Centre for Islamic Studies at SOAS

The Qur'an and Science: The Debate on the Validity of Scientific Interpretations / : Author(s): Bustami Mohamed Khir and Reviewed work(s): Source: Journal of Qur'anic Studies, Vol. 2, No. 2 (2000), pp. 19-35 Published by: Edinburgh University Press on behalf of the Centre for Islamic Studies at SOAS Stable URL: http://www.jstor.org/stable/25727996 . Accessed: 23/04/2012 00:41
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The Debate on the Validity of Scientific

Interpretations
Bustami Mohamed Khir
UNIVERSITY OF BIRMINGHAM, WESTHILL

The Qur'an

and Science:

1. Introduction The question of how theQur'an and science relate to each other has been the subject of ongoing debate. A number of great scholars have contributed to it since the early centuries of Islam, and the controversy over ithas intensified inmodern times. This paper attempts to draw an overview of this debate, with a special focus on contem As there are somany writings in the field, it is inevitable that porary approaches to it. the following discussion will be brief and highly selective. In order to be able to reach a common knowledge about what is being discussed here, thepaper will begin by giv ing some explanation about 'science', which might be especially helpful to thosewho know little about its sum and substance. As a historical background, mention will be made of themain elements of the pre-modern debate on theQur'an and the science of the age. A more detailed survey of themajor contemporary trends relating to the problem will be presented and, in conclusion, an overall evaluation will be
attempted.

As

2. The Qur'an shall be seen below, the debate over the relationship between the Qur'an
science is, in most cases, concerned only with a few verses, or one verse, and

and
some

times part of a verse, thatdeal with nature as a manifestation of the creativity of God. One scholar claims an estimate of about 750 verses.1 Though there are only scattered passages of theQur'an under consideration, theydo amount to a sufficientnumber to generate a heated debate thathas been continuing for centuries. 3. Science The meaning of 'science' may seem self-evident, and common knowledge, when monumental scientific activities and applications in everywalk of life. people see the However, a deeper look beyond this general popular impression reveals that the defi nition of 'science', its nature and validity, are indeed complex and elusive matters. The question 'What is science?' is the title and theme of a number of books2 and yet there is no one unique accepted answer to the question. There is no intention of exploring here the vast philosophical speculations on the topic as that is beyond the

20

Journal of Qur'anic

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scope of this article. Itwill suffice to give a selection of opinions to guide thepresent discussions. It might, therefore,be appropriate to quote Bertrand Russell's definition: Science is the attempt to discover, by means of observation and rea soning based upon it, first,particular facts about theworld, and the laws connecting facts with one another and (in fortunate cases) mak ing itpossible to predict futureoccurrences.3 It is important to note that the term 'science' as used today is applied exclusively to themodern model that has developed in the West since the seventeenth century. the history of science is as old as history itself. The civilisations of the However, ancient world, including the Egyptian, Mesopotamian, Greek, Indian and Chinese, made great scientific advancements. Islamic civilisation inherited this ancient scien tificheritage and made great efforts to further it.Historians of science observe that 'from the eighth century to the end of the fourteenth, Arabic science was probably the most advanced in theworld. In virtually every field of endeavour - in astronomy, alchemy, mathematics, medicine, optics and so forth Arab scientists were in the forefrontof scientific advance.'4 West is undoubtedly indebted to these for Similarly, the rise ofmodern science in the mer sciences. Yet, it is unique not only in its massive achievements but in itsnew out look. The scientific revolution was deeply rooted in the cultural context of the secu lar humanism intowhich itwas born, unlike the previous sciences of the traditional world thatwere linked, in some way or another, to the sacred view of the cosmos. Modern Western scien Modern science took a completely new and secularised form.

tific empiricism denied the 'sacred', when itbelieved thatwhat counted as genuine knowledge was only thatwhich was derived from observation of the natural world,

which had been verified throughexperimentation. It believed that itsfindings and that were facts, as one of its pioneers, Galileo, declared that 'the conclusions of natural science are true and necessary'.5 Consequently, the validity of other ways of knowledge was denied. Within this outlook, science and religion are by definition in conflict and it seems a paradox to discuss any relation between the Qur'an and
science.

Western view of science, which is now nearly five centuries old, is by However, this no means an accepted paradigm. The present social problems of science, and its dis Also astrous effects on the environment, have led to the weakening of confidence in it. challenged is its validity, objectivity and certainty, and science today is increasingly seen as dynamic, tentative, approximate and subjectively shaped by social and cul tural contexts. Not only Muslim thinkers have criticised it,6but also a number of Western scientists and philosophers of science, who have observed a new paradigm shift.The Muslim thinker Seyyed Hossein Nasr refers to an 'extensive literature'

