Apostate prophet finds a crack; the solid sky of the Quran?

In answer to the video "43 Scientific Mistakes in the Quran"

The Quran implies the non-solid nature of the various created samawaat/heavens. It firstly says that the primordial sama' was gaseous 41:11. It calls sama' the area where we are, above the ground composed of jaww/air where birds fly, clouds move 16:79,30:48 which is nothing else than the troposphere. There are living creatures WITHIN (not under or upon) the heavens/assamawaat 27:87,29:22,42:29, including ourselves. 

"Pieces from the sky" coming down on earth, as the disbelievers repeatedly challenged the prophet 17:92,26:187 does not mean chunks coming off the gaseous atmospheric entity above, but rather simply signifies originating from the region of the sky. This includes any meteorological phenomena such as hail, or stones as occurred with the destroyed town of Lot, or as similarly happened with the invading army of the elephant in Mecca, meteors, asteroids or any other space debris. It even includes clouds, coming down from the sky. In fact the Quran states that when this phenomenon occurs on the resurrection, these disbelievers will think they are invaded by clouds 52:44, yet it will neither be solid pieces nor clouds but a smoke coming from assama'/the sky that will overtake them in such a way they will not find any escape route from it 44:10-11. Had the Quran assumed a solid sky, this would have been the most appropriate place for it to speak of chunks of canopy detaching and falling. 

A quiet dreadful image is pictured in 39:16,77:30-4 with the disbelievers on the day of resurrection, told to proceed and advance to what they denied, only to find themselves trapped from their front, left and right, from above and below, with a kind of "shade" that will neither be cooling nor protecting, but rather blazing and sparking.

That shade, which actually is the darkness cast by a thick and burning smoke, will pursue them until hell 56:43-44 -hence the often alluded to blackened and dusty face of the doomed 80:40-2- where they will be trapped from all sides and engulfed by the fire 7:41,29:55.

If the opponent wants to argue that the broad and general word sama' refers in 17:92,26:187,52:44 to the atmosphere, then it still means the Quran is correctly implying it is composed of gases. No solid entities will fall from it. As a side note, the Quran says the sama' is expanding 51:47 and that the sun and moon, which are all in one same sama' with other cosmic bodies like the stars 25:61, all literally swim/yasbahun in it 21:33,36:40,79:3. There is no swimming in a solid entity.

All the samawaat/plural of sama', have been raised high 20:4 (see Bible in Isa55:9). Particular attention is directed at one of these layers and how it was raised 88:18,55:7 with its highest point, which we could interpret as the top of the atmosphere, appearing like a vault above the earth, called the roof/saqf 52:5. The sama' was originally one entity, then perfected into a "good" state, made thick/samk 79:28, into several distinct but harmonious entities as denoted with tabaq/levels/layers 2:29,67:3,71:15. Each layer has its function 78:12 and is firmly secured. Some of these layers offer protection to the earth like a roof does (stratosphere, mesosphere, upwards) 2:22,40:64 which is why many translators rendered binaa'/structure as roof or canopy in these verses. As shown earlier these verses clearly parallel the hospitability of our world to a tent, with its comfortable floor (earth), elsewhere likened to a cradle 20:53,78:6 and its stretched roof providing protection.

The spreading of heavens is a notion found all throughout the Hebrew Bible Ps104:2,Isa42:5,44:24,45:12,Jer10:12, with the added qualification that it is a "hard" entity that could not have been spread other than by the power of God Job37:18. Due to that hardness, the descent of an entity down to earth necessitates the bending and parting of the solid heavens 2Sam22:10,Ps18:10. These heavens also appear like a circular canopy above the earth, on which God "sits" Isa40:22.
Nothing even remotely similar appears in the Quran although the metaphors of creation employed in both the HB and the Quran are very close.

The samawaat/heavens are in a state of harmony, they are guarded and remain layered as they are for the maintenance of life on Earth. The massive heavenly components above do not collide nor come down on Earth as to cause complete destruction 21:32,22:65. It is Allah Who upholds all the heavens/samawaat so as to avoid that outcome, without any pillars as we can see 13:2. This verse, meant at striking the reader with the constant necessity for Allah's might and mercy by holding up the complex order of things above at all times without relying on any supports like pillars, would make absolutely no sense if it meant Allah actually relied on invisible pillars to do the job. He does so through His laws of nature which He maintains at each instant 32:5,65:12 making both heavens and earth to subsist by His command 30:25, these laws through which He prevents both heaven and earth from ceasing to function, and which uphold them BOTH

22:65,35:41"upholds the heavens and the earth lest they come to naught".

