Saturday, August 15, 2009
Teen: Clay or Mud
The Quranic Teen is generally rendered as 'clay'. But more appropriate meaning is 'mud'. Clay is a particular type of earth having silicates of aluminium. But mud is a general term, and in my view communicates the sense of the Quranic Teen in a better manner. It is simply earth/dust + water. So it has an allusion to the chemical evolution of life from a kind of muddy environment.
Meaning of 'Alaq: 'Relationships'
Very few people have noted that 'Alaq is plural and not singular. It is from the root of 'alq. If we take this word in sociological sense - in contrast to embryological in which it is generally taken - then its one possible meaning would be "relationships". So, khalaqal insaana min 'alaq will then mean: He (God) created human from relationships. That is, humans depend on relationships for their survival.
Friday, August 14, 2009
Darwin, Evolution and God
By: Dr. Dildar Ahmed Alavi
The year 2009 marks the 200th birth anniversary of the great scientist Charles Darwin who was born on February 12, 1809, and, coincidently, the 150th anniversary of the publication of On the Origin of Species (published on 24 November 1859).
Charles Darwin is undoubtedly one of the most influential scientists of the modern times. Although many conservatives often use it in a derogatory sense, Darwinism, or even his name, has become synonymous with evolution. His work, or perhaps an interpretation of it, has influenced the Western way of thinking more than any other scientist’s. The matter of the fact, however, is that Charles Darwin is not the first person in the world history who propounded the idea of evolution. He is even not the first in Europe. The French naturalist Jean-Babtiste Lamarck (1744-1829), for example, had already given his theory of evolution called inheritance of acquired character. It is notable that generally people fail to distinguish between evolution as a concept and theories of evolution. The idea that all plants and animals (including humans) which we see around us today have gradually evolved from lower life forms in a long span of time (some 3.5 billion years) is accepted by almost all scientists – biologists, paleontologists, geologists, etc - of the world. This is almost taken as a reality. All biology text books are written with this concept taken as an obvious, as if self evident, fact. The roots of this concept go long into the history, and, for example, a number of outstanding Muslim intellectuals and thinkers from the Middle Ages through the present, shared this idea in one form or the other. The idea of evolution is now not limited to the living world only. The whole universe is thought to have been evolved gradually in billions of years, the process that is still going one.
But, how has organic evolution, the evolution of living things, taken place? This is the subject-matter of the theories of evolution. Darwin’s work, like that of Lamarck, does not primarily concern with evolution as a concept which as we have seen is an old idea, but with its explanation. He put forward the theory of natural selection and survival of the fittest to explain how evolution of plants and animals has taken place through ages. Opposed to the concept of evolution is idea of special creation which says that all the species of plants and animals have been created in the forms they have today. Species are immutable: one cannot transform into another. Scientists and intellectuals generally do not accept this.
Evolution is also sometimes confused with the denial of God, which has nothing to do with reality. Science as we know does not deal with the question who has created the world. It simply tends to know how it has come into existence, and how it behaves. And, it is what science possibly can, and should, do. God almighty could have created the life forms through special creation, bringing into being all species separately, or He could have brought them into being through an evolutionary process. A great number of facts have been presented to support the latter idea. The believers in God can thus take evolution as process or method He has chosen to create living things. Coming into existence of things according to some mechanism does not disprove the existence of a Creator, whose will operates in the universe through laws of nature which none but He himself has established. One can even further argue that the existence of a system itself is an evidence of the existence of God almighty. In fact, evolution gives an explanation of how God has brought into being the living organisms. Sometime people regard evolution as contrary to human dignity. “God has created man in His own image, how could he be evolved from lower forms”, or “man is the vice-regent (khalifa) of God, evolution would place him among animals”. Such are the voices we often listen. The lowly history of his creation, however, does not negate man’s special status. Our well known humble origin as individuals, for instance, does not degrade our worth as intellectual, moral beings. It is the final state and not the history or process, of coming into existence of a being that determines its position. Although he had stopped believing in the religion, Charles Darwin, as research has revealed, was not an atheist. He was a true scientist and a seeker of truth. His thoughts have even helped us in understanding scientifically how God’s will operates in the universe. In the famous words of Albert Einstein, God does not play dice. His will, or irada in Arabic, does not act haphazardly. He is not a magic man or a juggler, but omniscient, omnipotent (al-Hakim, al-Qadir, al-Khabir) Sustainer (al-Rabb – the Evolver) of the cosmos who created and still continues to create things through a system.
Charles Darwin(died on April 19, 1882)’s contributions to science and learning will hopefully continue influencing human thought pattern for long time to come.
(The writer is an Associate Professor in Forman Christian College University Lahore)
By: Dr. Dildar Ahmed Alavi
The year 2009 marks the 200th birth anniversary of the great scientist Charles Darwin who was born on February 12, 1809, and, coincidently, the 150th anniversary of the publication of On the Origin of Species (published on 24 November 1859).
