Prophet Muhammad (pbuh) was human being

Was the Prophet (sallallahu alaihe wasallam) noor (light) or bashar (a human being)? Did he have a shadow?

Our Prophet Muhammad (peace and blessings of Allaah be upon him) is the leader of all the sons of Adam, and he is a human being, one of the sons of Adam. He was born from two parents, he ate food and married woman, he got hungry and fell sick, and he felt joy and sorrow. One of the clearest signs of his humanity is that Allah caused him to die as He causes all souls to die, but what distinguishes the Prophet (peace and blessings of Allah be upon him) from others is Prophethood and Revelation. 

Allaah says (interpretation of the meaning): ’Say (O Muhammad): I am only a man like you. It has been revealed to me that your Ilaah (God) is One Ilaah (God i.e. Allaah)“ [al-Kahf 18:110] 

The state of the Prophet (peace and blessings of Allaah be upon him) in his humanity is the same as that of all the Prophets and Messengers. Allaah says (interpretation of the meaning): 

’And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals“ [al-Anbiya‘ 21:8] 

Allaah condemned those who wondered at the humanity of the Messenger (peace and blessings of Allaah be upon him), as He says (interpretation of the meaning):  ’And they say: Why does this Messenger (Muhammad) eat food, and walk about in the markets (as we)—?“ [al-Furqaan 25:8] 

It is not permissible to overstep the mark with regard to what the Qur‘aan states about the message and humanity of the Prophet (peace and blessings of Allaah be upon him). For example, it is not permissible to describe him (peace and blessings of Allaah be upon him) as being noor (light) or as casting no shadow, or to say that he was created from light. Rather this is a kind of exaggeration which the Prophet (peace and blessings of Allaah be upon him) forbade when he said: ’Do not exaggerate about me as was exaggerated about …Eesa ibn Maryam. Say: the slave of Allaah and His Messenger.“ Narrated by al-Bukhaari, 6830. 

Moreover it is proven that the angels are the ones who were created from light, not any of the sons of Adam. The Prophet (peace and blessings of Allaah be upon him) said: ’The angels were created from light, and Iblees was created from smokeless fire, and Adam (peace be upon him) was created from what has been described to you.“ Narrated by Muslim, 2996. 

Shaykh al-Albaani (may Allaah have mercy on him) said in al-Silsilah al-Saheehah (458): 

This indicates that the well known hadeeth that is in circulation among people – ’The first thing that Allaah created was the light of your Prophet, O Jaabir“ – is false, and so are other similar ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) was created from light. This hadeeth clearly indicates that the angels are the only ones who are created from light, not Adam and his sons, so pay heed and do not be negligent. End quote. 

The Standing Committee for Issuing Fatwas was asked the following question: 

Here in Pakistan the scholars of the Bareilwi sect believe that the Prophet (peace and blessings of Allaa be upon him) cast no shadow, which indicates that the Prophet (peace and blessings of Allaa be upon him) was not human. Is this hadeeth saheeh which says that the Prophet (peace and blessings of Allah be upon him) had no shadow? 

They replied: 

This view is false and goes against the texts of the Qur‘aan and the saheeh Sunnah which indicate that the Prophet (peace and blessings of Allaah be upon him) was human and did not differ in his human make-up from other people. He had a shadow like any other human. The Prophethood with which Allaah honoured him did not alter the fact that he was human as Allaah created him, with a father and mother. Allaah says (interpretation of the meaning): 

’Say (O Muhammad): I am only a man like you. It has been revealed to me that your Ilaah (God) is One Ilaah (God  i.e. Allaah)“ [al-Kahf 18:110] 

’Their Messengers said to them: We are no more than human beings like you“ [Ibraaheem 14:11] 

With regard to the report that the Prophet (peace and blessings of Allaah be upon him) was created from the light of Allaah, this is a fabricated hadeeth. End quote. Fataawa al-Lajnah al-Daa‘imah, 1/464 

Islam Q&A

.................................................................................................

