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English + Arabic Pages [51] Year 2020
THE
QURANIC SCIENTIFIC
MIRACLE An Objective Assessment
Prof. Dr.
Adnan ZARZOUR
AL MAQASED
4
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I
The Qur’anic Scientific Miracle An Objective Assessment
By
Prof. Adnan Zarzour
Publishers
Dar Almaqased
The Qur’anic Scientific Miracle
2
Introduction
Introduction In the Name of God, the Lord of Grace, the Ever-
Merciful
All praise is due to God, and may He bestow peace and blessings on His messenger, Prophet Muhammad and members of his household, his companions and his followers.
This booklet is a brief discussion of what is called ‘scientific’ interpretation of the Qur’an, or rather, its
verses that speak of the universe and man. In this usage, ‘scientific’ refers only to experimental science, or to
science in the Western sense. To us, Muslims, the truths of faith, education, morality and legal provisions are
also called ‘science’, because these have the certainty and consistency to which all science aspires. I am
referring here to such truths that are mentioned in the Qur’an, or rather to what is stated in divine revelation in its only two forms: the Qur’an and the Prophet’s
Sunnah. It is well known that the commentary of 3
The Qur’anic Scientific Miracle
scholars on these two types of revelation does not have the same status as the revelation itself. The claims of the Shia, and all those who believe in esoteric interpretations, and their absurd ideas about the ‘imams’ are not worth consideration. Such ‘scientific’ interpretation of the Quran has come as a result of new discoveries of in the process of cause and effect, as well as natural laws that apply to man and the universe, particularly in the fields of medicine, astronomy, botany, physics and other disciplines. Such discoveries have been made over the last few centuries by Western civilisation in particular. The interpretation of such Qur’anic verses, presented in
light of such discoveries, may be mistaken or even
erroneous. Such error should be attributed to us, and it means that we have not understood or interpreted these verses correctly. We are, thus, in the same position as all commentators on the Qur’an across history, who made many mistakes in interpreting such verses of the
Qur’an, as well as other verses like those speaking about past communities or earlier prophets. Indeed
some mistakes were made in interpreting some verses
speaking about certain beliefs or rulings. Mistakes were made as a result of some scholars interpreting such verses in light of certain social concepts that prevailed in
their
own
times.
Today,
we
discard
such
4
In tro d u c tio n
interpretations. The Qur’anic text, which is God’s own
word, remains correct and perfect, admitting no falsehood in any shape or form. Some researchers, or scholars, started to interpret Qur’anic verses that refer to man, the universe and nature in the context of different sciences, such as medicine, astronomy, physics, botany, oceanography, etc. Whether such interpretation is correct or not, fitting or arbitrary, it is presented as an aspect, or the essence, of the ‘scientific miracle’ of the Qur’an. At times, they describe it as the ‘modern’ miracle of the Qur’an which scholars of old could not have achieved. Committees and organisations are formed to pursue this line of interpretation, and conferences are organised to promote it! People of great or limited knowledge get involved in it!
Regardless of reasons and motives, and regardless of" intentions which are known only to the One who knows
all, I say very briefly that such interpretation has
nothing to do with the Qur’anic miracle. To describe such interpretation as miracle is both odd and strange on the one hand and involves serious danger on the
other. That it is odd and strange is due to the fact that the inimitability of the Qur’an is closely related to, and
5
The Qur’anic Scientific Miracle
indeed the result of. the challenge posed by the Qur’an.
The fact that no one accepted the challenge or was able to produce anything similar to the Qur’an, or come up with ten surahs, or even one surah like it shows clearly
that it is inimitable. Yet the word i[jaz, i.e. inimitable,
does not occur in the Qur’an, as the words ayah and sultan, both of which mean ‘proof, occur in reference to earlier prophets, telling us that they were given such
proofs of their prophethood. The Qur’an states its challenge in no less than five different verses, in
response to those who claimed that it was falsely
attributed to God.
In other words, the Qur’an posed a challenge and people could not take it up, which proved that the
Qur’an was and remains inimitable. Reference to the inimitability of the Qur’an started towards the end of the third century and the beginning of the fourth
century of the Islamic calendar (early tenth century).
The first scholars to refer to it were Muhammad ibn
Yazid
al-Wasiti
(died
306
AH,
919
CE)
and
Muhammad ibn Jarir al-Tabari (died 310 AH, 923 CE),
then other scholars followed suit.
It is important to point out that the challenge was not
about any subject the Qur’an tackles, and this is the crux of what is nowadays described as the ‘scientific miracle’. This is clear as God says: ‘If they say: “He
6
Introduction
has invented it,” say: “Produce, then, ten invented
surahs like it”.’ (11: 13) This means ‘ten invented surahs on any subject you wish’. Needless to say, when
invention is applied to speech, then the invention does not refer to the words and the structure, but to the
meanings they convey. Explaining this, Imam [Abd alQahir al-Jurjani rightly states: ‘Since it applies only to
the meaning, then the point made here is: if you allege that I have invented and composed the Qur’an and then
claimed it to be revelation from God, then I challenge you to invent ten surahs and give us their meanings as
you accuse me of doing’. Hence, they could not be challenged to produce anything less than one surah,
because it is the minimum unit that reflects a system of construction. Indeed, the challenge did not require them to produce anything like the contents of the Qur’an related to medicine, astronomy or any other topic, as we have explained.
We confirm that the meanings and contents of the Qur’an, and what it includes of knowledge, provide
some of the clearest proofs that it is God’s own word.