Charles Darwin is undoubtedly one of the most influential scientists of the modern times. Although many conservatives often use it in a derogatory sense, Darwinism, or even his name, has become synonymous with evolution. His work, or perhaps an interpretation of it, has influenced the Western way of thinking more than any other scientist’s. The matter of the fact, however, is that Charles Darwin is not the first person in the world history who propounded the idea of evolution. He is even not the first in Europe. The French naturalist Jean-Babtiste Lamarck (1744-1829), for example, had already given his theory of evolution called inheritance of acquired character. It is notable that generally people fail to distinguish between evolution as a concept and theories of evolution. The idea that all plants and animals (including humans) which we see around us today have gradually evolved from lower life forms in a long span of time (some 3.5 billion years) is accepted by almost all scientists – biologists, paleontologists, geologists, etc - of the world. This is almost taken as a reality. All biology text books are written with this concept taken as an obvious, as if self evident, fact. The roots of this concept go long into the history, and, for example, a number of outstanding Muslim intellectuals and thinkers from the Middle Ages through the present, shared this idea in one form or the other. The idea of evolution is now not limited to the living world only. The whole universe is thought to have been evolved gradually in billions of years, the process that is still going one.
But, how has organic evolution, the evolution of living things, taken place? This is the subject-matter of the theories of evolution. Darwin’s work, like that of Lamarck, does not primarily concern with evolution as a concept which as we have seen is an old idea, but with its explanation. He put forward the theory of natural selection and survival of the fittest to explain how evolution of plants and animals has taken place through ages. Opposed to the concept of evolution is idea of special creation which says that all the species of plants and animals have been created in the forms they have today. Species are immutable: one cannot transform into another. Scientists and intellectuals generally do not accept this.
Evolution is also sometimes confused with the denial of God, which has nothing to do with reality. Science as we know does not deal with the question who has created the world. It simply tends to know how it has come into existence, and how it behaves. And, it is what science possibly can, and should, do. God almighty could have created the life forms through special creation, bringing into being all species separately, or He could have brought them into being through an evolutionary process. A great number of facts have been presented to support the latter idea. The believers in God can thus take evolution as process or method He has chosen to create living things. Coming into existence of things according to some mechanism does not disprove the existence of a Creator, whose will operates in the universe through laws of nature which none but He himself has established. One can even further argue that the existence of a system itself is an evidence of the existence of God almighty. In fact, evolution gives an explanation of how God has brought into being the living organisms. Sometime people regard evolution as contrary to human dignity. “God has created man in His own image, how could he be evolved from lower forms”, or “man is the vice-regent (khalifa) of God, evolution would place him among animals”. Such are the voices we often listen. The lowly history of his creation, however, does not negate man’s special status. Our well known humble origin as individuals, for instance, does not degrade our worth as intellectual, moral beings. It is the final state and not the history or process, of coming into existence of a being that determines its position. Although he had stopped believing in the religion, Charles Darwin, as research has revealed, was not an atheist. He was a true scientist and a seeker of truth. His thoughts have even helped us in understanding scientifically how God’s will operates in the universe. In the famous words of Albert Einstein, God does not play dice. His will, or irada in Arabic, does not act haphazardly. He is not a magic man or a juggler, but omniscient, omnipotent (al-Hakim, al-Qadir, al-Khabir) Sustainer (al-Rabb – the Evolver) of the cosmos who created and still continues to create things through a system.
Charles Darwin(died on April 19, 1882)’s contributions to science and learning will hopefully continue influencing human thought pattern for long time to come.
(The writer is an Associate Professor in Forman Christian College University Lahore)
EVOLUTION, DARWIN, ISLAMIC CONCEPT
Dr Dildar Ahmed Alavi
I am an evolutionist, and believe in "evolutionary creation", which in my view is the best depiction of the Islamic concept of creation. Although I am a supporter of natural selection, Darwin is not the only or the first person who proposed theory of evolution. He is even not the first in the West. I don't know why there is a fashion to criticize him. His critics should criticize the whole evolutionary history, which they have every right to do, but with scientific reasons and not ridicule or rhetoric, etc.We however should be the true and sincere seekers after truth irrespective of the fact who has said that.
Dr Dildar Ahmed Alavi
I am an evolutionist, and believe in "evolutionary creation", which in my view is the best depiction of the Islamic concept of creation. Although I am a supporter of natural selection, Darwin is not the only or the first person who proposed theory of evolution. He is even not the first in the West. I don't know why there is a fashion to criticize him. His critics should criticize the whole evolutionary history, which they have every right to do, but with scientific reasons and not ridicule or rhetoric, etc.We however should be the true and sincere seekers after truth irrespective of the fact who has said that.
