one of the very last surahs to be revealed, if not the last complete surah.

The Revelation of Surat An-Nasr

Surat An-Nasr (Chapter 110: “The Divine Support”) is widely considered to be among the final revelations to the Prophet Muhammad. Its content, which speaks of the victory of Islam, the entry of people into the religion in crowds, and the command to glorify and seek forgiveness from Allah, is understood to refer to events that occurred late in the Prophet’s life, specifically after the conquest of Mecca.

According to various exegetical works and collections of Hadith, Surat An-Nasr was revealed in Medina, after the Fath Makkah (Conquest of Mecca) in the 8th year of the Hijra. This event marked a significant turning point in the spread of Islam and the establishment of the Muslim community. The surah is often interpreted as a sign to the Prophet Muhammad that his mission was nearing its completion and that his death was approaching. For instance, commentators like Ibn Kathir and Al-Qurtubi, drawing on narrations from companions such as Ibn Abbas and Umar ibn al-Khattab, explain that this surah was understood by the Prophet and his companions as an intimation of his impending demise (Tafsir al-Qur’an al-Azim).

Verses Revealed After Surat An-Nasr

Given the traditional understanding of Surat An-Nasr as one of the very last revelations, the number of verses revealed after it is extremely limited, and some scholars argue there were none. However, there are specific traditions that point to a few individual verses or parts of verses that may have been revealed even after Surat An-Nasr, particularly those related to the completion of the religion and the Prophet’s final days.

One of the most prominent verses cited as potentially being revealed after Surat An-Nasr, or at least very close to the end of the Prophet’s life, is Quran 5:3, specifically the portion:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

Al-Yawma akmaltu lakum dīnakum wa atmamtu alaykum nimatī wa raḍītu lakumul-Islāma dīnā.

“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.”

This verse, part of Surat Al-Ma’idah (Chapter 5), is widely reported to have been revealed on the Day of Arafah during the Farewell Pilgrimage (Hajjat al-Wada’), which took place in the 10th year of the Hijra, approximately three months before the Prophet’s passing. While Surat Al-Ma’idah as a whole is a Medinan surah, this particular verse is often highlighted for its significance as a declaration of the completion of God’s message. Some scholars, including those cited in Jami’ al-Bayan fi Ta’wil al-Qur’an (Tafsir al-Tabari), discuss the proximity of this verse’s revelation to the very end of the prophetic mission. The debate often revolves around whether “completion of religion” implies that no further legal verses were revealed, or if it means the entire framework of Islam was now established.

Another verse sometimes mentioned in discussions about the final revelations is Quran 2:281:

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

Wattaqū yawman turja`ūna fīhi ilallāhi thumma tuwaffā kullu nafsin mā kasabat wa hum lā yuẓlamūn.

“And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be wronged.”

This verse is reported in some traditions, notably by Ibn Abi Hatim and others, to have been the very last verse revealed to the Prophet Muhammad, just a few days before his death (Al-Itqan fi Ulum al-Qur’an). However, this view is not universally accepted, and many scholars consider Quran 5:3 to be the last verse concerning legal rulings or the completion of the religion. The context of Quran 2:281 is a general admonition about the Day of Judgment, which could fit at any point, but its placement as the absolute final revelation is a specific tradition.

It is crucial to understand that the concept of “last revealed” can be interpreted in different ways:

Last complete surah: This is generally agreed to be Surat An-Nasr.
Last verse concerning a specific legal ruling or doctrine: This is often attributed to Quran 5:3.
Absolute last verse revealed before the Prophet’s death: This is debated, with Quran 2:281 being a strong contender in some traditions.

The scholarly consensus, as presented in comprehensive works on Quranic sciences (Ulum al-Qur’an), tends to prioritize Surat An-Nasr as the last complete surah and Quran 5:3 as the last verse pertaining to the completion of the religious law. The tradition regarding Quran 2:281 as the absolute last verse is also significant but often discussed in conjunction with the other two.