But this has nothing to do with its inimitability. This is why we say that what we are given is a ‘scientific
interpretation’ to some verses of the Qur’an, i.e. to
some aspects of what the Qur’an contains. We are not presented with a ‘scientific miracle’ because this is
meaningless. When we say that the Qur’anic contents 7
The Qur'anic Scientific Miracle
prove that it is revelation from God. we do not prove at the same time that such revelation is inimitable. This is the difference between the Qur’an and the scriptures given to earlier prophets. The books, or scriptures, given to earlier prophets (peace be upon them and upon our Prophet) were all divine revelation, but the Qur’an has the added quality of being ‘inimitable revelation’.
In other words, the inimitability is a value that is added
to the Qur’an being God’s own word. Therefore, what is claimed to be a scientific miracle should be classified as a scientific interpretation of the Qur’an, provided
that it meets the conditions outlined in this essay. In other words, it should come under the fact that the
Qur’an is revelation from God. As mentioned earlier, this alleged scientific miracle involves serious danger, because it implies a sort of
distortion. Inimitability is a quality of the Qur’an itself, and this inimitability is not due to how we interpret it. When we attempt this type of interpretation, we are liable to make errors, or go astray, or impose an
arbitrary understanding, or we may even come up with an absurdity. An example of such absurdity is the claim
that the Qur’an mentions the nuclear reactor, hailing that as a miracle because it referred to it many centuries before mankind knew anything about it. When we
examined what was meant by this furnace, we realised that it is nothing other than the sun! There are many 8
Introduction
similar absurdities, particularly by a contemporary person who travels across many countries to speak to people
about what he calls the scientific miracle of the Qur’an.
This essay makes clear that the inimitability of the Qur’an cannot be reduced to what we may call its scientific interpretation. Whoever does so betrays his ignorance.
Besides, we do not know what will be made in future of
this ‘miracle’ that is related to Qur’anic verses with scientific significance that we now understand. This
question is discussed fully in this essay, which also
addresses many other points that confirm the need to place this alleged ‘miracle’ in its proper place, i.e. within the framework of interpretation.
We certainly should put it in the books of commentary,
whether the points it raises prove to be correct or not.
This is what Imam al-Razi (died 606 AH, 1210 CE) and others did. Let us say: Enough of this talk that diverts people from the problems of their lives and threatens them in their faith. Enough of it because it is useless as
a means of informing people about the Qur’an and
Islam. To tell people about the Qur’an, its morality, concepts, principles and values is far more effective as
a means of advocating Islam than all such claims of
miracles. Indeed, we can rightly say: enough nonsense. But God knows best.
&&& 9
I
Scientific Interpretations of Verses on Nature and the Universe
• One:
The
Meaning
of
Scientific
Interpretation and the Reasons behind it
• Two: Scientific Interpretation is no Miracle • Three: Scientific Interpretation and
Scientific Methodology •
Four: Stages of Scientific Methodology in the Qur’an
•
Five:
Conditions
Interpretation
11
for
Scientific
The Qur'anic Scientific Miracle
12
Scientific Interpretations of Verses on Nature and the Universe
Scientific Interpretations of Verses on Nature and the Universe
One: The Meaning of Scientific Interpretation and the Reasons behind it
Scientific interpretation is one aspect of modem
commentary on the Qur’an. It relies on the facts and theories of experimental science in explaining the
verses and passages that speak of nature and man’s creation. These occur in the Qur’an in numerous contexts. A number of scholars and Muslim writers and researchers have paid much attention to this type of
explanation of Qur’anic verses for the following reasons:
1. Recent scientific discoveries. These relate to various
aspects of nature and its phenomena in the worlds of animals and plants as well as in the fields of astronomy, geography, physics, etc. Other discoveries relate to man and the various stages of his creation, as well as aspects
13
The Qur’anic Scientific Miracle
=■
of his physical constitution. The Qur’an refers to some
of these aspects and stages in man’s creation as well as
to numerous natural aspects. Hence, it is not surprising that
some
scholars
and
researchers
use
these
discoveries in their explanation of Qur’anic verses, or they try to understand these verses in the light of such
discoveries.
What helped fuel this trend is the fact that interpretations
of these verses by scholars of the early generations reflect either some misunderstanding or a view that contributes
little to the understanding of the natural phenomenon a verse might refer to. We mentioned earlier that there were many cases of commentators relying on Jewish stories in
their interpretation of such verses, as these were perceived as harmless; i.e. they had no effect on what Islam makes
lawful or forbids. Yet, many such stories were later
discovered to be based on false accounts or superstition.
Thus, the problem created by interpreting Qur’anic
verses on the basis of such erroneous reports was not felt by the scholars of old themselves. It has only come to be faced by recent generations, because their correct
interpretation is that which is in line with the new facts
proven by science.
2. Some Muslims try to catch up with scientific 14
Scientific Interpretations of Verses on Nature and the Universe
advancements, stressing that the Qur’an and Islam in
general do not reject science and scientific discovery. While this needs no special emphasis as we shall presently explain, there remains a problem with this attitude in so far as it insists on explaining the verses speaking of nature according to the facts and theories of experimental science. It implies a criticism of past commentators, or at least an apology for them. It also says that there is no contradiction between the Qur’an and science; the contradiction lies only in the
interpretations of some commentators. Unfortunately, this attempt has often gone too far, trying to justify the backwardness of the Muslim
peoples in scientific research. It at least tries to compensate for such backwardness by showing that the
Qur’an was several centuries ahead of all such scientific discoveries. The most enthusiastic advocate of explaining the Qur’an in the light of scientific theories has almost turned books of Quranic commentary into books of biology, astronomy and medicine. Yet Shaikh Tantawi Jawhari (died 1940) was right in criticizing the scholars of olden days for concentrating too much on legislative and theological questions and paying little attention to natural science. This led to the errors they made in 15
The Qur'anic Scientific Miracle
interpreting Qur’anic verses. Jawhari, however, erred
when he imagined that the scientific interpretation of Qur'anic words, phrases and sentences was the way for Muslims to excel in science. He erred when he thought
that such excellence could be achieved by merely highlighting European scientific discoveries in books of
Qur’anic
commentaries
and
referring
to
such
discoveries when commenting on a verse that mentions the earth, sky, plants or animals. He was the first to
break
away
from
the
traditional
method
of
commentaries written during his lifetime or earlier, and
this is something commendable. While he was right to
refer to scientific discoveries in interpreting certain
verses of the Qur’an, his method to match such discoveries with the Qur’anic text was often arbitrary. He describes his book, Al-Jawahir, as highlighting the “remarkable facts and amazing signs of the universe”.
