Ibn Hazm (10th-century) shuts down flat-earthers “The Earth is spherical, despite what is popularly believed…”

Every Sunday at Speaker’s Corner in London a large gathering of articulate British flat earthers try to convince us that science and common sense is wrong.

If only they had heeded the advice of Ibn Hazm a thousand years ago.

screenshot 2019-01-05 at 19.23.02



Categories: Islam, London, Science, Silly, Speakers' Corner

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35 replies

  1. Ibn Hazm also shut down the Bible with this logical explanation (see Matthew 4).

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      • Ouch indeed:

        The two Jalals shut down Ibn Hazm and use the Quran to prove he’s wrong:

        And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. As for His words sutihat ‘laid out flat’ THIS ON A LITERAL READING SUGGESTS THAT THE EARTH IS FLAT WHICH IS THE OPINION OF MOST OF THE SCHOLARS OF THE REVEALED LAW AND NOT A SPHERE AS ASTRONOMERS ahl al-hay’a HAVE IT even if this latter does not contradict any of the pillars of the Law. (Tafsir Al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2)

        Here’s the verse:

        Nor even how the earth has been flattened out (sutihat)? S. 88:20 T. B. Irving

        Here is the defintion of the word used here, namely, sutihat

        LEXICAL DEFINITION

        Siin-Tay-Ha = to spread out, level, expand, stretch. (Project Root List)

        These next references can all be found here.

        sataha a (sath) to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… to throw to the ground, fell… II to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… V to be spread out be unfolded; to be leveled, be evened; to lie down on one’s back VII to spread out, be unfolded; to lie flat on one’s back, be supine… sath pl… sutuh surface (also geom.); plane (geom.); (pl. also… astiha… astuh) (flat) roof, terrace; deck (of a ship)… sutuh (eg., syr.) roof terrace… s. al-buhr sea level… inclined plane… sathi external, outer, outward, outside, exterior; flat; superficial; pl… sathiyat externals, superficialities… surface mail (in contrast with air mail)… sathiya flatness; superficiality… satih flat, spread out, stretched out, spine (Hans Wehr, 4th ed., p. 477)

        … satah, INF. sath, spread; roll thin and flat; level, flatten, give a flat roof to a house; throw one on his back, lay him on his side;– -II. INF. tastih, spread, make, smooth and level;–VII. INF. insitah, pass. of II.; lie extended on the back. (Steingass, p. 492)

        … satih, flat, spread out; lying on the back; fallen so as not to be able to rise again; killed;–also satiha-t, large water-bag made of three skins;–satiha’t, plane surface. (Ibid., p. 493)

        … s-t-h to be flat, flattened, to spread out, upper side. Of this root only… sutihat occurs once in the Qur’an… sutiha [pass. v.] to be made flat, to be flattened, to be spread out (88:20)… (Brill, p. 435)

        … He spread it out or expanded it… God spread or expanded the earth… How it is spread (88:21)… He threw him down so that he lay on his back; he threw him on his side… The flat top or roof of a house; the surface of a place; a plane. (Farid, p. 394)

        … satah (a)/vt/ to flatten, spread out flat. darab-u w-satah-u he knocked him flat… (Hind/Badawi, p. 411)

        Sataha…

        To spread out, level, expand, stretch.

        Sutihat… (pip. 3rd. p. f. sing.): It is spread out (88:20). (L; T; R; LL) (Omar, p. 258)

        In light of the foregoing, could the Muslim scripture be any clearer that the earth is not a sphere but a flat object, seeing that every word that it employs to describe the shape of the earth always refers to something that is flat or straight?

        So what was that nonsense about shutting down the Bible? Which just buried Allah and his profit!

        Now that is an OUCH!

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  2. This is interesting cus that likely means he knew about the radian component being perpendicular to any tangent plane of the bol. I am not familiar with mathematics’ history but the Euclidean axioms were thousands of years old which bring forth the Euclidean space that we are familiar with today so it is quite possible the Greeks knew about the radian component being perpendicular to a tangent plane of the bol (not saying they knew the earth was a bol) or perhaps others before the Islamic empire kne. Buy still interesting non the less.

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  3. The two Jalals shut down Ibn Hazm and use the Quran to prove he’s wrong:

    And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. As for His words sutihat ‘laid out flat’ THIS ON A LITERAL READING SUGGESTS THAT THE EARTH IS FLAT WHICH IS THE OPINION OF MOST OF THE SCHOLARS OF THE REVEALED LAW AND NOT A SPHERE AS ASTRONOMERS ahl al-hay’a HAVE IT even if this latter does not contradict any of the pillars of the Law. (Tafsir Al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2)

    Here’s the verse:

    Nor even how the earth has been flattened out (sutihat)? S. 88:20 T. B. Irving

    Here is the defintion of the word used here, namely, sutihat

    LEXICAL DEFINITION

    Siin-Tay-Ha = to spread out, level, expand, stretch. (Project Root List)

    These next references can all be found here.

    sataha a (sath) to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… to throw to the ground, fell… II to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… V to be spread out be unfolded; to be leveled, be evened; to lie down on one’s back VII to spread out, be unfolded; to lie flat on one’s back, be supine… sath pl… sutuh surface (also geom.); plane (geom.); (pl. also… astiha… astuh) (flat) roof, terrace; deck (of a ship)… sutuh (eg., syr.) roof terrace… s. al-buhr sea level… inclined plane… sathi external, outer, outward, outside, exterior; flat; superficial; pl… sathiyat externals, superficialities… surface mail (in contrast with air mail)… sathiya flatness; superficiality… satih flat, spread out, stretched out, spine (Hans Wehr, 4th ed., p. 477)

    … satah, INF. sath, spread; roll thin and flat; level, flatten, give a flat roof to a house; throw one on his back, lay him on his side;– -II. INF. tastih, spread, make, smooth and level;–VII. INF. insitah, pass. of II.; lie extended on the back. (Steingass, p. 492)

    … satih, flat, spread out; lying on the back; fallen so as not to be able to rise again; killed;–also satiha-t, large water-bag made of three skins;–satiha’t, plane surface. (Ibid., p. 493)

    … s-t-h to be flat, flattened, to spread out, upper side. Of this root only… sutihat occurs once in the Qur’an… sutiha [pass. v.] to be made flat, to be flattened, to be spread out (88:20)… (Brill, p. 435)

    … He spread it out or expanded it… God spread or expanded the earth… How it is spread (88:21)… He threw him down so that he lay on his back; he threw him on his side… The flat top or roof of a house; the surface of a place; a plane. (Farid, p. 394)

    … satah (a)/vt/ to flatten, spread out flat. darab-u w-satah-u he knocked him flat… (Hind/Badawi, p. 411)

    Sataha…

    To spread out, level, expand, stretch.

    Sutihat… (pip. 3rd. p. f. sing.): It is spread out (88:20). (L; T; R; LL) (Omar, p. 258)

    In light of the foregoing, could the Muslim scripture be any clearer that the earth is not a sphere but a flat object, seeing that every word that it employs to describe the shape of the earth always refers to something that is flat or straight?

    OUCH!

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  4. Let me continue to bury Allah and his profit by providing more ouches from the flat earth book of porn. Enjoy!

    DAHAHA

    And the earth, after that He flattened it (dahaha) (for life). S. 79:30 Muhammad Mahmoud Ghali

    Certain Muslim apologists claim that the verb dahaha means that the earth has been shaped like an ostrich egg since it is claimed that the root, from which this Arabic word is derived, refers to the egg of an ostrich. However, this is simply a gross misrepresentation of the root meaning of this verb, just as the following lexical sources will demonstrate.

    LEXICAL DEFINITION

    Dal-Ha-Waw (Dal-Ha-Alif) = To hurl, spread forth, expand, stretch out, cast away, extend, drive along. (Project Root List)

    1… He spread; spread out, or forth; expanded; or extended; … or He (God) made the earth wide, or ample… also, said of an ostrich, (S, TA,) he expanded, and made wide, (TA,) with his foot, or leg, the place where he was about to deposit his eggs: (S, TA:) and, said of a man, he spread, &c., and made plain, even, or smooth. (TA in art…)… 5… He spread out, or extended, himself; … Such a one slept, and [extended himself so that he] lay upon a wide space of ground. (TA in that art.)… The camels made hollows in the ground where they lay down, it being soft; leaving therein cavities like those of bellies: they do only when they are fat. (El-‘Itreefee, TA in art…)… 9… It (a thing, TA) was, or became, spread, spread out or forth, expanded, or extended (K.)… in a prayer of ‘Alee, means O God, the Spreader and Expander of the [seven] earths: (TA:)… [properly] signifies the things that are spread, &c… The rain that removes [or drives] the pebbles from the surface of the earth. (TA.)… The place of the laying of egg, (S, K) and of the hatching thereof, (S,), of the ostrich, (S,) in the sand; (K;) because that bird expands it, and makes it wide, with its foot, or leg; for the ostrich has no [nest such as is termed]… [likewise] signifies the place of the eggs of the ostrich. (.) [Hence,]… A female ostrich. (TA.)__[Hence also,]… A certain Mansion of the Moon, (K, TA,) [namely, the Twenty-first Mansion,]…(LL, p. 108)

    These next references can all be found here.

    … daha u (dahw) to spread out, flatten, level, unroll… udhiya ostrich nest in the ground. (Hans Wehr, 4th ed., p. 315)

    … daha, U, A, INF. dahw, extend, spread (a.); push; throw down; lie with; be big and flabby;-V. INF. taddahhi, be spread… (Steingass, p. 356)

    … daha u [v. trans.] to roll out, to spread out, to expand, to widen up (79:30)… (Brill, p. 300)

    … aor. a. and o. To spread out, expand, transitive. (Penrice, p. 47)

    … God has spread, spread out, expanded or extended the earth; made wide or ample… (79:31)… (Farid, p. 264)

    stretched out… [79:30] (Nadwi, p. 162)

    Daha…

    To hurl, spread forth, expand, stretch out, cast away, extend, drive along.

