The Quranic Scientific Miracle - An Objective Assessment

Citation preview

THE

QURANIC SCIENTIFIC

MIRACLE An Objective Assessment

Prof. Dr.

Adnan ZARZOUR

AL MAQASED

4

i

I !

f ) f

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.

23

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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