The Qur'an and Science: The Debate of Scientific Interpretations

21

written byWesterners inwhich theypoint to 'the necessity of a complete rethinking of the theoretical structure' of science. 'Some even speak of a new scientific revolu tion comparable to thatof the seventeenth century, resulting in a science as different science today as seventeenth century science was from its medieval predecessor. This new science is often seen to be closely intertwinedwith the principles and ideas of Oriental metaphysics and cosmology'.7 Nasr supports the need for a new science and labels it as 'sacred science'. from what is called 4. The Qur'an and traditional science The debate on the relationship of theQur'an to the known science of the age started more than a millennium ago. From the outset, it is important that the issue of the - is not confused with the Qur'an and science ormore generally Islam and science problem of Hellenistic philosophy and Islam. No doubt, philosophy of that time incorporated the known fields of scientific knowledge such as medicine, pharmacol ogy,mathematics, physics, biology, chemistry, astronomy and geography. But these sciences were not the substance of the historic crisis between Islam and Hellenistic philosophy. Rather, itwas themetaphysics in this philosophy thatprovoked the con cerns of the Muslim mind, because itwas in obvious conflict with Islamic beliefs. A philosophers responded by attempts to synthesise Islam with the Greek metaphysical views on aspects beyond material reality.Notably among them were al-Farabi Ibn Sina/Avicenna and Ibn (d. 339/950), (d. 428/1037) number ofMuslim Rushd/Averroes (d. 593/1198). However, their attemptswere objectionable tomain stream Islam and themost influential figure to attack this trendwas al-Ghazali (d. in his famous work, Tahafut al-Falasifa ('The Incoherence of the While he dismissed metaphysics as irrational and heretical, he dis Philosophers').8 520/1121) tinguished it fromnatural sciences which he considered not to be in conflictwith reli Muslim commu gion. Al-Ghazali even went further making it obligatory for the by nity tomaster the natural sciences. One of the results of the confrontation between philosophy and mainstream Muslim was the discussion of the problem of revelation and reason.Within the scope thought of this study, it is important to refer in this respect to the voluminous work written by a leading figure, Ibn Taymiyya (d. 728/1328), under the title, Dar' Tacarud al-cAql wa'l-Naql ('Refutation ofAny Contradiction between Revelation and Reason').9 In it he formulated a rule thatproved to be very influential and extensively cited up to the present time. He asserted that 'authentic revealed knowledge is in harmony with established rational evidence. There might be apparent incongruity,but it was not ulti mate. In the case of any doubt, a careful rethinking of the authenticity and under

standing of the revelation, as well as the claimed rational evidence, would ultimately resolve the incompatibility'

22 Journal of Qur'anic

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Since therewas no question of conflict between traditional science and Islam, there was, nonetheless, an intense debate about how it relates to the interpretationof the Qur'an. One of the central approaches to the understanding of theQur'an was what was called 'exegesis through reason' (tafslr bi'l-ra'y).10 Those who developed this approach claimed that theQur'an presented itself as a rational book that encouraged was argued that it was necessary to broad theuse of human intellect.Consequently, it en the scope of its understanding beyond the immediate meaning of its text,on con dition that certain requirements were met. These conditions included an adequate was prevalent at the time of rev application of the usage of theArabic language that a full consideration of the traditions of the Prophet and the firstgenerations elation, ofMuslims who were most apt at explaining theQur'an, and a firm compliance with the general framework of Islam.Within this school of exegesis, the question of apply ing scientific knowledge to the understanding of theQur'an had arisen. One of the first to advocate the use of science in expanding themeanings of the Qur'an was al-Ghazali. He was of the opinion that theQur'an was the foundation of every conceivable past and future knowledge. He wrote that 'all ideas and theories that thinkers found ambiguous, and thatpeople disagree on, are implied in signs and indications in the Qur'an that only specialised, knowledgeable people can appre hend'.11 Al-Ghazali went on to cite a number of verses in clarification of his point. For instance, he referred to verses that speak about the sun and the moon, such as 'the moon follow courses exactly computed'(Q.55:5); sun and the 'It isHe Who made the sun to be a shining glory and themoon to be a light (of beauty), and measured out stages for it, thatyemight know thenumber of years and the count (of time)'(Q. 10:5); and 'the sun runs through its course for a period determined for it'(Q.36:38). He argued that a deeper sense of themovement of the sun and themoon, mentioned in these verses and others,would be available to a person with a sound understanding of approach was supported by a number of famous scholars astronomy.12Al-Ghazali's of theQur'an such as al-Zarkashi (d. 749/1349)13 and al-Suyutl (d. 911/1506).14 The foremostwork of exegesis thatextensively applied science to the interpretationof the Qur'an was that of the philosopher and theologian, Fakhr al-Din al-Razi (d. 606/1209).15 Yet his critics described his work as containing everything except exe gesis! The approach of using science as a tool to interpret the Qur'an never gained full was the approval; rather, itwas met by fierce opposition. A notable opponent to it the application famous jurist, al-Shatibi (d. 790/1388). He based his argument against of science inQur'anic interpretationon the fact that theQur'an was basically a reli gious book. Its objective was to deal mainly with the realisation of the divine will in

human life. Itwas out of its scope to include every kind of knowledge. He wrote:

The Qur'an and Science: The Debate of Scientific Interpretations Many people had overstepped all bounds and made undue claims about theQur'an when they assigned to it all types of knowledge of the past and the present such as natural sciences, mathematics and logic. It is totally impermissible to ascribe to theQur'an what itdoes not call for as it is not right to deny itwhat it calls for.16