Therefore, while Surat An-Nasr is largely considered the final complete chapter, the verses from Surat Al-Ma’idah (5:3) and Surat Al-Baqarah (2:281) are the most frequently cited individual verses that may have been revealed after it, or at least in the very final days of the Prophet’s life, marking the ultimate conclusion of the Quranic revelation. The precise chronological order of these final individual verses remains a subject of scholarly discussion, but their proximity to the Prophet’s passing is universally acknowledged.

Credible References Sources:

Al-Qurtubi, Abu ‘Abdullah Muhammad ibn Ahmad. (Tafsir al-Qur’an al-Azim) (Print, Encyclopedia)
Al-Suyuti, Jalal al-Din. (Al-Itqan fi Ulum al-Qur’an) (Print, Reference Publication)
Ibn Kathir, Isma’il ibn ‘Umar. (Tafsir al-Qur’an al-Azim) (Print, Encyclopedia)
Al-Tabari, Muhammad ibn Jarir. (Jami’ al-Bayan fi Ta’wil al-Qur’an) (Print, Encyclopedia).

Topic 2

Throne of Allah

Analysis of the Ayat Verse Number 7 From Surah Hud (Chapter 11)

سُوۡرَةُ هُود

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ وَڪَانَ عَرۡشُهُ ۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَڪُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬‌ۗ وَلَٮِٕن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ ڪَفَرُوٓاْ إِنۡ هَـٰذَآ إِلَّا سِحۡرٌ۬ مُّبِينٌ۬ (٧)

Translation

And He it is Who has created the heavens and the earth in six Days (Periods) and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic.”

Analysis

We learn from this verse that Allah (God) created the heavens and the earth in six periods (days), showing His supreme power and authority. It is mentioned that His throne was on the water at that time. There can be confusion about this topic, as some people question the presence of water after the Big Bang, when hydrogen and oxygen did not exist. The water referenced in this verse is not from our world, but somewhere else beyond our understanding, known only to Allah.

Our knowledge is limited to certain areas of the universe, and we still do not fully understand our galaxy, let alone others which are several of these bodies. And this is the reason scientists dream to find water from other areas of the space.

We can use science to understand our physical world, but it cannot help us with metaphysics. This is a limitation of science, which is designed for humans, while the unseen world remains beyond its reach.

Science cannot explain Paradise, Hell, the Throne of Allah, or Life After Death.

These questions can be answered only by Allah himself through prophets and authentic scriptures from Allah (God).

Let me outline the steps of our world water formation and then use Theology and Philosophy to see if they can help us understand some Metaphysical Questions, such as the existence of water before the Big Bang and hopefully it will help us grasp the meaning of the above Quranic Verse that the throne of Allah was on the water before the Big Bang. The question delves into a profound theological and cosmological inquiry, specifically concerning the verse from the Qur’an.

The apparent tension arises from the statement “His Throne was on the water” when juxtaposed with modern scientific understanding of the universe’s origins, particularly the Big Bang theory, which posits that water, as a complex molecule, would have formed much later in cosmic history. To address this, we must consult authoritative Islamic theological and exegetical traditions, as well as relevant scientific and philosophical discussions.

The Birth of Water: A Step-by-Step Elemental Journey

The creation of water, a seemingly simple molecule, is a story deeply intertwined with the very origins of the universe and the formation of stars. It’s a journey from the most fundamental particles to the complex elements that make up our world.

