Tahdhib al-Akhlaq

Qur’an and Scientific Explanation

By Syed Iqbal Islam 

Introduction of The Qur’an 

 The Qur’an unlike all other writings is a unique book with a supreme author, an eternal message and a universal relevance. Its contents are not confirmed to a particular theme or style but contain the foundations for an entire system of life, covering a whole spectrum of issues which range from specific articles of faith and commandments to general moral teachings, rights and obligations, crime and punishment, personal and public law and a host of other private and social concerns. These issues are discussed in a variety of ways, such as direct stipulations, reminder of Allah’s favors on His creation, admonitions and rebukes. Stories of past communities are narrated followed by the lessons to be learned from their actions and subsequent fates.

 So well has it been preserved both in memory and in writing that the Arabic text we have today is identical to the text as it was revealed to the Prophet
. Not even a single letter has yielded to corruption during the passage of centuries. Muslims believe The Qur’an was revealed bit by bit over a period of twenty-three years starting from the month of Ramadan 610CE to Prophet Muhammad and the first verse was: Read in the name of your Lord who created, Created man, out of a (mere) clot of congealed blood. Read, for your Lord is most Generous, Who teaches by means of the pen, teaches man what he does not know. (Al-Alaq.96:1-5)₁    

Scientific Explanation 

 Abdullah-Ibn-Umar was asked about a scientific verse of the Qur’an, and his reply was that ”The best way to explain is to let time pass.”(Qurtubi)  

 Based on the exegesis of the Qur’an, I will look at how the advancement in science helps to further explain and give a better understanding about some of the verses in the Qur’an. I will select certain verses of the Qur’an and then look at what science has to say in regards to the subject with established fact and no ambiguity. 

Embryology Before Qur’anic Revelations  

 The first recorded embryological studies are in the books of Hippocrates (460 - 377 BC). He wrote on the nature of chicken embryos. Galen (2nd century C.E.) wrote a book called “On the Formation of the Fetus.” in which he described the placenta and fetal membranes. It appears that the fact that human beings are developed in the uterus (womb) has not been known until the 15th century. The first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci. The Physicians in the 7th century C.E. did not know that the human embryo is developed in stages. However in the fourth century BC Aristotle had described the stages of development of the chick embryo. The fact that the human embryo develops in stages was not discussed and illustrated until the 15th century. 

 In 1673 Leeuwenhoek discovered a simple microscope and described the early stages of the chick embryo. Until 1941 the staging of human embryos was not described. 

The Qur’an on Human Embryonic Development 

 Verily We created man from a quintessence (of clay); Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into an alaqah (leech, suspended thing, and of congealed blood clot), then We made the alaqah into a mudghah (chewed substance)… (Al-Mumenoon 23:12-14) ₁ Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made two sexes, male and female.(Al-Qiyama.75:37-39) ₁

Literally, the Arabic word alaqah has three meanings:

(1) Leech

 In comparing a leech to an embryo in the alaqah stage, there is a similarity between the two as we can see in figure.  Also, the embryo at this stage obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.

Drawings illustrating the similarities in appearance between a leech and a human embryo at the alaqah stage. (Leech drawing from Human Development as Described in the Qur’an and Sunnah, Moore and others, p. 37, modified from Integrated Principles of Zoology, Hickman and others.  Embryo drawing from The Developing Human, Moore and Persaud, 5th ed., p. 73.)

 (2) Suspended thing

 The second meaning of the word alaqah is “suspended thing.”  This is what we can see in figures, the suspension of the embryo, during the alaqah stage, in the womb of the mother.

We can see in this diagram the suspension of an embryo during the alaqah stage in the womb (uterus) of the mother. (The Developing Human, Moore and Persaud, 5th ed., p. 66.) 

In this photomicrograph, we can see the suspension of an embryo (marked B) during the alaqah stage (about 15 days old) in the womb of the mother.  The actual size of the embryo is about 0.6 mm. (The Developing Human, Moore, 3rd ed., p. 66, from Histology)

(3) Blood clot.

 The third meaning of the word alaqah is “blood clot.”  We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a blood clot.  This is due to the presence of relatively large amounts of blood present in the embryo during this stage. Also during this stage, the blood in the embryo does not circulate until the end of the third week. Thus, the embryo at this stage is like a clot of blood.

Diagram of the primitive cardiovascular system in an embryo during the alaqah stage.  The external appearance of the embryo and its sacs is similar to that of a blood clot, due to the presence of relatively large amounts of blood present in the embryo. (The Developing Human, Moore, 5th ed., p. 65.) 

So the three meanings of the word alaqah correspond accurately to the descriptions of the embryo at the alaqah stage.

The next stage mentioned in the verse is the mudghah stage.  The Arabic word mudghah means “chewed substance.”  If one were to take a piece of gum and chew it in his or her mouth and then compare it with an embryo at the mudghah stage, we would conclude that the embryo at the mudghah stage acquires the appearance of a chewed substance.  This is because of the somites at the back of the embryo that “somewhat resemble teeth marks in a chewed substance.” ₄ Photograph of an embryo at the mudghah stage (28 days old).  The embryo at this stage acquires the appearance of a chewed substance, because the somites at the back of the embryo somewhat resemble teeth marks in a chewed substance.  The actual size of the embryo is 4 mm. (The Developing Human, Moore and Persaud, 5th ed., p. 82, from Professor Hideo Nishimura, Kyoto University, Kyoto, Japan.) 

 When comparing the appearance of an embryo at the mudghah stage with a piece of gum that has been chewed, we find similarity between the two.
A) Drawing of an embryo at the mudghah stage.  We can see here the somites at the back of the embryo that look like teeth marks. (The Developing Human, Moore and Persaud, 5th ed., p. 79.)
B) Photograph of a piece of gum that has been chewed. 

The Sequence in Development of Human Organs  It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!(Al-Mumenoon.23:78)₁ It is He Who brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to Allah).(An-Nahl.16:78)₁ Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.(Al-Insan.76:2)₁ 

 These verses refer to a number of senses given to human beings by Allah. These are always referred in a specific order in the Qur’an: hearing, sight, feeling and understanding. In a paper published in the Journal of the Islamic Medical Association, Dr. Keith Moore states that during the development of the foetus, the eye begins to form after the inner ear has assumed its first form. He says the brain, the centre of feeling and understanding, begins its development after the ear and the eye.  The foetus’ ears begin to develop as early as the twenty-second day of pregnancy and become fully functional in the fourth month. After that, the foetus can hear sounds in its mother’s womb. For that reason, the sense of hearing forms before the other vital functions for a new-born baby. The order set out in the Qur’an is striking from that point of view. _5  The information only recently obtained about the formation of the baby’s organs inside the mother’s womb is in complete agreement with that revealed in the Qur’an. 

 Now let man but think From what he is created! He is created from A drop emitted — Proceeding from between The back bone and the ribs.(At-Tariq.86:5-7) 

 In embryonic stages, the reproductive organs of the male and female, i.e. the testicles and the ovaries, begin their development near the kidney between the spinal column and the eleventh and twelfth ribs. Later they descend; the female gonads (ovaries) stop in the pelvis while the male gonads (testicles) continue their descent before birth to reach the scrotum through the inguinal canal. Even in the adult after the descent of the reproductive organ, these organs receive their nerve supply and blood supply from the Abdominal Aorta, which is in the area between the back bone (spinal column) and the ribs. Even the lymphatic drainage and the venous return go to the same area. 

The Qur’an on the Origin of the Universe  Do those who disbelieve not see that the heavens and the earth were sewn together and then We unstitched them and that We made from water every living thing? Will they not then believe?  (Al-Anbiya.21:30) ₁

 The word “ratq” translated as “sewn to” means “mixed in each, blended” in the Arabic vernacular. It is used to refer to two different substances that make up a whole. The phrase “we unstitched” is the verb “fataqa” in Arabic and implies that something comes into being by tearing apart or destroying the structure of things that are sewn to one another. The sprouting of a seed from the soil is one of the actions to which this verb is applied.₅

 Let us take a look at the verse again. In the verse, sky and earth are at first subject to the status of “ratq.” They are separated (fataqa) with one coming out of the other.  Intriguingly, when we think about the first moments of the Big Bang, we see that the entire matter of the universe collected at one single point. In other words, everything-including “the heavens and earth” which were not created yet-was in an interwoven and inseparable condition. Then, this point exploded violently, causing its matter to disunite. ₅

 Because the earth and the heavens (the sun, the moon, stars, planets, galaxies, etc.) have been formed from this same ‘smoke,’ we conclude that the earth and the heavens were one connected entity.  Then out of this homogeneous ‘smoke,’ they formed and separated from each other._4 The science of modern cosmology, observational and theoretical, clearly indicates that, at one point in time, the whole universe was nothing but a cloud of ‘smoke’ (i.e. an opaque highly dense and hot gaseous composition). This is one of the undisputed principles of standard modern cosmology.  Scientists now can observe new stars forming out of the remnants of that ‘smoke’.₄A new star forming out of a cloud of gas and dust (nebula), which is one of the remnants of the ‘smoke’ that was the origin of the whole universe. (The Space Atlas, Heather and Henbest, p. 50.) 

The Lagoon nebula is a cloud of gas and dust, about 60 light years in diameter.  It is excited by the ultraviolet radiation of the hot stars that have recently formed within its bulk. (Horizons, Exploring the Universe, Seeds, plate 9, from Association of Universities for Research in Astronomy, Inc.) 

 Then He turned to the heaven when it was smoke… (Fussilat.41:11)₁

 The illuminating stars we see at night were, just as was the whole universe, in that ‘smoke’ material.

Preservation of The Pharaoh of The Exodus 

 And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no Allah save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him). (It was said to him): “Ah now!- But a little while before, wast thou in rebellion!- and thou didst mischief (and violence)! “This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! but verily, many among mankind are heedless of Our Signs!”(Yusuf.10:90-92₁

 The Qur’anic and Biblical versions on the Exodus and death of the Pharaoh are very similar. However in the Qur’an there is one additional piece of information relating to the death of Pharaoh which Muslims for hundreds of years could not understand.

 The Bible stated that the Pharaoh and his army will be drowned, but the Qur’an adds that after Pharaoh’s death, his body will be preserved as a sign to all prosperity.

 In 1898 a discovery was made in Egypt at theValley of
Kings of an ancient mummy, historical evidence showed that this was the mummy of the Pharaoh of Exodus.

 In 1975 Dr Maurice Buccaile along with a team of archaeologists sought permission and were granted by the Egyptian Government to examine that particular mummy. In their examination they came to the conclusion that this is the body of a man who died of asphyxiation of drowning, and additionally the body could not have been in the water for too long.₆

Method of preservations of The Holy Qur’an  The Companions who were literate used to keep a written record of several portions of the Qur’an. In this manner, the text of the Qur’an had been preserved in four different ways during the lifetime of the Prophet Muhammad : · The Prophet Muhammad had the whole text of the Qur’an from the beginning to the end committed to writing by the scribes of revelations. · Many of the Companions learned the whole text of the Qur’an, every syllable of it, by heart. · All the illustrious Companions , without an exception, had memorized at least some portions of the Qur’an, for the simple reason that it was obligatory for them to recite it during worship · A considerable number of the literate Companions kept a private record of the text of the Qur’an and satisfied themselves as to the purity of their record by reading it out to the Prophet Muhammad . 

 In the time of Hadhrat Uthman bin-Affan (644CE-656CE) copies of this original version were made and officially dispatched to the Capitals of the Islamic State. Two of these copies exist in the world today, one in Istanbul and the other in
Tashkent. In the last century, an Institute of Munich University in
Germany collected forty-two thousands copies of the Qur’an including manuscripts and printed texts produced in each period in the various parts of the Islamic World. Research work was carried out on these texts for half a century, at the end of which the researchers concluded that apart from copying mistakes, there was no discrepancy in the text of these forty-two thousand copies, even though they belonged to the period between the 1^st Century Hijra(610CE) to 14^th Century Hijra(1900CE) and had been procured from all parts of the world.

A Brief Introduction to Science of Tafsir or Exegesis (Technical Interpretation) of Qur’an 

 The Qur’anic verses are of two types. Some verses are very clear and understanding their meaning by following the Arabic lexicon can be achieved by any one who knows the Arabic language, that is why don’t get difference of opinion in the exegesis of theseVerses.  The other comprises verses that are comprehensive in meaning and in which there is some ambiguity or difficulty in explanation or, in order to grasp their meaning, it is necessary to study the background in which the verses were revealed. Or, they deal with delicate legal questions or deep unknown facts and knowledge. Only knowledge of Arabic language is not sufficient to comprehend such verses, but other information is needed to derive their proper exegesis.₂      Keeping this in view, there are six sources of the exegesis or Tafsir of Qur’an.  The first source of exegesis of the Qur’an is the Qur’an itself that is sometimes its verses explain each other. Something is left unsaid in a verse but said in detail in another verse. ₂For example, it is said in surah Al-Fatihah: Guide us Thou to the straight way, the way of those whom Thou hast blessed (Al-Fatihah.1:6-7) ₁ It is not clear in this verse as to who are the blessed people? But at another place it is stated: All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! What a beautiful fellowship! (An-Nisa.4:69)₁ The second source of exegesis of the Qur’an is the traditions of the Prophet Muhammad  known as Hadith. The Qur’an has clarified at many places that the real purpose of prophet Muhammad was for him to explain the Qur’anic verses through his words and actions:  And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe. (An-Nahl.16:64)₁ The third source is the sayings of the companions of the prophet Muhammad who learnt the Qur’an directly from him. Some of them had devoted their entire lives to learn the Qur’an its exegesis and related knowledge directly from the sayings and actions of the prophet Muhammad . Their language was Arabic, and they were fully aware of the environment of revelation of the Qur’an. Rather than rely on their linguistic excellence they learnt the Qur’an verse by verse from the prophet .₂ Imam Abu Abdur Rahman Sulmi a renowned Tab’een (epigone) scholar said: Those (of the Companions) who used to teach the Qur’an, such as Uthman-bin-Affan and Abdullah-bin-Mas’ud and others told us that they did not proceed further with their lessons until they had learnt ten verses from the Prophet and until they had received all knowledge and practical applications related to it.(Al-Itqan,v2,p176 chapter 78)    The fourth source is the sayings of the Tab’een (successors of the companions ), Scholars differ whether the sayings of a Tab’een can be conclusive argument in exegesis or not? Ibn Kathir has stated that if a Tab’een has reported an exegesis from a Companion it will have the same status as that of a Companion . But if he gives his own interpretation then it will be seen whether another Tab’een differs from him. If that is so, his interpretation will not be acceptable and conclusion will be drawn on the basis of other sources of exegesis. If no difference exists among the Tab’een their opinion will be acceptable without doubt.₂ The fifth source is the Arabic language if its meaning is clear, and no ambiguity, doubt or confusion exists, nor any historical background is required to understand it. But when one is faced with ambiguity or deeper sense or religious laws are being drawn from the verse, interpretation may not be made by means of Arabic Lexicon alone. In such a situation the basic sources of exegesis would be the Qur’an itself, Prophetic Traditions and statements of the Companions and the Tab’een. Only after that will recourse be had to the Arabic language because Arabic is a very vast language and its words are used in several meanings, and a single sentence may be interpreted in several ways. Hence any inference drawn on the basis of language also may result in confusion.₂ 

 The Sixth source which is common sense that is needed for every thing in this world, and obviously it is required to draw interpretation from the above five sources also. The Qur’an is an endless ocean of deep mystic meanings. By means of the above five sources its subjects can, of course, be understood to the extent required but as far as its mysteries and commands are concerned, it can never be said that a climax has been reached and there is no room for any further deliberation. On the contrary, the door to ponder over and deliberate on its inner meanings shall remain open till the Last Day. This is why the commentators in every age have made additions to this chapter according to their understanding. This is exactly what the Prophet meant when he prayed for Abdullah ibn-Abb’as in these words: O Allah! Bestow on him the Sciences of Exegesis and Comprehension of religion. (Al-Burhan, v.2, p161)  But it should be remembered in this connections that only such realities and deeper meaning drawn through reasoning shall be reliable as do not clash with other religious principles and the foregoing five sources. If anything is deduced by disregarding the rules of exegesis, it will have no standing in religion.₂

What is Hadith 

 The Hadith is the sayings and conduct of Prophet Muhammad , which have been narrated by his Companions . The Hadith has come to supplement the Qur’an as a source of the Islamic religious law. The Hadith is the second pillar after the Qur’an upon which every Muslim rests his faith. Hadith is composed of two parts: the Mat’n (text) and the Isnad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable. The scholars of the Hadith literature divided the Traditions into categories according to the degree of authenticity and reliability; each category had to meet certain criteria.

 Example of an Hadith: Narrated by Jabir bin-Abdullah I heard the Prophet Muhammad saying, “If there is any healing in your medicines, then it is in cupping, a gulp of honey or branding with fire (cauterization) that suits the ailment, but I don’t like to be (cauterized) branded with fire.”₃  Conclusion The verses of the Qur’an which I selected deal with subjects that would have been very hard or impossible for the reader to comprehend or understand going back before the advancement of science in that field.  The scientific explanation in light of new discoveries does not in any way contradict what is said in the Qur’an but rather helps to elaborate it further and gives a better understand for a laymen or an expert in that field.  The thing that I found hard to comprehend and amazing at same time is the field of science that set for the study of Qur’an, apparently there’s about 30 fields and to be master of one of the field is something hard to be found at present time.

 I have come across various other topics which modern day science gives a better understanding of the verses at the same time not disregarding the rules of exegesis that has been set. Apparently most of the verses that deals with scientific field has been confirmed and proven by advancement and established scientific proof. However there are many other verses that are against some of the scientific theories that have not been established as a concrete proof.

 It would have been interesting to compare these topics with other Scriptures and see what they have to say in regards to these topics. However they have been covered by renowned scholars like Dr Maurice Buccaille, but I had very difficulty in trying to understand as the language of rhetoric that is used is difficult for me to comprehend.

 Going back to the statement made by Abdullah-Ibn-Umar who was asked about a scientific verse of the Qur’an, and his reply was that ”The best way to explain is to let time pass.”(Qurtubi) It would be good to study the Qur’anic verses and Hadith that mentions beneficial products i.e. fruits, fig, date, honey, olive, pomegranate, grapes etc and perhaps do more research in these foods and try to look for beneficial aspect through breakdown of nutrition’s or combination of these nutrients.  There are many books that have been written in the past by great scholars about Qur’an and Hadith which are still in their original text i.e. in Arabic or Farsi, and these books are not benefiting the people as it ought to because of the lack of infrastructure to use this information to advance in the field of Science. Perhaps if the books can be translated in English and also the Advanced Scientific Organisation can work with people who have access to these books, could lead to new discoveries and understandings. An example of this is that recently someone showed me a book translated in English called ‘’The Meaning of the Qur’an’’ by Syed Abu-Ala’ Maududi which is a six volume book that took 30 years to write in the 20^th century and in it there was commentary about existence of life in other planets in other galaxies, which I did not fully understand. 

References 

₁ The Noble Qur’an

₂ Usmani, Justice Mufti M. Taqi. 2000. An Approach to the QUR’ANIC SCIENCES. Darul-Ishaat
Karachi

₃ Khan, Dr M. Muhsin. 1994. Summarized Sahih Al-Bukhari (Arabic-English). Maktaba Dar-us-Salam
Riyadh

₄ Ibrahim,
I. A. 1997. A Brief Illustrated Guide to Understanding Islam.
Darussalam Houston, Texas

₅ Yahya. H. MIRACLES OF THE QUR’AN

₆ Buccaille, Maurice, 2000. The Bible, The Qur’an and Science. Noida New
Delhi 

http://www.quran.org.uk/articles/ieb_quran_history.htm

http://www.al-islam.org/short/alhadith/Pages/Page1.html#what

http://www.answering-christianity.com/embryology.htm

http://www.irfi.org/articles/articles_51_100/attitude_of_a_muslim_scholar_at.htm

http://www.uh.edu/~wahmed/islam/Quran_intro.html

 means,  Peace and blessing be upon Him.

 means, May Allah be pleased with them.