Allah therefore upholds/yumsik both heavens and earth, not only the heavens or what is above the earth. This gives an additional dimension to the word "upholding", giving it the sense of "sustaining" as well. This passage also demonstrates the delicate balance the Quran makes in its use of general but appropriate words, so as to not confirm nor deny the views of nature of its reader, focusing instead on the spiritual message. By upholding both heavens and earth, the Quran does not depict the earth as "the bottom" of the universe for just as the heavens are upheld, the earth too is upheld by Allah. If one wishes to find "indications" on whether the earth is stationary or not, then one can as well reflect the Quranic depiction of the general motion of all celestial bodies floating in their independent trajectories, as applying to the earth too which is floating in space. A modern reader could then also assume, since this upholding is done without any visible pillars, then it must be done through God establishing an equilibrium between the repelling and attractive forces at play in the universe. These forces by the way are known to be on the thinnest of razor edges, where the slightest variation will throw the entire system into disarray 

54:49"Surely We have created everything according to a measure".

In the Hebrew Bible, God causes earthquakes by "touching" the land Amos9:5, which in turn shakes the pillars underneath and above it

Job9:6"He Who causes the earth to quake from its place, and its pillars shudder"  

Isa24:18"the foundations of the earth have trembled"  

Job26:11"The pillars of the heavens trembled and are astonished from His rebuke".

As stated again in 2Sam22:8, when the earth shakes, the tremor is felt in the heavens too because of the pillars holding them up. God's anger causes this quacking and the mountains are what the writers had in mind when speaking of "pillars" Ps18:7,104:32,114:4,Isa5:25.

To the primitive and imaginative mind, mountains, these huge objects set on the earth with the strength of God Ps65:7, existing since the beginning of the earth's creation Ps104:5-6, appear to be preventing earth and heavens from collapsing into one another. Elsewhere however there is mention of other pillars, holding the world itself up and that are visible at the bottom of the seas 1Sam2:8,2Sam22:16. These are the pillars that keep the land afloat above  the waters on which it was established Ps24:2,136:6.

These citations arent meant at disparaging the Bible, rather at showing how different would have the Quran looked, had it represented the views of the ancients people who are supposed to have authored it. The Quran had plenty of occasions to make such statements, as the imageries used are many cases similar with the HB. And yet in not one instance does it even slip so as to betray the hand of its 7th century Arabian scribes.

Back to the Quran, it is God only that preserves the order of the things above us without having recourse to massive structures like pillars, as well as below us. He maintains that order despite man's ungratefulness, and if He would stop upholding them both, nothing -no pillars- would maintain them in order

"and if they should come to naught, there is none who can uphold them after Him; surely He is the Forbearing, the Forgiving".

Linguistically, the negation of a possibility does not necessarily entail its opposite. The statement "without pillars you can see" does not entail "with pillars you cannot see".

The universe, above and below, is thus maintained without disruptions, although cataclysms from heaven may exceptionally descend

22:65"except with His permission".

Until such a time arrives, the sky remains a source of protection to man like a structure just as the earth is a comfortable "couch" or a "cradle" allowing the development of life 2:22,20:53,40:64.

The verse 50:6 directs our eyes to a specific region of the sky; that of the stars where it precisely says that the cosmic bodies literally swim/yasbahun, ie a non-solid area. The verse 67:3 directs us for inspection not only to that same area but to all the heavens. These verses ask the audience and readers to look at all that is above and notice the coherence. There is no break in that coherence because of the regularity and uniformity of the laws working in the universe

"Who created the seven heavens one above another; you see no incongruity/futur in the creation of the Beneficent Allah; then look again, can you see any disorder?".

"Futur" literally means splitting lengthwise, though it also connotes breaking the fast, inconsistency, and corruption. Corruption is the intended sense herein. The blessed Verse is saying that no matter how attentively man studies the world of Creation, he may not find the least defect or disharmony in it. Many natural occurrences whether in the earth when floods, or earthquakes occur, or in the heavens when stars explode and celestial bodies collide, appear as blemishes at the first glance within the order of things. Further observations however reveal that there are significant causes behind them.

These verses come in the context of providing proof for divine justice because just as One Being subjected this world to coherent laws without any sudden break in uniformity, He will subject the hereafter to the same principle of coherence especially in regards to the just reward of good and evil.

Apostate prophet inspired by above; What is Al Sama' in the Quran?

In answer to the video "43 Scientific Mistakes in the Quran"

Al-sama' is a general term to mean "what is above". This is established in classical Arabic as well as pre-Islamic literature where the word is used for the roof of a house or the top of a mountain. The Quran refers to the different created heavens being in layers until we reach the furthest point possible which is the real sama'/above, the ultimate above overlooking everything and above which there is nothing. So there might be a sama' above another sama'.

The Quran may refer to all of those entities together with sama', or to one of them specifically with sama' or to one object within any of them as sama'. It is the context of its use that determines the meaning such as 71:11 where the sending of the sama' stands for the sending of the "cloud". It calls sama' the area where we are, above the ground composed of jaww/air where birds fly, clouds move 16:79,30:48. This is speaking of the atmosphere. This atmosphere, which appears like a canopy above the earth is used in the context of imagery where a parallel is made between the hospitability of our world and the tent of the desert nomad, with its comfortable floor (earth), elsewhere likened to a cradle 20:53,78:6 and its stretched roof providing protection 2:22,40:64.

