dinosaurs in islam?

Well as far as I know there is nothing in Islamic literature that either affirms or contradicts it, so either the classical theory of archeology or the extreme Christian creationists who "swear" by their biblical time-line could be right. But I think most Muslims will be inclined to believe classical theory as opposed to biblical timeliness as we believe the bible is no longer accurate.

Allah subhana wa ta'ala knows best

Allah SWT did mention dinosaurs in the Noble Quran. While the word "dinosaurs" is a modern word that refers to the gigantic animals that existed millions of years ago, Allah SWTreferred to all created "beasts" as "dabbah". A "dabbah" in the Noble Quran consists of all animals, including the dinosaurs.

"Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which God Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise. (The Noble Quran, 2:164)"

However there is no word on what became of them or how they became extinct so it is open to interpretation!
Allah a3lam

format_quote Originally Posted by Karina

Hi PurestAmbrosia - I hope you are well!

Dear K. I wish you the same, I know we got off on the wrong foot so let's recoup

In your opinion, why do you think these subjects are not covered?

I don't believe the fundament of Islam is contingent on what became of the dinosaurs.. I think they are there as a sign of the greatness of Allah, no different than distant galaxies that we are just discovering!

Oh, and how can we be sure that "beasts" or "dubbah" refers to dinosaurs specifically?

it isn't specific it is collective (dabbah) means beasts in general could be gorillas.. it is meant to be all inclusive of Allah's creation that aren't man kind!

Kindest regards
Karina :sunny:

you too
peace!

Yanal is only 11, and I believe you are best suited for the answers from an 11 year old the kind of cockamamy questions you pose!

Salam.

Essentially its saying I dont know

that's exactly what Muslim means when they say "Allah knows best"

Basically, there is no specific record about how old is earth or the dinosaur in the Quran and Hadith...but in the Quran there is mention that Allah create the world in six period of time..phase by phase.


In the Quran also there is mention that Adam and his two son Abel and cain grow vegetables and goat and there is crow involve in the story...so indirectly
seems like they are living in the modern day world not really prehistoric, some small species maybe still there but in my opinion many of them already gone.

We need to keep in mind that a day by our reckoning isn't so by God's

it is the hearts, which are within the bosoms, that grow blind.

وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ {47}---
[Pickthal 22:47]وَكَأَيِّن

Verily a Day in the sight of thy Lord is like a thousand years of your reckoning.
another verse

يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاء إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ {5}

[Pickthal 32:5] He directeth the ordinance from the heaven unto the earth; then it ascendeth unto Him in a Day, whereof the measure is a thousand years of that ye reckon.

two verses that cite that God doesn't follow our laws of physics!
we count our days by virtue of our sun or even lunar calendar.. they are not the same laws on Mars, they are not the same laws in another galaxy all together and the Quran clearely tells us so.. so again we are not quite sure what 6 days of Allah's measure are by our own!

another source

How Long Could be a Day?
Question: A particular verse of the Quran says that one day in the sight of Allah is equal to 1000 years. In another verse of the Quran, it says that one day is equal to 50,000 years. Isn't the Quran contradicting itself?


Answer:

1. Time of Allah is incomparable to earthly time
The Quran says in two verses, (22:47 and 32:5), that the measure of one day in the sight of Allah is equal to 1,000 years of our reckoning. In another verse (70:4) it says that the measure of one day in the sight of Allah is equal to 50,000 years of our reckoning.

These verses generally mean that the time of Allah (swt) is incomparable to the earthly time. The examples given are of one thousand years and fifty thousand years of the earthly time. In other words thousands of years or a very, long time of the earth a day in the sight of Allah is equal to:

2. Yaum also means Period
The Arabic word used in all these three verses is yaum, which, besides meaning a day also means a long period, or an epoch. If you translate the word yaum correctly as ‘period’ there will be no confusion.

a) The verse from Surah Hajj reads as:

“Yet they ask thee to hasten on the Punishment! but Allah will not fail in His promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning”. [Al-Quran 22:47]

When the unbelievers asked to hasten the punishment the Quran says Allah will not fail in His promise. Verily a period in the sight of Allah is like a thousand years of your reckoning.

b) The verse from Surah Al-Sajdah says:

“He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up? To Him, on a Day, the space whereof will be (as) a thousand years of your reckoning”. [Al-Quran 32:5]

This verse indicates that a period required for all the affairs to go up to Allah (swt), is a thousand years of our reckoning.

c) A verse from Surah Al-Maarij says:

“The angels and the spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years”. [Al-Quran 70:4]

This verse means that the period required for angels and the spirits to ascend unto Allah (swt) is fifty thousand years.

d) The period for two different acts need not be the same. For example the period required for me to travel to destination ‘A’ say Vashi is one hour and the period required for me to travel to destination ‘B’ i.e. Kashmir is 50 hours. This does not indicate that I am making two contradictory statements.

Thus the verses of the Quran not only do not contradict each other, they are also in perfect harmony with established modern scientific facts.

source

one last source

50,000 years before creating the heavens and the Earth” – Understanding Ibn Taymiyah’s Statement that Created Things Have Always Existed| `Abd al-Rahmân al-Barrâk, professor at al-Imâm Islamic University|


People misunderstand what Ibn Taymiyah means when he states that there have always been created things and that this has been the case stretching back into the past for eternity. People think that he is claiming our present universe to be timeless, without beginning. This is not the case.