The Big Bang and the First Elements
Initial State: The universe began in an incredibly hot, dense state, a singularity. (Cosmos)
Expansion and Cooling: As the universe expanded rapidly, it cooled. (A Brief History of Time)
Quark-Gluon Plasma: In the earliest moments, matter existed as a quark-gluon plasma. (The Oxford Dictionary of Astronomy)
Formation of Protons and Neutrons: As the universe cooled further, quarks combined to form protons and neutrons. (Cosmos)
Big Bang Nucleosynthesis: Within the first few minutes, the temperature and density were just right for protons and neutrons to fuse, forming the lightest elements. (The Cambridge Encyclopedia of Astronomy)
Hydrogen (H): The most abundant element, consisting of a single proton and an electron (or just a proton in its ionized form). (The Oxford English Dictionary)
Helium (He): Formed by the fusion of two protons and two neutrons (or two deuterium nuclei). (The Cambridge Encyclopedia of Astronomy)
Trace Amounts of Lithium (Li): Also produced during this early period. (Cosmos)
The First Stars and Stellar Nucleosynthesis
Gravitational Collapse: Over millions of years, vast clouds of hydrogen and helium gas began to collapse under their own gravity. (Cosmos)
Protostar Formation: As these clouds contracted, their cores heated up, forming protostars. (The Cambridge Encyclopedia of Astronomy)
Nuclear Fusion Ignition: When the core temperature and pressure became extreme enough, nuclear fusion ignited, marking the birth of a star. (A Brief History of Time)
Hydrogen Burning: Stars primarily fuse hydrogen into helium in their cores, releasing enormous amounts of energy. (Cosmos)
Formation of Heavier Elements (up to Iron): As stars age and exhaust their hydrogen fuel, they begin to fuse helium into heavier elements like carbon (C), oxygen (O), nitrogen (N), and eventually up to iron (Fe) through various fusion processes. (The Cambridge Encyclopedia of Astronomy)
Oxygen (O): A crucial component of water, formed primarily in the cores of massive stars through the triple-alpha process (forming carbon) followed by the fusion of carbon with helium. (Cosmos)
Supernovae and the Dispersal of Elements
Massive Star Death: Very massive stars, after exhausting their nuclear fuel, undergo a catastrophic collapse. (The Cambridge Encyclopedia of Astronomy)
Supernova Explosion: This collapse triggers a powerful explosion known as a supernova. (The Oxford Dictionary of Astronomy)
Formation of Elements Heavier than Iron: The extreme conditions during a supernova explosion, including rapid neutron capture, are responsible for creating elements heavier than iron. (Cosmos)
Elemental Dispersal: Supernovae blast these newly formed and previously synthesized elements into interstellar space, enriching the cosmic gas and dust clouds. (A Brief History of Time)
Molecular Cloud Formation and Water Synthesis
Interstellar Medium: The ejected elements mix with the existing hydrogen and helium in the interstellar medium. (The Cambridge Encyclopedia of Astronomy)
Molecular Clouds: Over time, gravity causes these enriched gas and dust clouds to coalesce, forming dense, cold molecular clouds. (Cosmos)
Chemical Reactions on Dust Grains: Within these molecular clouds, atoms can collide and react, often on the surface of dust grains, which act as catalysts. (The Oxford Dictionary of Astronomy)
Formation of Water (H₂O):
Hydrogen Atoms (H) and Oxygen Atoms (O): The abundant hydrogen and the oxygen produced in stars and supernovae are now present in these clouds. (Cosmos)
Surface Reactions: On the cold surfaces of dust grains, oxygen atoms can react with hydrogen atoms to form hydroxyl radicals (OH). (The Cambridge Encyclopedia of Astronomy)
Further Hydrogenation: The hydroxyl radicals then react with more hydrogen atoms to form water molecules (H₂O). (The Cambridge Encyclopedia of Astronomy)
Gas Phase Reactions: While less efficient in cold clouds, some gas-phase reactions can also contribute to water formation. (The Oxford Dictionary of Astronomy)
Planetary System Formation and Water Delivery
Protoplanetary Disks: As new stars form within these molecular clouds, they are surrounded by rotating disks of gas and dust called protoplanetary disks. (Cosmos)
Planetesimal Formation: Water molecules, often frozen as ice, become incorporated into the dust grains and eventually into larger bodies called planetesimals. (The Cambridge Encyclopedia of Astronomy)
Planetary Accretion: These planetesimals collide and accrete, forming planets. (A Brief History of Time)
Comets and Asteroids: Water-rich comets and asteroids, formed in the outer, colder regions of the protoplanetary disk, can deliver significant amounts of water to inner, warmer planets like Earth through impacts. (Cosmos)