    Daha… (prf. 3rd. p.m. sing.) stretched out; Hurled away; Cast (79:30). (L; T; R; LL) (Omar, p. 174)

    The foregoing lexicons refute the assertion that daha refers to an ostrich egg. As the above data indicates, the term actually refers to the flat surface or ground, which an ostrich buries its eggs in. More specifically, the word is used to describe the action of the female ostrich that digs into the sand as a place to hide her egg, and then proceeds to flatten (tadhoo) the sand or earth over it.

    Moreover, the egg of an ostrich is more ovoid in shape whereas the earth is a geoid. This means that even if we assume that ostrich egg is one of the meanings derived from daha the Quran would still be wrong!

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  5. Even more goodies from your flat earth porno book:

    MIHAD

    Have We not made the earth as a bed (mihadan), S. 78:6 Hilali-Khan

    “Have We not made the earth a flat carpet” Aisha Bewley

    LEXICAL DEFINITION

    Miim-ha-Dal = To make a place or thing plain or even or smooth, to prepare or establish, to gain or earn, seek to gain, to work for oneself, to spread or be spread (namely a bed). (Project Root List)

    Here is the link for all of the following references.

    … II to spread out evenly… to smooth, smoothen… to pave (a road); to flatten, plane, make even or level… to arrange, settle, straighten… make (a bed, etc.)… to get straightened out… mahd pl.… muhud bed; cradle… (lahd) from cradle to grave… (Hans Wehr, p. 1089)

    … It (a bed) became spread, and made plain, even, or smooth. (A.)… [He spread for himself a bed, and made it plain, even, or smooth]… (LL, p. 2797)

    … mahad, INF. mahd, spread out; attend to a business and draw profit from it;–II. INF. tamhid, spread; level, plane; carry out, despatch… V. INF. tamahhud, be spread, leveled… VIII. INF. imtihad, spread out… mahd, bed; cradle; plain; level piece of land;–muhd, & muhda-t, pl. amhad, mihada-t, id.; uneven ground, which is to be levelled … (Steingass, p. 1075)

    To spread out (a carpet). To smooth… (Hava, p. 729)

    … m-h-d sleeping place, resting place, cradle, to prepare, to pave, to straighten things up, to make level or even… Of this root, six forms occur 12 times in the Qur’an… mahada once… mahhada once… mahidun once… tamhid once… mahd five times and… mihad seven times… mahidun [pl. of act. part.… mahid] ones who pave the way, spread out, remove difficulties, smooth things out… mahd 1 [n] cradle (19:29)… 2 [v. n./quasi-pass, part.] plain, spread out, habitable, well prepared… mihad [v. n./n.] 1 widely spreading out, widely outstretched; an expanse (78:6)… (Brill, p. 902)

    … aor. a. To spread open a bed… n.a. A bed, cradle… One who spreads a couch. A couch, a place of wde extent… II. To make (things) smooth and agreeable… n.a. The act og making smooth. (Penrice, p. 141)

    … He spread a bed and made it even and smooth… A child’s bed; a bed; a thing spread to lie, recline or sit upon… and it is applied to earth meaning an even or smooth expanse… He Who has made the earth for you a cradle (43:11)… Have We not made the earth a bed (78:7)?… He shall speak to the people in the cradle (3:47)… And how excellent do We prepare things; how excellently We have spread it (51:49). (Farid, p. 761)

    to extend, unfold, stretch out, make level, plain, prepare… spreaders… I made smooth… preparation, making smooth

    cradle (1)…

    And he will speak unto mankind in his cradle…

    bed (2)…

    Who hath appointed the earth as a bed… expanse, resting place, that which lies spread out (Nadwi, p. 619)

    … mahd /n pl muhuud/ cradle. (Hind/Badawi, p. 837)

    Mahada…

    To prepare, extend, unfold, stretch out, make level, make provision.

    Yamhaduna… (imp. 3rd, p. m. plu.): They prepare, make provision. Mahiduna… (act. pic. m. plu.): Those who spread couch; Spreaders. Mahhadtu… (imp. 1st p. sing. II.): I made smooth etc. Tamhidan… (v. n. II. acc.): Making smooth. Mahd… (n.): Cradle; Bed. Mihad… (n. acc.): Resting place; That which lies spread out. (L; T; R; LL)

    The root with its above six forms has been used to the Holly [sic] Qur’an as many as 16 times. (Dictionary of the Holy Quran, p. 544)

    TAHAHA

    and by the earth and That which extended it (tahaha)! S. 91:6 Arberry

    And/by the earth/Planet Earth and who spread and extended it. Muhammad Ahmed – Samira

    LEXICAL DEFINITION

    Tay-ha-Alif/Ya = to spread out, extend, scatter/disperse, to execute/perform a matter firmly/soundly/thoroughly. (Project Root List)

    OUCH, OUCH AND OUCH!

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  6. Now what was that about a flat earth!

    MADD

    [It is] he who hath stretched forth (madda) the earth, and placed therein stedfast [mountains], and rivers; and hath ordained therein of every fruit two [different] kinds. He causeth the night to cover the day. Herein are certain signs unto people who consider. S. 13:3 Sale

    And We have spread out the earth (flat) (madadnaha); Placed mountains (on it) firm and immovable; And in it made all kinds of things in proper balance. S. 15:19 Syed Vickar Ahamad

    And the earth, we have stretched it out (madadnaha) and thrown thereon firm mountains, and caused to grow thereon every beautiful kind. S. 50:7 Palmer

    Here are a couple more places in the Quran where this particular Arabic word appears:

    Hast thou not regarded thy Lord, how He has stretched out (madda) the shadow? Had He willed, He would have made it still. Then We appointed the sun, to be a guide to it; S. 25:45 Arberry

    Would anyone argue that a shadow is actually spherical in shape?

    “And when the earth is flattened out (muddat), And casts forth what is within it and becomes (clean) empty,” S. 84:3-4 Y. Ali

    What makes this last example rather interesting is that it clearly contradicts all of the other texts, which speak of the earth already being flattened out. In light of this, how much more flatter can the earth get?

    Even more interesting is the following Muslim exposition of Q. 84:3:

    The present Surah depicts the conditions that will prevail on the Day of Judgement, such as reckoning and accountability, reward of good and torment of evil. The heedless man is asked to look into himself and his environs, which will lead him to believe in Allah and the Qur’an. [The powerful opening of the Surah sketches some of the scenes of universal upheaval]. First, it speaks about the sky that will split apart. Then it goes on to speak about the earth that will be stretched and will throw up whatever it contains – whether natural treasures, or buried treasures, or dead human bodies, and then it will become empty. A new earth will be prepared for Hashr (Gathering of the Day of Requital). It will have neither caves nor mountains, neither buildings nor trees. IT WILL BE FLAT and smooth. It will be stretched so that there is ample room for the former as well as the latter generations to gather on the plain…” (Maariful-Qur’an, by Maulana Mufti Muhammad Shafi’, translated by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim, revised by Justice Mufti Muhammad Taqi Usmani, Volume 8, p. 739; capital emphasis ours)

    Here the Maulana candidly acknowledges that the Arabic verb means that Allah will literally flatten out the earth on the Day of Judgment. And yet when this same verb is used in Q. 13:3, a text which says that Allah has already made the earth a flat surface, this same scholar ends up singing a different tune in order to avoid having to admit that the Quran is a flat earth book:

    “The expression: ‘spread out the earth’ is not contradictory of its being round – because each part of something very big and round appears to be, when looked at separately, nothing but a surface spread out – and the Quran addresses common people in terms of their view of things. Since a common onlooker sees it as a spread-out surface, therefore, it was identified as such…” (Ibid., Volume 5, p. 187; bold emphasis ours)

    Talk about someone being so grossly inconsistent and desperate!

    LEXICAL DEFINITION

    Here is how the Arabic lexicons define this word:

    Miim-Dal-Dal = to draw a thing (namely a rope), pull a thing, stretch a thing, strain a thing, extend by drawing or pulling, stretch forth, to prolong, expand/elongate/lengthen a thing, spread or spread out, delay or defer a thing, continue a thing, to help or aid someone, to advance, to increase, to supply ink (put ink into a thing), apply ink to a thing, manure land (with dung). (Project Root List)

    These next references can all be found here.

    madd pl… mudud extension; distension, dilation, expansion; stretching; spreading; lengthening, elongation, prolongation, protraction… (Hans Wehr, 4th ed., pp. 1052-1053)

    … madd, U, INF. madd, stretch, extend… spread out… II. INF. tamdid, stretch or extend greatly;–III. INF. midad, mumidda-t, stretch, lengthen… V. INF. tamaddud, stretch, extend, lengthen (n.)… VIII. INF. imtidad, be stretched, extended; stretch, extend, lengthen (n.), be long… madd, pl. mudud… stretch, extent… madda-t, stretching, extending (s.)… (Francis Joseph Steingass, Arabic-English Dictionary, p. 974)

    … m-d-d to pull, to stretch, elongation, to be tall… madda u (v. trans.) 1 to spread out (13:3)… (15:88)… 3 to extend, to elongate (25:45)… mudda (pass. v.) to be spread out, to be stretched out (84:3)… (Brill, pp. 871-872)

    … To stretch forth, extend, stretch, draw out… The act of extending etc.… Extended, extensive… Widely extended… (John Penrice, Dictionary and Glossary of Quran, p. 138)

    … (1) Stretch; (2) spread; (3) extend… (M. G. Farid, Dictionary of Quran, p. 749)

    <hath stretched, didst spread out to spread… extend, stretch, prolong… we have spread… (A. A. Nadwi, Vocabulary of the Holy Quran, p. 597)

    madd (i)/vt/ 1 to extend, stretch out… the alarm clock ran, he stretched out his hand and silenced it… 2 to prolong, protract… 4 to extend… (Hind/Badawi (Egyptian), p. 813)

    Madda…

    To be advanced (day) to stretch forth, extend, draw out, cause to increase or abound, draw forth, spread wide, strain, manure (a land), take ink, prolong.