That is why many translators rendered binaa', meaning a structure in these verses, as "roof" or "canopy". The Quran also says, there are seven layered heavens 2:29,67:3. It is a knowledge of creation present among the prophets since at least the time of Noah 71:15. Each heaven is firm and has its distinctions 41:12,78:12. The Quran thus uses the word sama' generically and specifically. When it calls the clouds sama', or the air we breath in which birds fly as sama', it is being generic.

When it speaks of the 7 created, layered, distinguished samawaat, it is being specific. The first of those specific samawaat is sama' addunya, which is outter space. In the story of the prophet's ascent throughout the heavens, it says that he went up from an earthly location until he arrived to sama' addunya, the first heaven where he made a stop. A gate was opened for him, allowing him to enter and ascend within it (the Arabic says . This doorway allowed him to reach the location of the prophet Adam. This was still inside sama' addunya, or outter space. After that point, new realms opened up for him; the 2nd, 3rd, until the 7th heaven

"..Then he took my hand and ascended with me to the nearest heaven, when I reached the nearest heaven, Gabriel said to the gatekeeper of the heaven, 'Open (the gate).'...So the gate was opened and we went over the nearest heaven and there we saw a man..."

Just as it is specific when it speaks of the seven created heaven, the Quran emphatically states, that this earth of ours is created in the same number seven 65:12. These earths may be scattered in the universe that is within our reach or throughout the other created realms. This by the way points to the existence of lifeforms elsewhere in the universe

42:29"And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together".

In 10:66 the entities spread through the heavens are described with the pronoun "man" which is only used for creatures with an intellect, as opposed to "ma" used two verses later that also covers inanimate entities.

Al-sama' is thus a purposefuly chosen broad term, which the Quran uses with great eloquence in order to convey its ideas. By its very nature as a word accepting several meanings in its range the Quran successfully achieves its goal without disrupting nor confirming the natural worldview of its addressees.

The Quran is meant to provide spiritual, not scientific guidance.

The miraculous way of the Quranic speech, its description of the universe and nature made sense to the ancient people all the while maintaining sufficient flexibility and space so that when the intellect and knowledge of men reach its peak, then that same Book becomes a permanent evidence. For example the verses 2:22,20:53,40:64 draw the image of a comfortable and protective tent with a sheltering binaa' above (the word is applied to tents and canopies and the like used by Bedouins). The ancients, just like us today, would firstly understand that the binaa' provides them with protection which in turn would ignite their God-consciousness and gratitude

88:18-20"And the heaven, how it is reared aloft, And the mountains, how they are firmly fixed, And the earth, how it is made a vast expanse".

This is the spiritual intent of the verses and if that is appreciated then the Quran has fully reached its objective. The readers and listeners can then go after the collateral, indirect and ambiguous meanings. They may inject their own erroneous views of nature onto the broad and ambiguous terms by equating binaa' with a solid physical canopy, just like we can blend our current scientific knowledge with the general words, so as to equate binaa'/structure with the protective atmosphere and upwards such as the magnetosphere. The Quran's ambiguous wording on the other hand would neither confirm nor negate any of the 2 interpretations. The only explicit stance of the Quran is as regards the spiritual portent of the verse, which both ancient and modern readers can grasp regardless of their understanding of nature.

Al-sama' just as with the earlier example of binaa' can easily be interpreted in light of our current knowledge. It may refer to the protective layers surrounding the Earth like a complex structure/binaa' 2:22,40:64 well guarded 21:32 by Allah through the laws of physics He established.

Apostate prophet explores higher imagery; the world is a giant tent?

In answer to the video "43 Scientific Mistakes in the Quran"

The imagery of creation in the Quran is compared to a bedouin tent (sama' as canopy, earth as carpet, mountains as pegs) because tents are folded up by beduoin dwellers as they move on to their next life and destination. Like a tent, the earth and heavens too will be folded up to usher in a new existence. There is nothing that depicts temporality better than the tent-life of a beduoin.

Also it is in such tents where a traveller seeks shelter, food and hospitality from the generous host. In this case, the host is the Almighty God. The imagery of a tent is well sumarized in

88:17-20"Will they not then consider the camels, how they are created? And the heaven, how it is reared aloft, And the mountains, how they are firmly fixed, And the earth, how it is made a vast expanse?"

The image starts with the high efficiency of the ultimate desert vehicule, the camel. It allows men to travel long distances, without themselves having to carry the burden of travelling by foot. The traveller is then drawn attention to what is above him (al-sama') which is raised much higher than the canopy of his tent, without any pillars he can see ie by Allah Himself. This stresses the awesome power needed to do such a thing 88:18,52:5,55:7. The analogy with a binaa'/structure 2:22,40:64 conveys the idea of a protective roof and whichever direction he looks, this sama' is protecting him.