He also said: “Through this book and similar ones, the Muslims will quickly wake up. There will be a new
generation unlike any other. Muslims will find here the true discipline of God’s oneness, as manifested in
farms, mountains, vegetation, trees, fruits, the sun and
the moon. They will find it here different from what they read in other famous books. Those books take us
away from discerning God’s wisdom and His signs.”1
1 T. Jawhari. Tafsir al-Jawahir, Vol. 1. p. 66.
16
Scientific Interpretations of Verses on Nature and the Universe
May God bestow His mercy on Tantawi Jawhari. He went too far and could not achieve what he aspired to. 3. This point is complemented by the fact that many in
the Muslim community found this modem way of interpreting the Qur’an as proof of the statement that the Qur’an is a miracle. Indeed, they call it the scientific miracle of the Qur’an. We note that the ‘scientific interpretation’ of verses of the Qur’an and
the
‘Qur’anic
scientific
miracle’
have
become
synonymous in the minds of many scholars and
researchers. Muslims called this type of interpretation of the Qur’an a ‘scientific miracle’ and considered it a highly suitable
way of advocating Islam, as it proves that the Qur’an was a revelation bestowed by God, Who is Wise and Worthy of all praise. It so happened, however, that most Arabs lost a natural command of their language
because of 1) their dialects moved away from both classical Arabic and modern standard Arabic; and 2)
education standards went down in most Arab countries. As a result, they became unable to appreciate the literary miracle of the Qur’an manifested in its
inimitability. The Arabs also considered that this new type of miracle could be easily appreciated by Arabs
and non-Arabs, Muslims and non-Muslims. Indeed, 17
1
I The Qur’anic Scientific Miracle
they thought that the Europeans who were in the lead in scientific discovery would appreciate this ‘miracle’, or rather this fascinating scientific revelation given by the Qur’an many centuries ago. Our purpose here is simply to point out the history of
this type of interpretation and the reasons for its
circulation in our time. We are not particularly concerned with the correctness or otherwise of calling it ‘the scientific miracle’. We may say very briefly that the ‘miracle’ in the Quranic references to scientific truths about the universe and man is indeed in the way
the Qur’an expresses them, not in what we may call scientific interpretation that may be true or false. The
Qur’an states these scientific truths in a way that is understood in all generations. This makes the style, structural flow and the mode of expression of the
Qur’an miraculous, as we shall explain later. It thus
expresses these truths in a way that addresses man in every generation, without giving him more than what
he can bear. This is indeed miraculous.
Two: Scientific Interpretation is no Miracle Our objection to the label ‘scientific miracle’ takes us back to the Qur’anic style, structural flow and mode of
expression that apply to the verses speaking of natural 18
■
Scientific Interpretations of Verses on Nature and the Universe
and universal phenomena in the same way as they apply to the rest of the Qur’an. It is indeed the Qur’anic style that makes it inimitable and miraculous. Yet when we look more carefully at these verses we see a special feature which is the ability to address man across all generations, despite the great differences in people’s
scientific knowledge that enables them to understand or
not the scientific aspect of such verses. This type of expression is beyond all human beings. Does this mean that we consider the scientific miracle
of the Qur’an as merely a literary one, as it is called by some scholars who have looked at what we say but
chose not to refer to it? The answer is twofold: First, the point here is not that of style. When we speak in this context about a literary miracle, we are merely
referring to certain features that particularly apply to
the verses referring to nature and the universe. These are additional features that are reflected in the Qur’anic description of these scientific truths in a way that
makes them understood across all generations. Second, we do not approve of describing the scientific
interpretation of such verses as a Qur’anic miracle. We mentioned earlier that we are not concerned with the correctness of the name ‘scientific miracle’. We may
say now that it is incorrect. To say that the scientific 19
The Qur'anic Scientific Miracle
miracle is in essence a matter of literary style is also
unacceptable. It may indeed be less correct for the
following reasons.
Scientific interpretation, not miracle
1. A miracle implies a challenge and it is proven through such a challenge, as we will explain later. God
has posed a challenge to all creatures to produce a single surah like the Qur’an and none have proved
capable. Thus, the Qur’an has been proved miraculous.
Needless to say, He did not challenge the Arabs, or the generation that witnessed the Qur’an’s revelation, to
state anything like that which the Qur’an includes of
natural sciences such as botany, medicine, astronomy, chemistry or physics. A challenge is not valid unless
the party which is challenged is adept in the subject matter of the challenge. A challenge is posed to
someone who is strong in a particular field, because a challenge to a weak party is meaningless. In literary
expression and rhetoric, the Arabs at the time of the
Qur’an’s revelation were most superior.
2. The Qur’an is miraculous in itself, not in our interpretation
of it,
because we may
interpret
it
wrongly. I do not think it is permissible for us to speak about the miracle of the scientific interpretation of the Qur’an, as it should be called. We should only speak 20
Scientific Interpretations of Verses on Nature and the Universe
about the miracle of the Qur’an or its inimitability.