The Qur’an and Human Evolution By Dr Dildar AhmedHow man has come into being, is one of the most baffling questions. Religion, philosophy and science all have to say something on the topic. The question fascinates both an expert and a layperson. Wherefrom have I come? How have I been created? Are evolution and creation contradictory to one another? Or, they are two facets of the same coin. Was Darwin the first who propounded the theory of evolution or there were other philosophers and scientists who put forward the idea long before him? Is the ‘story of Adam’ a history or an allegory? In The Quran and Human Evolution, Dr Dildar Ahmed attempted to answer these and other related questions on the basis of his in-depth study of the relevant verses of the Qur’an. He tried to explore the scientific meaning underlying some of the Qur’anic verses pertaining to human creation. Dr Ahmed, who is a PhD in Organic Chemistry, has searched for the chemical meaning of the Qur’anic terms such as turab, teen, salsaal, hama, sulala and others and, on the basis of his study, he attempted to understand and explain the Qur’anic concept of the creation of human beings. The basic question is: is the bringing into existence of man an outcome of an arbitrary act of God or it is a result of an organized and systematic process? Dr Ahmed believes that God created man, and the universe, through a systematic process governed by the laws of nature ordained by God in the universe. He came up with the idea of ‘evolutionary creation’ according to which God has created humans through a long evolutionary process. According to him the Qur’anic term takhliq describes the overall or end product, while rabubiyyah illustrates the process through which a thing is created.Dr Dildar Ahmed has also discussed some of the common objections raised against the concept of evolution of man. The Qur’an and Human Evolution also deals with the Qur’anic story of Adam, and discusses how it can be taken as an allegory of human destiny. It is not a history of a couple but the story of entire human race described in an allegorical form.The book is published by Paramount Publishing Enterprise, 152/O, Block-2, PECHS, Karachi, Pakistan. Tel. 92-21-4310030. E-mail: paramount@cyber.net.pk
Friday, June 8, 2007
SCIENCE AND RELIGION INTERRELATIONSHIP: A QUR’ANIC PERSPECTIVE
By Dr Dildar Ahmed, PhD
Introduction
Religion and science are primarily two separate disciplines but they have a lot common and overlapping where they severely influence each other. The common issues need to be addressed intelligently and wisely by both the scientists and religious scholars. Science, in the form of knowledge, technology and a criterion for truth, has generated new issues and challenges, and is continually doing so. It has opened for scholars new horizons of responsibilities in the domain of guidance.
Human History bears testimony to the fact that it is through creation, and exploitation, of new possibilities that man has not only developed his world but also broadened his world-view. It is this pursuit of truth and knowledge that leads man consequently to the ultimate reality of the universe.
The Holy Qur'an introduces itself as a Book of Guidance for the humanity. Man as a conscious being has a natural urge for guidance that is satisfied only by the Divine revelation, or wahi, in the word of the Qur’an. God, according to His absolute wisdom, has bestowed upon humans the responsibility to interpret and explain His revelation so that people of all ages can derive guidance from it at each stage of their social evolution, and in accordance with the needs and requirements of their time and space.
--------------------------------------------------------------------------------------------------------------------
THE QUR’AN AND SCIENCE RELATIONSHIP
The Holy Qur’an which was revealed to the Holy Prophet Muhammad more than 1400 years ago, introduces itself as a Book of Guidance for the human beings. For example, it says:
“It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false.”[1]
Moreover, the Qur'an declares itself a complete, perfect and comprehensive Divine Message on its subject, i.e., human guidance.
“We have bestowed from on high upon thee, step by step, this divine writ, to make everything clear, and to provide guidance and grace and a glad tiding unto all who have surrendered themselves to God.”[2]
Guidance in the Qur’anic context is not confined only to giving juridical (or, fiqhi) verdicts nor is it limited to only a few formulae of theology. It, in essence, represents a constant attempt to read the revealed text at every step of continuously evolving context. Without having true comprehension of the context, the intent of the text in that context cannot be comprehended. The level and scope of guidance is directly related to Man’s mental and social progress which in turn is related to the knowledge of man’s himself and his environment.
When determining the relationship between the Qur’an and science we must keep in mind that the former is not a book of science as we understand it today. Nor is it the book of fiqh or jurisprudence. It is the book of guidance.
From Islamic, as well as from other religions perspectives, all knowledge that man may possess primarily is of two categories: the knowledge revealed by God through His Messengers and the knowledge that man acquires with his God-given faculties of senses and intellect. In the Qur’anic context, the text of the Qur’an is the Divine Revelation. The text is Divine but its understanding will be human. In order to derive guidance and wisdom from it, the text of the Qur’an must be read in a context, which we cannot do unless we have proper understanding of the context- the space and time in which we want to apply the Divine injunctions. That understanding will come from science as well as from other branches of knowledge. Mere repetition of what the previous generations, in the Middle Ages, worked out will not fulfil the purpose of guidance in our age since whatever they have done, have done so in accordance with their own context. Similarly, our understanding of the divine text will not be sufficient for the coming generations.
Science has played fundamental role in the progress and evolution of human civilization. As the scientific knowledge grows, civilization makes advancements and, as a result, the human society becomes more and more complex and demanding with the passage of time. The social life of man is, thus, not static. It is a dynamic, ever-advancing and ever-evolving reality. The Old Stone Age, through a gradual evolutionary process stretched over millions of years, transformed into the present-day age of highly sophisticated and powerful computers. The ancient simple barter systems of commerce have evolved into the today’s e-commerce and economic globalization. The modern means of transportation and communication have introduced us to an entirely new world, which even a few centuries back nobody could have imagined.