Comment

Understanding the “Throne” (al-‘Arsh)
The concept of the ‘Arsh (Throne) in Islamic theology is often understood metaphorically or as a literal, yet distinct, creation of God. It is not to be conceived of as a physical seat in the human sense, but rather as a symbol of divine power, sovereignty, and dominion.

According to classical Islamic exegesis, the ‘Arsh is the greatest of all created things. Tafsir al-Tabari (Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an) explains that the ‘Arsh is a magnificent creation, distinct from the heavens and the earth, and it is above all creation. Imam al-Ghazali, in Ihya’ ‘Ulum al-Din, discusses the ‘Arsh as a symbol of divine majesty and a locus of divine command, emphasizing that its true nature is beyond human comprehension. He cautions against anthropomorphic interpretations, stressing that God is transcendent and not confined by space or time.

The phrase “His Throne was on the water” (وَكَانَ عَرۡشُهُ ۥ عَلَى ٱلۡمَآءِ) is interpreted in various ways by exegetes. One common understanding is that this refers to a state of existence before the creation of the heavens and the earth as we know them. Tafsir Ibn Kathir (Tafsir al-Qur’an al-‘Azim) elaborates that this water was the first creation, and the ‘Arsh was above it. This primordial water is not necessarily the same as the water (H₂O) we experience on Earth. It is often described as a vast, formless, and undifferentiated substance that existed prior to the organization of the cosmos. And Perhaps its the same water (H₂O) we experience on earth as only Allah knows best. Allah is capable of creating any type of water, anywhere and anytime he wishes. No time or place can limit his choice or power.

The Primordial Water
In the Islamic context, this water is understood as a specific creation of Allah, preceding the creation of the heavens and the earth. Al-Jami’ li-Ahkam al-Qur’an (Tafsir al-Qurtubi) discusses the various interpretations of this water, with some scholars suggesting it was the first thing created, while others argue that the ‘Arsh was created first, and then placed upon this water. Regardless of the precise order, the consensus among classical exegetes is that this water existed before the structured universe.

The Prophet Muhammad (peace be upon him) is reported to have said, “There was Allah and there was nothing before Him, and His Throne was on the water, and He wrote in the Book all things, and He created the heavens and the earth.” (Sahih al-Bukhari). This Hadith further solidifies the understanding that the ‘Arsh on water predates the creation of the cosmos.

Reconciling with the Big Bang Theory
The Big Bang theory describes the universe originating from an extremely hot, dense state, expanding and cooling over billions of years. According to this model, the initial universe was composed primarily of fundamental particles. Hydrogen and helium were the first elements to form, and heavier elements, including oxygen, were forged much later in the cores of stars. Water (H₂O) as a molecule would have formed even later, after stars had lived and died, scattering these heavier elements into space, and as temperatures cooled sufficiently for chemical bonds to form.

However, the reconciliation lies in understanding the nature of the “water” mentioned in the Qur’an. Islamic scholars have consistently emphasized that the language of the Qur’an, while precise, often uses terms that can have multiple layers of meaning, especially when describing metaphysical realities or primordial states of existence.