When we speak of the scientific interpretation as miraculous, we appear to attribute the miracle to ourselves, not to the Qur’an. 3. I wonder what happens to the ‘miraculous’ aspect of the verses that we are able to understand fully after new scientific discoveries? Do we say that God challenged us to know such facts and we are now able to fully understand them? In this case, the Qur’an would have only stated certain facts ahead of time. That is certainly great, but the question is whether the miracle lies in being ahead or in being unique. By unique we mean
something that cannot be matched by anyone. That is the essence of a miracle. Had being ahead meant a miracle, the first poet and the first orator would have
been miraculous.
4. The challenge to the Arabs was to produce a similar book, or ten surahs, or one surah, but not in this
descending order. This challenge may be understood as just a general challenge. Yet when we note that the challenge was not to produce anything less than a
single surah, short as it may be, we may say that the
miraculous nature of the Qur’an and its inimitability is
related to this amount: a surah that represents a complete topic and an inimitable system of expression. 21
The Qur'anic Scientific Miracle
No challenge has been offered to produce any number of verses from any surah, particularly those that have a single theme. We may add that no challenge has been offered to produce anything like the verses speaking of
the embryo, astronomy, plants, or any similar topic. This may indicate that scientific knowledge, and indeed all other themes addressed in the Qur’an, are not part of
its miracle. Three:
Scientific
Interpretation
and
Scientific
Methodology What we may call today a scientific interpretation is no
more than an attempt to identify the Quranic references to scientific facts, as understood
by
commentators, with the discoveries other people have made of the laws of nature. This miserable state of
affairs is indicative of how far we, Muslims, are
lagging behind other nations. We have neglected the scientific methodology the Qur’an states to be the right
way for discovery, which is the task of man in all ages. The Qur’an, as a whole, is a book of guidance and
legislation; a complete constitution for human life that remains valid for as long as human life continues. It is not a book of medicine, astronomy, biology or natural
history. The scientific approach of the Qur’an or its suitability to advanced times is not proven by the 22
Scientific Interpretations of Verses on Nature and the Universe
number of natural phenomena it mentions or the natural laws and scientific fact it points out. Rather, it is
reflected in the scientific methodology it laid down, the social and psychological conditions it promoted, the
inquisitive and rational climate it brought about, encouraging man to think, observe and experiment without impediments or constraints.
It should be noted that the references in the Qur’an to natural laws and scientific facts occur after the various steps of the methodology outlined in the Qur’an have
been explained. Thus, they serve as models and practical examples which would be, God willing,
revealed through human endeavour and advancement. They were not given as something to take the place of the methodology. Hence, when companions of the
Prophet asked about some natural phenomena, the
answer that was given to them focused on their role, rather than their nature, mechanism or method of
operation. Islam attaches some of the duties it assigns to the believers to the role of these phenomena. Thus, the answer to those companions of the Prophet fits perfectly with the fact that the Qur’an is, as we have already noted, a book of legislation and guidance. It
also emphasizes that discovering the nature of such
phenomena is left to human work and experience.
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The Qur'anic Scientific Miracle
We read in books of commentary on the Qur’an that some of the Prophet’s companions asked him about the
new moon and the reason for the changes in the appearance of the moon from invisibility to full moon.
They further asked why the moon differs from the sun
in this regard, and why new moons are created. God revealed the verse that says: “They ask you about the new moons. Say, ‘They are signs for people to mark fixed
periods
of time,
and
for the
pilgrimage.’
Righteousness does not mean that you enter houses
from the rear, but truly righteous is he who fears God.
Enter houses by their doors and fear God, so that you may be successful,” (2:189). Ibn [Atiyyah said: “The
new moons serve to define the time when a debt is to be
repaid, agreed periods of time end, terms of rent expire, and similar affairs of people. They also indicate the time when the pilgrimage is due.”
What causes the total disappearance of the moon and its
increase in size up to a full moon is a matter left for man to discover and build on his knowledge. Perhaps
this is the reason why the verse that gives the answer only outlines the role of the new moon, without
explaining its law and nature, and links this to the order of entering houses through their doors, not from the
rear.
24
Scientific Interpretations of Verses on Nature and the Universe
Literary critics call this type of answer ka wise man’s
style’, meaning giving the questioner an unexpected
answer so as to better serve his interests. Four: Stages of Scientific Methodology in the Qur’an The stages of this methodology have been shown in the Qur’an as follows: 1. The Qur’an removes all that shackles the human mind, preventing proper observation and contemplation.
Such obstacles may be part of the legacy of olden days. God says: “Say: ‘Consider all that there is in the
heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?”
(10:101). “They say: ‘Had it been the will of the Lord
of Grace, we should never have worshipped them.’ Of that they have no knowledge: they are blatantly lying.
Or have We given them a book before this one to which they are still holding fast? No indeed! They say, ‘We
found our forefathers following this tradition and we find our guidance by following in their footsteps.’ And thus it is: whenever, before your time, We sent a
messenger to any community, the wealthy among them said: ‘We found our forefathers following this tradition and we are only following in their footsteps,’ (43:20-
23). Obstacles may also be faced through social 25
The Qur'anic Scientific Miracle
pressure in man’s present environment. God says: “Say: ‘I counsel you one thing: stand before God, in pairs or
singly, and think,” (34:46).
2. The Qur’an makes absolutely clear, in numerous verses, that the universe is subject to constant laws, and
that it is mobile, perfectly regulated and that everything
in it is according to a specified measure. Moreover, the Qur’an includes a general description of nature that
comprises the heavens and the earth, plants and
inanimate objects, man and animals, etc.