The progress in human civilization has immensely broadened the scope of human guidance and given rise, for Islamic scholars and intellectuals, to numerous altogether new issues and challenges that have no precedent in the past. At the same time, it has created new opportunities for them to understand the message of their religion in the prevailing world perspectives.
The Qur'an wants people to reflect and ponder over its ayaat, or messages, and draw from them guidance and solutions to their problems.
“[All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart.” [3]
Any person who ponders on the interrelationship of the Qur'an and science is surprised to see how repeatedly the Holy Qur'an has emphasized the study of nature.
Science as Knowledge and the Qur’an
Science in the modern world has three levels of significance. It is knowledge, it is technology and it is thought to be a criterion for truth.
As a form of knowledge, science broadens the canvas of human mind. Today’s conception of the physical universe is entirely different from that of even a few centuries back. Once the universe was thought to be a small world consisting of a flat earth placed on, and surrounded by, water. The domelike blue sky was acting as a roof. The societies ignorant of modern progress in cosmology and astronomy even today have the same conception of the world. Afterwards, with the progress in knowledge, man started seeing the earth as the centre of the universe. For him all stars and planets were revolving around the earth. This was the earth-centered view of the universe, which was finally replaced by the sun-centered concept of the universe. And, then, due to subsequent advancements in all the branches of science, there emerged the modern concept of the universe. This is such an indescribably gigantic universe that has billions of galaxies, each galaxy having billions of stars, with hopefully most stars, if not all, having a system of planets of their own.
Our earth, according to astronomical classification, is a planet that revolves, along with eight (or nine?) other planets, around the sun - a star of average size. This solar system is a part of the Milky Way galaxy, which is again an average-sized galaxy consisting of about two hundred billion stars. This is how science, by widening our knowledge of ourselves as well as of the universe around us, broadens the scope and level of our thinking.
The Holy Qur'an regards the cosmos as a “manifestation” of God’s most perfect attributes and wants man to acquire the cognizance of God through pondering and reflecting on the ‘Book of Nature, the creation and work of God.
“A work of God, who has ordered all things to perfection”. [4]
“Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults? And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds, thus offering an insight and a reminder unto every human being who willingly turns unto God. And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain, and tall palm-trees with their thickly-clustered dates, as sustenance apportioned to men; and by [all] this We bring dead land to life: [and] even so will be [man’s] coming-forth from death”. [5]
“[Hallowed be] He who has created seven heavens in full harmony with one another: No fault will thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw? Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated…” [6]
“And on earth there are signs [of God’s existence, visible] to all who are endowed with inner certainty, just as [there are signs thereof] within your own selves: can you not, then, see?” [7]
"Consider whatever there is in the heavens and on earth!" But of what avail could all the messages and all the warnings be to people who will not believe?” [8]
One can see in the Qur'an numerous ayaat of similar import. The study of the following will explain the purpose of the Qur’an’s emphasis and motivation for the study of nature:
“Art though not aware that God sends down water from the skies, whereby We bring forth fruits of many hues - just as in the mountains there are streaks of white and red of various shades, as well as (others) raven-black, and (as) there are in men, and in crawling beasts, and in cattle, too, many hues? Of all His servants, only such as are endowed with [innate] knowledge stand [truly] in awe of God: [for they alone comprehend that,] verily, God is almighty, much-forgiving.” [9]
The “awe of God”, or the Qur’anic “khashiyyat”, signifies the “realization of the Magnificence” of almighty God. The realization of God’s Magnificence and Majesty that is possible through an idea of the extremely vast cosmos consisting of billions of galaxies could have never produced by the earth-centered concept of the universe. This revolution has been made possible only through the study of nature, behind which one can clearly see the Qur’anic teachings acting as the driving force. This is a historical fact that it is only after the revelation of the Qur'an that science gradually emerged as a systematic knowledge. It was the Muslims who replaced the Greek’s deductive method of learning by the inductive method of science that, beyond any shadow of doubt, is the result of the Qur’anic motivation for observation and reflection on the phenomenon of nature.
Science as Technology and the Qur’an
Science when brought into application acquires the shape of technology. Modern technology is such a power that has influenced all spheres of human life and has played a pivotal role in revolutionizing it. It has, transformed the whole face of life and continues to do so.
There are numerous verses in the Holy Qur'an that can be quoted to show how repeatedly it has exhorted the readers to harness the forces of nature for the benefit of human beings. For example, the Holy Qur'an highlights the importance of iron to human society in the following words:
“And We bestowed [upon you] from on high [the ability to make use of] iron, in which there is awesome power as well as [a source of] benefits for mankind.” [10]
“Hence, make ready against them whatever force and war mounts" you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend in God's cause shall be repaid to you in full, and you shall not be wronged.
But if they incline to peace, incline thou to it as well, and place thy trust in God: verily, He alone is all-hearing, all-knowing!” [11]
Here the ‘war mounts’ or the Qur’anic ribat al-khayl does not merely signify “horses” but also the “horse power”. One should also keep in mind that the purpose the Qur’anic exhortations/motivation to acquire defense power does not mean to commit offence against anybody but to acquire only the deterrence, as it is evident from the verse.