Q: In Pakistan, scholars of the Bareilwi Sufi order believe that the Prophet (peace be upon him) did not have a shadow like ordinary human beings, which indicates that he was not of human form. Is there any Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) to the effect that the Prophet did not have a shadow?

A: This is a false belief and incongruous with the explicit texts of the Qur'an and Sunnah (whatever is reported from the Prophet) which affirm the human nature of the Prophet (peace be upon him) who shared the same human characteristics as the rest of mankind.

He used to have a shadow just like any ordinary human being. Being honored with Prophethood does not take him out of the fold of mankind who are born through the natural contact between a father and a mother.

Allah (Exalted be He) says: "Say (O Muhammad صلى الله عليه وسلم): "I am only a man like you. It has been revealed to me." [Surah Al-Kahf, 18: 110]

Allah (Exalted be He) also says: "Their Messengers said to them: ’We are no more than human beings like you" [Surah Ibrahim, 14: 11]

As for the Hadith which states that the Prophet (peace be upon him) was created from the light of Allah, it has been classified as Hadith Mawdu` (fabricated Hadith).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member     Member     Deputy Chairman     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz  Permanent Committee Fatwas > Group 1 > Volume 1 (`Aqidah 1) > Creeds > Exceeding the proper limits regarding the Messenger > The Prophet is human and has a shadow like all humans /  Fatwa No. 6534

Source: http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=226

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ہم کو غیر ضروری بحث سے بچنا چاہیے . یہ سوالات نہ قبر میں نہ آخرت میں پوچھے جاییں گے . پانچ اسلام کے ستوں     اور چھے  ٦ بنیادی عقائد میں یہ شامل نہیں  

ایک مسلمان کے حثیت سے  قرآن پاک کو الله تعالیٰ کا کلام  قرآن کا ایک ایک لفظ درست ہے اس کو کوئی تبدیل نہیں کر سکت.

وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ ﴿٤١  سورة البقرة﴾

اور میں نے جو کتاب بھیجی ہے اس پر ایمان لاؤ یہ اُس کتاب کی تائید میں ہے جو تمہارے پاس پہلے سے موجود تھی، لہٰذا سب سے پہلے تم ہی اس کے منکر نہ بن جاؤ تھوڑی قیمت پر میری آیات کو نہ بیچ ڈالو او ر میرے غضب سے بچو

 (41

ا . جو قرآن کا انکار کرے وہ کیا ہے ؟  ہمارے نبی پاک محمد صل الله وسلم آخری نبی تھے ان سے عظیم انسان کوئی نہیں ہو سکتا . 

    سورة الأنبياء

 وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴿٧﴾ وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ ﴿٨﴾

اور اے محمدؐ، تم سے پہلے بھی ہم نے انسانوں ہی کو رسول بنا کر بھیجا تھا جن پر ہم وحی کیا کرتے تھے تم لوگ اگر علم نہیں رکھتے تو اہلِ کتاب سے پوچھ لو 

 اُن رسُولوں کو ہم نے کوئی ایسا جسم نہیں دیا تھا کہ وہ کھاتے نہ ہوں، اور نہ وہ سدا جینے والے تھے (21:7-8)

 وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّـهَ شَيْئًا ۗ وَسَيَجْزِي اللَّـهُ الشَّاكِرِينَ ﴿١٤٤ سورة آل 

عمران﴾

 محمدؐ اس کے سوا کچھ نہیں کہ بس ایک رسول ہیں، اُن سے پہلے اور رسول بھی گزر چکے ہیں، پھر کیا اگر وہ مر جائیں یا قتل کر دیے جائیں تو تم لوگ الٹے 

پاؤں پھر جاؤ گے؟ یاد رکھو! جو الٹا پھرے گا وہ اللہ کا کچھ نقصان نہ کرے گا، البتہ جو اللہ کے شکر گزار بندے بن کر رہیں گے انہیں وہ اس کی جزا دے گا 

(144)

قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّـهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ ﴿ سورة الأعراف 