23

5. The Qur'an and modern science The success ofmodern science in the West, and its overwhelming accomplishments, led to the opening of a new page in the debate over the relationship between the West about religion Qur'an and science. Contrary to the common discussions in the When modern and science, the nature of theMuslim debate is totally different. science began to gain ascendancy, it seemed generally to have posed a great threat to the foundations of religion and as a result bitter 'warfare' broke out between the two. Eventually, science emerged apparently victorious and religion was compelled to change itsposition. In place of hostilities, a new conversation was increasingly gain ingmomentum.17 During the four centuries of encounter, not only has religion under gone big changes, but also science itselfhas lost some of its arrogance. Nonetheless, the central theme of the new dialogue between the old enemies is dominated by the question: 'How can religion reconcile itself with science?' It is not a dialogue between equals, however, rather the powerful science lobby is determining the rules of the game. In the case of the encounter between theQur'an and modern science, the circum stances are unlike what happened in the West. The major distinction lies in the confi dence ofMuslims that science poses no threat to the authenticity of theQur'an. The mere faith, is a question thatneeds to be inves reason for this confidence, other than the answer may be found in the historical experience ofMuslims tigated. Perhaps with traditional science and its progress under Islam in complete harmony. A possi ble factormay be the view of theQur'an itself about nature, seeing it as an orderly created being with the assigned purpose of serving humanity in itsmoral quest, and making theknowledge of nature a divine pursuit that is necessary, possible and desir able.18 The principle mentioned earlier, of the compatibility of revelation and reason was forcefully presented by Ibn Taymiyya (d. 728/1328) before the rise ofmod that ern science inEurope, might have helped in opening the eyes of the Muslims to the and weaknesses of science. Instead of rejecting it totally, or accepting it strengths blindly,Muslim thinkersviewed modern science critically.Their faith and confidence in the authenticity of the Qur'an has not been shaken by modern science. On the contrary, they set out to use science to strengthen the evidence that theQur'an is divinely inspired. Paradoxically, an influential contribution was made by a French non-Muslim scientist, Maurice in a famous book, The Bible, the Bucaille, and Science, inwhich he claimed that theQur'an is not only immune from Qur'an

24 Journal of Qur'anic

Studies

scientific errors but that it has stated facts thatwere unthinkable at the time of its
advent.19

Modern

science, therefore,has become in the hands of theMuslims a new tool to prove religious claims even though it has forcefully fought against and refuted such claims in the West. How is thatpossible? On the one hand, it is admitted thatknowl

edge obtained through themethods of science, namely, observation, hypothesis and On the other experimentation based on sensory,measurable data, is trustworthy.20 hand, it is argued that thosemethods have limitations and are not suitable to verify or falsify knowledge about matters beyond sensory perceptions, which can nevertheless be gained through other sources and methods. It is then claimed that theQur'an not only does not contradictmodern science, but that it contains statements about a num ber of natural phenomena only recently discovered and which could not possibly have been known at the time ofMuhammad. This line of thoughthas been developed con siderably in contemporary studies on the Qur'an and has been given the attractive name of 'the scientificmiracle of theQur'an' (icjdz al-Qur'dn al-cilmi). Numerous 21 In men addition, the traditional trend writings have been produced on the theme tioned above, of using scientific knowledge in thefield of Qur'anic exegesis has been revived by, and is intensively applied due to, the vast riches ofmodern science. One which is seen to be similar to the earlier exegesis of of the distinguished works on it, al-Razi, is al-Jawahirfi Tafsir al-Qur'dn ('The Jewels of Exegesis of theQur'an') by an Egyptian Azharite, Tantawi Jawhari (d. 1358/1939).22 The extent of this type of exegesis is reflected in the fact that a new term is coined to distinguish it from other types. It is called 'the scientific exegesis'.23 The use ofmodern science in the interpretationof theQur'an, whether in thefield of exegesis (tafsir), or in proving the miraculous nature of the Qur'an (icjdz), has produced profound debate among contemporary scholars. It is possible to classify tendencies within the debate into four groups: themodernists, the advocates, the moderates. A brief description of these tendencies and their jus rejectionists and the tifications is given below. 5.1 The modernists Modernism in Islam, like its counterparts in other religions, is a movement thatcalls for the revision and reinterpretationof religious ideas in order that they conform with

modern knowledge and science. The first outstanding figure in this trend is the famous Indian thinkerSayyid Ahmed Khan (d. 1315/1898).24 In his interpretationsof the Qur'an, he did not adhere to the earlier-mentioned prerequisites of 'exegesis through reason' thatwould make his explanations sound and acceptable tomain stream Islam. He took full freedom in innovating new meanings, even if the language work of this school is Another important would not allow this. and context of the text

