Qur'an And Science

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One of the greatest conflicts nowadays is the perceived incompatibility between science and religion. However, this is not the state with the Holy Qur'an, the everlasting Miracle of Islam. The Qur'an has challenged man in the field he is proud of - modern science. There are plenty of references to knowledge and the pursuit of knowledge in the Qur'an. The general feeling they leave the reader with is that the pursuit of knowledge is something that should be done actively by everyone. Early Muslim scholars grasped the meaning of these verses and abided to it; being evident in their trials to understand many verses entailing the universe and its laws. To their best had early Muslim scholars carried out their assigned duty. They meditated the Holy Verses exploring all possible implications by applying all of their gained knowledge. However, nobody can ever claim that the matter has ended. This would contradict with the inimitability of The Qur'an, having everlasting wonderful gifts till the day of the end of this world. Yet, a minority of Muslims disdain or condemn contemporary efforts to mediate the verses. Suffice to those is to realize that they are simply asking all Muslims to disobey a clear-cut Qur'anic order to meditate on the signs of the Book, as Allah, The Almighty, says:


VERSE

" (Here is) a Book which We have sent down unto thee, full of blessings, that they may meditate on its Signs, and that men of understanding may receive admonition.) (38:29)[1]. Moreover, to condemn such studies, some evildoers have raised a fallacious notion -followed also by some naïve sciolists- that it is imprudent to associate the static text of The Qur'an with the dynamic ever-developing science. This claim entails an evident sophism as such studies mostly entail static eternal universal laws. Though the Holy Qur'an is the most ever static text regarding linguistics (being preserved by Allah as it was revealed to The Ptophet, pbuh), it is also the most ever dynamic one regarding meanings and implications.
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The Holy Qur'an -the essence of Islam- is absolutely non-exclusive, universal and timeless. Its contents are not confined to a particular theme or style, but contain the foundations for an entire system of life, covering a whole spectrum of issues; i.e. it is complete and comprehensive.


Verse

"Nothing have We omitted from the Book." (6:38)
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Verse

" We have sent down to thee a Book explaining all things" (16:89)
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Being the complete and absolutely unaltered communication from Allah Who has originated and developed the entire universe, a dichotomy or chasm between the Qur’an and science does not exist. Whenever science is claimed to produce theories or experiments that fundamentally contradict the
Qur'an, our understanding -of the Qur'an or the world- would have been to blame: the Qur'an itself is true for all times. Statements referring to modern science are scattered throughout the Qur'an. Though being linguistically clear, many of the verses were unconceptualizable to earlier Muslim scholars. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses resulted mainly from lack of awareness of specialized scientific knowledge. Abiding to the Qur'anic guidance to contemplate and investigate the Book (the speech of Allah) and the world around us (the deed of Allah), one can observe the remarkable harmony between the Qur'an and science. In fact, the Qur’an’s correlation with science has been startling in many branches of knowledge. Furthermore, the Qur'an goes beyond simply encouraging all human beings to be aware of the natural world. It also contains widely dispersed references on a variety of subjects, which are not only scientifically accurate, but in some cases, quite advanced relative to the time of the revelation. There is an ever-growing realization among many Muslims academics that the Qur'an appears to be addressing this age (the 21st Century) and beyond. As science progresses to new frontiers, many more verses in the Qur'an that are mysterious now, will be understood and explained better.

 

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The Challenge

Logic dictates that to prove assertion of Qur’an’s correlation with science is true, one must positively answer the question: Does the Qur’an indeed withstand the tests of non-contradiction, consistency and precision? In other words, the Qur’an must be able to withstand, at least, the following three tests: Firstly, it should not contain statements that are contrary to known facts. Secondly, there should be no internal inconsistencies and contradictions within its contents. Thirdly, it must be linguistically clear, unambiguous, and precise. All these tests are necessary so that its contents can be objectively confirmed or refuted. Passing these tests, successfully, would indeed establish the credibility of the Qur’anic claim of its ‘divine’ origin. The analysis of any book, which claims to be a revelation, ought to include the most important resource accessible to us – the human intellect. It is only through the human intellect that we can confirm or negate the presence of contradictions and thereby substantiate or invalidate claims. Surprisingly, the Qur’an itself emphasizes that the reader subject its contents to rigorous analytical scrutiny with an objective and honest intent, in order to ascertain if there are indeed any internal or external inconsistencies:

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"Do they not consider the Qur'an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy." (4:82)[1]. From a scientific perspective, the Qur’anic proposition to find internal or external incongruity within its contents, as a way to dismiss its claim, is tantamount to a truly scientific method of falsifying invalid ideas and concepts. In this way, the Qur’an boldly and confidently challenges its readers not to take its claim of divine origin at face value, but to examine the book and always remain alert for any kind of inaccuracy. Such a challenge is unequivocally open to all skeptics and those with a keen interest in scientific investigation, particularly in the area of the compatibility or incompatibility between science and religion. The claim of the challenge -even after 1400 years- has still not been deposed, even by those who are no friends of the Muslims [11].