    Madda… (prf. 3rd. p. m. sing. assim.): Had stretched, draw forth, spread. Madadna… (prf. 1st. p. plu. assim.) We have spread out fertilizers, have enriched… Yamuddu… (imp. 3rd. p. m. sing. assim. V.): Draw out, extend, spread… Muddat… (3rd. p. f. sing. pp. assim.): Spread out; Stretched out and received manure… Mamdudun… (act. pic., m. sing.): Spread out; Extended… Mumaddadatin… (pis. pic. f. II.): Outstretched; Stretched forth… (Abdul Mannan Omar, Dictionary of the Holy Quran, p. 528)

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  7. Poor Ibn Hazm and this pagan stone smoocher who thinks he is an apologist! Little did these two idolaters realize that their own book buries them in Allah’s imaginary flat earth:

    MIHAD

    Have We not made the earth as a bed (mihadan), S. 78:6 Hilali-Khan

    “Have We not made the earth a flat carpet” Aisha Bewley

    LEXICAL DEFINITION

    Miim-ha-Dal = To make a place or thing plain or even or smooth, to prepare or establish, to gain or earn, seek to gain, to work for oneself, to spread or be spread (namely a bed). (Project Root List)

    Here is the link for all of the following references.

    … II to spread out evenly… to smooth, smoothen… to pave (a road); to flatten, plane, make even or level… to arrange, settle, straighten… make (a bed, etc.)… to get straightened out… mahd pl.… muhud bed; cradle… (lahd) from cradle to grave… (Hans Wehr, p. 1089)

    … It (a bed) became spread, and made plain, even, or smooth. (A.)… [He spread for himself a bed, and made it plain, even, or smooth]… (LL, p. 2797)

    … mahad, INF. mahd, spread out; attend to a business and draw profit from it;–II. INF. tamhid, spread; level, plane; carry out, despatch… V. INF. tamahhud, be spread, leveled… VIII. INF. imtihad, spread out… mahd, bed; cradle; plain; level piece of land;–muhd, & muhda-t, pl. amhad, mihada-t, id.; uneven ground, which is to be levelled … (Steingass, p. 1075)

    To spread out (a carpet). To smooth… (Hava, p. 729)

    … m-h-d sleeping place, resting place, cradle, to prepare, to pave, to straighten things up, to make level or even… Of this root, six forms occur 12 times in the Qur’an… mahada once… mahhada once… mahidun once… tamhid once… mahd five times and… mihad seven times… mahidun [pl. of act. part.… mahid] ones who pave the way, spread out, remove difficulties, smooth things out… mahd 1 [n] cradle (19:29)… 2 [v. n./quasi-pass, part.] plain, spread out, habitable, well prepared… mihad [v. n./n.] 1 widely spreading out, widely outstretched; an expanse (78:6)… (Brill, p. 902)

    … aor. a. To spread open a bed… n.a. A bed, cradle… One who spreads a couch. A couch, a place of wde extent… II. To make (things) smooth and agreeable… n.a. The act og making smooth. (Penrice, p. 141)

    … He spread a bed and made it even and smooth… A child’s bed; a bed; a thing spread to lie, recline or sit upon… and it is applied to earth meaning an even or smooth expanse… He Who has made the earth for you a cradle (43:11)… Have We not made the earth a bed (78:7)?… He shall speak to the people in the cradle (3:47)… And how excellent do We prepare things; how excellently We have spread it (51:49). (Farid, p. 761)

    to extend, unfold, stretch out, make level, plain, prepare… spreaders… I made smooth… preparation, making smooth

    cradle (1)…

    And he will speak unto mankind in his cradle…

    bed (2)…

    Who hath appointed the earth as a bed… expanse, resting place, that which lies spread out (Nadwi, p. 619)

    … mahd /n pl muhuud/ cradle. (Hind/Badawi, p. 837)

    Mahada…

    To prepare, extend, unfold, stretch out, make level, make provision.

    Yamhaduna… (imp. 3rd, p. m. plu.): They prepare, make provision. Mahiduna… (act. pic. m. plu.): Those who spread couch; Spreaders. Mahhadtu… (imp. 1st p. sing. II.): I made smooth etc. Tamhidan… (v. n. II. acc.): Making smooth. Mahd… (n.): Cradle; Bed. Mihad… (n. acc.): Resting place; That which lies spread out. (L; T; R; LL)

    The root with its above six forms has been used to the Holly [sic] Qur’an as many as 16 times. (Dictionary of the Holy Quran, p. 544)

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  8. Once again, what was that about a flat earth Bible and Ibn Shaytan’s mumbo jumbo?

    FARASH

    [He is] the One Who has made the earth a carpet (firashan) for you and had the sky built above you, and sent water to pour down from the sky and brought forth fruit by means of it as sustenance for you. Do not set up rivals for God while you know [better]. S. 2:22 T. B. Irving

    “[He] who made for you the earth a bed [spread out] and the sky a ceiling…” Sahih International

    “Worship God who has rendered the earth as a floor for you and the sky as a dome for you…” Muhammad Sarwar

    And the earth — We spread it like a carpet (farashnaha) and how well We smoothed it out! S. 51:48 Aisha Bewley

    And the Earth – we have stretched it out like a carpet; and how smoothly have we spread it forth! Rodwell

    LEXICAL DEFINITION

    Fa-Ra-Shiin = to spread out, extend, stretch forth, furnish. furshan – to low (carry burden), be thrown down (for slaughter) of small animals of which flesh is used for food. farashun (gen. n.) moths. firashun (plu. furushun) – carpet, thing that is spread out to lie upon, bed. Wife/spouse (metaphorically). (Project Root List)

    Here is the link for all of the following references.

    … firash pl.… furush.… afrisha cushion, pillow; blanket, cover, spread; mattress; bed… farrash one who spreads the carpets… mifrash pl.… mafarish2 tablecloth, table cover, cover (in general); bedspread, counterpane… mifrasha pl.… mafarish2 saddle blanket… mafrush spread (carpets, mats on the floor); carpeted, covered… mafrushat floor coverings… (Hans Wehr, p. 826)

    … He spread it; expanded it. (S, A, O, K.)… [I spread for him a bed: or the last signifies I spread it (namely a bed) for myself]… And… I spread for such a one. (Lth.)… He spread for such a one a carpet (IAar, K) in his entertainment. (IAar.)… [He spread the garment, or piece of cloth: or the latter signifies he spread it for himself.] (TA.)… [He spread, or spread for himself, beneath him, dust, or a garment, or piece of cloth]. (A.)… [I used to spread the sand for my bed, and make the stone my pillar]. (A, TA)… (Lane’s Lexicon, p. 2369)

    … farash, U, INF. farish, firash, spread on the floor, spread out; render easy, convenient, commodious; furnish a house; make the bed; disperse;– II. INF. tafrish, spread a carpet or mat for (2 acc.); floor the house with flat stones; spread and move the wings… IV. INF. ifrash, spread a carpet for (2 acc.);–V. INF. tafarrush, be spread like a carpet; hover above with outspread wings; have dense and extended branches;–VII. INF. infirash, be spread out;–VIII. INF. iftirash, spread out; be spread… farsh, pl. farush, anything spread on the floor: carpet, mat, mattress, bed, board… wide field, open space yard;- furush, pl. of… firush;– farsha-t, carpet; mat; mattress; bed;– firsha-t, way of spreading a carpet, of arranging the bed; face;-(m.) fursha-t, brush. (Steingass, p. 784)

    … farasha u [v. trans.] to spread out, to lay out, to expand something (51:48)… firash [n.; pl.… furush] 1 spread, expanse (2:22)… 2 bedding, furnishings, couches (55:54)… (Brill, pp. 700-701)

    … To spread as a carpet on the ground… A carpet used as a bed, a mattress, and metaphorically a wife… (Penrice, p. 110)

    … He spread the thing… He spread for such a one a carpet… He spread the house with carpets etc.… The vegetation spread on the earth… A thing spread on the ground for one to sit or lie upon; a bed upon which one sleeps… What is spread of household furniture such as carpets, mattresses and the like; seed-produce when it spreads itself upon the ground… (M. G. Farid, pp. 644-645)

    <we have stretched forth… to spread out, extend, stretch forth…

    carpet acc.

    lit. a thing that is spread out upon the ground, a thing that is spread for one to sit or lie upon (LL.). (Nadwi, p. 452)

    … farash, farash (i)/vt/ 1 to spread out, lay out… we lay the blankets out on the roof… 2 [constr] to lay out (a roof) by putting in the reinforcement rods prior to the concrete… farsh /n/… 3 bedding… air the bedding… bed sheets… farsha / n pl -aat/ 1 set of bedding. 2 pavement vendor's spread of merchandise… farshah (also farshax) 1 /vt/ to spread apart, spread open… 2 /vi/ to spread apart, spread open… Shitfarshah /vi/ to be spread apart, be spread open… (Hind/Badawi, p. 649)

    Farasha

    To spread out, extend, stretch forth, furnish… Firashun… (plu. Furushun): Carpet; Thing that is spread out to lie upon; Bed. (metaphorically) Wife or a spouse as in 56:34.

    Farashna… (prf. 1st p. plu.): We have spread… Firashun/Firashan… (acc. n.): Place; Thing that is spread out; Resting place. Furushin… (n. plu.): Places; Carpets; Spouses; Wives. (L; T; R; LL) The root with its above forms has been used in The Qur'an 6 times. (Omar, pp. 421-422)

    This why this vile pagan deceiver will never debate me, but hide behind comments section, since he sees how I'm burying him with his profit in the depths of Allah's imaginary flat earth.

    Now that is really an OUCH!

    Like

  9. LOL, Fatty Shamy is ashamed of his Bible’s flat earth! So what does he do? As usual, he goes on long rants which no one will read! Samantha, do you not have any self-respect? Why do you make such a fool out of yourself?

    Let’s see some more evidence for a flat earth from your Bible, shall we?

    It was a common belief in ancient times that the Earth was actually flat and evidence for a flat Earth can be seen in a few places in the Bible. Of course, we now know that it is in fact round. It should be noted, however, that the Bible does not literally say “the Earth is flat”. Rather, it alludes to it. For example, Isaiah 11:12 states:

    “He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth.”