The Qur'an and Science: The Debate of Scientific Interpretations

25

a full translationof and commentary on theQur'an under the title,The Message of the Qur'an25 byMuhammad Asad, a thinkerofAustrian origin who livedmost of his life inArabia and Pakistan afterhe became aMuslim. A few examples of the reinterpretationsof this school may shedmore light on its atti tudes. For instance, it ismaintained that the story of the creation is a metaphorical rendering of the evolution of humans and is not to be taken literally.Therefore, it is explained in the lightofDarwinism where Adam, a symbol of humanity and not a real man, has originated from a chemical fusion of water and minerals.26 Under the influ ence of the Western material outlook, all miracles recorded in theQur'an are reject ed and given new meanings. Most of them are regarded as legends, rendered in the Qur'an not as facts but as morality lessons since they are well known to the audi ence.27 In the same manner, 'references tojinn are sometimes meant to recall certain legends deeply embedded in the consciousness of thepeople towhom theQur'an was addressed - the purpose being, in every instance, not the legend as such but the illus trationof a moral or spiritual truth.'28 How are these radical interpretationsjustified? It is claimed that the classical exege ses, which are drawn from the store of knowledge available in their time, are no longer valid due to the vast expansion of human knowledge in themodern world. Since the language used in the Qur'an contains allegories and symbols in many places, it is possible to give changing senses to them in the light of existing human knowledge.29 These justifications, and the interpretationsbased on them, are criti cised as mere conjectures not based on any systematicmethod of exegesis. It is not possible to disassociate thewords of theQur'anic textfrom theircontext and original linguisticmeaning and to associate any unthinkable explanation to them. 5.2 The advocates The trendof using modern science in the interpretationof theQur'an has gained the support of a great number of contemporary scholars and is greatly admired by the

public. This is reflected in a flood of books, conferences, academic societies and spe cialised institutions.Before looking into the rationale for this zeal, a few quotations and examples might clarify further the stands of this group. The famous thinker (d. 1905/1323) adds his voice by saying:

Rashid Rida'

The Qur'an has contained numerous scientific and historical facts that have not been known at the time of its revelation and which have been discovered after that, when the investigations of researchers unfolded the nature of the universe, the history of the human race and the pat terns (sunan) of God Another advocate writes: in creation.30

26 Journal of Qur'anic

Studies

There are 750 scientific verses in theQur'an thatbriefly explain the material composition that God has embedded in thenatural world with an accuracy thatastounds the reader...As we are now approaching the end of the twentieth century,which is claimed by scientists to have we reached a high climax in obtaining knowledge, it is important that persist in providing evidences of conformity of the Qur'anic verses with modern scientific discoveries, until science would be compelled to accept the greatness of the holy Qur'an.31 Itmight be helpful to give examples of some verses which are used to demonstrate the stands of the advocates. There are numerous expositions on the subject,32 but it will be sufficienthere to refer to one book. Maurice Bucaille inThe Bible, theQur'an earlier, provides many interpretations of verses that have been claimed to be in agreement with modern science and thathad not been known and Science, mentioned in the past. Itmight be enough tomention a few examples of them. 5.2.1 The origins of the universe In reference to theQur'anic verse that says: 'Moreover (God) turned to heaven when itwas smoke ...' (Q.41:ll), Bucaille says, The existence at an early stage of the universe of the 'smoke' referred to, meaning the predominantly gaseous state of thematerial that com posed it,obviously corresponds to the concept of the primary nebula put forward by modern science.33 Also, in reference toQ.21:30 that says: 'Do not the unbelievers see that the heavens and the earthwere joined together, thenwe clove them asunder',34 he remarks: Ifwe take the Sun and its sub-product the Earth, science informs us that their formation occurred by a process of condensing of the pri mary nebula and then their separation. This is exactly what theQur'an expresses very clearly when it refers to...a separation process (fatq) of a primary single mass whose elements were initially fused together (ratq)?5 5.2.2 Development of the human foetus inside the womb It is claimed that theQur'anic descriptions of the developments of the foetus in its external form and internal stages are comprehensive, accurate and conformwith mod ern embryology.36 The Qur'an, for instance, says: 'Man we did create from a quin we placed a drop of sperm (nutfa) in a place firmlyfixed; then tessence (of clay); then we made the sperm into a clot of congealed blood (?alaqa)\ thenof thatclot we made a (foetus) lump (mudgha); thenwe made out of that lump bones and clothed thebones we developed out of it another creature' (Q.23:12-4). The description with flesh; then

The Qur'an and Science: The Debate of Scientific Interpretations

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of the two stages of calaqa and mudgha needs to be stressed. The word calaqa means a clot of blood that clings to thewomb like a leech. Due to the formation of blood in closed vessels, the embryo looks like a blood clot and its clinging to thewomb is very similar to a leech, as is described by Moore, an American scientist in his book The Developing Human?1 He also explains that the word mudgha can mean 'chewed flesh'. The embryo at this stage of development has the appearance of a 'chewed' sub stance with its curved structureand grooves resembling teeth marks. Because most of the cells are formed and some of them are not, parts of it appear in proportion while others are not. Bucaille believes that thismatches theQur'anic description of it as being 'partlyformed' and 'partlyunformed' (Q.22:5). 5.2.3 The expansion of the universe Today, it is established that the universe is constantly expanding. According to Bucaille, this 'most imposing discovery of modern science' may perhaps be com with pared to the account given in theQur'an.38 It says, 'The heaven,We have built it We are expanding it' (Q.51:47). power, verily 5.2.4 Mountains The Qur'an describes the mountains as 'stakes' like those used to anchor a tenton the ground (Q.78:7). It also mentions that they give stability to the earth. Q.16:15 says, 'And He has set up on the earthmountains standing firm, lest it should shake with you'. Bucaille observes that: Modern geologists describe the folds in the earth as giving foundations to themountains, and theirdimensions go from roughly one mile to roughly tenmiles. The stability of the Earth's crust results from the phenomenon of these folds.39 5.2.5 The origins of life says, 'We got every living thing out of thewater'
comments that:

The Qur'an

(Q.21:30).