 

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The Importance

The Qur’an embraces much of modern science that is rejected by creationism. All over the world, one will find people who hold onto this line of thought more and more. It has more credence there than creationism has in the West. The persuasiveness of the evidence is clear and obvious, as it is testified by a group of eminent non-Muslim scholars in several fields. For the Muslim who reads and understands these references, they serve to strengthen his or her faith of course. Moreover, this fosters pride in Muslim heritage, and reconciles conflicts that people may feel between their religious beliefs and secular careers in life. When Muslims learn of the scientific accuracy of the Qur'an, they feel a kind of honor, confidence and satisfaction that they are following a true religion. Now more than ever, this might prove vital to protect the Faith of the Muslims who might be allured by the fascinating modern scientific achievements. On the other hand, one of the main convincing evidences to non-Muslim people to accept Islam is the large number of scientific facts in the Qur'an. For those who question the authenticity or authorship of the Qur'an, these references provide some interesting answers. In fact, this line has had an important role in attracting converts to Islam.

 

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The Objective Bases for Correlation Studies

In such studies, the bases for exegesis (Tafsir or Ta'wil) of the Holy Qur'an should be considered [10]. Before one begins to study the Our'an, he must realize that that the Qur'an is a unique book with a supreme author., i.e. being the speech of Allah, the Omnipotent [5]; Therefore, the following methodology should be strictly followed and not breached; otherwise one would address the verses without essential knowledge, with possible subsequent extreme hazards.


1. The Holy Qur'an is a religious book aiming at guidance:

Allah says:


Verse

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"Alif Lam Mim * This is the book; in it is guidance, sure, without doubt, to those who fear Allah * Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them" (2:1-3)[1]. The Qur'an is a religious book aiming at guidance of man. It does not aim at explaining universal or biologic laws [8]. It should be dealt with as one unit, with abbreviation in one site being elaborated upon in more details elsewhere. Therefore, any researcher should compile different relevant verses, along with scrutinizing tiny differences and words' implications in relation to the text as a whole. One should aim to answer a valid question: What is the wisdom or value (and not the actual cause, being known only by Allah) of driving a certain formulation of a particular scientific -cosmic or biologic- evidence or law in such context aiming at guidance? In other words, how does it serve guidance? On scrutinizing previous studies, it is found that many of them were entrapped in words and science only, without offering an answer to this basic question. Of course, this does not serve guidance as an ultimate goal of the Holy Book.

2. Eloquent Inimitability of the Holy Qur'an:

Allah says:

"Ha-Mim * A revelation from (Allah), Most Gracious, Most Merciful * A Book, whereof the verses are explained in detail; a Qur-an in Arabic, for people who understand" (41:1-3)[1], and He says:

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"In the perspicuous Arabic tongue." (26:195)[1]. The Holy Qur'an has been revealed in Arabic, the Arabs' Language, not surpassing their familiar letters, words, and linguistic rules [9]. The Holy Qur'an is Allah's eternal miracle revealed to the Prophet Muhammad for all succeeding generations. In response to those who doubt the authorship of the Our-an, Allah Almighty has challenged the most articulate Arabs to produce a whole book, ten chapters or even one solitary chapter which can be remotely comparable to the Our-an. But to this day, no one has succeeded in meeting the challenge of the Almighty. The critics of the Our-an have been struck dumb by its ineffable eloquence and surpassing beauty.

"Say: 'If the whole of mankind and Jinns were to gather together to produce the like of this Qur-an they could not produce the like thereof, even if they backed up each other with help and support.'"(17:88). Qur'an without doubt is the Ultimate Miracle, it is the Word Of the Divine - Allah. No other Arabic words whether they are in poetry, prose, the spoken or written language can come close to the beauty, style and eloquence of the Qur'an. The eloquence of the Qur'an lies in driving the words that ultimately suits the meaning without exceeding or synonymy. Classical Arabic has a vocabulary in which the meaning of each root word is so comprehensive that it is difficult to interpret it in a modern analytical language word for word, or by the use of the same word in all places where the original word occurs in the Text. An Arabic word is often a full ray of light; when an interpreter looks at it through the prism of a modern analytical language, he misses a great deal of its meaning by confining his attention to one particular colour. No human language can possibly be adequate for the expression of the highest spiritual thought. Such thought must be expressed symbolically in terse and comprehensive words, out of which people will perceive just as much light and colour as their spiritual eyes are capable of perceiving.