The Qur’anic hints to encourage the promotion of technology related to the various industries, as we understand them today in the modern terms, can be seen at a number of places. This includes all types of industries whether these are related to the transportation through sea, lands, air, or even space, or agriculture, or food science, medicine or garment, and leather industry.
A very important concept of the Qur'an concerning the practical applications of science is what is generally phrased as the ‘conquest of nature’ (Taskhir-e-Kainat). There are numerous ayaat having reference to this concept.
“It is God who has made the sea subservient [to His laws, so that it be of use] to you so that ships might sail through it at His behest, and that you might seek to obtain [what you need] of His bounty, and that you might have cause to be grateful. And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth: in this, behold, there are messages indeed for people who think!” [12]
The purpose is that man should understand the forces of nature, and through his creative action, bring them into practice for the benefit of humanity in an increasingly better manner.
Science as Criterion and the Qur’an
Along with being a source of knowledge and technology, science is also considered to be a criterion of truth. Generally, it is understood, that if a claim can be supported with scientific arguments, it will be a valid claim. The view is quite correct since a scientific fact if it is really a fact cannot be contradictory to a religious fact if it is really based on true revelation. As a precaution, however, we must distinguish between a scientific fact and a theory or a hypothesis. Our understanding of a revealed fact may also be completely or partially incorrect.
The Qur’anic way of communication is that it does not impose its teachings on the reader but explains them with logic and reasoning. When it supports its proclamations with arguments from other fields of knowledge, i.e., history, it also presents the phenomena of nature as evidence. Thus, the Qur'an on numerous occasions calls the attention of man towards the phenomena of nature as proofs of the existence of God and His all-powerfulness and providence, and, similarly of life after death and the Day of Judgments, etc.
There are in the Qur'an many ayaat of this significance and meaning. Furthermore, the Qur'anic words Ayah/Ayaat also need our special attention in this context. The Qur'an has used them not only for its messages but also for the phenomena and the realities of the universe. In this context, ayah will mean evidence, witness, etc.
PURPOSE OF THE QUR’ANIC ENCOURAGEMENT FOR SCIENCE
What is the purpose or the aim of the Qur'an behind its exhortation, motivation, and encouragement to observe, ponder and reflect on the universe and its phenomena? The study of the relevant verses shows that it has manifold purpose:
· Marifat-e-Rabb (Cognizance of God): according to the Qur’an, the teleology of human creation is to “know” God. Through the study of the universe and its phenomena, or God’s manifestations, one can be able to have, up to a certain extent in accordance with one’s capacity, a realization of God’s greatness. In alternate words this can be called the perfection of human self.
· Promotion of the spirit of gratefulness or recognition of God’s blessings: the realization of God’s blessing in a person can create a sense of gratitude in him and make him more generous and useful towards God’s creatures.
· Conquest of Nature: the Qur’an wants that people should understand the Nature and its phenomena so that they can make new discoveries and inventions, and can harness the forces of nature for the well-being of God’s creatures. This process of research and creation will provide people an opportunity for their intellectual uplift, and acquisition of power and means of sustenance.
· Evidence of Truth: the universe and its phenomena are open to every person irrespective of its religious or ideological backgrounds. Therefore, the Qur’an has presented them as evidence of the existence and oneness of God, the life after death, and its other proclamations
NEW ISSUES, CHALLENGES AND OPPORTUNITIES
Science and religion are essentially two separate disciplines which, as a principle, do not deal with a phenomenon or a reality with the identical angle of vision. Broadly speaking science is the study of nature which is primarily based on what we call observation and experimentation. The religion, on the other hand, wants to reach the final reality behind all that exits. It deals with the spiritual, moral and social sphere of life. But, both have overlapping areas which are common between them where they severely interact with each other. In these areas, science and religion not only influence each other but, sometimes, they take conflicting standpoints. In the history of Middle Ages, for example, we can see many instances when conflict between science and religion had resulted into practical clashes. The process of mutual influences is continuing today. In the following lines, a brief list of the areas common between science and religion is given:
§ History and Philosophy of Science,
§ History and Philosophy of World Religions,
§ Science, philosophy and religion: their mutual relationship,
§ Cosmology and Astronomy: Scientific and religious views on the origin, structure and end of the universe, issue of global, perpetual Hijri Calendar,
§ Geology and Archaeology: the origin and age of earth; archaeological findings and scriptural/religious historical references,
§ Creation and Evolution: the origin of life and coming into existence of human beings; the purpose of creation; Human ‘Free Will’; Story of Adam and Eve: is it a history or allegory?