The references to these natural laws and their being constant and unfailing are expressed in a way that
invites contemplation. It points the human mind to the way to understand their steps, stages and functions. God says: “Are you not aware that it is God Who causes the clouds to move onwards, then joins them
together, then piles them up in masses, until you can
see rain come forth from their midst,” (24:43). “Have you not considered how God sends down water from
the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of
different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to
dust. In all this there is indeed a reminder for those
endowed with insight,” (39:21). “Are you not aware
26
Scientific Interpretations of Verses on Nature and the Universe
that God sends down water from the skies, whereupon the earth becomes green. God is unfathomable in His Wisdom, all aware,” (22:63). “Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is Who
holds the celestial bodies, so that they may not fall upon
the
earth
except
by
His
leave.
Most
compassionate is God, and merciful to mankind,”
(22:65). “Do you not see how your Lord causes the shadow to lengthen when, had He so willed, He could have indeed made it stand still? But then We have made
the sun its guide. And then, little by little, We draw it in towards Ourselves,” (25:45-46). “Is man, then, not
aware that it is We Who create him out of a gamete;
and then he becomes flagrantly contentious,” (36:77). “Are the unbelievers unaware that the heaven and the earth were once one single entity, which We then parted asunder? We have made out of water every living thing. Will they not, then, believe?” (21:30).
Numerous verses speak of such phenomena, some of
which will be quoted during our discussion. However, we will give one or two verses that speak of the
qualities of the universe we mentioned. Perhaps it is important to note that a verse may often imply more
than one feature of the universe. Concerning the mobility of the universe, God says: “Can they not see
27
The Qur'anic Scientific Miracle
that We gradually reduce the land from its outlying borders?” (21:44). “And for your benefit He has made
the sun and the moon, both diligently pursuing their courses, subservient to (His law),” (14:33). On the perfect regulation of the universe God says:
“Another sign for them is the night: We strip the daylight from it, and they are plunged in darkness. The
sun also runs its set course: that is laid down by the will
of the Almighty, the All-Knowing. And for the moon We have determined phases until it finally becomes like
an old date stalk. Neither the sun can overtake the
moon, nor can the night outrun the day. Each floats in its own orbit,” (36:37-40). “We send down water from the skies in accordance with a set measure, and We cause it to lodge in the earth; and We are most certainly
able to take it all away. And by means of this water We
bring forth for you gardens of date-plams and vines,
yielding abundant fruit, and from which you eat,” (23:18-19). On quantity and measure, God says: “We have spread
out the earth, and placed on it firm mountains, and
caused (life) of every kind to grow on it in a balanced manner. We have placed various means of livelihood
on it for you, as well as for those whom you do not
have to provide for. There is not a thing but with Us are its storehouses; and
We send
it down only in
28
Scientific Interpretations of Verses on Nature and the Universe
accordance with a defined measure,” (15:19-21). “God knows what every female bears, and by how much the
wombs may fall short (in gestation), and by how much
they may increase. With Him everything has its definite measure,” (13:8). “We have made the night and the day
as two (of Our) signs. Then We have effaced the sign of
the night while the sign of the day We have left enlightened, so that you may seek bounty from your
Lord, and you may learn to compute the years and be able to reckon. Most clearly have We spelled out everything,” (17:12). On classification, God says: “God has created every animal from water; and among them are such as creep on their bellies, and such as walk on two legs, and
others yet on four. God creates what He wills. Surely God has power over all things,” (24:45). “There is not
an animal that walks on earth and no bird that flies on its wings but are communities like your own. No single
thing have We left out of the Book. Then to their Lord shall they all be gathered,” (6:38). 3. The Qur’an defines man’s relationship with nature as
a relationship between two creatures. Indeed it is a
relationship between an honoured creature and one that is made subservient. The sun, the moon, stars, celestial bodies, rivers, seas, oceans and indeed all that the
heavens and the earth contain are made subservient to man. God says: “It is God Who has subjected the sea 29
The Qur'anic Scientific Miracle
for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself, all that is in the heavens and on earth. In this there are signs for people who think,” (45:12-13). “It is God Who has created the heavens and the earth, and
Who sends down water from the sky with which He brings forth fruits for your sustenance. He has placed under your service ships which by His leave sail through the sea, and He has made the rivers subservient
to (His law) for your benefit. And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to (His law); and
has made the night and the day subservient to (His
law),” (14:32-33). This relationship, painted most clearly in the Qur’an, is
not based on equality or rivalry, nor is it based on apprehension and fear, or even worship. Yet in his old naivety,
man worshipped
some of the
natural
phenomena that God had set for his benefit, instead of worshipping the Creator of these phenomena. When
man attained a stage of discovering some laws of
nature, he almost worshipped these very laws. He imagined that his discovery was sufficient for him and
that he did not need to look for the Creator Who made
these laws and operated them. The laws of cloud 30
Scientific Interpretations of Verses on Nature and the Universe
formation, rainfall, plant growth, or the boats floating on the surface of the sea could not be creators. These laws are results of incidents and the association of two or more things together. Plants grow as a result of rain,
and rain falls when clouds have gathered, while clouds are formed as a result of water evaporation, etc. All these are the work of a Creator Who regulates the interaction between parts of the universe. This is repeatedly pointed out by the verses that mention the subservience of nature to man, so that man’s discovery, which is by no means belittled, is viewed in perspective. In other words, man’s status in the universe is preserved: he is a servant of God and a master of nature. Thus, as
man admires his discoveries and inventions, his enthusiasm may lead him to give himself special status, above that which God has given him. All these natural laws and phenomena described in the
Qur’an have been made subservient for man, which
means that he benefits by them without having to give anything in return. However, it is not possible for man to benefit fully by these without studying the laws that
govern natural phenomena. Only then can man make the best benefit by them, realizing that he is not dealing with a chaotic universe that goes through uncontrolled changes. Hence, he must observe, think and reflect.