It is possible that their prism will only show them a dark blue while a whole glorious symphony of colours is hidden from their eyes. Arabic words in the Text have acquired other meanings than those which were understood by the Prophet and his Companions. All living languages undergo such transformations. The early Commentators and Philologists went into these matters with a very comprehensive grasp, and we must accept their conclusions. Where they are not unanimous, we must use our judgement and historic sense in adopting the interpretation of that authority which appeals to us most. We must not devise new verbal meanings [1]. Moreover, one should not refer to the less rather than the most frequently uses of a word as spoken by Arabs around the time of the revelation (the Pre-Islamic or early Islamic Era) [2]. Ever since the early Commentators wrote, the Arabic language has further developed, and later Commentators often abandon the interpretations of earlier
Commentators without sufficient reason [1]. Despite apparent similar implication, each word has its own particular meaning not conferred by others [5,7], with many supporting examples [8,9]. Putting this into consideration, one must try to understand and clarify the implications and relevance of letters and words in the verses, since it is wrong to consider any of there is redundancy, i.e. without extra meaning or implication. Moreover, one should ever try his best neither to deviate from the explicit apparent or 'outer' (zahir) meaning of the text nor to limit the extent of the word's implication without any proper evidence. The notion that a certain word is derived or repeated without extra implication should be rejected.

The same applies to the claim that a certain formulation of a word is derived just for the purpose of saj' ('rhymed prose'). These claims overlook that Qur'an is the speech of Allah and not of a man only aiming at a better style. A researcher should have a firm belief that a specific word formulation has an implication in the context and that inimitability simultaneously entails all known aspects. In addition, the objective bases for tafsir should be taken into consideration. In conclusion, exercising our selective judgement in such cases it would be a good rule to prefer the earlier to the later interpretation. However, where a later writer has reviewed the earlier interpretations and given good reasons for his own view, he has an advantage which we must freely concede to him [1].

3. Avoidance of Under- or Over- doing (Remissness and Exceeding):

Refraining from meditating the verses is a form of underdoing and remissness. At first glance, a discordance of Qur'anic text and modern scientific facts might seem to exist. However, exhaustive efforts should be done to elucidate the concordance of Qur'an (the speech of Allah) and the universe (the deed of Allah). In fact, the criticism and the protest of sober Muslim Scholars are often directed against the methodology pursued. While freely reserving the right of individual judgement on the part of every earnest writer, the art of reseach must stick as closely as possible to the text that it seeks to examine. in the service of the Qur'an, every serious writer and thinker has a right to use all the knowledge and experience he possesses. But he must not mix up his own theories and conclusions, however reasonable, with the interpretation of the Text itself, which is usually perfectly perspicuous. In order to avoid indulging in such conflicts that may prove harmful to the case as a whole, a researcher must abide to two basic rules:


(A) Application of solid scientific facts only:


Only solid scientific facts should be used as a reference in these correlation studies. Associating the explanation of a verse to a scientific theory or a hypothesis -being inherently liable to change and rejection- is an overdoing that may prove to be disadvantageous. Subsequent rejection of the theory may cast doubt and perturbation regarding interpretation of the verse. This would be unacceptable, as the speech of Allah is exalted [10]. Moreover, the researcher would be in a bad position [8]. It is well known that human knowledge is relative and cumulative. Therefore, a solid fact at one time can turn not to be true. For example, it was once thought that a proton is the smallest positively charged particle in the nucleus of an atom. Later on, a proton turned to be formed of even smaller particles, called quarks. Hence, realization of facts at a certain time point is closely linked to scientific discoveries. It is impossible to say that man has got absolute knowledge of any aspect in the universe. As time elapses, man gets nearer to different absolute facts. Hundreds of years ago, Abd-el-Qahir Al-Gergany said: "The meaning of any text comprises a complex network of interpretations governed by the knowledge at a certain time period. What people realize reflects their ability to make -via limited means- a text more vivid. The secret in differences in Tafsirs is that the Holy Qur'an is full of knowledge to be revealed whenever there is insight. Nobody can ever claim that the implications of the Holy Qur'an have been exhausted, as this would signify omnipotence equivalent to that of Allah" [6]. In fact, we try to understand the verses entitling the universe with our limited means. This demands the cooperation of many minds, along with critical thorough studying of the implications already suggested by earlier Muslim scholars. This endeavor pursued aims at grasping facts culminating into a supreme one, that is the mightiness of Allah. Earlier Muslim scholars had not condemned such efforts. On the contrary, they had exerted a lot of effort in this direction and so, it seems illogic to condemn any further similar efforts at present or in the future. The Holy Qur'an is exalted and is never to be weakened by an error of an interpreter. The Prophet (pbuh) said: "When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him. If he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him." [3,4]. This would not imply interpretation merely by opinion without following a strict objective methodology ('trying his best') that agrees with the universally accepted bases for interpretation.