§ Medicine and Molecular Biology: the nature of the ‘personhood’; stem cell research and cloning; homosexuality and its consequences;
§ Environment and Ecology: issue of pollution, water preservation, cleanliness, resources conservation, ecotheology,
§ Food and Drinks: alcoholism, the concept of halal and haram in Islam, issue of narcotics, importance of fasting,
§ Psychology and Spirituality: mental health, faith and health, “spiritual curing”, magic, obsession, amulets and charms, neuroscience and faith,
§ Law and Forensic Science,
The list is not exhaustive, and the scholars may point out a number of other topics of contemporary importance. Throughout the world, many of these topics are the subject of hot debate among the scholars, religious leaders, politician, lawyers and experts of other fields. Some topics, such as evolution, also attract popular interest as well, while the topics like the beginning of a Hijri month have also practical implications.
REFERENCES
1. Surah Al-Baqarah, 2:185.
2. Surah An-Nahl, 16:89.
3. Surah Sad, 38:29.
4. Surah An-Namal, 27:88.
5. Surah Qaf, 50:6-11.
6. Surah Al-Mulk, 67:3-4.
7. Surah Al-Zariat, 51:20-21 20.
8. Surah Yunus, 10:101.
9. Surah Al-Fatir, 35:27-28.
10. Surah Al-Hadid, 57:25.
11. Surah Al-Anfal, 8:60.
12. Surah Al-Jathia, 45:12-13.
Introduction
Religion and science are primarily two separate disciplines but they have a lot common and overlapping where they severely influence each other. The common issues need to be addressed intelligently and wisely by both the scientists and religious scholars. Science, in the form of knowledge, technology and a criterion for truth, has generated new issues and challenges, and is continually doing so. It has opened for scholars new horizons of responsibilities in the domain of guidance.
Human History bears testimony to the fact that it is through creation, and exploitation, of new possibilities that man has not only developed his world but also broadened his world-view. It is this pursuit of truth and knowledge that leads man consequently to the ultimate reality of the universe.
The Holy Qur'an introduces itself as a Book of Guidance for the humanity. Man as a conscious being has a natural urge for guidance that is satisfied only by the Divine revelation, or wahi, in the word of the Qur’an. God, according to His absolute wisdom, has bestowed upon humans the responsibility to interpret and explain His revelation so that people of all ages can derive guidance from it at each stage of their social evolution, and in accordance with the needs and requirements of their time and space.
--------------------------------------------------------------------------------------------------------------------
THE QUR’AN AND SCIENCE RELATIONSHIP
The Holy Qur’an which was revealed to the Holy Prophet Muhammad more than 1400 years ago, introduces itself as a Book of Guidance for the human beings. For example, it says:
“It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false.”[1]
Moreover, the Qur'an declares itself a complete, perfect and comprehensive Divine Message on its subject, i.e., human guidance.
“We have bestowed from on high upon thee, step by step, this divine writ, to make everything clear, and to provide guidance and grace and a glad tiding unto all who have surrendered themselves to God.”[2]
Guidance in the Qur’anic context is not confined only to giving juridical (or, fiqhi) verdicts nor is it limited to only a few formulae of theology. It, in essence, represents a constant attempt to read the revealed text at every step of continuously evolving context. Without having true comprehension of the context, the intent of the text in that context cannot be comprehended. The level and scope of guidance is directly related to Man’s mental and social progress which in turn is related to the knowledge of man’s himself and his environment.
When determining the relationship between the Qur’an and science we must keep in mind that the former is not a book of science as we understand it today. Nor is it the book of fiqh or jurisprudence. It is the book of guidance.
From Islamic, as well as from other religions perspectives, all knowledge that man may possess primarily is of two categories: the knowledge revealed by God through His Messengers and the knowledge that man acquires with his God-given faculties of senses and intellect. In the Qur’anic context, the text of the Qur’an is the Divine Revelation. The text is Divine but its understanding will be human. In order to derive guidance and wisdom from it, the text of the Qur’an must be read in a context, which we cannot do unless we have proper understanding of the context- the space and time in which we want to apply the Divine injunctions. That understanding will come from science as well as from other branches of knowledge. Mere repetition of what the previous generations, in the Middle Ages, worked out will not fulfil the purpose of guidance in our age since whatever they have done, have done so in accordance with their own context. Similarly, our understanding of the divine text will not be sufficient for the coming generations.
Science has played fundamental role in the progress and evolution of human civilization. As the scientific knowledge grows, civilization makes advancements and, as a result, the human society becomes more and more complex and demanding with the passage of time. The social life of man is, thus, not static. It is a dynamic, ever-advancing and ever-evolving reality. The Old Stone Age, through a gradual evolutionary process stretched over millions of years, transformed into the present-day age of highly sophisticated and powerful computers. The ancient simple barter systems of commerce have evolved into the today’s e-commerce and economic globalization. The modern means of transportation and communication have introduced us to an entirely new world, which even a few centuries back nobody could have imagined.
The progress in human civilization has immensely broadened the scope of human guidance and given rise, for Islamic scholars and intellectuals, to numerous altogether new issues and challenges that have no precedent in the past. At the same time, it has created new opportunities for them to understand the message of their religion in the prevailing world perspectives.
The Qur'an wants people to reflect and ponder over its ayaat, or messages, and draw from them guidance and solutions to their problems.