    The New International Version uses the phrase “four quarters of the earth” though the more correct translation is “four corners of the earth” which strongly alludes to a flat shape.[39] After all, a round object does not have “corners”.[40] Since there are four corners, the allusion is to a flat shape like a square or rectangle.

    It may be argued that the “four corners of the earth” are just metaphorical, though there is no evidence to suggest that. But then what about Matthew 4:8, which claims:

    “Again, the devil took [Jesus] to a very high mountain and showed him all the kingdoms of the world and their splendor.”

    This is perhaps the clearest example of a flat Earth in the Bible, for if the devil had to take Jesus to a “very high mountain” in order to show him “all the kingdoms of the world”, it implies the author’s belief that the Earth was flat. Why else did Satan take Jesus to the mountain? The text also suggests that these “kingdoms” were clearly visible. (https://quranandbibleblog.wordpress.com/2014/03/08/science-in-the-bible-and-the-quran/)

    As for what the Quran actually says, as it turns out, it makes various statements about the Earth, some of which suggest the shape of the Earth.

    Some Muslims have interpreted Surah An-Naziat, 79:30 as referring to the spherical shape of the Earth:

    “And the earth, moreover, hath He extended (to a wide expanse) [دَحَاهَا – dahaha];”

    However, it needs to be pointed out that the Arabic word “dahaha” has been generally translated as “extended” or “spread out”, so it does not appear to be referring to any shape. Ibn Kathir explains that the meaning of this verse is that Allah (Glorified and Exalted be He) brought out what was in the Earth such as “water and pasture”.[83] In other words, the verse is not expounding on the shape of the Earth and none of the early scholars of Islam interpreted it that way.[84] The interpretation of Al-Jalalayn is just that, an interpretation.

    However, other verses do suggest the roundness of the Earth. For example, Surah Az-Zumar, 39:5 states:

    “He created the heavens and the earth in true (proportions): He makes the Night overlap [يُكَوِّرُ – yukawwiru] the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power – He Who forgives again and again?”

    As Dr. Laurence Brown observes regarding the meaning of the word “yukawwiru”:

    “…the Qur’anic verse of 39:5 describes the alternation between day and night by the verb kaw-wa-ra, which means to wind or coil, like wrapping a turban around the head (or, as per the example in Lane’s Arabic-English Lexicon, ‘He wound the thing in a round form’). From this we understand the Qur’an to describe not only the rounded orbits of the planets and the moon, but the spherical shape of the Earth itself.”[85]

    Another verse which suggests a spherical Earth is Surah Al-Anbiya, 21:33:

    “It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.”

    Based on this verse, many early Islamic scholars believed that the Earth was round. As Hassan Abou-El-Enin observes:

    “Muslim scholars since the seventh century referred to the spherical shape of the planet Earth. Al-Qazuiny and Shamus Al-Din Al-Demashqi noted that the occurrence of the lunar and solar eclipses is due to the spherical shape of all planets in the solar system. Ibn Hazm, Ibn [Taymiyah], and Al-Razy, referred to the spherical shape of the Earth. Al-Alousey, in his Book “Rouh al-Maani” assured that the Earth is a sphere.”[86]

    Indeed, Ibn Taymiyah (d. 1328) stated, quoting Surah Al-Anbiya, 21:33:

    “[That] celestial bodies are round (istidaaratul-aflaak) – as it is the statement of astronomers and mathematicians (ahlul-hay’ah wal-hisab) – it is [likewise] the statement of the scholars of the Muslims; as Abul-Hasan ibn al-Manaadi, Abu Muhammad ibn Hazm, Abul-Faraj ibn al-Jawzi and others have quoted: that the Muslim scholars are in agreement [that all celestial bodies are round]. Indeed Allah – taala – has said: And He (i.e., Allah) it is Who created the night and the day, the sun and the moon. They float, each in a falak. Ibn Abbas says: A falaka like that of a spinning wheel.”[87]

    Furthermore, Ibn Hazm (d. 1064) was quoted to have said:

    “The proofs of the Qur’an and Sunnah indicate that it [Earth] is round.”[88]

    Finally, Abu Ya’la (d. 1066) mentioned that there was unanimous consensus (ijma) among Islamic scholars that the Earth was round.[89]

    So there you go Fatty Shamy. Your Bible claims the earth is flat, whereas the Quran says it is round. So why don’t you go take your Bible into the imaginary flat-earth and eat some more rabbit cud, eh? 🙂

    Liked by 1 person

    • I guess I need to repeat what your Quran says one more time:

      MADD

      [It is] he who hath stretched forth (madda) the earth, and placed therein stedfast [mountains], and rivers; and hath ordained therein of every fruit two [different] kinds. He causeth the night to cover the day. Herein are certain signs unto people who consider. S. 13:3 Sale

      And We have spread out the earth (flat) (madadnaha); Placed mountains (on it) firm and immovable; And in it made all kinds of things in proper balance. S. 15:19 Syed Vickar Ahamad

      And the earth, we have stretched it out (madadnaha) and thrown thereon firm mountains, and caused to grow thereon every beautiful kind. S. 50:7 Palmer

      Here are a couple more places in the Quran where this particular Arabic word appears:

      Hast thou not regarded thy Lord, how He has stretched out (madda) the shadow? Had He willed, He would have made it still. Then We appointed the sun, to be a guide to it; S. 25:45 Arberry

      Would anyone argue that a shadow is actually spherical in shape?

      “And when the earth is flattened out (muddat), And casts forth what is within it and becomes (clean) empty,” S. 84:3-4 Y. Ali

      What makes this last example rather interesting is that it clearly contradicts all of the other texts, which speak of the earth already being flattened out. In light of this, how much more flatter can the earth get?

      Even more interesting is the following Muslim exposition of Q. 84:3:

      The present Surah depicts the conditions that will prevail on the Day of Judgement, such as reckoning and accountability, reward of good and torment of evil. The heedless man is asked to look into himself and his environs, which will lead him to believe in Allah and the Qur’an. [The powerful opening of the Surah sketches some of the scenes of universal upheaval]. First, it speaks about the sky that will split apart. Then it goes on to speak about the earth that will be stretched and will throw up whatever it contains – whether natural treasures, or buried treasures, or dead human bodies, and then it will become empty. A new earth will be prepared for Hashr (Gathering of the Day of Requital). It will have neither caves nor mountains, neither buildings nor trees. IT WILL BE FLAT and smooth. It will be stretched so that there is ample room for the former as well as the latter generations to gather on the plain…” (Maariful-Qur’an, by Maulana Mufti Muhammad Shafi’, translated by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim, revised by Justice Mufti Muhammad Taqi Usmani, Volume 8, p. 739; capital emphasis ours)

      Here the Maulana candidly acknowledges that the Arabic verb means that Allah will literally flatten out the earth on the Day of Judgment. And yet when this same verb is used in Q. 13:3, a text which says that Allah has already made the earth a flat surface, this same scholar ends up singing a different tune in order to avoid having to admit that the Quran is a flat earth book:

      “The expression: ‘spread out the earth’ is not contradictory of its being round – because each part of something very big and round appears to be, when looked at separately, nothing but a surface spread out – and the Quran addresses common people in terms of their view of things. Since a common onlooker sees it as a spread-out surface, therefore, it was identified as such…” (Ibid., Volume 5, p. 187)

      Talk about someone being so grossly inconsistent and desperate!

      Let me quote al-Tabari again, since you cited him:

      According to Muhammad b. Sahl b. ‘Askar-Isma’il b. ‘Abd al-Karim-Wahb, mentioning some of his majesty (as being described as follows): The heavens and the earth and the oceans are in the haykal, and the haykal is in the Footstool. God’s feet are upon the Footstool. He carries the Footstool. It became like a sandal on His feet. When Wahb was asked: What is the haykal? He replied: Something on the heavens’ extremities that surrounds the earth and the oceans like ropes that are used to fasten a tent. And when Wahb was asked how earths are (constituted), he replied: THEY ARE SEVEN EARTHS THAT ARE FLAT and islands. Between each two earths, there is an ocean. All that is surrounded by the (surrounding) ocean, and the haykal is behind the ocean. (The History of Al-Tabari: General Introduction and From the Creation to the Flood, translated by Franz Rosenthal [State University of New York Press (SUNY), Albany, 1989], volume 1, pp. 207-208; capital emphasis ours)

      OUCH indeed!

      Like I said, any time you bark I will muzzle your profit.

      Like

      • Enjoy stone smoocher!

        LEXICAL DEFINITION

        Here is how the Arabic lexicons define this word:

        Miim-Dal-Dal = to draw a thing (namely a rope), pull a thing, stretch a thing, strain a thing, extend by drawing or pulling, stretch forth, to prolong, expand/elongate/lengthen a thing, spread or spread out, delay or defer a thing, continue a thing, to help or aid someone, to advance, to increase, to supply ink (put ink into a thing), apply ink to a thing, manure land (with dung). (Project Root List)

        These next references can all be found here.

        madd pl… mudud extension; distension, dilation, expansion; stretching; spreading; lengthening, elongation, prolongation, protraction… (Hans Wehr, 4th ed., pp. 1052-1053)

        … madd, U, INF. madd, stretch, extend… spread out… II. INF. tamdid, stretch or extend greatly;–III. INF. midad, mumidda-t, stretch, lengthen… V. INF. tamaddud, stretch, extend, lengthen (n.)… VIII. INF. imtidad, be stretched, extended; stretch, extend, lengthen (n.), be long… madd, pl. mudud… stretch, extent… madda-t, stretching, extending (s.)… (Francis Joseph Steingass, Arabic-English Dictionary, p. 974)

        … m-d-d to pull, to stretch, elongation, to be tall… madda u (v. trans.) 1 to spread out (13:3)… (15:88)… 3 to extend, to elongate (25:45)… mudda (pass. v.) to be spread out, to be stretched out (84:3)… (Brill, pp. 871-872)

        … To stretch forth, extend, stretch, draw out… The act of extending etc.… Extended, extensive… Widely extended… (John Penrice, Dictionary and Glossary of Quran, p. 138)

        … (1) Stretch; (2) spread; (3) extend… (M. G. Farid, Dictionary of Quran, p. 749)

        <hath stretched, didst spread out to spread… extend, stretch, prolong… we have spread… (A. A. Nadwi, Vocabulary of the Holy Quran, p. 597)

        madd (i)/vt/ 1 to extend, stretch out… the alarm clock ran, he stretched out his hand and silenced it… 2 to prolong, protract… 4 to extend… (Hind/Badawi (Egyptian), p. 813)

        Madda…

        To be advanced (day) to stretch forth, extend, draw out, cause to increase or abound, draw forth, spread wide, strain, manure (a land), take ink, prolong.