Bucaille

When

theQur'an describes the origins of life on a very broad basis [as in the quoted verse], it is extremely concise. The notion of getting something out of something does not give rise to any doubts. The

was made ofwater (as phrase can equally mean thatevery living thing its essential component) or thatevery living thing originated inwater. The two possible meanings are strictly in accordance with scientific data. Life is in fact of aquatic origin and water is the major component of all living cells.Without water life is not possible.40

28

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A number of arguments are put forward as a rationale to support this view. It is asserted that undoubtedly theQur'an is a book of knowledge and a source for all fields of knowledge. A reference is constantlymade to theQur'anic verse that says, 'We have neglected nothing in theBook'(Q.6:38) meaning that theQur'an gives an indication of everything. Modern science has opened up a new opportunity to prove that theQur'an is amiracle thatcannot be denied or overlooked. This is, it is asserted, itselfhas opened the gates to the use of new knowledge as signs to prove the truth theQur'an. It says, 'We shall show them of [people] Our signs across all corners of theworld and within themselves, until they It is argued that theQur'an clearly see that it [theQur'an] is the truth' (Q.41:53). a noble mission.

5.3 The rejectionists A great many scholars expressed their dismay and unhappiness with the use of science in the interpretationof theQur'an as advocated and applied in present times. Some even speak of it as a 'lunatic innovation'41 that does not give justice to the Qur'an nor to science. The list of the rejectionists includes well-known names in the field ofQur'anic studies such asMuhammad Husayn al-Dhahabl,42 Muhammad cIzah Druza,43 Bint al-Shati44 and Subhi al-Salih.45 The views of this group are best repre sented byMahmud Shaltut who sums up the arguments against the use of science in interpretingtheQur'an.46 He maintains that the approach iswrong for the following
reasons:

1.

The Qur'an has not been revealed as a book where God speaks to the people about scientific theories and secrets of various disciplines and types of knowl
edge.

2.

There had been a familiaritywith scientific knowledge available to the first gen erations ofMuslims, the companions (al-sahaba) and successors (al-tdbicun). Yet, they never applied that knowledge to the interpretations of the Qur'an. was desirable, theywould have Undoubtedly, ifusing science in interpretations utilised it.

3.

In most cases, the use of science in Qur'anic way unacceptable to any sound mind.

interpretation incites those who advocate it to overstep the boundaries and stretch the senses of the verses in a

4.

It relates theQur'an

to ever-changing scientific knowledge, which often contra dicts what it has proved earlier. Science is always dynamic, inconstant and indefinite.Therefore, any scientific interpretationsof theQur'an might eventu ally lead to assigning errors to it and that, indeed, is a dangerous route.

5.4 The moderates A number of writers have preferred to take a middle course in the debate. They are not totally against the use of science in expanding the understanding of theQur'an,

The Qur'an and Science: The Debate of Scientific Interpretations

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but it is to be used within certain limits.Any interpretationhas to agree with the gen eral principles of exegesis that take into consideration the context of the passage, its linguisticmeanings and the immediate senses rendered in the traditions.An attempt also has to be made to differentiatebetween scientific theories and facts. The use of the formerhas been rejected and the use of the latter is possible to a certain degree. Muslim The supporters of this attitude include Hasan al-Banna,47 the founder of the cAbd Allah Draz,48 a famous writer on Brotherhood movement, and Muhammad Qur'anic studies, tomention just two. Sayyid Qutb, who has written a voluminous moderates. A full exegesis on theQur'an,49 gives a good overview of the stands of the analysis of his opinion is given below.

Qutb made his observations in his comments on theQur'anic verse that says. They ask you about the new moon; say, "They are means people use formeasuring time, and for Pilgrimage".' (Q.2:189).50 According to him, the Qur'an did not give a 'scientific' answer to the question about the changes in the phases of themoon for a number of reasons. The Arabs of that timewould not have been able to understand a scientific explanation of such a complex phenomenon, as human knowledge was still not sufficientlyadvanced. A scientific answer to the question raised would not have been useful. Instead, theQur'an furnished a practical explanation of the phases of the moon that matches its religious nature as a book of guidance. Qutb maintains that the primary objective of the Qur'an is wider and more significant than giving details about the causes of natural phenomena. It aims to establish new concepts, values and rules to govern and shape human life. Scientific advancements are left to human endeavour, after ithas been provided with the right framework for such development. The Qur'an is not meant to be a book of science and, therefore,he denounces the attempts to use it as such. In his opinion, endeavours to show that theQur'an either conforms or conflicts with science aremistaken for the simple reason that science is not the subject matter of the book. He writes: The Qur'an's principal objective was the creation and promotion of a new conception of life in a new social, political and economic order. It was never intended to be a book on astronomy, chemistry ormedicine, as some of its admirers and detractors try, each for theirown different
purposes, to demonstrate.

attempts betray a lack of understanding of the nature of the Qur'an, and of its function and scope. It ismainly concerned with the These human soul and the state and direction of the human condition. Its purpose is to establish a broad view of theworld inwhich we exist and its relationship with theCreator, and a general outline ofman's posi tion in thisworld and his relationship with theCreator. On the basis of