“[All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart.” [3]
Any person who ponders on the interrelationship of the Qur'an and science is surprised to see how repeatedly the Holy Qur'an has emphasized the study of nature.
Science as Knowledge and the Qur’an
Science in the modern world has three levels of significance. It is knowledge, it is technology and it is thought to be a criterion for truth.
As a form of knowledge, science broadens the canvas of human mind. Today’s conception of the physical universe is entirely different from that of even a few centuries back. Once the universe was thought to be a small world consisting of a flat earth placed on, and surrounded by, water. The domelike blue sky was acting as a roof. The societies ignorant of modern progress in cosmology and astronomy even today have the same conception of the world. Afterwards, with the progress in knowledge, man started seeing the earth as the centre of the universe. For him all stars and planets were revolving around the earth. This was the earth-centered view of the universe, which was finally replaced by the sun-centered concept of the universe. And, then, due to subsequent advancements in all the branches of science, there emerged the modern concept of the universe. This is such an indescribably gigantic universe that has billions of galaxies, each galaxy having billions of stars, with hopefully most stars, if not all, having a system of planets of their own.
Our earth, according to astronomical classification, is a planet that revolves, along with eight (or nine?) other planets, around the sun - a star of average size. This solar system is a part of the Milky Way galaxy, which is again an average-sized galaxy consisting of about two hundred billion stars. This is how science, by widening our knowledge of ourselves as well as of the universe around us, broadens the scope and level of our thinking.
The Holy Qur'an regards the cosmos as a “manifestation” of God’s most perfect attributes and wants man to acquire the cognizance of God through pondering and reflecting on the ‘Book of Nature, the creation and work of God.
“A work of God, who has ordered all things to perfection”. [4]
“Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults? And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds, thus offering an insight and a reminder unto every human being who willingly turns unto God. And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain, and tall palm-trees with their thickly-clustered dates, as sustenance apportioned to men; and by [all] this We bring dead land to life: [and] even so will be [man’s] coming-forth from death”. [5]
“[Hallowed be] He who has created seven heavens in full harmony with one another: No fault will thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw? Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated…” [6]
“And on earth there are signs [of God’s existence, visible] to all who are endowed with inner certainty, just as [there are signs thereof] within your own selves: can you not, then, see?” [7]
"Consider whatever there is in the heavens and on earth!" But of what avail could all the messages and all the warnings be to people who will not believe?” [8]
One can see in the Qur'an numerous ayaat of similar import. The study of the following will explain the purpose of the Qur’an’s emphasis and motivation for the study of nature:
“Art though not aware that God sends down water from the skies, whereby We bring forth fruits of many hues - just as in the mountains there are streaks of white and red of various shades, as well as (others) raven-black, and (as) there are in men, and in crawling beasts, and in cattle, too, many hues? Of all His servants, only such as are endowed with [innate] knowledge stand [truly] in awe of God: [for they alone comprehend that,] verily, God is almighty, much-forgiving.” [9]
The “awe of God”, or the Qur’anic “khashiyyat”, signifies the “realization of the Magnificence” of almighty God. The realization of God’s Magnificence and Majesty that is possible through an idea of the extremely vast cosmos consisting of billions of galaxies could have never produced by the earth-centered concept of the universe. This revolution has been made possible only through the study of nature, behind which one can clearly see the Qur’anic teachings acting as the driving force. This is a historical fact that it is only after the revelation of the Qur'an that science gradually emerged as a systematic knowledge. It was the Muslims who replaced the Greek’s deductive method of learning by the inductive method of science that, beyond any shadow of doubt, is the result of the Qur’anic motivation for observation and reflection on the phenomenon of nature.
Science as Technology and the Qur’an
Science when brought into application acquires the shape of technology. Modern technology is such a power that has influenced all spheres of human life and has played a pivotal role in revolutionizing it. It has, transformed the whole face of life and continues to do so.
There are numerous verses in the Holy Qur'an that can be quoted to show how repeatedly it has exhorted the readers to harness the forces of nature for the benefit of human beings. For example, the Holy Qur'an highlights the importance of iron to human society in the following words:
“And We bestowed [upon you] from on high [the ability to make use of] iron, in which there is awesome power as well as [a source of] benefits for mankind.” [10]
“Hence, make ready against them whatever force and war mounts" you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend in God's cause shall be repaid to you in full, and you shall not be wronged.
But if they incline to peace, incline thou to it as well, and place thy trust in God: verily, He alone is all-hearing, all-knowing!” [11]
Here the ‘war mounts’ or the Qur’anic ribat al-khayl does not merely signify “horses” but also the “horse power”. One should also keep in mind that the purpose the Qur’anic exhortations/motivation to acquire defense power does not mean to commit offence against anybody but to acquire only the deterrence, as it is evident from the verse.
The Qur’anic hints to encourage the promotion of technology related to the various industries, as we understand them today in the modern terms, can be seen at a number of places. This includes all types of industries whether these are related to the transportation through sea, lands, air, or even space, or agriculture, or food science, medicine or garment, and leather industry.