١٨٨﴾

اے محمدؐ، ان سے کہو "میں اپنی ذات کے لیے کسی نفع اور نقصان کا اختیار نہیں رکھتا، اللہ ہی جو کچھ چاہتا ہے وہ ہو تا ہے اور اگر مجھے غیب کا علم ہوتا تو 

میں بہت سے فائدے اپنے لیے حاصل کر لیتا اور مجھے کبھی کوئی نقصان نہ پہنچتا میں تو محض ایک خبردار کرنے والا اور خوش خبری سنانے والا ہوں اُن 

لوگوں کے لیے جو میری بات مانیں" (188) 

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴿١١٠﴾سورة الكهف)

اے محمدؐ، کہو کہ میں تو ایک انسان ہوں تم ہی جیسا، میری طرف وحی کی جاتی ہے کہ تمہارا خدا بس ایک ہی خدا ہے، پس جو کوئی اپنے رب کی ملاقات کا 

امیدوار ہو اسے چاہیے کہ نیک عمل کرے اور بندگی میں اپنے رب کے ساتھ کسی اور کو شریک نہ کرے (110)

Say (O Muhammad): "I am no more than a human being like you; one to whom revelation is made: 'Your Lord is the One and Only God.' Hence, whoever looks forward to meet his Lord, let him do righteous works, and let him associate none with the worship of his Lord." (18:110)

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Quba — the first mosque in the history of Islam

Quba Mosque to the south of Madinah is the second largest and prestigious mosque in the city after the Prophet’s Mosque, but claims the first place owing to its importance in Islamic history having been built in the first year of the Islamic calendar.

Quba Mosque witnesses an influx of worshippers and visitors throughout the year, but the numbers have increased these days owing to the holy month of Ramadan. Large gatherings can be observed in the mosque’s precincts especially in the early hours of the morning.

Author Sapphire Hamwi said in his book (Lexicon countries) that Quba Mosque was originally a well surrounded by a village named after it. It was inhabited by the tribe of Bani Amr bin Auf. On his way to Madinah, the Prophet Muhammad (peace be upon him) visited the home of Bani Amr Bin Auf and built a mosque in the area which he named Quba.

Historical references indicate that the Prophet (PBUH) and his Companions (may Allah be pleased with them) built the mosque to the Southwest of Madinah, three km away from the Prophet’s Mosque in the first year of the Hijri or Islamic calendar.

The mosque contained a well which belonged to Abu Ayyub Al-Ansari (may Allah be pleased with him). It became a blessed place as the Prophet’s she-camel first knelt down there to take a long draught of water after the Prophet’s journey.

The prestigious and unique characteristics of Quba Mosque compared to other mosques are cited in this Hadith narrated by the Prophet (peace be upon him): “Whoever makes ablutions in this house and offers one prayer therein, will be rewarded the equivalent of one Umrah.”

The Prophet (peace be upon him) made it a habit to come to Quba Mosque every Saturday, either riding his camel or on foot and offer two rak’at prayers.

“The Prophet (peace be upon him) used to go to Quba Mosque sometimes walking, sometimes riding,” narrated by Ibn Umar, and in another narration: “He would then offer two Rak’at”. ‘Abdullah (Ibn ‘Umar) used to do the same.

In the past centuries, Muslims have accorded Quba Mosque much attention. It was renovated by a number of caliphs of the period. The third Caliph Uthman ibn Affan (may Allah be pleased with him) made the first renovations. Caliph Omar bin Abdul Aziz built the mosque’s first minaret. It was renovated again in 435 AH by Abu Yali Al-Husaini who constructed a prayer niche known as the “Mihrab.”

In the year 555 AH, several additions were made to the mosque by Kamal Al-Din Al-Isfahani. Successive renovations of the mosque took place in the years 671, 733, 840, 881 AH, and the latest changes were made in the era of Sultan Abdul Majid in the year 1245 AH during the time of the Ottoman Empire.

In modern times, the Saudi regime has taken charge of the mosque by endowing the responsibility to the Ministry of Haj Affairs which made further renovations and added structures to the original design.