30 Journal of Qur'anic

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these broad concepts, the Qur'an goes on to establish a way of life which enables man to apply all his skills and abilities, not least his intellectual faculties. Once these are properly and correctly developed, they are given full freedom, through observation, experiment and scientific research, to probe the mysteries of life and theUniverse and to make the appropriate conclusions - which could never, in any case, be said to be final or absolute. The basic raw material with which the Qur'an is concerned is man

himself, theway he views things around him, his beliefs, emotions and ideas, his behaviour and activity, and the ties and relationships that govern his life.The conduct and development ofmaterial science and man's mental and intellectual capabilities and his innovation are left to diligent endeavour to know and understand. It is this knowledge and understanding that are the essential prerequisites forman to fulfilhis which he is naturally fitted Divinely-ordained mission in theworld, for and qualified.51 Qutb points to the risk he sees in interpreting theQur'an in the light of modern sci entific knowledge. The facts of the former are ultimate and final, due to theirdivine origin, while the latterare not because of theirhuman derivation. Therefore, itwould be a grave mistake to relate the constant and conclusive statements of theQur'an to changing scientific findings.He writes: There is also a great risk in attempting to seek verification of facts of a scientific nature given occasionally in theQur'an through supposi tions, theories or so-called empirical efforts. while The facts that theQur'an mentions are absolute and final truths, at through human research are not, no matter how those arrived means or the approach used to arrive at advanced or sophisticated the are constrained by the conditions ofman's own envi them.The latter ronment, and they are limited by the nature and scope of the tools used. The absolute and final truthsof theQur'an cannot, therefore,be qualified or authenticated by the inconclusive ones discovered byman. In addition to 'scientific fact', this applies in the case of 'scientific theory'. This includes theories on the origin of the universe, the creation and evolution of man, and psychological and sociological theories. Even within the realm of human thought, these are not con sidered to express scientific facts. Indeed, they are no more than sup 'scientific facts' arrived at throughhuman

The Qur'an and Science: The Debate of Scientific Interpretations positions or speculative ideas which, at best, help explain a vast array of physical, biological, psychological or sociological phenomena. As more accurate instrumentsand more discoveries aremade, these theo ries are constantly amended and developed, or superseded by others thatgive wider ormore accurate explanations or interpretations.52

31

Qutb mentions three negative aspects that result from the attempt to use science to verifyQur'anic statements. In thefirstplace, it reflects internaldefeatism that implies that science is superior to theQur'an, which needs to be verified by it. Secondly, it overlooks the aim and subject matter of theQur'an, which is not primarily concerned with providing detailed scientific facts. Its function is to build 'good' humans who are adequately equipped tomake scientific discoveries and use them properly. Thirdly, any scientific interpretationsof theQur'an will constantly need change and adapta tion to suit the fluctuating development of human knowledge. Undoubtedly, such an approach is fundamentally flawed. However, Qutb is not altogether a rejectionist and so against using science in expand ing some of our understanding of theQur'an. He cites in this regard theQur'anic verse: 'We shall show them [people] Our signs across all corners of theworld and within themselves, until they clearly see that it [theQur'an] is the truth.' (Q.41:53). Any developments in human knowledge thatunveil the 'signs' of God in nature and humans will be helpful to confirm the truthsof theQur'an. Apparently, this view of Qutb seems to be inconsistent.Qutb himself raises the question of how it is possible to use science in thisway without falling into themistakes thathe has already out lined. In reply,he provides some examples as follows: The Qur'an says: 'AndHe created all things and ordained them in due proportion' (Q.25:2). Scientific observation also has led to the conclu sion that there exist inherentharmony, very intricate interactions and consonances within the structure of the universe. The earth's shape and distance fromboth the sun and the moon, its size relative to theirs, its speed and axis of rotation, and countless other factors combine to make life on Earth possible and sustainable. None of thismay be attributed to chance or coincidence, neither can it be said to be with
out purpose.

These observations no doubt are useful in gaining a better understand ing of theQur'anic statement.This is quite legitimate and should be
encouraged.

The Qur'an

says: 'We [God] created man from an extraction of clay' Centuries later, scientists such as Charles Darwin proposed (Q.23:12).

32 Journal of Qur'anic

Studies

a theoryof evolution which purports that life began inwater as a sin gle cell, and thathuman beings are the result of millions of years of evolution. Now, itwould be pointless, indeed wrong, to attempt to show that this is precisely what theQur'an said.

To begin with, the theory is not conclusive and, within a century, ithas undergone several amendments and changes thathave made it almost unrecognisable. There were flaws in the original theory,which was conceived at a timewhen nothing was known of the genes which carry hereditary properties and distinguish one species from another. Several aspects of Darwin's theory have since been disproved, and many others are still a matter of debate. The Qur'anic statement establishes the origin of man without giving any details of the process itself. It does not aim atmore than that and carries no other connotations ormeaning. The Qur'an 'And the sun speeds towards its resting place' (Q.36:38). This is a statement of fact. Science has shown that the sun is indeed moving relative to other stars nearby and is part of a galaxy tells us:

which itself ismoving. Such measurements, relative and inconclusive as they are, do not affect the truthof theQur'anic statement,which is
final.