        Madda… (prf. 3rd. p. m. sing. assim.): Had stretched, draw forth, spread. Madadna… (prf. 1st. p. plu. assim.) We have spread out fertilizers, have enriched… Yamuddu… (imp. 3rd. p. m. sing. assim. V.): Draw out, extend, spread… Muddat… (3rd. p. f. sing. pp. assim.): Spread out; Stretched out and received manure… Mamdudun… (act. pic., m. sing.): Spread out; Extended… Mumaddadatin… (pis. pic. f. II.): Outstretched; Stretched forth… (Abdul Mannan Omar, Dictionary of the Holy Quran, p. 528)

        FARASH

        [He is] the One Who has made the earth a carpet (firashan) for you and had the sky built above you, and sent water to pour down from the sky and brought forth fruit by means of it as sustenance for you. Do not set up rivals for God while you know [better]. S. 2:22 T. B. Irving

        “[He] who made for you the earth a bed [spread out] and the sky a ceiling…” Sahih International

        “Worship God who has rendered the earth as a floor for you and the sky as a dome for you…” Muhammad Sarwar

        And the earth — We spread it like a carpet (farashnaha) and how well We smoothed it out! S. 51:48 Aisha Bewley

        And the Earth – we have stretched it out like a carpet; and how smoothly have we spread it forth! Rodwell

        LEXICAL DEFINITION

        Fa-Ra-Shiin = to spread out, extend, stretch forth, furnish. furshan – to low (carry burden), be thrown down (for slaughter) of small animals of which flesh is used for food. farashun (gen. n.) moths. firashun (plu. furushun) – carpet, thing that is spread out to lie upon, bed. Wife/spouse (metaphorically). (Project Root List)

        Here is the link for all of the following references.

        … firash pl.… furush.… afrisha cushion, pillow; blanket, cover, spread; mattress; bed… farrash one who spreads the carpets… mifrash pl.… mafarish2 tablecloth, table cover, cover (in general); bedspread, counterpane… mifrasha pl.… mafarish2 saddle blanket… mafrush spread (carpets, mats on the floor); carpeted, covered… mafrushat floor coverings… (Hans Wehr, p. 826)

        … He spread it; expanded it. (S, A, O, K.)… [I spread for him a bed: or the last signifies I spread it (namely a bed) for myself]… And… I spread for such a one. (Lth.)… He spread for such a one a carpet (IAar, K) in his entertainment. (IAar.)… [He spread the garment, or piece of cloth: or the latter signifies he spread it for himself.] (TA.)… [He spread, or spread for himself, beneath him, dust, or a garment, or piece of cloth]. (A.)… [I used to spread the sand for my bed, and make the stone my pillar]. (A, TA)… (Lane’s Lexicon, p. 2369)

        … farash, U, INF. farish, firash, spread on the floor, spread out; render easy, convenient, commodious; furnish a house; make the bed; disperse;– II. INF. tafrish, spread a carpet or mat for (2 acc.); floor the house with flat stones; spread and move the wings… IV. INF. ifrash, spread a carpet for (2 acc.);–V. INF. tafarrush, be spread like a carpet; hover above with outspread wings; have dense and extended branches;–VII. INF. infirash, be spread out;–VIII. INF. iftirash, spread out; be spread… farsh, pl. farush, anything spread on the floor: carpet, mat, mattress, bed, board… wide field, open space yard;- furush, pl. of… firush;– farsha-t, carpet; mat; mattress; bed;– firsha-t, way of spreading a carpet, of arranging the bed; face;-(m.) fursha-t, brush. (Steingass, p. 784)

        … farasha u [v. trans.] to spread out, to lay out, to expand something (51:48)… firash [n.; pl.… furush] 1 spread, expanse (2:22)… 2 bedding, furnishings, couches (55:54)… (Brill, pp. 700-701)

        … To spread as a carpet on the ground… A carpet used as a bed, a mattress, and metaphorically a wife… (Penrice, p. 110)

        … He spread the thing… He spread for such a one a carpet… He spread the house with carpets etc.… The vegetation spread on the earth… A thing spread on the ground for one to sit or lie upon; a bed upon which one sleeps… What is spread of household furniture such as carpets, mattresses and the like; seed-produce when it spreads itself upon the ground… (M. G. Farid, pp. 644-645)

        <we have stretched forth… to spread out, extend, stretch forth…

        carpet acc.

        lit. a thing that is spread out upon the ground, a thing that is spread for one to sit or lie upon (LL.). (Nadwi, p. 452)

        … farash, farash (i)/vt/ 1 to spread out, lay out… we lay the blankets out on the roof… 2 [constr] to lay out (a roof) by putting in the reinforcement rods prior to the concrete… farsh /n/… 3 bedding… air the bedding… bed sheets… farsha / n pl -aat/ 1 set of bedding. 2 pavement vendor's spread of merchandise… farshah (also farshax) 1 /vt/ to spread apart, spread open… 2 /vi/ to spread apart, spread open… Shitfarshah /vi/ to be spread apart, be spread open… (Hind/Badawi, p. 649)

        Farasha

        To spread out, extend, stretch forth, furnish… Firashun… (plu. Furushun): Carpet; Thing that is spread out to lie upon; Bed. (metaphorically) Wife or a spouse as in 56:34.

        Farashna… (prf. 1st p. plu.): We have spread… Firashun/Firashan… (acc. n.): Place; Thing that is spread out; Resting place. Furushin… (n. plu.): Places; Carpets; Spouses; Wives. (L; T; R; LL) The root with its above forms has been used in The Qur'an 6 times. (Omar, pp. 421-422)

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      • What was that about your fellow stone lickers’ claiming the earth was round?

        MIHAD

        Have We not made the earth as a bed (mihadan), S. 78:6 Hilali-Khan

        “Have We not made the earth a flat carpet” Aisha Bewley

        LEXICAL DEFINITION

        Miim-ha-Dal = To make a place or thing plain or even or smooth, to prepare or establish, to gain or earn, seek to gain, to work for oneself, to spread or be spread (namely a bed). (Project Root List)

        Here is the link for all of the following references.

        … II to spread out evenly… to smooth, smoothen… to pave (a road); to flatten, plane, make even or level… to arrange, settle, straighten… make (a bed, etc.)… to get straightened out… mahd pl.… muhud bed; cradle… (lahd) from cradle to grave… (Hans Wehr, p. 1089)

        … It (a bed) became spread, and made plain, even, or smooth. (A.)… [He spread for himself a bed, and made it plain, even, or smooth]… (LL, p. 2797)

        … mahad, INF. mahd, spread out; attend to a business and draw profit from it;–II. INF. tamhid, spread; level, plane; carry out, despatch… V. INF. tamahhud, be spread, leveled… VIII. INF. imtihad, spread out… mahd, bed; cradle; plain; level piece of land;–muhd, & muhda-t, pl. amhad, mihada-t, id.; uneven ground, which is to be levelled … (Steingass, p. 1075)

        To spread out (a carpet). To smooth… (Hava, p. 729)

        … m-h-d sleeping place, resting place, cradle, to prepare, to pave, to straighten things up, to make level or even… Of this root, six forms occur 12 times in the Qur’an… mahada once… mahhada once… mahidun once… tamhid once… mahd five times and… mihad seven times… mahidun [pl. of act. part.… mahid] ones who pave the way, spread out, remove difficulties, smooth things out… mahd 1 [n] cradle (19:29)… 2 [v. n./quasi-pass, part.] plain, spread out, habitable, well prepared… mihad [v. n./n.] 1 widely spreading out, widely outstretched; an expanse (78:6)… (Brill, p. 902)

        … aor. a. To spread open a bed… n.a. A bed, cradle… One who spreads a couch. A couch, a place of wde extent… II. To make (things) smooth and agreeable… n.a. The act og making smooth. (Penrice, p. 141)

        … He spread a bed and made it even and smooth… A child’s bed; a bed; a thing spread to lie, recline or sit upon… and it is applied to earth meaning an even or smooth expanse… He Who has made the earth for you a cradle (43:11)… Have We not made the earth a bed (78:7)?… He shall speak to the people in the cradle (3:47)… And how excellent do We prepare things; how excellently We have spread it (51:49). (Farid, p. 761)

        to extend, unfold, stretch out, make level, plain, prepare… spreaders… I made smooth… preparation, making smooth

        cradle (1)…

        And he will speak unto mankind in his cradle…

        bed (2)…

        Who hath appointed the earth as a bed… expanse, resting place, that which lies spread out (Nadwi, p. 619)

        … mahd /n pl muhuud/ cradle. (Hind/Badawi, p. 837)

        Mahada…

        To prepare, extend, unfold, stretch out, make level, make provision.

        Yamhaduna… (imp. 3rd, p. m. plu.): They prepare, make provision. Mahiduna… (act. pic. m. plu.): Those who spread couch; Spreaders. Mahhadtu… (imp. 1st p. sing. II.): I made smooth etc. Tamhidan… (v. n. II. acc.): Making smooth. Mahd… (n.): Cradle; Bed. Mihad… (n. acc.): Resting place; That which lies spread out. (L; T; R; LL)

        The root with its above six forms has been used to the Holly [sic] Qur’an as many as 16 times. (Dictionary of the Holy Quran, p. 544)

        TAHAHA

        and by the earth and That which extended it (tahaha)! S. 91:6 Arberry

        And/by the earth/Planet Earth and who spread and extended it. Muhammad Ahmed – Samira

        LEXICAL DEFINITION

        Tay-ha-Alif/Ya = to spread out, extend, scatter/disperse, to execute/perform a matter firmly/soundly/thoroughly. (Project Root List)

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      • So no response to the evidence I gave? Fatty Shamy, you are bad apologist and debater! I showed you that the Quran refers to a round earth. Your Bible, on the other hand, refers to a flat earth. Now go eat some more rabbit cud. You can foam at the mouth all you want, Gentile dog. It won’t save your Bible from the truth!