The imagery of creation compared to a tent, is used in previous scriptures too when drawing attention to the merciful design of creation Ps104:2,Isa40:22,Job26:13. The Quran uses this metaphor in other instances, to convey the opposite image of hospitability, as in 3:112 where the "tent of shame" is pitched over the transgressors, or 18:29 where the fire of hell will envelop those who die in a state of unbelief

"like the walls and roof of a tent".

In sura al-mursalaat the picture painted of the sama' being rent asunder is clearly that of a tent in a strong storm. And again in

21:104,39:67"..and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand..".

This is a particularly beautiful analogy with the tent being folded up by the voyager when he leaves his destination just as the Almighty will fold up the universe to take man on a new journey to eternity 21:104. That image of the rolling up of the heavens is employed in Hebrew scriptures in the same sense, in the context of destruction of the wicked nations and ushering of a new order Isa34:4.

Now of course, those devoid of spiritual insight hardly appreciate these eloquent metaphors of creation meant at inspiring one's sense of gratitude and obedience to the merciful Creator. But even to those sceptics, the Quran leaves no chance at distorting its intent and paint it in an erroneous light.

Apostate prophet asks Arabic question; What is ajal musama?

In answer to the video "43 Scientific Mistakes in the Quran"

When the Quran refers to the cosmic bodies moving on to their appointed term/ajalin musamma 13:2,31:29,35:13,39:5 it is referring -as is clear from the contexts- to the Day of Resurrection where all the universe will be destroyed and created anew

"and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time/ajalin musamma; He regulates the affair, making clear the signs that you may be certain of meeting your Lord".

Ajalin musamma refers to the appointed end of a thing 6:2,40:67. In 36:38 it speaks of the sun "running", which is a perfect description of the sun's movement accross the galaxy. The word denotes rapid movement contrary to the perceived motion of the sun. So it cannot be speaking of sunrise and sunset, which certainly arent rapid motions. The sun is "running" to its place of rest, its end point. And the end of its rapid course will be, as with allthings, the day of resurrection. The variant reading attributed to both ibn Abbas and ibn Masud in which they recited 36:38 LAmustaqarrin/no resting place, instead of LImustaqarrin/to its resting place is inauthentic.

Apostate prophet vainly searching for fireworks; Quran says Sun and Moon may collide?

In answer to the video "43 Scientific Mistakes in the Quran"

A major theme reiterated in the Quran to provide argument for a single independant cause, is the concept of interconnection in all of creation. For instance although the sun and the moon, the night and day, light and darkness are seemingly opposing to one another as regards their appearance and temperament as well as the effects they cause, yet they are part of a global machinery in which they work in complete harmony with one another

36:40"Neither is it allowable to the sun that it should overtake/tudrika the moon, nor can the night outstrip/sabiqu the day; and all float on in a sphere".

The verse says that if one element or phenomenon oversteps its limits then disorder appears. This sends a message to the creatures endowed with intellect and freewill, that they should respect the bounds set for them to prevent disorder. Tudrika is derived from D-R-K and it means reaching. The Sun is prevented from going out of its way and collide with the Moon.

Similarily the phenomena of nighttime/daytime cannot ever overcome one another, if daytime comes, nighttime cannot impose itself. When a portion of the earth is facing the sun (daytime), the nighttime phenomenon cannot occur on this same area. The concept of harmonious order of entities and phenomena, each being restrained to its divinely decreed function or place, is a recurrent theme in the Quran.

Apostate prophet sits in the shade; How does the Sun reveal the shadow?

In answer to the video "43 Scientific Mistakes in the Quran"

In 25:45 it tells the reader to look at the shadows' movement, spreading and contracting. It then says the sun is the dalil/proof or indicator of the shadow's movement, not the other way around, with the shadow being an indicator of the sun's movement. This is because without sunlight directly hitting an object, the shadow wouldnt exist and there would be no proof or indication of it spreading or contracting regardless of the earth's movement around the sun. Try standing outside in daytime without sunlight directly hitting you, where is your shadow, do you see it contracting and spreading? You dont, despite the Earth's movement around the sun. Now try again with complete sun exposure. You will see your shadow spreading and contracting, because of its indicator, the sun.

Apostate prophet observes the sky; Quran says Sun and Moon follow each other?

In answer to the video "43 Scientific Mistakes in the Quran"

In 91:2 the moon is said to follow the sun, because obviously when the night comes, the moon is the main celestial body observable in the sky while during the day it was the sun. The moon follows the sun sequentially, not in the sense of tailing it in a line. A 7th century person, just as the one living today would know that the moon's path in the sky almost never is the same as the sun's, especially in certain times of the year such as in winter and summer. So the verse here cannot be said to be reflecting the wrong scientific notions of a 7th century observer. And even if one insists on saying the moon follows the sun, technically, the Sun orbits the galaxy and all cosmic bodies (including the moon) revolving around it "follow" it in its orbit accross the galaxy.

Apostate prophet a star wars fan; Quran says stars are missiles?

In answer to the video "43 Scientific Mistakes in the Quran"

Stars arent missiles, but other entities are. This Book is part of a Divine Scheme meaning its implementation will be under the direct surveillance of the Almighty Himself. During the time of revelation of the Quran, the Almighty made arrangements so that the purity of the Revelation travels intact from its descent from Heaven to the heart of the prophet Muhammad to the point that evil ones were not allowed near it during the process

26:210-212"No evil ones have brought down this (Revelation), It would neither suit them nor would they be able (to produce it). Indeed they have been removed far from even (a chance of) hearing it".

Pre-Islamic Arabs believed that their soothsayers were inspired by the jinn who would bring them information from heaven, and thus sometimes accused this Quran whose eloquence and impact on the people they could not explain, to have been similarly inspired. To refute this belief, the Quran told them that this sama' ("what is above" more commonly used for the sky), although beautified with constellations to the onlookers, has in addition been provided with protection in the times of revelation 15:16-17 through several systems.

First, the ones charged with :carrying down the exalted and purified Revelation were headed by Gabriel, around whom they are tightly knit and highly dutiful 16:2,2:97,97:1-4,80:13-16. Under his direction, these emissaries, carry the revelation, from heaven down to earth, all the way to the heart of the chosen messenger until it is pronounced to the people 72:27-8.

The carriers of revelation repelled the rebellious among the jinn from every side so they could not understand what the ones high in ranks were saying during their descent 37:8,97:4. The angels did not wait for them to be able to perceive what was being brought down to earth before driving them off from their positions. They were repelled as soon as they managed to steal the slightest hearing, the faintest sound emanating from the delegation

15:18,37:10"Except him who snatches off but once, then there follows him a brightly shining flame/shihab".

These burning objects are identified as shihab, plur. "shuhub". Only 1 type of cosmic body in our sky fits the description of a fast moving object giving its own light; meteors. They are orbiting the earth in outer space at high speeds then light up when they enter earth's atmosphere. It is important noting the Quran does not make distinctions between the cosmic bodies (stars, planets, comets etc). They are referred with names that evoke brightness, manifestation (najm-usually rendered "star").  We apply today the words used in the Quran to describe the celestial bodies depending on their original meaning. For example lamps/masaabih produce light on their own so they cannot be used for planets or comets, but only for stars and meteors.

As already seen in 15:16-17 the Quran makes a distinction between the guarding system provided by these meteors and the shining objects adorning our sky

"We have made constellations in the heaven and we have made it fair seeming to the beholders. AND we guard it against every accursed shaytan".

Sama' addunya means the nearest heaven. The root D-N-W implies nearness. We talk of our world in Arabic as the dunya because it points to the world in which we are currently living in, as opposed to the akhira/hereafter which is far. Sama' addunya, the near or nearest heaven, is near in relation to the earth which includes the atmosphere that the Quran also calls sama' 16:79,30:48. The nearest heaven is thus outer space.

This area, the Quran says, has been adorned with kawaakib/bright lights 37:6 AND/WA guarding/hifthan against the devils 37:7,41:12. The Quran again, as is done in 15:16-17 separates the guarding system and the shining objects decorating the night sky (stars, planets, etc).

The verse 67:5 reiterates how the sama' has been adorned with shining objects

"We have adorned the near heaven with lamps and we have made it projectiles for the shaytan".

Although not very obvious once translated, the grammatical construction accepts in its range of meanings that both the sama' and the shining objects adorning it, as well as each on their own, have been made projectiles against the jinn. This is where the principle of not isolating verses from an established pattern come into play. The Quran as already shown, time after time, distinguishes between the objects adorning the sky on one hand, and the guarding system on another.

The 2 are never confounded.

We then read 67:5 with that established pattern in mind, only keeping the sama' as having been made into projectiles against the jinn. This interpretation was noted by early commentators too, the sama' being a feminine word, thus agreeing grammatically with the feminine particle "ha" in

"jaAAalnaHA/we made it".

The "ha/it" therefore is in reference, not to a thing, but to a location, the sama'/sky which has been turned into a place of pelting for the shayatin/evil beings.

Prior to the scientific era, in the tafsirs of al Suyuti or ibn Kathir, it was never stated that the stars themselves were turned into missiles, the most that they said was that a flame was ejected from the stars towards some of the jinn, while the stars themselves did not move.

Before Revelation started, the jinn sat anywhere they wanted in the sky 

72:9"we used to sit in some of the sitting-places thereof to steal a hearing". 