The Qur'an says: 'Are the unbelievers unaware that the heavens and the earth were but one solid mass and We split them asunder?' (Q.21:30). Some have tried to reconcile this statement with the so 'Big Bang' theory,which claims that the universe exploded from a single point. It is futile to tryand limit Qur'anic statementswith The 'Big Bang' theory is not the only one in human scientific theory. its field and it is contested by many scientists, while the Qur'anic called statement is complete and conclusive. Itmerely states a factwithout telling us what is meant by 'heavens' or how the fragmentation occurred. No scientific proposition should be used to corroborate Qur'anic statements, no matter how apparently close or similar the conclusions may be.'53 6. Overall evaluation

Whatever views one takes on the relationship between theQur'an and science, the contemporary debate over it is unlikely to settle or change its course in the near future. It is possible, however, to draw certain conclusions from the above discus West sions. It is noteworthy that the conflict of religion and science, as known in the

The Qur'an and Science: The Debate of Scientific Interpretations

33

Muslim world. The Muslim inmodern times, has not been largely reproduced in the Instead of being in defence of Islam many ways distinct. experience with science is in against the offence of modern science, Muslims attempted to use science as new evidence to support the truthsof theQur'an. A powerful movement has risen in the last few decades claiming thata number of newly discovered scientific facts are found in theQur'an. Using science in the interpretationof theQur'an is not new in Islamic history. Nonetheless, it has resulted in ongoing debate that includes four distinct approaches: themodernists, advocates, rejectionists and moderates. The modernists appear to be welcomed by those who are influencedmost byWestern ideas, whereas most traditional groups seem likely to be in support of the inclinations of the rejec tionists.However, the advocates are very popular among lay people, while the elite tend to favour themoderates. A careful consideration of the arguments presented in thedebate by the various trends seems to suggest thata distinction needs to be drawn between exegeses of theQur'an and commentaries on it.The formerare those immediatemeanings of the text thatare understood from linguistic usage and the explanations given to them in the transmit ted traditions.All other additions to those core meanings necessarily reflect human knowledge that is available to the commentator. If scientific interpretations are viewed in the light of human constructions, therewill be no objection in principle against them.However, the extent towhich they are accepted as an approximate ren dering of the original meaning of theQur'anic textdepends on how valid and sound they are and what evidence supports them.Although in all cases theywill be open ended, and not conclusive, it is possible yet to use them in our understanding of the Qur'an or as proof of its truths.

NOTES 1 Jawhjari, Tantawl, 55. al-Jawahirfi tafsir al-Qur'dn (Tehran: Intisharat Aftab, n.d.,) vol. 25, p.

2 For example,A.F. Chalmers,What Is This Thing Called Science? (MiltonKeynes: Open University Press, 1982); M. Richardson & C. Boyle, What Is Science? (Hatfield: The
Association 3 B. Russell, of Science Religion Education, and Science 1979). (Oxford: Oxford University Press, 1935) p. 8.

4 Toby Huff, The Rise of Early Modern Science (Cambridge:Cambridge UniversityPress, 1993) p. 48.
5 G. Galileo, Knowledge 6 See on the Great World Systems, p. 63, in J. Ravetz, Dialogue quoted Scientific and its Social Problems Transaction (New Brunswick: Publishers, 1996) p. 18. & cUmar Nasseef, The Social and Natural Sciences, (London: Hodder and

Modern Man Stoughton,1981); SeyyedHossein Nasr,Man andNature: theSpiritualCrisis of (London, 1989); and SeyyedHossein Nasr, TheNeed for a Sacred Science (Richmond:Curzon
Press, 1993).

I.R. al-Faruql

34 Journal of Qur'anic
7 Nasr, The Need for a Sacred Science,

Studies
10. The works referred to include: F.

Point (NewYork, 1987); J. Capra, The Two Physics (NewYork, 1977); F. Capra, The Turning Sense of theCosmos (New York, 1988); R. Ravindara, Science and Spirit (New Needleman, New Physics (New York, 1990); G. Zukaf, The Dancing Wu Li Masters: An Overview of the New Physics (NewYork, 1981); and David Bohm, York, 1980);M. Talbot, Mysticism and the Wholeness and theImplicate ofOrder (London, 1980).
8 Al-Ghazali, Abu Hamid, Tahafut al-falasifa, ed. Sulayman Dana (Cairo, Dar al-Macarif,

pp. 76, 93, n.

1966).
9 Rashad Ibn Taymiyya, Ahmad ibn cAbd al-Halim, Dar* tacarud al-caql Salim Dar al-Kutub, vols., Cairo: Maktabat (11 1971). Denffer, cUlum al-Qur'an: An Introduction to wa'l-naql, ed. Muhammad

10 Ahmad

the Sciences

(Leicester:The Islamic Foundation, 1983) pp. 132-4.

11 Al-Ghazali, p. 296. 12 Al-Ghazali, 13 Al-Zarkashi, p. 181. al-Itqan fi culum al-Qur'an (Beirut: Dar Abu Hamid, al-Din, Jawahir al-Qur'an fi (Cairo: Maktabat al-Jundi, Abu Hamid, Ihya' culum al-din (Cairo: Mustafa al-Halabi

of

the Qur'an

Press,

1939)

vol.