The modern day Quba Mosque is an architectural feat equipped with the latest facilities while maintaining its Islamic identity. The mosque has been expanded to accommodate more than 20 thousand worshipers.

In 1984, the late King Fahd bin Abdulaziz laid the foundation stone for the historic expansion of the Quba Mosque. Two years later, he inaugurated the opening of the mosque after its expansion.

The Mosque was designed with an inner courtyard with several entrances. The northern section was reserved for women worshippers.

The mosque now has four minarets and 56 domes and adjoined to it is the residence of Imams and muezzins, a library, lodging for the guards in an area of 112 sq. meters, and a commercial center with 12 shops covering an area of 450 sq. meters. The mosque has 7 main entrances and 12 subsidiary ones.

The mosque has 64 toilets for men and 32 toilets for women, and 42 units for ablution.

The mosque is cooled by three central units each with a capacity of one million and eighty thousand thermal units. Quba Mosque is a unique landmark and its white building can be clearly seen from a distance.

arabnews.com

Neglected prayers

THE mosque is full, and not an inch of space is available to set one’s foot inside. The main hall, the courtyard, the lawns, even the entrance and the footpaths are all occupied, making it difficult to squeeze in.

This is a common scene a little after noon every Friday. To the observer it may seem that people are certainly not neglectful of their prayers, but in reality there is more to it than meets the eye.

Stop anyone leaving the mosque and ask a few questions about what he just did, and all will be revealed. Just inquire as to the message of the khutba (sermon) he heard delivered in Arabic, and you will receive an excuse. Ask what instructions were given in the melodic recitation of the Quran by the imam, and you will receive an apology. Probe further and you are likely to hear an honest confession of complete ignorance.

For many people prayer has become a mechanical routine of sorts — one which must be performed irrespective of whether one understands it. In the minds of many, the mere performance of the physical act results in some sort of an increase in spiritual score. But the language employed and the practical change are matters that remain largely unknown. If our worship is devoid of any intellectual stimulation, why then do we expect a miracle of transformation?

Knowledge of the Quranic message is of great importance.
For many, religion is not an intellectual choice, but what has been inherited from parents and retained for social conformance. To follow the crowd, than to be the odd man out, is therefore the tendency. The buck is also passed on to certain ‘experts’, thereby absolving oneself of individual responsibility to acquire knowledge. With the erroneous belief that religion is the purport of the religious and the world of the worldly, duality pervades the conscious through and through.

Worship is restricted to the performance of religious rituals, while life is governed elsewhere by one’s own rules. Visits to the mosque thus become a religious duty, but places of work have nothing to do with revealed morality, it is thought.

Such a mindset, though prevalent within many today, is condemned by the Quran. It clearly stipulates that believers should not divide life into two separate religious and non-religious compartments but should “...Enter into Islam completely. ...” (2:208). It clarifies that performing one’s prayers is an act of worship, but so is trade and commerce when conducted in line with God’s guidance (4:29). That salat is not the performance of a mindless ritual involving the utterance of mystical mantras but that an act of physical as well as psychological submission to God is manifest in the Quranic order to not approach prayers with a mind befogged.

Therefore it is vital that believers also make efforts to understand the meaning of Quranic instructions rehearsed during prayers for only then can such instructions be carried out in life. Merely being in the row of those who pray does not grant one any special privilege, for even the munafiqeen (hypocrites) may be standing in the same row (4:142), yet are promised the deepest depths of hell (4:145).

Genuine believers stand in prayer for the purpose of receiving Quranic guidance, and their full presence of mind is needed to understand and feel the instructions. They should be fully conscious of the divine directive to ‘give ear to the Quran and pay heed to obtain mercy’, so that their feelings are also touched by the messages they hear because they fully understand them, and “...whenever the Signs of (Allah) Most Gracious were recited to them, they would fall down in prostration [in] adoration and in tears” (19:58).

On the other hand, during prayer, those who do not take revealed religion seriously are distracted in mind even in the midst of it.