A very important concept of the Qur'an concerning the practical applications of science is what is generally phrased as the ‘conquest of nature’ (Taskhir-e-Kainat). There are numerous ayaat having reference to this concept.
“It is God who has made the sea subservient [to His laws, so that it be of use] to you so that ships might sail through it at His behest, and that you might seek to obtain [what you need] of His bounty, and that you might have cause to be grateful. And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth: in this, behold, there are messages indeed for people who think!” [12]
The purpose is that man should understand the forces of nature, and through his creative action, bring them into practice for the benefit of humanity in an increasingly better manner.
Science as Criterion and the Qur’an
Along with being a source of knowledge and technology, science is also considered to be a criterion of truth. Generally, it is understood, that if a claim can be supported with scientific arguments, it will be a valid claim. The view is quite correct since a scientific fact if it is really a fact cannot be contradictory to a religious fact if it is really based on true revelation. As a precaution, however, we must distinguish between a scientific fact and a theory or a hypothesis. Our understanding of a revealed fact may also be completely or partially incorrect.
The Qur’anic way of communication is that it does not impose its teachings on the reader but explains them with logic and reasoning. When it supports its proclamations with arguments from other fields of knowledge, i.e., history, it also presents the phenomena of nature as evidence. Thus, the Qur'an on numerous occasions calls the attention of man towards the phenomena of nature as proofs of the existence of God and His all-powerfulness and providence, and, similarly of life after death and the Day of Judgments, etc.
There are in the Qur'an many ayaat of this significance and meaning. Furthermore, the Qur'anic words Ayah/Ayaat also need our special attention in this context. The Qur'an has used them not only for its messages but also for the phenomena and the realities of the universe. In this context, ayah will mean evidence, witness, etc.
PURPOSE OF THE QUR’ANIC ENCOURAGEMENT FOR SCIENCE
What is the purpose or the aim of the Qur'an behind its exhortation, motivation, and encouragement to observe, ponder and reflect on the universe and its phenomena? The study of the relevant verses shows that it has manifold purpose:
· Marifat-e-Rabb (Cognizance of God): according to the Qur’an, the teleology of human creation is to “know” God. Through the study of the universe and its phenomena, or God’s manifestations, one can be able to have, up to a certain extent in accordance with one’s capacity, a realization of God’s greatness. In alternate words this can be called the perfection of human self.
· Promotion of the spirit of gratefulness or recognition of God’s blessings: the realization of God’s blessing in a person can create a sense of gratitude in him and make him more generous and useful towards God’s creatures.
· Conquest of Nature: the Qur’an wants that people should understand the Nature and its phenomena so that they can make new discoveries and inventions, and can harness the forces of nature for the well-being of God’s creatures. This process of research and creation will provide people an opportunity for their intellectual uplift, and acquisition of power and means of sustenance.
· Evidence of Truth: the universe and its phenomena are open to every person irrespective of its religious or ideological backgrounds. Therefore, the Qur’an has presented them as evidence of the existence and oneness of God, the life after death, and its other proclamations
NEW ISSUES, CHALLENGES AND OPPORTUNITIES
Science and religion are essentially two separate disciplines which, as a principle, do not deal with a phenomenon or a reality with the identical angle of vision. Broadly speaking science is the study of nature which is primarily based on what we call observation and experimentation. The religion, on the other hand, wants to reach the final reality behind all that exits. It deals with the spiritual, moral and social sphere of life. But, both have overlapping areas which are common between them where they severely interact with each other. In these areas, science and religion not only influence each other but, sometimes, they take conflicting standpoints. In the history of Middle Ages, for example, we can see many instances when conflict between science and religion had resulted into practical clashes. The process of mutual influences is continuing today. In the following lines, a brief list of the areas common between science and religion is given:
§ History and Philosophy of Science,
§ History and Philosophy of World Religions,
§ Science, philosophy and religion: their mutual relationship,
§ Cosmology and Astronomy: Scientific and religious views on the origin, structure and end of the universe, issue of global, perpetual Hijri Calendar,
§ Geology and Archaeology: the origin and age of earth; archaeological findings and scriptural/religious historical references,
§ Creation and Evolution: the origin of life and coming into existence of human beings; the purpose of creation; Human ‘Free Will’; Story of Adam and Eve: is it a history or allegory?
§ Medicine and Molecular Biology: the nature of the ‘personhood’; stem cell research and cloning; homosexuality and its consequences;
§ Environment and Ecology: issue of pollution, water preservation, cleanliness, resources conservation, ecotheology,
§ Food and Drinks: alcoholism, the concept of halal and haram in Islam, issue of narcotics, importance of fasting,
§ Psychology and Spirituality: mental health, faith and health, “spiritual curing”, magic, obsession, amulets and charms, neuroscience and faith,
§ Law and Forensic Science,
The list is not exhaustive, and the scholars may point out a number of other topics of contemporary importance. Throughout the world, many of these topics are the subject of hot debate among the scholars, religious leaders, politician, lawyers and experts of other fields. Some topics, such as evolution, also attract popular interest as well, while the topics like the beginning of a Hijri month have also practical implications.
REFERENCES
1. