User:Mpatel/sandbox/Scientific statements in the Quran

The Quran contains many verses that refer to natural phenomena, many of which have only recently been verified by scientific findings. As numerous verses in the Quran are intended to be interpreted both literally and metaphorically (according to Islamic scholars), critics may argue that such alleged scientific knowledge in the Quran is merely incidental. An interesting point to note is that the French surgeon Dr. Maurice Bucaille in his book, 'The Bible, the Quran and science' has shown that Quranic verses referring to natural phenomena are in complete accordance with modern scientific findings.

Examples of scientific statements in the Quran

The expansion of the universe

the holy quran says "The heaven,We have built it with power.Verily we are expanding it"(sura 51,verse 47)

Heaven' is the translation of the word sama' and this is exactly the extra-terrestrial world that is meant.

'We are expanding it' is the translation of the plural present participle musi'una of the verb ausa'a meaning 'to make wider, more spacious, to extend, to expand'.

The Sun and moon

The Holy Quran always describes the sun and moon withe different words.The sun is always described as 'diya' or 'siraj' which mean 'shining glory' and 'a blazing lamp' respectively.Moon, on the other hand is always described as 'munir' or 'nur' meaning 'reflected light' or borrowed light.

The Holy Quran saya in sura 25, verse 61: "Blessed is the One Who placed the constellations in heaven and placed therein a lamp and a moon giving light."

--sura 71, 15-16: "Did you see how God created seven heavens one above an other and made the moon a light therein and made the sun a lamp?"

--sura 78, verses 12-13: "We have built above you seven strong (heavens) and placed a blazing lamp."

The blazing lamp is quite obviously the sun. Here the moon is defined as a body that gives light (munir) from the same root as nur (the light applied to the Moon). The Sun however is compared to a torch (siraj) or a blazing (wahhaj) lamp.

There are two very important verses on the orbits of the Sun and Moon:

--sura 21, verse 33: "(God is) the One Who created the night, the day, the sun and the moon. Each one is travelling in an orbit with its own motion."

--sura 36, verse 40: "The sun must not catch up the moon, nor does the night outstrip the day. Each one is travelling in an orbit with its own motion."

Here an essential fact is clearly stated: the existence of the Sun's and Moon's orbits, plus a reference is made to the travelling of these bodies in space with their own motion.

A negative fact also emerges from a reading of these verses: it is shown that the Sun moves in an orbit, but no indication is given as to what this orbit might be in relation to the Earth. At the time of the Qur'anic Revelation, it was thought that the Sun moved while the Earth stood still. This was the system of geocentrism that had held sway since the time of ptolemy, Second century B.C., and was to continue to do so until Copernicus in the Sixteenth century A.D. Although people supported this concept at the time of Muhammad, it does not appear anywhere in the Qur'an, either here or elsewhere.

The Arabic word falak has here been translated by the word 'orbit'. many French translators of the Qur'an attach to it the meaning of a 'sphere'. This is indeed its initial sense. Hamidullah translates it by the word 'orbit'.

The word caused concern to older translators of the Qur'an who were unable to imagine the circular course of the Moon and the Sun and therefore retained images of their course through space that were either more or less correct, or hopelessly wrong. Sir Hamza Boubekeur in his translation of the Qur'an cites the diversity of interpretations given to it: "A sort of axle, like an iron rod, that a mill turns around; a celestial sphere, orbit, sign of the zodiac, speed, wave . . .", but he adds the following observation made by Tabari, the famous Tenth century commentator: "It is our duty to keep silent when we do not know." (XVII, 15). This shows just how incapable men were of understanding this concept of the Sun's and Moon's orbit. It is obvious that if the word had expressed an astronomical concept common in Muhammad's day, it would not have been so difficult to interpret these verses. A Dew concept therefore existed in the Qur'an that was not to be explained until centuries later.

At a time when it was held that the Earth was the centre of the world and that the Sun moved in relation to it, how could any one have failed to refer to the Sun's movement when talking of the sequence of night and day? This is not however referred to in the Qur'an and the subject is dealt with as follows:

--sura 7, verse 54: "(God) covers the day with the night which is in haste to follow it . . ."

--sura 36, verse 37: "And a sign for them (human beings) is the night. We strip it of the day and they are in darkness."

--sura 31, verse 29: "Hast thou not seen how God merges the night into the day and merges the day into the night."

--sura 39, verse 5: ". . . He coils the night upon the day and He coils the day upon the night."

The first verse cited requires no comment. The second simply provides an image.

It is mainly the third and fourth verses quoted above that provide interesting material on the process of interpenetration and especially of winding the night upon the day and the day upon the night. (sura 39, verse 5)

'To coil' or 'to wind' seems, as in the French translation by R. Blachère, to be the best way of translating the Arabic verb kawwara. The original meaning of the verb is to 'coil' a turban around the head; the notion of coiling is preserved in all the other senses of the word.

What actually happens however in space? American astronauts have seen and photographed what happens from their spaceships, especially at a great distance from Earth, e.g. from the Moon. They saw how the Sun permanently lights up (except in the case of an eclipse) the half of the Earth's surface that is facing it, while the other half of the globe is in darkness. The Earth turns on its own axis and the lighting remains the same, so that an area in the form of a half-sphere makes one revolution around the Earth in twenty-four hours while the other half-sphere, that has remained in darkness, makes the same revolution in the same time. This perpetual rotation of night and day is quite clearly described in the Qur'an. It is easy for the human understanding to grasp this notion nowadays because we have the idea of the Sun's (relative) immobility and the Earth's rotation. This process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Qur'an just as if the concept of the Earth's roundness had already been conceived at the time-which was obviously not the case.

Further to the above reflections on the sequence of day and night, one must also mention, with a quotation of some verses from the Qur'an, the idea that there is more than one Orient and one Occident. This is of purely descriptive interest because these phenomena rely on the most commonplace observations. The idea is mentioned here with the aim of reproducing as faithfully as possible all that the Qur'an has to say on this subject.

The following are examples:

--In sura 70 verse 40, the expression 'Lord of Orients and Occidents'. --In sura 55, verse 17, the expression 'Lord of the two Orients and the two Occidents'. --In sura 43, verse 38, a reference to the 'distance between the two Orients', an image intended to express the immense size of the distance separating the two points.

Anyone who carefully watches the sunrise and sunset knows that the Sun rises at different point of the Orient and sets at different points of the Occident, according to season. Bearings taken on each of the horizons define the extreme limits that mark the two Orients and Occidents, and between these there are points marked off throughout the year. The phenomenon described here is rather commonplace, but what mainly deserves attention in this chapter are the other. topics dealt with, where the description of astronomical phenomena referred to in the Qur'an is in keeping with modern data.

External links

Bucaille, Maurice;