The Quran makes it abundantly clear to us that the comprehension of salat is what matters, along with the change it is supposed to bring about in our inner self. Real neglect of prayers is not restricted to missing their physical performance, but also to remaining ignorant of their meaning and thus to be devoid of the character change.

This problem can only be resolved if Muslims make an effort to study the Quran as it ought to be studied, with a view to seek its guidance. For it is the Quran which is recited in the prayer. Sadly, many of us remain ceremoniously associated with the Holy Book to convey blessings to the deceased rather than receive practical instructions for the living, ignoring that it is meant “to warn whoever is alive. ...” (36:70).

By Kashif Shahzada, a freelance contributor with an interest in Islam. kashif.shahzada@gmail.com
http://www.dawn.com/news/1110767/neglected-prayers

How to Pray in Islam - How to Make Salaat - YouTube

► 6:27► 6:27

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Jan 28, 2009 - Uploaded by magdamody

If a person wants to go down knees first or hands first, his prayeris valid in either .... My Prayer - Step by Step Guide to Salah - 

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Apostasy & Islam

Sudan: A misconception of apostasy

Sudan's recent apostasy death sentence is a manifestation of the wrongful use of religion in politics.

Apostasy - a term one would normally associate with times past - has recently seen a surge in its use and application. Sudan has had its fair share of controversies over the past years from "trousergate" to the "blasphemous teddy bear", but the latest case has upped the ante. A Sudanese court found Mariam Yahia Ibrahim, a pregnant Christian mother, guilty of apostasy and adultery and sentenced her to lashings and death, unless she renounces Christianity and reverts back to Islam. Mariam was born to a Christian Orthodox mother and a Muslim father, who abandoned the family when she was six years old, whereon Mariam was brought up by her mother as a Christian. Three years ago she married a fellow Christian man. They have an 18-months-old son together, but their marriage has been deemed illegal under Sudanese law. The eight-months-pregnant medical doctor was sentenced last week in a Khartoum court to 100 lashings for committing adultery and death by hanging for marrying a non-Muslim, but was given a four-day grace period in which to recant her faith, repent and potentially be saved from death. That grace period ended and Mariam refused to repent. The outcry over the case has naturally been ferocious, with both local and international rights groups and movements, governments and the media condemning the sentence and calling for the immediate release of Mariam. Amnesty International stated that Mariam is a "prisoner of conscience" and that "Adultery and apostasy are acts which should not be considered crimes at all. It is flagrant breach of international human rights law." The Sudanese youth movement Sudan Change Now issued a statement denouncing the case as a violation of her human and civil rights, an invasion of her privacy and reflects the ruling regime's continuing "crimes of social discrimination against women, social groups, and [the] religious sects to which Mariam belongs." Governments like that of Omar al-Bashir's love to use religion to legitimise their authority and call themselves and believe to be Islamists. It appears that whatever directive is taken, be it legal, social or military, it uses religion as the underlying justification and legitimisation for it. But as with all like-minded, undemocratic governments, such rulings are based on twisted truths and the bending of religious teachings to suit political needs. In his "Islam, Saudi and apostasy" article, Mohamed Ghilan notes that it's a "commonly held belief that Islamic law dictates the death penalty as an absolute punishment for apostasy." He points out that this perception restricts the role of the Prophet to that of a religious figure issuing decrees. Furthermore, the Hadith that this belief is based on is sahih ("authentic") but it seemingly contradicts verses in the Quran guaranteeing freedom of belief. Other similar verses in the Quran state that the Prophet Mohamed should "remind" people of religion, not force them into it: "Therefore, you remind (them), for you are only a reminder; you are not a watcher over them (88:21-22)." At the heart of Mariam's case is an important issue: Can any entity, whether a state, a religious institution or a social group, dictate what an individual should or should not believe in? Religion is a highly private matter and it should stay such. Regardless of the fact that Mariam's father is Muslim (Sudanese law states that children must follow their father's religion), she herself identifies as a Chrisian woman and it is her decision to make. When asked by the presiding judge why she was insistent on abandoning Islam and embracing Christianity, Mariam replied: "I am Christian and I never committed apostasy." Article 126 of Sudan's Criminal Code states that "(1) Whoever propagates the renunciation of Islam or publicly renounces it by explicit words or an act of definitive indication is said to commit the offence of Riddah (apostasy)." Yet, Article 38 of the Freedom of Creed and Worship in Sudan's Bill of Rights overrides it: "Every person shall have the right to the freedom of religious creed and worship, and to declare his/her religion or creed and manifest the same, by way of worship, education, practice or performance of rites or ceremonies, subject to requirements of law and public order; no person shall be coerced to adopt such faith, that he/she does not believe in, nor to practice rites or services to which he/she does not voluntarily consent." So besides the fact that Sudan's constitution "protects" one's right to choose faith, in Mariam's case she did not renounce Islam simply because she never was a Muslim. Presumably she never lived her life as a Muslim, never declared she was one, nor that she was leaving her faith and finding solace in another. Mariam is a Christian and definitely not a "former Muslim". Sudan's ruling regime prides itself in a constitution that "preserves the rights of non-Muslims", but Mariam's case completely goes against that claim. In addition, Sudan is a signatory to a number of African and international treaties that "protect privacy and absolutely prohibit corporal punishment and the use of the death penalty in these contexts". The fact that the Sudanese regime does not acknowledge its international commitments is not surprising. After all, al-Bashir's government is responsible for continuous rights violations and atrocities against the Sudanese people in general, since seizing power back in 1989. There has been talk that the case of Mariam and the clampdown and arrests of students and activists is another tactic by the government to divert attention from the high profile case of officials' embezzlementand corruption. As a result, a pregnant mother is now facing death because of a political situation that she never should have been involved in. The government has ruled that individuals can no longer choose nor decide for themselves; only the government can judge and decide for the Sudanese citizens. Government officials seem to have forgotten that  Islam teaches that only God can judge. Dallia M Abdelmoniem is a Sudanese journalist who has covered both Egypt and Sudan. Her work has appeared in various publications such as Your Middle East, Africa Review, The Citizen and Analysis Africa. Follow her on Twitter: @dalliasd The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial policy.