31
The Qur'anic Scientific Miracle
—
4. Numerous Qur’anic verses call on man to observe,
think, go about on the earth, study history and nature,
and look within himself and at his society. There are also numerous references to man’s reason and the need
to reflect and contemplate. Such references occur in many different contexts. God says: “Say: ‘Go all over
the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life,”’ (29:20). “Do they not look at
the sky above them: how We have built it and adorned
it, leaving no flaws in it,” (50:6). “Let man then reflect: of what he is created,” (86:5). “Would they never reflect in their own minds? God has not created the
heavens and the earth and all that is between them other
than in accordance with the truth and for a specific term
set (by Him),” (30:8). “Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth
there are signs for people of sure faith. And in the
alternation of night and day, and in the means of subsistence God sends down from the skies, reviving
with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason,” (45:3-5).
The verses that come under this heading take up
considerable space in the Qur’an. It will be useful to 32
ir-r ■. lx'.-.'.-'x -j-i Scientific Interpretations of Verses on Nature and the Universe
carefully classify them under respective headings and
references to the laws of nature highlighted in each.
5. There are numerous references in the Qur’an to aspects of the universe, laws of nature and man’s creation. These are mentioned to encourage the human mind and to give it a framework for the implementation
of the methodology the Qur’an sets. Thus man can
make certain that he is using the methodology correctly to arrive at the right conclusions. Moreover, what the Qur’an mentions about the universe, nature and man
will be discovered over time. Its references to these aspects were never meant to give ready answers and
dispense with the role of man’s reasoning and experience. While the methodology represents the
guidance that takes man along the right road, so that he
will not go astray as many earlier communities did, the references to the universe, nature and man provide
confirmation of the Qur’an’s time dimension and that the facts it states will remain true forever. These references will always show that the Qur’an is ahead of
time and will never lag behind. They provide a
permanent testimony pointing to the source of the Qur’an and that it is revealed by God, the Wise, the
One worthy of all praise. The higher man rises through
his experience and increased knowledge, the better he
will understand these references. They will open his 33
The Qur'anic Scientific Miracle
mind to things that he previously did not know. God
says: “We shall show them Our signs in the wide
horizons (of the universe) and within themselves, so that it will become clear to them that this (revelation) is indeed the truth,” (41:53).
The implementation of this methodology, as outlined in
the Qur’an, will certainly lead man to learn the laws of nature and understand their operation. Thus the scientist and the scholar interpreting the Qur’an will be able to
match the discovery to the Qur’anic texts. This will be
a process of providing tangible proof of scientific
theory based on some Qur’anic verses. With such proof
a scientist will be reassured that his understanding of
these verses is correct. He will then give us a scientific interpretation of the Qur’anic verses that refer to the
universe and man.
34
Scientific Interpretations of Verses on Nature and the Universe
A final word
If we only assign ourselves the role of arbitrarily or naturally matching Qur’anic statements to what is discovered by other people, we will merely be trying to
justify our laziness and lack of initiative in doing what the Qur’an bids us to do of observation, thinking and experimentation. The Qur’anic references we have
mentioned are given as the last steps in the methodology. They are like questions with given answers. What is strange is that Western and other scientists have adopted the methodology of
experimental
science
and
made
their
fantastic
discoveries, while we are content to match their results
to the Qur’an, or rather to interpret Qur’anic verses in
the light of their discoveries. They apply the methodology and we simply match the
results! Muslims have wasted much time talking about these questions, making them their preoccupation and abandoning the methodology and its implementation. We take pride in memorizing evidence while we sit idle, unable to solve a question or discover a law of nature. We must always remember that the topic the Qur’an focuses on is man, not nature. It is a book of guidance and legislation; a comprehensive constitution for a
35
The Qur'anic Scientific Miracle
human life that seeks the ideal; and it aims to bring
mankind out of darkness into the light. Any dealings with the Qur'an must be based on this fact, so as to
discard any suggestion that it provides or confirms scientific theories. We cannot treat the Qur’an as a
book
showing
the
history
of science,
as
some
commentators like Tantawi Jawhari and Ali Fikri did during a period when Muslims were in their lowest
state of defeatism.
36
Scientific Interpretations of Verses on Nature and the Universe
Five: Conditions for Scientific Interpretation
For a scientific interpretation of the Qur’an to be correct, or at least acceptable, it must observe certain rules and conditions, the most important of which are
the following:
1. The interpretation may be based on only scientific
certainties, or facts that have progressed from the stage of theory to that of certainty, or that have become ‘existing realities’, as Maurice Bucaille puts it. It
should be something that cannot be affected by change. Bucaille acknowledges that science changes, accepting today what may be rejected tomorrow. However,
distinction must be drawn between a scientific theory and the matter under observation. A scientific theory
may be replaced by another one which is better and more accurate in explaining a phenomenon. The matter under
observation remains an existing reality. We may
understand it better, but it remains the same. The earth continues to move in orbit around the sun, and this
remains an existing reality that will not change in our perception. Yet we may be able to better define the orbit.2