Metaphorical Interpretation: Some scholars suggest that “water” could be a metaphor for a fluid, undifferentiated, or formless state of existence from which the universe was subsequently organized. Lisan al-‘Arab (Ibn Manzur) defines “water” not only as the liquid we drink but also as a general term for any fluid or essence. In this sense, the “water” could represent the primordial cosmic fluid or energy from which all matter and structure eventually emerged. This interpretation allows for a conceptual alignment with the idea of a universe evolving from a less structured state.
Primordial Substance: A more prevalent interpretation is that this “water” is a unique, primordial substance created by Allah, distinct from the water we know. It is not subject to the same physical laws or chemical composition as earthly water. It existed in a state before the laws of physics as we understand them fully governed the universe. Al-Tafsir al-Kabir (Mafatih al-Ghayb) by Fakhr al-Din al-Razi discusses the possibility that this water was a unique creation, whose nature is known only to God. It served as the substratum upon which the ‘Arsh rested, and from which the rest of creation was subsequently brought forth.
Temporal Precedence: The verse emphasizes the temporal precedence of the ‘Arsh on water before the creation of the heavens and the earth. The Big Bang describes the formation and evolution of the physical universe as we observe it. The Qur’anic account, particularly concerning the ‘Arsh and the primordial water, describes a state prior to this observable universe. The “six days” (Periods) of creation refer to the subsequent ordering and shaping of the cosmos. Therefore, the “water” and the ‘Arsh existed in a pre-cosmic or meta-cosmic state, outside the timeline of the Big Bang’s initial moments.
The Big Bang theory describes the physical origin and evolution of the universe from a singularity. The Qur’anic verse, interpreted through classical Islamic scholarship, describes a metaphysical or pre-physical state of existence involving the ‘Arsh and primordial water, which predates the structured cosmos. There is no inherent contradiction if one understands this “water” as a unique, foundational creation whose nature is beyond our current scientific grasp and which existed in a realm or state prior to the Big Bang’s observable timeline.

The verse is a statement about divine power and the sequence of creation from a theological perspective about a very high level of metaphysical treatise on the chemical composition of the early period before the Big Bang.

The Purpose of Creation

The latter part of the verse, “that He might test you, which of you is best in conduct,” highlights the ultimate purpose of creation. The existence of the ‘Arsh, the primordial water, and the subsequent creation of the heavens and the earth are all ultimately subservient to the divine plan of testing humanity. This teleological aspect underscores that the details of creation, while significant, are ultimately pointers to God’s wisdom and purpose. The precise scientific mechanisms of creation, while a subject of human inquiry, do not negate the theological truths conveyed in the Qur’an.

The verse also addresses the disbelievers’ skepticism about resurrection, linking the power of creation to the power of recreation. Just as God created the universe from a primordial state, He is capable of bringing humanity back to life after death. The mention of the ‘Arsh on water serves as a testament to God’s absolute power and ability to initiate creation from nothing, or from a state incomprehensible to human perception.

Opinion

(This is some scholars opinion and others may think differently, so feel free to consider your own views.)

The apparent discrepancy between the Qur’anic statement about the ‘Arsh on water and the scientific understanding of water’s formation after the Big Bang is resolved by understanding the “water” in the Qur’an as a unique, primordial substance, or equated with the molecular compound H₂O. (Allah Could create the water we know even before Big Bang, I mean he is capable of creating anything. He is the owner of science and no any science can limit his power. Physical laws are for us but not for him)This interpretation allows us to see it as a state of existence that predates the observable physical universe and its scientific timeline, signifying God’s absolute power and sovereignty. It emphasizes the idea that Allah (God) possesses the divine authority to choose any type of water He wishes to place His throne upon, a water that perhaps (Allah Knows Best) serves as a foundational element of creation itself, created during the pre-cosmic or meta-cosmic period. This concept invites us to contemplate the profound implications of creation, suggesting that all matter and existence may originate from this significant water or substance. Interestingly, modern scientists refer to a fundamental particle responsible for building blocks of matter as “God’s Particle,” a term that inadvertently aligns with the notion of this primordial water. Hence, one could theorize that the particles of this water embody the very seeds of creation, interconnecting faith and science in a profound exploration of the universe’s origins and the divine intentions that shape it. Through such a lens, both realms begin to converge, inviting a deeper understanding of our existence and the mysteries that lie at the intersection of spirituality and scientific inquiry.