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Post by Aftab Khan.

Albucasis - Abu al-Qasim: (936-1013) The Father of modern surgery

Abu al-Qasim Khalaf ibn al-Abbas Al-Zahrawi (936–1013), (Arabic: أبو القاسم خلف بن العباس الزهراوي‎) also known in the West as Albucasis, was an Arab Muslim physician who lived in Al-Andalus.
He is considered the greatest medieval surgeon to have appeared from the Islamic World, and has been described by many as the father of modern surgery.

His greatest contribution to medicine is the Kitab al-Tasrif, a thirty-volume encyclopedia of medical practices.. His pioneering contributions to the field of surgical procedures and instruments had an enormous impact in the East and West well into the modern period, where some of his discoveries are still applied in medicine to this day.

He was the first physician to describe an ectopic pregnancy, and the first physician to identify the hereditary nature of haemophilia. Keep reading >>>> http://en.m.wikipedia.org/wiki/Abu_al-Qasim_al-Zahrawi

More>>>>  Muslims: Learning & Science

Abu al-Qasim Al-Zahrawi the Great Surgeon - YouTube

► 0:56► 0:56

www.youtube.com/watch?v=cSiEBrs5UjI‎

Feb 21, 2014 - Uploaded by Muslim Heritage FSTC

Al-Zahrawi, known also by his Latin name Albucasis, was born near Cordoba in 936 CE. He was one of the ...

Keep reading >>>> http://en.m.wikipedia.org/wiki/Abu_al-Qasim_al-Zahrawi

Luis A. Fariña - YouTube
► 10:24► 10:24
www.youtube.com/watch?v=owEO1Y6P0kk‎



Jun 10, 2013 - Uploaded by Luis A. Fariña
Abulcasis, también conocido como Albucasis y Al-Zarawi, que vivió en Córdoba entre el año 936 y el 1013, fue ...