1,

n.d.)

p. 30. 1980) vol. 2,

Badr

al-Burhan

culum al-Qur'an

(Beirut: Dar

al-Fikr,

1987)

14 Al-Suyuti, Jalal al-DIn, vol. 2, pp. 125-7. Fakhr al-Din

al-Kutub

al-cIlmiyya,

15 Al-Razi,

Muhammad

ibn

cUmar, Mafatih

al-Ghayb

(Beirut:

Dar

al-Fikr,

1981).
16 Al-Shatibi, Cairo: al-Matbaca Ibrahim, al-Muwafaqat, 1922) ed. Muhammad vol. 2, pp. 80-1. al-Khidr Husayn al-Tunisi (4 vols., al-Salafiya,

17 John Haught, Science and Religion: From Conflict to Conversation (New York: Paulist
Press, 18 For Islam 1995). the question of the relation of Islam to nature York: Macmillan, 1996) pp. 314-22. (New Bucaille, The Bible, the Qur'an and Science see I.R. Faruqi, The Cultural Atlas of

19 Maurice 20 21 Fikr

(Paris:

Seghers,

1987).

Ibid., p. 322. For example, al-cArabi, see Muhammad 1977); and Mansur Ismacil Hasab Ibrahim, al-Nabi, al-Qur'an Al-Kawn wa 'l-icjaz al- Hlml (Cairo: Dar al al-cilml fi 'l-Qur'an wa'l-icjaz

Maktabat cUkaz, 1982). (Riyad: Sharikat

22 23 Tantawi See Jawhari, al-Jawahirfl Ittijahat tafsir al-Qur'an al-tafsir fl 'l-qarn (Tehran: al-rabic al-Rumi, Fahad,

Intisharat Aftab, cashar

n.d.). al

Risala, 1994) vol. 2, pp. 545-702. see 24 For his thought J.M.S. Baljon, The Reformsand Religious Ideas ofSayyidAhmedKhan (Lahore: Sh.Muhammad Ashraf, 1964); and B.A. Dar, The Religious ThoughtofSayyidAhmed of Khan (Lahore: Institute Islamic Culture, 1957). 25 Muhammad Asad, TheMessage of the Qur'an (Gibraltar,1980). 26 Dar, The Religious Thoughtof SayyidAhmedKhan, p. 208.
27 acles The Message miracles, p. 59 forAbraham's of the Qur'an, and p. 438 for the miracle miracles, p. 498 for Solomon's (Yahya), the Cave. See Asad, Ibid., p. 995. p. 691 for John's mir of of the Companions

(Beirut: Mu'assasat

28

The Qur'an

and Science: The Debate of Scientific Interpretations

35

29 Ibid., pp. v and 989-91; Dar, The Religious ThoughtofSayyidAhmedKhan, pp. 160, 172.
30 M. Rasfrid Rida', Ahmad Tafsir al-Manar Mahdl, al-Burhan (Cairo: Dar al-Manar, 1954) vol. 1, p. 210. Hamad, n.d.). 31 Mahmud 32 Al-RumI, 33 Bucaille, 34 Bucaille's min al-Qur'dn mentions (Beirut: Manshurat about

Ittijahat The Bible,

al-Tafslr,

pp. 604-14

thirty-five books.

the Qur'an

and Science,

p. 153.

translation.

35 Ibid., pp. 146, 153.

36 Ibid., p. 218. Moor, The Developing The Bible, 191. 198. Kamil Husayn, al-Dhikr al-haklm al-Tafslr (Cairo: Al-Nahda wa'l-mufassirun al-Misriyya) (Cairo: Dar p. 59. al-Kutub al Human, fifth edn (London: p. 173. Saunders, 1993). 37 K.L.

38 Bucaille, 39 40 Ibid., p. Ibid., p.

the Qur'an

and Science,

41 Muhammad 42

See Muhammad 1381 A.H.),

Hadltha

al-Dhahabi, Husayn vol. 3, p. 157. Al-Tafslr

43 Muhammad 1381 A.H.) 44 cA'isha

cIzah Druza,

al-hadlth

(Cairo:

Dar

Ihya'

al-Kutub

al-cArabiyya,

vol. 2, p. 7. Bint al-Shatl, al-Qur'an wa-qaddya al-insan (Beirut: Dar al-cIlm li'l-Malayin,

1975) p. 426-8.
45 291. 46 Mahmud 11-14. 47 Hasan 48 M.A. al-Banna, Shaltut, Subhl al-Salih, Macalim

al-sharlca

al-Islamiyya

(Beirut: Dar

al-cIlm

li'l-Malayin,

1975)

p.

Tafslr

al-Qur'dn

al-karlm

(Cairo:

Dar

al-Kitab

al-cArabI,

1977)

pp.

Muqadimmafi ild 'l-Qur'an

'l-tafslr (Cairo: al-karlm

Dar

al-Shihab, Dar

1978)

p. 21. 1980).

Draz, Madkhal

(Kuwait:

al-Qalam,

49 SayyidQutb, FlZilal al-Qur'an (Cairo: Dar al-Shuruq, 1982).

50 Quoted (Leicester: 51 52 53 The from Sayyid Qutb, In the Shade Islamic Foundation, 1999), of the Qur'an, vol. 1, p. 199. trans. M.A. Salahi and A. A. Shamis

Ibid., p. 200. Ibid., p. 201-2. Ibid., p. 203^.