2 M. Bucaille, Dirasat al-Kutub al-Muqaddasah fi Daw' alMa[arifal-Hadithah, p. 148.
37
I
i
i
The Qur'anic Scientific Miracle
On the basis of this distinction between existing scientific reality, which is proven by tangible evidence,
on the one hand and theories on the other, Bucailie studied the Qur’an and earlier divine books, comparing
what they say about such realities. He concluded that studying the Qur’an in the light of recent scientific discoveries leaves us amazed at the Qur’an’s accuracy
which could never have been made by a man who lived fourteen centuries ago. He said: “1 read the Qur’an, paying special attention to its description of a large number of natural phenomena. I was most amazed at
the absolutely accurate description of many details of natural phenomena. These details cannot be fully
appreciated except in the original text.3 I have been
3 What is the Origin of Man is another work by Bucailie. In his Introduction to the Arabic edition. Dr M.A. al-Rashecd said:
“This translation benefits by the expertise of a number of the best translators and editors who worked in collaboration with the author who has learnt Arabic so as to be able to understand
the nuances of the divine texts, and to understand the Qur'anic verses that speak of the origin of man without the need for an
intermediary." p. 11. Bucaille's statement that ‘the fine details of the numerous natural
phenomena mentioned in the Qur'an cannot be fully
appreciated except in the original text’ is particularly significant. He also says about the detailed references to embryology in the Qur'an: “These facts were discovered a
38
I
Scientific Interpretations of Verses on Nature and the Universe
amazed at the fact that these texts are in total agreement
with our modern concepts of these phenomena. No
human being who lived at the same time as Muhammad
(peace be upon him) could have the slightest idea of
such phenomena. What is most surprising to a person who is reading the Qur’an for the first time is the
richness of the discussed topics: creation, astronomy, zoology, botany. While there are monumental errors of
science in the Bible there is not a single error in the
Qur’an.4 Giving an
example
of the
application of the
methodology he outlined, Bucaille mentions the unique
concept given in two Qur’anic verses: “God causes the
night to pass into the day, and the day to pass into the
night,” (31:29). “He causes the night to flow into the day, and the day to flow into the night,” (39:5).
Bucaille said that modern science enables us to easily understand how the night and the day pass into each
thousand years after the revelation of the Qur'an.” He concludes: “The history of science leads us to the firm
conclusion that there can be no human explanation of the existence of these verses in the Qur'an,” p. 207.
4 M. Bucaille, Dirasat al-Kutub al-Muqaddasah fi Daw' alMa[arifal-Hadithah, p. 145.
39
The Qur’anic Scientific Miracle
MSCT3E53
other as the earth revolves around its axis and moves in
orbit around the sun which is relatively stationary. He links this to the multiple points of sunrise and sunset.
God says: “By the Lord of all star risings and settings,” (70:41). “He is the Lord of the two risings and the Lord of the two settings,” (55:17).
Needless to say, there can be no disagreement regarding the interpretation of these verses in a way
that confirms the scientific reality of the earth being a stretched circle in shape. The same applies to the verses
that refer to the earth being spread out. God says: “After that He spread out the earth. He brought out
water from it, and brought forth its pastures,” (79:30-
31). “By the heaven and its construction; by the earth and its spreading,” (91:5-6). We note that the verses that imply the earth’s circular shape are given within the context of its creation and how it is shaped, while
the verses that speak of it being made an expanse are given within a context that implies its availability for
man to benefit from: “God has made the earth a vast expanse for you, so that you may walk along its
spacious paths,” (71:19-20).
The verses that Bucaille noted to be in full agreement with modern science are numerous. Yet despite his
correct methodology, perhaps some of his explanations
40
Scientific Interpretations of Verses on Nature and the Universe
or observations may raise some questions. We may refer finally to his accurate observation about what the Qur’an says on astronomy. He mentions that the Qur’an
does not refer to the ancient concept that makes the
earth the centre of the universe with the sun travelling around it. It mentions that both the sun and the moon
run in their respective orbits, which is a fact confirmed
by modern science. Bucaille further says that the Qur’an gave another concept that was unknown at the
time of its revelation, which is the concept of every star and planet running in its own orbit: “Each floats in its own orbit,” (36:40). He explains the differences in commentators of interpretations of the word falak,
which means ‘orbit’, saying that this concept was beyond them. Hence, they did not understand it.
Murad
Hoffman
makes a similar statement: “I
personally feel that the description of a woman’s conception, which is referred to in Verse 2 of Surah 96,
is most amazing. This was stated fourteen hundred years ago and today it is perfectly confirmed by modem
science. The verse says: “He has created man from a clinging cell-mass,” (96:2).5 This refers to the fertilized
egg being implanted in the wall of the uterus and
5 M. Hoffman, al-Islam ka Badil, pp. 42-43.
41
The Qur’anic Scientific Miracle
finding a safe resting place there. This was stated in the
Qur’an more than fourteen hundred years ago. Hoffman explains that commentators could not until recently
understand the word [alaq correctly. Recent discoveries in embryology have led to a correct understanding of it as meaning something being implanted. This confirms
the truth of the Qur’anic revelation. 2. Scientific facts may not be cited in explaining miracles and preternatural events mentioned in the
Qur’an. Such miracles are totally different from the verses speaking about the universe, nature and stages of creation, as well as all verses that may be explained in the light of scientific realities. We go further than this
and say that experimental science cannot apply in any way to the verses referring to miracles. These miracles
are confirmed because they run against, or stop the
operation of, natural laws. How can they be explained in the light of such natural laws?6 Contemporary people
6 It is easy to look at the Qur’anic references that confirm this fact; indeed, these occur within the Qur’anic accounts of these
miracles. For example. God says: "Then We thus inspired Moses: ’Go forth with My servants by night, and strike out for
them a dry path through the sea. 1 lave no fear of being overtaken, and dread nothing.” (20:77). The term ‘dry path' confirms that what happened to Moses then was a miracle. No
42
Scientific Interpretations of Verses on Nature and the Universe
who sought to give such explanation resorted to the
worst type of interpretation on the one hand and
contravened principles of faith on the other. Examples of such outlandish interpretations include stating that Mary could become pregnant with Jesus although she
was a virgin because she was an hermaphrodite.7 With such a singular explanation, how could Mary and her
son become a sign for all mankind, as the Qur’an describes them in Verse 91 of Surah 21? How will we then understand God’s statement: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: ‘Be’, and he was,” (3:59). How indeed are we to understand the
other verses that speak of this miracle and the special case of Mary’s pregnancy and Jesus’ birth? A similar example is that of a person speaking about
the effect of electrical shocks when trying to explain
why Moses was senseless when he asked to see God.8 God says: “When Moses came for Our appointment and
‘scientific’ explanation can be offered for the recession of the sea to open up this dry path. Tidal phenomenon had no role in this, because the ebb leaves an area that is extremely wet. 7 M. T. Sidqi, Ditrits ft Sunan al-Ka'inat, Vol. 1, p. 51. 8 A. Fikri, Al-Qur’an Yanbu[al-[llm wal-Furqan.