        Liked by 1 person

      • Man do I enjoy burying and your profit in your god’s imaginary flat earth!

        DAHAHA

        And the earth, after that He flattened it (dahaha) (for life). S. 79:30 Muhammad Mahmoud Ghali

        Certain Muslim apologists claim that the verb dahaha means that the earth has been shaped like an ostrich egg since it is claimed that the root, from which this Arabic word is derived, refers to the egg of an ostrich. However, this is simply a gross misrepresentation of the root meaning of this verb, just as the following lexical sources will demonstrate.

        LEXICAL DEFINITION

        Dal-Ha-Waw (Dal-Ha-Alif) = To hurl, spread forth, expand, stretch out, cast away, extend, drive along. (Project Root List)

        1… He spread; spread out, or forth; expanded; or extended; … or He (God) made the earth wide, or ample… also, said of an ostrich, (S, TA,) he expanded, and made wide, (TA,) with his foot, or leg, the place where he was about to deposit his eggs: (S, TA:) and, said of a man, he spread, &c., and made plain, even, or smooth. (TA in art…)… 5… He spread out, or extended, himself; … Such a one slept, and [extended himself so that he] lay upon a wide space of ground. (TA in that art.)… The camels made hollows in the ground where they lay down, it being soft; leaving therein cavities like those of bellies: they do only when they are fat. (El-‘Itreefee, TA in art…)… 9… It (a thing, TA) was, or became, spread, spread out or forth, expanded, or extended (K.)… in a prayer of ‘Alee, means O God, the Spreader and Expander of the [seven] earths: (TA:)… [properly] signifies the things that are spread, &c… The rain that removes [or drives] the pebbles from the surface of the earth. (TA.)… The place of the laying of egg, (S, K) and of the hatching thereof, (S,), of the ostrich, (S,) in the sand; (K;) because that bird expands it, and makes it wide, with its foot, or leg; for the ostrich has no [nest such as is termed]… [likewise] signifies the place of the eggs of the ostrich. (.) [Hence,]… A female ostrich. (TA.)__[Hence also,]… A certain Mansion of the Moon, (K, TA,) [namely, the Twenty-first Mansion,]…(LL, p. 108)

        These next references can all be found here.

        … daha u (dahw) to spread out, flatten, level, unroll… udhiya ostrich nest in the ground. (Hans Wehr, 4th ed., p. 315)

        … daha, U, A, INF. dahw, extend, spread (a.); push; throw down; lie with; be big and flabby;-V. INF. taddahhi, be spread… (Steingass, p. 356)

        … daha u [v. trans.] to roll out, to spread out, to expand, to widen up (79:30)… (Brill, p. 300)

        … aor. a. and o. To spread out, expand, transitive. (Penrice, p. 47)

        … God has spread, spread out, expanded or extended the earth; made wide or ample… (79:31)… (Farid, p. 264)

        stretched out… [79:30] (Nadwi, p. 162)

        Daha…

        To hurl, spread forth, expand, stretch out, cast away, extend, drive along.

        Daha… (prf. 3rd. p.m. sing.) stretched out; Hurled away; Cast (79:30). (L; T; R; LL) (Omar, p. 174)

        The foregoing lexicons refute the assertion that daha refers to an ostrich egg. As the above data indicates, the term actually refers to the flat surface or ground, which an ostrich buries its eggs in. More specifically, the word is used to describe the action of the female ostrich that digs into the sand as a place to hide her egg, and then proceeds to flatten (tadhoo) the sand or earth over it.

        Moreover, the egg of an ostrich is more ovoid in shape whereas the earth is a geoid. This means that even if we assume that ostrich egg is one of the meanings derived from daha the Quran would still be wrong!

        SUTIHAT

        Nor even how the earth has been flattened out (sutihat)? S. 88:20 T. B. Irving

        Here is how the two Jalals interpreted this passage:

        And the earth, how it was laid out flat?, and thus infer from this the power of God, exalted be He, and His Oneness? The commencing with the [mention of] camels is because they are closer in contact with it [the earth] than any other [animal]. As for His words sutihat, ‘laid out flat’, this on a literal reading suggests THAT THE EARTH IS FLAT, WHICH IS THE OPINION OF MOST OF THE SCHOLARS of the [revealed] Law, and not a sphere as astronomers (ahl al-hay’a) have it, even if this [latter] does not contradict any of the pillars of the Law. (Tafsir al-Jalalayn; bold, capital and underline emphasis ours)

        LEXICAL DEFINITION

        Siin-Tay-Ha = to spread out, level, expand, stretch. (Project Root List)

        These next references can all be found here.

        sataha a (sath) to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… to throw to the ground, fell… II to spread out, spread, unfold, unroll… to level, even, plane, flatten, make smooth… V to be spread out be unfolded; to be leveled, be evened; to lie down on one’s back VII to spread out, be unfolded; to lie flat on one’s back, be supine… sath pl… sutuh surface (also geom.); plane (geom.); (pl. also… astiha… astuh) (flat) roof, terrace; deck (of a ship)… sutuh (eg., syr.) roof terrace… s. al-buhr sea level… inclined plane… sathi external, outer, outward, outside, exterior; flat; superficial; pl… sathiyat externals, superficialities… surface mail (in contrast with air mail)… sathiya flatness; superficiality… satih flat, spread out, stretched out, spine (Hans Wehr, 4th ed., p. 477)

        … satah, INF. sath, spread; roll thin and flat; level, flatten, give a flat roof to a house; throw one on his back, lay him on his side;– -II. INF. tastih, spread, make, smooth and level;–VII. INF. insitah, pass. of II.; lie extended on the back. (Steingass, p. 492)

        … satih, flat, spread out; lying on the back; fallen so as not to be able to rise again; killed;–also satiha-t, large water-bag made of three skins;–satiha’t, plane surface. (Ibid., p. 493)

        … s-t-h to be flat, flattened, to spread out, upper side. Of this root only… sutihat occurs once in the Qur’an… sutiha [pass. v.] to be made flat, to be flattened, to be spread out (88:20)… (Brill, p. 435)

        … He spread it out or expanded it… God spread or expanded the earth… How it is spread (88:21)… He threw him down so that he lay on his back; he threw him on his side… The flat top or roof of a house; the surface of a place; a plane. (Farid, p. 394)

        … satah (a)/vt/ to flatten, spread out flat. darab-u w-satah-u he knocked him flat… (Hind/Badawi, p. 411)

        Sataha…

        To spread out, level, expand, stretch.

        Sutihat… (pip. 3rd. p. f. sing.): It is spread out (88:20). (L; T; R; LL) (Omar, p. 258)

        In light of the foregoing, could the Muslim scripture be any clearer that the earth is not a sphere but a flat object, seeing that every word that it employs to describe the shape of the earth always refers to something that is flat or straight?

        This should finally put to rest the oft-repeated Muslim assertion that the Quran describes the earth as being spherical in shape.

        Like

      • Fatty Shamy, you do realize that spamming is what idiotic trolls do, right?

        Why did Satan have to take your mangod savior to a high mountain to show the kingdoms of the world? Only on a flat earth (and a laughably tall mountain) would you be able to see all the kingdoms!

        Why does your Bible describe the earth as having 4 corners? That would only be possible if the earth was flat, right?

        You see the pattern building here? Now say it me. Come on, I know you can do Shamu, you obese whale! The…Bible…says…the…earth…is…flat. Yay, see I knew you could it!

        Liked by 1 person

  10. Now that I decimated you and your book of porn, it’s time for me to return to writing more articles and doing more shows exposing your god and his profit for the whole world to see. In the meantime, enjoy licking the black stone in imitation of your pagan profit. 😉

    Like

    • LOL Shamy! Seriously, lay off those rabbit turds! They are making you delirious!

      Go back to your pagan Canaanite god and maybe apply some “Just For Men” on his white hair. 😉

      Like

      • Speaking of fatties, your profit dump one of your mothers with his demon’s permission, because she became an old fat porker who no loner aroused him sexually?

        Narrated Aisha:
        Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was A FAT HUGE LADY, and everybody who knew her before could recognize her. So ‘Umar bin Al-Khattab saw her and said, “O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out. Sauda returned while Allah’s Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, “O Allah’s Apostle! I went out to answer the call of nature and ‘Umar said to me so-and-so.” Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), “You (women) have been allowed to go out for your needs.” (Sahih Al-Bukhari, Volume 6, Book 60, Number 318)

        And here the verses your demon “revealed” to justify your profit treating your mother like garbage:

        And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people’s) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. You will not be able to be equitable between your wives, be you ever so eager; yet do not be altogether partial so that you leave her as it were suspended. If you set things right, and are godfearing, God is All-forgiving, All-compassionate. But if they separate, God will enrich each of them of His plenty; God is All-embracing, All-wise. S. 4:128-130

        In the above text, instead of warning the men against mistreating their spouses, women who fear mistreatment or desertion are told that they can seek a means of reconciliation. What many don’t realize is that Sura 4:128 was actually composed in relation to Muhammad’s mistreatment of his wife Sauda bint Zamah because she had become old and unattractive. The late Sunni scholar and exegete Ibn Kathir wrote:

        Making peace is better than separation. An example of such peace can be felt in the story of Sawdah bint Zam’ah who WHEN SHE BECAME AGED, THE PROPHET WANTED TO DIVORCE HER, but she made peace with him by offering the night he used to spend with her to A’isha so that he would keep her. The Prophet accepted such terms and kept her.