The technical term in Arabic used to describe something that exists without having a beginning is the term qadîm. Ibn Taymiyah, contrary to what some people have understood, does not claim that our universe is qadîm.

The claim that the observable universe is qadîm – having no beginning in the past – is a false claim. It is blatantly false, because Allah informs us that this universe of ours was created in six days. This is clearly stated in many verses of the Qur’ân. For instance, Allah says:

“Allah is the one who created the heavens and the Earth in six days.” [Sûrah al-A`râf: 54]

“Indeed, your Lord is Allah who created the heavens and the Earth in six days.” [Sûrah Yûnus: 3]

“Allah is the one who created the heavens and the Earth and what is between them in six days.” [Sûrah al-Sajdah: 4]

We are also informed that Allah created the heavens and the Earth 50,000 years after determining the measure of all created things.

The Prophet (peace be upon him) said: “Allah recorded the measure of all created things 50,000 years before creating the heavens and the Earth… and His throne was above the water.” [Sahîh Muslim (2653)]

This means that our universe certainly had a beginning at a specific point in time. Its existence did not persist eternally into the past.

The claim that this universe of ours has no beginning is a claim made by classical peripatetic philosophers who described God as the “First Cause” and the source of existence. They claim that God is the complete cause for all things in existence and that a complete cause necessitates the existence of its effect. Therefore – they argue – the universe is eternally ancient by virtue of the eternal nature of its cause. The universe exists without ever being preceded by non-existence.

Some people confuse these ideas with Ibn Taymiyah’s claim that created existence, considered in categorical terms, is qadîm – existing eternally in the past – and that there is no beginning to the presence of the class of things known as “created things”. Ibn Taymiyah’s view can also be described as a continuous series of created things stretching eternally into the past of the idea that there have always been created things. All of these descriptions describe essentially the same idea.

Ibn Taymiyah is simply saying that Allah has always been creating and doing as he pleases. There no created thing without accepting that Allah had created something else before it – and that this has always been the case forever in the past – because Allah has always existed and He has always been capable of all things, and He has always been doing whatever he wills to do.

Because of this, there have always been created things, or at the very least, it is definitely possible that there have always been created things. This does not mean that created things have been forever following one from another. Created things do not exist independently throughout time. No created thing has ever existed without its having its beginning in Allah’s creating it. Each created thing has, therefore, come into existence after not having existed.

Only Allah has always existed. He alone is not preceded by non-existence. Allah has always existed in the past and he will continue to exist forever. He has no beginning and no end. This is why Allah has among his names al-Awwal (the First) and al-Âkhir (the Last).

Allah says: “He is the First and the Last, the Evident and the Hidden, and He has knowledge of all things.” [Sûrah al-Hadîd: 3]

The Prophet (peace be upon him) used to supplicate his lord, saying: “You are the First before Whom there is no other and You are the Last, after Whom there is no other.” [Sahîh Muslim (2713)]

Those who object to Ibn Taymiyah making this claim – and it is not just the position of Ibn Taymiyah, but that of all those who believe that Allah has always been capable of all things – they object to it because they misunderstood what he is actually saying. If they had understood what he meant, they would have had no reason to reject it.

Those who reject the idea that there can be a series of created things stretching back eternally into the past are really implying that Allah has not always been capable and then became capable – and that he had not always been carrying out actions and then began carrying out actions. This is the opinion of many of those who assert that the impossibility of a continuous succession of transient objects stretching forever into the past. Those who claim that such a thing it is impossible while at the same time asserting that Allah has always been capable and has always been carrying out actions – such people are contradicting themselves.

Some people in the past had gone so far as to declare it impossible for transient objects to continue on into the future and had claimed that both Paradise and Hell would one day come to an end. This was the belief of Jahm b. Safwân and those who followed him. No doubt, the belief that Paradise will come to an end is an outright rejection of what Allah and His Messenger (peace be upon him) have told us.

Allah is eternal. As al-Tahâwî says in his `Aqîdah: “He has always existed without beginning and He will continue to exist forever without coming to an end.”

Everything else besides Allah came into existence after having not existed Allah can then maintain the existence of anything He wills and keep it in existence for eternity. If Allah does not cause it to perish, it will continue into the future for however long Allah wants it to exist. It is always dependent on His will. Nothing in creation precedes Allah in what is unique to Him.

Allah says: “There is nothing like unto Him, and He is the One who hears and sees (all things).” [Sûrah al-Shûrâ: 11]

hope that takes care of all confusions!

^^ you need to be rewarded for picking on our little brother (knowing these mods, it is very likely)


Salam alaikum@yanal
what if you think of time as a round see thru "object" surrounded by an almighty Power that is in control of it all at the same time can see all of it?

is that any easier? if it is, then I'll post more, if not do not worry, wasalam

PS. you are correct to post that we do not need to waste time on thinking about dinosaurs as time is very precious to be wasted on idlers.