This gives us a glimpse into their nature, that they had the ability to fly and float in the skies, waiting to perceive any type of heavenly information. Whatever hearing they could steal, and if they were allowed reaching an individual with it, it became a means of trial to those people who believe in their own abilities to attain to any kind of knowledge of the unseen through the jinn, as well as a trial to the gullible who are deceived by such people 

"A stealthy listener (jinn) hears a word which he will convey to that which is below him and the second will convey it to that which is below him till the last of them will convey it to the wizard or foreteller. Sometimes a flame (fire) may strike the devil before he can convey it, and sometimes he may convey it before the flame (fire) strikes him, whereupon the wizard adds to that word a hundred lies. The people will then say, 'Didn't he (i.e. magician) tell such-and-such a thing on such-and-such date?' So that magician is said to have told the truth because of the Statement which has been heard from the heavens". 

The prophet here refutes the belief in the occult sciences of pre-Islamic times, and still present today, where entities of the unseen have the ability to extract information that is of any use to humans 

"Some people asked Allah's Messenger about the fore-tellers. Allah's Messenger said to them, "They are nothing (i.e., liars)." The people said, 'O Allah's Messenger! Sometimes they tell something which comes out to be true." Allah's Messenger said, "That word which comes to be true is what a jinx snatches away by stealing and then pours it in the ear of his fore-teller with a sound similar to the cackle of a hen, and then they add to it one-hundred lies".

As the Quran states in the context of Solomon's death 

34:14"the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment". 

The passage refers to Solomon who passed away but whose dead body was held in place by a wooden staff for a while until it disintegrated, eaten by a woodworm. It is only when his inanimate body fell to the ground that the jinn, living under his servitude, realized he was dead. The passage not only shows them as subservient to one of Allah's servants, but they are unable to even fathom something superficially hidden from them, yet very close: how then can they gratify people’s appeals to learn the secrets of the unseen? When speaking of Iblis himself, the Quran says that his pledge to God that he would doubtlessly lead astray a portion of Adam's descendants, was in fact a conjecture and guess. The archetype of jinn has no access to special knowledge, not even of the future. It was just a coincidence that his conjecture and guess became true 

34:20"And certainly Iblis found true his conjecture concerning them, so they followed him, except a party of the believers".

The aforementioned hadith describing the jinn's ability to corrupt a true matter of the unseen and then deceive the soothsayer with it, is not speaking of the revelation of the Quran. Rather, of the revelation of decrees to the angels, who then transmit it among themselves. During that process of transmission, the jinn, who were allowed sitting in various locations of the skies prior to the revelation of the Quran, extracted information. Upon that, burning objects of the sky, which are none other than meteors, chased and eventually destroyed them. The traditions therefore do not entail that meteors have the exclusive purpose of chasing the jinn. When the prophet on an occasion introduced that concept, he stated that meteors similar to the one observed, served that function 

"As we were sitting during the night with Allah's Messenger, a meteor shot gave a dazzling light. Allah's Messenger said: What did you say in jahiliyya when one like this one was thrown?" 

He did not say "when a meteor is thrown" rather when one "like it is thrown". The likeness therefore could be in that both are meteors, but with different purposes.
 
When revelation of the Quran started descending from the heavens, carried by the angels down to earth, the jinn were prevented from even trying to listen 

72:9"but he who would (try to) listen NOW would find a flame lying in wait for him". 

Guarding angels filled the atmosphere, besides those descending with revelation 16:2,97:1-4, which further prevented the jinn from their usual sitting places 

72:8"And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames". 

It had never happened to those jinn contemporaries of the prophet Muhammad, that even as much as trying to rise in the skies resulted in them being pelted by meteors 

"So it was with the advent of the Messenger of Allah that they were prevented from their places. So they mentioned that to Iblis – and the stars were not shot at them before that". 

Umar once encountered a Muslim who was a fortune teller in pre-islamic times. That person told him of the state of confusion among the jinn folk close to the time the prophet appeared 

"Once, while `Umar was sitting, a handsome man passed by him, `Umar said, "If I am not wrong, this person is still on his religion of the pre-lslamic period of ignorance or he was their foreteller. Call the man to me." When the man was called to him, he told him of his thought. The man said, "I have never seen such a day on which a Muslim is faced with such an accusation." `Umar said, "I am determined that you should tell me the truth." He said, "I was a foreteller in the pre-lslamic period of ignorance." Then `Umar said, "Tell me the most astonishing thing your female Jinn has told you of." He said, "One-day while I was in the market, she came to me scared and said, 'Haven't you seen the Jinns and their despair and they were overthrown after their defeat (and prevented from listening to the news of the heaven) so that they (stopped going to the sky and) kept following camel-riders (i.e. 'Arabs)?" `Umar said, "He is right." and added, "One day while I was near their idols, there came a man with a calf and slaughtered it as a sacrifice (for the idols). An (unseen) creature shouted at him, and I have never heard harsher than his voice. He was crying, 'O you bold evil-doer! A matter of success! An eloquent man is saying: None has the right to be worshipped except you (O Allah).' On that the people fled, but I said, 'I shall not go away till I know what is behind this.' Then the cry came again: 'O you bold evil-doer! A matter of success! An eloquent man is saying: None has the right to be worshipped except Allah.' I then went away and a few days later it was said, "A prophet has appeared".

Through that guarding system, the matter became so obscure to the jinn, that they could not but conclude that 

72:10"we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good".

So in the time of revelation, as was the case prior, the rebellious jinn who heard something from the angels were chased by meteors. The difference being that when revelation started, they could not be allowed to corrupt the revelation, hence the increased preventive measures 

26:210-12"And the devils have not brought the revelation down. It is not allowable for them, nor would they be able. Most surely they are far removed from the hearing of it". 

Only those who stole something of a sound, regardless of how negligible it might have been, from the angelic delegation were followed by a meteor 15:18,37:10. The Quran therefore, just as the traditions, nowhere make absolute statements about the function of meteors. Rather, mentions are made of a specific situation with its consequence. On a general note, this "chasing" doesnt entail an odd, erratic trajectory. The object in outer space could be orbiting the earth and then made to descend, as any meteor would, into the atmosphere towards the location of the rebellious jinn, like a laser beam. Every occurrence in the universe is caused by God, and just as He causes space matter to descend into the atmosphere at a time unrelated to the jinns' behaviour, He may cause one of those entities to descend towards a jinn whenever one of them hears, or tries hearing a saying of the angels.

Apostate prophet cant escape it; resurrection part of nature?

In answer to the video "43 Scientific Mistakes in the Quran"

The Quran describes the resurrection as part of the system of life and death prevailing in the universe 35:9,22:5-7, a natural and new stage of creation where the laws of the universe (heavens and earth) will be different, necessitating that we be different too 56:61. It will allow the ushering of a new journey of man which will last eternaly. This process of destruction and rebirth will be ignited in due time depending on when God has decreed for the day of resurrection to occur.

In fact the Quran says the process has already started and that there are signs surrounding us 47:18, these include the rise of the Final Prophet, and one may include the fact that the general disintegration of the universe as described in the Quran is a slowly, observable, ongoing phenomenon. Except that on the resurrection it will be accelerated and amplified.

Disbelievers and doubters are quoted as seeing it far away or even improbable, while it is very close, in God's full grasp, and it will come in due time, without hastening nor delay, as decreed by God alone and in a timing know to none other than Him 7:187,16:77,21:109,34:30,41:47,70:6-7,75:34. The Quran does not explicitly state what shall occur of the universe once judgement is delivered, but does infer through verses speaking of its ephemeral nature, as well as its purpose solely meant at leading to the day of accountability, that it will eventually cease functionning. It is a scientific reality, as stated earlier, that the universe will eventually disintegrate.

These cataclysms are meant to describe man's total helplesness on such a day, with nowhere to run or hide

40:16,42:47,75:10-12"Man shall say on that day: Whither to fly to? By no means! there shall be no place of refuge! With your Lord alone shall on that day be the place of rest".

After the destruction of all natural protections one would naturally seek in times of danger, even down to the smallest bump behind which one could crawl, and the perfect levelling and smoothing of the earth, the severing of all human ties out of which one could benefit or gain support from in this world, men will come forth all alone. The Quran uses the word 99:6"ashtatan" to convey the idea of total seperation, because it will be the Day where one will be presented in a most obvious and exposed manner. In this world, people may hide their reality and burdens even though God is aware of man's most inner thoughts and most secret deeds. But in the Hereafter man's exposure will be complete with all his thoughts and deeds brought to light.

This reality 19:95,6:94 is meant to emphasizes the total isolation of each person, as a naked creature returning to its Creator, without wealth, family or any other means of safety

"And certainly you have come to Us alone as We created you at first, and you have left behind your backs the things which We gave you".

Nothing will remain except the deeds. Nothing, physical or relational will shield us from the punishment, as would have been possible in this world

18:49,99:6"On that day, men will appear alone so that their deeds can be shown to them".

The image of helplessness that is drawn is so intense that it speaks elsewhere of no protection from the fire except one's "face" and "bare shin bone" 68:42. To the Arabs, the idea of exposing the shin was associated with direness; desert warriors readied themselves to move fast and hard through the sand in the thick of the fight by lifting the hems of their garments above the shin. These expressions, along with other ones like 69:18"tuaaradun" a word denoting being presented in the same manner as a vendor lays forth his merchandise, but this time without any monetary value, convey the idea of complete exposure and lack of protection

39:24,26:88-9"The day on which property will not avail, nor sons. Except who comes to Allah with a sound heart".

Baraz in 14:21 is used in the same sense, to be completely and clearly exposed to scrutiny. Stress is laid on the fact that on that Day, the nurturing, sheltering, protective and guiding entities found at our disposal in the heavens and the earth, will not exist anymore or will function in a manner going entirely against their once sought after features.

The comfortable earth out of which we were fashioned and formed, that has been carrying us on her "shoulders" 67:15, out of which we extracted innumerable bounties, has now become an uncontrolable beast expelling what she was patiently bearing of our remains ever since we came back to her, all the things it contains and which we toiled so hard and even shed blood and corruption to have and control but that now seem insignificant to us in the face of the momentous task at hand, until it is finally tamed and made to speak at the inspiration of her Lord 84:3-5,99:1-5.