        Abu Dawud At-Tayalisi recorded that Ibn ‘Abbas said, “Sawdah feared that the Messenger of Allah might divorce her and she said, ‘O Messenger of Allah! Do not divorce me; give my day to ‘A’ishah.’ And he did …

        In the Two Sahihs, it is recorded that ‘A’ishah said that when Sawdah bint Zam’ah BECAME OLD, she forfeited her day to ‘A’ishah and the Prophet used to spend Sawdah’s night with ‘A’ishah …

        . IT REFERS TO THE WIFE RELINQUISHING SOME OF HER MARITAL RIGHTS and his acceptance of the offer. Such compromise is better than total divorce, as the Prophet did when retained Sawdah bint Zam’ah. By doing so, the Prophet set an example for his Ummah to follow as it is a lawful act … (the preceding citation taken and adapted from Tafsir Ibn Kathir – Abridged, Volume 2, Parts 3, 4 & 5, Surat Al-Baqarah, Verse 253, to Surat An-Nisa, Verse 147 [Darussalam Publishers & Distributors, Riyadh, Houston, New York, Lahore; first edition March 2000], pp. 599-601, and Tafsir Ibn Kathir, Part 5, Sura An-Nisa, ayat 24-147, abridged by Sheikh Muhammad Nasib Ar-Rafa’i [Al-Firdous Ltd., London, 2000 first edition], pp. 193-194; capital emphasis ours)

        Renowned Sunni historian and commentator Al-Tabari stated that:

        Umra bin Ali & Zaid bin Ahram said: second by Abu Dawud, said: second by Sulaiman bin Mu’ath, from Simak bin Harb, from Ikrimah, from Ibn Abbas, said: Saudah feared divorce by the messenger of Allah, so she said: Do not divorce me, and do not share with me! And he did, and this verse was revealed: And if a woman fears ill usage or desertion on the part of her husband.

        Muhammad bin Husain said: He claimed that this verse came down in reference to the messenger of Allah, and Saudah bint Zama’h who became old, then the messenger of Allah wanted to divorce her, but they agreed that he will keep her but give her day to Ai’sha.

        Another exegete named Al-Qurtubi said that:

        In this verse there are four issues: the first, Al-Tirmidhi told that Ibn Abbas said: Saudah feared that the messenger of Allah will divorce her so she said, “Do not divorce me and keep me, and give my day with you to Ai’sha.” He did and this verse came down: “there is no blame on them, if they effect a reconciliation between them, and reconciliation is better.” He said: this is a good and strange hadith.

        The Muslim scholar Ibn al-’Arabi stated:

        … when Sauda bint Zam’ah became old, the Prophet of Allah wanted to divorce her. However, she preferred to remain amongst his wives, so she said, ‘Keep me, and my day shall belong to ‘Aisha’, and he did, and thus she died as one of his wives. Ibn Abi Malikah declared that this verse was revealed regarding ‘Aisha. And in this verse is the answer to those light headed fools who say that if a man took the youth of a woman and she became old he cannot replace her. So praise be to Allah who lifted such burden and made an escape from such dilemma. (Abi Bakr Ibn ‘Abd Allah, Ahkam al-Qur’an [Dar al-Kotob al-‘Elmeyah], commenting on Sura 4:128)

        Ar-Razi, in his tafsir on this verse, noted:

        This verse was revealed first in Ibn Abi as-Sa’ib who had a wife and children from her and she became old so he was about to divorce her, but she said: Do not divorce me, and let me look after my children and apportion a few nights for me every month. The husband said: If this is so, it is better for me. The second was that the Prophet wanted to divorce Sauda bint Zam’ah but she besought him to keep her on the condition that she would give up her day to ‘Aisha, and he allowed that and did not divorce her. The third is reported on ‘Aisha that it concerns the man who has a wife but he wants to replace her, so she says: Keep me and marry someone else and you are free from supporting me and apportioning your nights to me. (Fakhr Ad-Din Ar-Razi, At-Tafsir Al-Kabir (The Grand Exegesis) on Sura 4:128)

        And here are two additional sources which confirm that Q. 4:128 was “revealed” in connection with Sauda giving up her day to Aishah:

        … When Sawdah began to feel that she was getting old and that she was no longer able to undertake the marital duties of a wife, she feared that the Messenger of Allah would divorce her and she was keen to remain close to him, seeing him every day, hearing his words and acquiring knowledge from him. At the same time, she was keen to die while married to the Prophet, so that on the Day of Resurrection, she would be brought forth as his wife. For these reasons, she requested him not to divorce her and that her night with him be given to ‘Aishah.

        The Messenger of Allah agreed to the request of this virtuous woman, who was possessed of noble sensibility. It is narrated by At-Tirmidhi, on the authority of Ibn ‘Abbas that he said: “Sawdah feared that she would be divorced by the Messenger of Allah and so she said: ‘Do not divorce me; keep me with you and give my day with you to ‘Aishah.’” Then Allah revealed in the Qur’an [Q. 4:128]: (The Honorable Wives of the Prophet, edited by Abdul Ahad [Darussalam Publishers & Distributors, Riyadh, Jeddah, Sharjah, Lahore, London, Houston, New York, First Edition: October 2004], pp. 64-65; statements within brackets ours)

        When Saudah bint Zam’ah became old she feared that Muhammad would divorce her and a settlement be made. Her desire was to be raised on the Day of Judgment with the other members of the Prophet’s wives, so she said she would entrust ‘Aishah the time allotted to her. It was at this point that Ayat of Surat An-Nisa’ was revealed to the Prophet:

        “And if a woman who fears cruelty or desertion on her husband’s part, there is no sin on them both if they make terms of peace between themselves; and making peace is better.” (4:128)

        ‘Aisha was very touched by her gesture and they became even closer than before. Her heart was so pure that it was totally free of jealousy or malice. (Great Women of Islam Who Were Given Good News of Paradise, by Mahmood Ahmad Ghadanfar, revised by Sheikh Safiur-Rahman Al-Mubarakpuri, edited by Muhammad Ayub Sapra & Muhammad Farooq [Darussalam, First Edition: January 2001], p. 36)

        The late Muslim biographer Muhammad Husayn Haykal wrote:

        … One day, while the Prophet was staying with ‘A’ishah, his other wives delegated Zaynab, daughter of Jahsh, to go in and, in their name, to accuse him of injustice and unfairness to them, and to plead that his love for `A’ishah was a violation of the code which he himself had set down of a day and night for each of his wives. On the other hand, realizing that the Prophet did not care very much for her charms, and being no longer anxious to please him, Sawdah had given up her day and night to `A’ishah… (Haykal, The Life of Muhammad, tran. Isma’il Raji al-Faruqi [American Trust Publications, USA 1976; Malaysian edition by Islamic Book Trust], Chapter 26: Ibrahim and the Wives of the Prophet, “The Rebellion”, p. 437)

        One recent Muslim author says in a caption that:

        Muhammad’s personal and family life were not always smooth. His wives sometimes bickered amongst themselves and even once engaged in a petty plot against him. A’ishah, for example, disliked her Jewish co-wife, Safiyah, and insulted her periodically. Muhammad had to defend her status and honor a number of times and scold the youthful A’ishah. Hafsah became jealous of her co-wife, Maria, when she found her and Muhammad resting[sic] in her apartment one day. Sawdah gave up her allotted day with the Prophet WHEN SHE REALIZED HE WAS NOT REALLY ATTRACTED TO HER. As for the conspiracy, A’ishah agreed with two other co-wives to convince the Prophet that eating honey made him unpleasant to be around. When Muhammad vowed to never eat honey again, she privately repented to her co-conspirators. Though these incidents were not the norm, they demonstrate that the women in Muhammad’s life were as human as the rest of us. (Yahiya Emerick, Critical Lives: Muhammad [Alpha Books, A Member of Penguin Group (USA) Inc., 2002], p. 263; capital emphasis ours) [1]

        Shaykh Muhammad ibn Adam al-Kawthari of http://www.sunnipath.com responds to a question on marriage and rights of the wives:

        A wife may even relinquish her right of spending the night with her husband and give it to her co-wife. It is narrated that the Messenger of Allah issued a revocable divorce to Sawda bint Zam’a. She requested the Messenger of Allah to take her back, and that she will allocate her turn (of spending the night) to A’isha (Allah be pleased with her), in order that she may be included among the wives of the Messenger of Allah on the day of Judgment, thus the Messenger of Allah fulfilled her wish and took her back. (See: Mishkat al-Masabih, 2/966, no. 3237) (Second marriage and the rights of wives)

        Author Hamdun Dagher mentions that:

        2. Sawda Bint Zam`a: She was the first woman Muhammad married after the death of Khadija. He married her after her husband’s death. Muhammad sent a message of proposal to her in Ramadan in the tenth year after the Migration, before his marriage with `A´isha. According to `A´isha, “It was Sawda Bint Zam`a and the Messenger of God did not lie with her much. Knowing my importance to the Messenger of God, she was afraid he would leave her, so she said, ‘O Messenger of God, give the day allotted to me to `A´isha [from now on], and you are under no obligation to me.’ The Prophet accepted it and this verse was revealed: ‘If some woman fears abuse or desertion by her husband, it should not be held against either of them if they should try to come to terms: coming to terms is best.’ “(15) Al-Nu`man Ibn Thabit al-Taymi said, “The Messenger of God said to Sawda Bint Zam`a, ‘Start you legal period [i.e., you are divorced].’ So she waited for him on the road, and said, ‘O Messenger of God, I do not love [the relationship with] men; I rather love to be resurrected among your wives, so please take me back.’ The Messenger of God took her back.”(16) (Dagher, The Position of Women in Islam [Light of Life, PO Box 13, A-9503, Villach Austria; first English edition, 1995], Chapter 25: Muhammad’s Wives in the Books of al-Sira, pp. 138-139)

        In the footnotes Dagher quotes the following:

        15. Sura al-Nisa’ 4:128; Tabaqat 8:52. Al-Tabari says in his commentary: “If a woman fears that her husband feels aloof to her and starts looking at another woman, either because he hates her or hates some things about her, such as ugliness or old age, there is no fault in such a woman who fears the desertion of her husband to free him from her appointed day [of conjugal right], and thus win his kindness” (al-Tabari, 5:305-306). Yet the case is otherwise with the men who fear the rebelliousness of their wives: “And those you fear may be rebellious admonish; banish them to their couches, and [even] beat them” (Sura al-Nisa’ 4:34).