43
The Qur’anic Scientific Miracle
his Lord spoke to him, he said: ‘My Lord, show
Yourself to me, so that I may look at You.’ Said (God): ‘You shall not see Me. But look upon the mountain; if it remains firm in its place, then, only then, you shall
see Me.’ When his Lord revealed His glory to the
mountain, He sent it crashing down. Moses fell down
senseless. When he came to himself, he said: ‘Limitless You are in Your glory. To You 1 turn in repentance. I am the first to truly believe in You,”’ (7:143).
Consider the miracle given to Moses and mentioned in the following verse: “And (remember) when Moses
prayed for water for his people We said to him, ‘Strike the rock with your staff’ Twelve springs gushed forth
from it,” (2:60). Commenting on this verse, Tantawi Jawhari said: “God chose a specific stone and told Moses to strike it with his staff because He wanted to draw people’s attention to the wonders of His creation. Temperature causes water to evaporate, while cold freezes it causing it to split the rocks around it.”9
This explanation may not be absolutely wrong but it undermines in some way the miracle given to Moses. The author has every good intention in urging Muslims
to acquire scientific knowledge, making it absolutely
9 Jawhart, Tafsir al-Jawahir, Vol. 1, p. 70.
44
Scientific Interpretations of Verses on Mature and the Universe
clear that there is no contradiction between scientific
advancement and Islam.
At any rate, this stage is over and contemporary Islamic
thought no longer gives it much attention. However, during this stage, watering down physical miracles was
commonplace. They were mixed up with science and explained away in its light. Solomon, for example, was
given the miracle of the wind being at his command, as
stated in the following verse: “To Solomon (We made subservient) the wind: its morning course (covered the
distance of) a month’s journey, and its evening course a
month’s journey. We caused a fountain of molten brass
to flow for him, and some of the jinn worked under his
control by permission of his Lord,” (34:12). Ali Fikri comments:
“Whoever
contemplates
these
verses
realizes that Solomon could travel regularly by air. Thus we realize that the invention of aeroplanes in our
time was preceded by Solomon’s age. This is one of the miracles of the Qur’an.”10 Such twisting of facts is
stated under the heading of a ‘scientific miracle’ of the Qur’an, and done so as to encourage Muslims to pursue
scientific advancement. This is something that is
altogether strange.
10 A. Fikri, ibid.
45
The Qur'anic Scientific Miracle
3. A third condition is that no interpretation may be made on the basis of any subsequent comparability,
such as a word mentioned in the Qur’an that might have been used later as a name for an invention, or to refer to a scientific topic. One of the agreed principles of
interpretation is that such interpretation may not adopt
any terminology that is developed after the Qur’an’s revelation. Were we to do so, we would change the meanings of the Qur’an and we may even abrogate some of its meanings. The Qur’an tells us that at the
Battle of Badr angels came swooping down to fight
alongside the Muslims fighters. These angels cannot be
compared to paratroopers in our modern fighting. Submarines that are used today were not in existence at
the time of Solomon. Strangely enough, some people made this last conclusion on the basis of the verses that say in reference to the creatures placed under Solomon’s command: “And the jinn, including every
kind of builder and diver,” (38:37). “And of the jinn,
(We assigned him) some that dived for him into the sea
and performed other works besides; but it was We Who kept a watch over them,” (21:82). Il is not enough that the words ‘diver’ and ‘dived’ are
mentioned in reference to the jinn who were under Solomon's command to justify a claim that submarines, which are used in modern warfare, existed during 46
Scientific Interpretations of Verses on Nature and the Universe
Solomon’s time. To say so is to deny the existence of
the jinn’s world, which is part of the realm that lies beyond the reach of human perception, or to deny that
the Qur’an does not refer to it. And to say so is to imply that such inventions as the submarine and such
technological advancement existed at the time of
Solomon, which is contrary to historical facts. Perhaps we should mention that among the best known
writers who hasten to cite a Qur’anic verse as evidence
of the validity of a scientific theory, or try to interpret a verse in the light of such a theory are Abd al-Razzaq Nawfal, Mustafa Mahmood and Jamal al-Deen al-
Fandi. Nawfal wrote many singular things, some of which border on absurdity. Mahmood gave his book a
title that means ‘a modern understanding of the Qur’an’
but it was largely a failure. In his book, Allah walKawn,
‘God
and the
Universe’, al-Fandi, who
commands a respectable status, rejects many authentic hadiths and often resorts to erroneous allegorical
explanations.
&&&
47
Contents INTRODUCTION.
3
SCIENTIFIC INTERPRETATIONS OF VERSES ON NATURE AND THE UNIVERSE One:
The
Meaning
of
13
Scientific
Interpretation and the Reasons behind it.
13
Two: Scien tific Interpretation is no Miracle
18
Scientific interpretation, not miracle
20
Three:
Scientific
Interpretation
and
Scientific Methodology
22
Four: Stages of Scientific Methodology in the
Qur’an
25
35
A FINAL WORD
Five: Conditions for Scientific Interpretation .. 37 &&&
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