(B) Supremacy is for verses and not scientific facts:


In such correlation studies, a very serious mistake is to handle the matter in a reversed manner; i.e. torsion of verses' implications to suit scientific facts, a mistake done by many researchers in their ardent zeal to prove the eternal truth of the Quran. This would contradict with a basic principle: the Qur'an -the speech of Allah- is exalted. Therefore, cumulative human knowledge should serve to understand the Word of Allah and not vice versa. One should try to understand the verses from this perspective and not man's perspective; e.g. it should never be assumed a man-made definition of a certain state is equivalent to that made by his Creator. The Qur'anic verses -concerned with the universe- involves many of its eternal laws; the use of which has resulted in gaining many new advantages. However, man has never created a new law, and hence, there is no need for overdoing through panting to change the implication of a verse according to the human benefits gained.

4- Never to Restrict the Implications to a Single One:

Nobody can ever claim that a suggested implication represents the ultimate interpretation. This could be at most considered as a view of a believer who tries his best. The ultimate interpretation of the Holy Qur'an is unknown except to Him, The Almighty, and if ever a human could make it, this would be the Prophet (pbuh) himself, being the worthiest of all mankind [8]. The Qur'anic style of expression is flexible and can accept different aspects of understanding. It is accepted to give the superiority to an implication (being supported by scientific facts) of a verse; however, other implications should not be considered corrupted and useless. In other words, the meaning of a verse should not be restricted to one implication only as scientific advance may uncover the validity of other implications [10].

 

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Conclusion

Allah's purpose is eternal and His plan is perfect, but man's intelligence is limited at its very best. Human knowledge is cumulative and not absolute. There is thus no finality in human interpretation, and in the interpreted thing -Allah's Creation - there is Constant flux and change. One must believe in progressive interpretation, in the need for understanding and explaining matters from different angles. The difficulties that confront someone may not be the same as those that confront another. The problems which our age has to meet may not be the same as the problems which puzzled earnest minds of the fourth or sixth or later centuries of the Hijrah. Therefore it is no merit to hug the interpretations offered in the fourth or sixth centuries, especially when breaching of the methodology is quite evident; while recent implications would help us as our souls cry out in hunger for solace in the fifteenth century of the Hijrah. The closer we come to our own circumstances and experiences, the better. It is not only right but also our duty to seek honestly our own solutions, and while we respect authority, we must not neglect or despise the gifts that Allah has accumulated for us through the ages. In such studies aiming at manifesting how the Holy Qur'an challenges science - a vital strife to our own times and our own lives- we must use every kind of knowledge and adhere to the strict methodology, but we must not obtrude irrelevant matter into our discussions. Ranking of implications -including rejection or giving superiority at both extremes of the spectrum- should be based on clear objective evidences. It is not a matter of subjective convenience in adherence to an inherited implication that lacks evidences. Though not graspable by most mainstream scholars, it must be realized that equalizing this with a new evidence-based implication entails claiming infallibility of early Muslim scholars, while none of them had ever had such a claim. On interpretation, only the Holy Qur'an and sound Hadith should be regarded as infallible, taking into consideration the universally approved bases for interpretation. In other words, the implications deduced are not infallible. Omitting such a concept would obscure the inimitability of the Holy Verses; and more seriously it presents a back door for ungrounded and unjustified implications. In other words, such unjustified adherence to an early less grounded implication might be a threat to the universally approved methodology. To the best of their knowledge about universe, the early scholars tried to understand the concerned verses. These efforts are analogous to replacing as much as possible of the unknowns in an equation ending in a specific outcome. The successors -having the chance to replace more of the unknowns- have reached a different outcome. Holding to the earlier outcome -along with denying the newer one- or equalizing both outcomes entails absolute rejection of the approved law. In summary, ranking of implications should rely -first and above all- on evaluating methodology. Firmness in opinion and confrontation on claiming superiority of a new Qur'anic implication demands a lot of courage backed up by objective -and not subjective- evidences. In this respect, objectiveness means close adherence to methodology, putting into consideration the Qur'anic order to meditate the verses and to display their implications to mankind. Moreover, the essence of factual knowledge should be clear in mind; being exactly as Ibn Taimiya stated "Factual knowledge is either a trusted transmission or a verified conclusion".

source: http://www.readandthink.com/Perspective/QuranAndScience.asp