        16. Tabaqat 8:53. `A’isha `Abd al-Rahman says concerning Muhammad when he drove Sawda away and received her again among his wives, “But he pitied her emotional deprivation and did not like her to fall a victim to the brutal feeling that she was not like the other [wives]. He tried his best to open his heart to her, but he could not get his human nature to do so. The uttermost he could do for Sawda was to equalise her with the rest of his wives in terms of housing and keep; as to his emotions, he found it impossible to force something unpleasant to them, or subdue them by his will-power to the balances of justice and the regulations of fairness!” (Nisa’ al-Nabi, p.66). For more information on Sawda, see Ansab al-ashraf, 1:407; Usd al-ghaba, 5:584; Annals of al-Tabari, 3:161. (Ibid., p. 158)

        The following author, a Muslimah who attempts to romanticize the situation and turn it into an act of mercy on Muhammad’s part, nonetheless admits that:
        She did not deceive herself about the insurmountable barrier that existed between her and Muhammad’s heart. From the first moment, she knew it was the Prophet and not the man that had married her and that it was compassion and not love he offered. She was not depressed for the honour of being elevated to the position of Mother of the Faithful was sufficient. She was satisfied to take the offered place and to serve his daughters… But Muhammad felt sorrow for her emotional deprivation and was kind enough not [sic] show her that she was not like the others. He tried his utmost to open his heart to her, but human nature would not permit him. His utmost for Sauda was equal treatment, but as for his emotions, how could he force them to something he did not want or subjugate these emotions by his will to the measure of justice that the situation required? Finally he thought he should release her to relieve her from a situation that was causing her pain and wounding her heart even though she did not complain. No sooner had he reached this decision, out of pity and compassion, than he decided to tell Sauda of it. He waited till her night came round and he told her of his decision to divorce her. She was startled when she heard the news and felt suffocated, as if the walls were closing in on her. She lifted up her face to the Prophet in silent supplication and stretched her hands towards him imploringly. He held her hands with great compassion and sympathy, wishing he could drive away from her the consternation which was about to destroy her. Recovering herself, she supplicated him, “Keep me: I am not a selfish wife, but I wish to see God recognize me as your wife on the day of Resurrection.” She hung her head in sorrow feeling she should not make him do anything against his will. She also blamed herself for not responding to his desire to release her, though she would willingly have given her life to drive away one moment of sorrow from him. She felt the coldness of age touch her heavy and tired body. She felt ashamed for adhering to a husband for whose love ‘A’isha, Zaynab, Umm Salama and Hafsa were now competing. She censured herself for trying to wrest a place for herself among these women, but she felt that by claiming a night for herself, she was claiming something she was no longer entitled to. She was about to say, with grief and shyness, “Release me, O Prophet of God,” but the words choked in her throat. Her torment and perplexity increased as the Prophet looked at her with pity. Suddenly an idea flashed through her mind and quietened her; she turned to the Prophet and said calmly and respectfully, “Keep me, O Prophet of God, and I will donate my night to ‘A’isha as I do not demand that which women desire.” Muhammad shook with emotion for this overwhelming and tolerant love. He could not believe that he, who had come to Sauda with the objectionable news of divorce, would find such noble altruism in her. (Bint al-Shati’, The Wives of the Prophet, Translated from Arabic with introduction by Matti Moosa in collaboration with D. Nicholas Ranson [Gorgias Press, First Gorgias Press Edition 2006], pp. 51, 52-54)

        There is also a footnote which says:

        16. According to Isaba the Prophet sent her a message divorcing her. “She sat on the road along which he usually passed and asked him to keep her and that she offered her day to ‘A’isha. The Prophet consented.” (P. 53)

        The Sahihayn (the two Sahih collections) provide attestation to the reports of these commentators since they record that Sauda gave up her conjugal rights so as to please Muhammad:

        Narrated Aisha:
        Whenever Allah’s Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam’a gave up her (turn) day and night to ‘Aisha, the wife of the Prophet in order to seek the pleasure of Allah’s Apostle (by that action). (Sahih Al-Bukhari, Volume 3, Book 47, Number 766)

        ‘A’isha reported: Never did I find any woman more loving to me than Sauda bint Zam’a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with Allah’s Messenger to ‘A’isha. She said: I have made over my day with you to ‘A’isha. So Allah’s Messenger (may peace be upon him) allotted two days to ‘A’isha, her own day (when it was her turn) and that of Sauda. (Sahih Muslim, Book 008, Number 3451)

        The Sunan of Abu Dawud narrates:

        … When Sauda daughter of Zam’ah BECAME OLD AND FEARED THAT THE APOSTLE OF ALLAH WOULD DIVORCE HER, she said: Apostle of Allah, I give to ‘A’ishah the day you visit me. The Apostle of Allah accepted it from her. She said: We think that Allah, the Exalted, revealed about this or a similar matter in the Qur’an: “If a wife fears cruelty or desertion on her husband’s part.” (Sunan Abu Dawud, English translation with explanatory notes by Prof. Ahmad Hasan [Sh. Muhammad Ashraf Publishers, Booksellers & Exporters; Lahore, Pakistan, 1984] Volume 2, Book V. Kitab al-Nikah (Book of Marriage), Chapter 705: Division of Time Among One’s Wives, Number 2130, p. 572; capital emphasis ours)

        We are further told in the Mishkat Al Masabih that:

        Ibn ‘Abbas said that when God’s messenger died he left nine wives, eight of whom he used to visit equally. (Bukhari and Muslim.)

        ‘A’isha told that when Sauda became old she said, “Messenger of God, I appoint to ‘A’isha the day you visit me.” So God’s messenger allotted two days to ‘A’isha, hers and Sauda’s. (Bukhari and Muslim.) (Mishkat Al Masabih, English translation with explanatory notes by Dr. James Robson [Sh. Muhammad Ashraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume II, Book XIII. – Marriage, Chapter X: Sharing Visits to one’s Wives Equally, p. 686)

        And:

        ‘Ata told that when they were with Ibn ‘Abbas at Maimuna’s funeral in Sarif he said, “This is God’s messenger’s wife, so when you lift her bier do not shake her or disturb her, but be gentle with her, for God’s messenger had nine wives with eight of whom he shared his time, but to one of them he did not allot a share.” ‘Ata said that they heard that the one to whom God’s messenger did not allot a share was Safiya who was the last of them to die. Razin said that someone other than ‘Ata declared that she was Sauda, and that is sounder. She gave her day to ‘A’isha when the messenger intended to divorce her, saying to him, “Keep me. I have given my day ‘A’isha. Perhaps I may be one of your wives in paradise.” (Ibid., p. 687)

        So what was that about fatty?

        Yep, I just buried your profit and you way deep in that rabbit hole all the way to hades!

        Like

      • Again with the spamming? Shamy, please get your head examined. The rabbit turds are damaging your brain cells. Did you buy “Just For Men” for your god? He is feeling self-conscious because of his white hair. He wants to look younger. Please help him out! 😉

        Like

      • Thanks for proving my point. Now keep barking away here since that’s all you can do. Ta ta!

        Like

      • Again with the delusions? Shamu, PLEASE seek medical help. Your brain is rotting from the rabbit turds!

        Did you buy the Just For Men yet? Please help your god. He wants to feel young again.

        Like

    • “Now that I decimated you and y…” What?!!!!
      Buahahaha!!!!
      You copy pasted like a moron and kept copy pasting. You havev nothing fatass. Flatting out can easily be interpretted as the upper surfacr being flat since a flat surface can be flat on an object like for example a sphere.
      Now fatass you see we KNOW you get enraged wheb we say pronbook and you have NOTHING to refute that and that pisses you of! So you do what a fat loser would do: just say the others have a pornbook. We ALL know thr Glorious Quran contain no filthy sexscenes like your disgusting fifty shades of gray prequel. Now asnwer you fat fuck: why was your prervy filthy god squeezed ouy of a vagina?

      Liked by 1 person

    • O and fatty here is Bassam Zawadi’s article that bitchslaps your filthy toxocity about the prophet concerning Sauda
      http://www.answering-christianity.com/bassam_zawadi/treatment_to_sauda.htm

      Bassam Zawadi has embarrassed you countless of times in his articles. I still cant get over how funny they are in bitchslapping you.
      Let’s go fatty. Do some actual refutation for once.

      Liked by 2 people

  11. That’s quite interesting information. Ibn Hazam was a great Muslim scholar. Good thing about Islamic personalities be it rulers or scholars is that most of them rose from humble and common backgrounds. I like this spirit of Islam 👍

    Liked by 3 people

  12. Ibn Hazm reported the consensus among muslim scholars that the earth is spherical. It’s the opinion of Ibn Taymiyyah and his student Ibn Al Qayyem as well.

    Liked by 4 people

    • @ Abdullah

      I can’t remember if Ibn Taymiyyah(rh) argued this but a simple way to prove the Qur’an says the Earth is not flat:

      No! When the earth has been leveled – pounded and crushed, And your Lord has come and the angels, rank upon rank, And brought [within view], that Day, is Hell – that Day, man will remember, but what good to him will be the remembrance? (89:21-23)

      If the Earth is leveled on the Day of Judgement it can’t be flat now.

      Like

  13. Irrespective of religious beliefs, the evidence for a flat earth is as nonsensical as can be. It requires wilful ignorance of physics and geology and pretty much every piece of evidence out there. Flat earth nonsense should have been confined to history years ago.

    Liked by 2 people

  14. As if this needed to be shut down anyway lol

    Like

Trackbacks

  1. The Flat Earth Controversy – Analyzing the Quran and the Bible – The Quran and Bible Blog
  2. The Flat Earth Controversy – Analyzing the Quran and the Bible – Blogging Theology

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