Apostate prophet dazzled by the nightsky; Quran says stars will fall? The cataclysms of the resurrection

In answer to the video "43 Scientific Mistakes in the Quran"

Inkadarat doesnt mean "to fall", rather to dim and darken. Stars falling on the last Hour is a statement from Jesus in the NT Mk13:25, echoing an earlier prophecy in Isa13:10,34:4 speaking of the destruction of powerful sinful nations, whose hosts will be forcefully brought low in the same manner as the stars of heaven would be dislodged from their stations when the sky is rolled up.

As to the Quran, it gives a quiet dreadful and vivid imagery of the end of days. The sheltering and securing mountains 16:15,81 will be pulverised 56:5-6,69:14,73:14 taking away all hiding places and protection, the earth will be shaken with 2 great convulsions 22:1,56:4,79:6-7,89:21,99:1 taking away its often emphasized comfortable nature of a couch or cradle 2:22,20:53,40:64 reducing its once pleasently adorned landscape into a barren ground 18:7-8. This Day shall "weight heavily" on all of creation 7:187.

And just as the earth, the sky and the universe will be in similar state of tumult, disorder and turbulence 52:9. The sama', which stands for "what is above" will submit to its Creator 84:1-5 and its current order will be disrupted. All laws acting as obstacles preventing the entire universe from being in a constant state of collisions and destructions will be removed, a phenomenon referred to as the openning of the sama'

77:9,78:19"And the heaven shall be opened so that it shall be all openings".

The result will be general chaos, with the cosmic bodies giving light and guidance scattering and darkening 77:8,81:1-2,82:2, colliding together and renting asunder 54:1,75:9 etc. down to the smallest lights by which man used to find his way in darkness 81:1,77:8.

The entire sama', again not a word restricted to "sky" but rather "what is above", will burst asunder 82:1,73:18. This includes the atmospheric layer that will be disrupted, taking away its protective nature. Clouds will burst away from the troposphere into the other heavens 25:25 thus reducing this once strong atmospheric protection as nothing but a frail entity allowing cosmic hazards in 69:16.

This may include space debris that would otherwise be stopped by the atmosphere, or deadly solar winds penetrating earth due to the loss of the magnetic field to the massive earthquackes spoken of prior. These are parts of the cataclysms that will destroy the entire universe and the earth prior to the resurrection of them both 14:48,21:104. Once that rebirth process is complete, the Quran gives us a glimpse of what the above/al sama' will look like at one point. It will resemble the intense red hide of the camel 55:37. This is done to strike the audience with a particular image: that of hell lighting up the above brightly on the day of resurrection 81:11-12.

This vivid outburst is described in several places 26:91,81:12,89:23 and will bring hellfire very near to our world 18:100,26:91,79:36 to the point the sama' will appear like the reddish/orange of molten brass 70:8. There will be gates in this new sama' 78:19 that could be compared to blackholes or wormholes connecting different spacio-temporal dimensions, from which entities of the other side will come out 25:25 and execute God's Will 39:75,40:7,69:17. Men will go through these gates and follow their ways; the righteous will enter Heaven through the openned gates of the sky 7:40,39:73 with the angels greeting them at the gates and throughout it 13:23-4,14:23,56:88-91, just as they were greeted and comforted from their earthly death 2:277,16:32,21:103 and throughout the day of judgement 7:46.

The unrepented sinners, criminals and willful disbelievers will enter through other gates leading them to hell, with the keepers awaiting them at the gates 15:43-4,39:71 (The Hebrew bible alludes in Job38:17 to the gates of gehonnim). This is why the Quran refers in 81:11 as the heaven being unveiled/kushitat. This refers to the unveiling of the realities that currently exist around us but are beyond our perception. These hidden realities will manifest fully, such as the angels, hell and heaven, all made evident to those concerned 18:100,26:90-91,50:31,79:36,81:12-13. 

The angels for example are realities that cannot be seen in this life which is why whenever angels were sent as messengers, they were made to appear as ordinary humans. Angels will only be seen in their true form in the Hereafter where humans will witness their executions of God's commands 25:22.

These verses are "mutashabihaat". They picture a knowledge that has never happened in human experience

27:65-66,54:6,101:3,82:17-18"And what will make you realize what the day of judgement is? Again, what will make you realize what the day of judgment Is?"

The repetition of this rhetorical question, as is done elsewhere 69:1-3,97:2,104:5 is meant to indicate that man's intellect and imagination cannot possibly answer it, since what is described as the Day of Judgment will usher in a reality which as yet is wholly outside our human experience and, therefore, cannot be grasped conceptually. The Quran thus uses allegory that appeals to our innermost emotions, giving us an inkling of what that reality might be, until the event is actually experienced

38:88"It is but a reminder unto all beings, and you shall surely know its tiding, after a while".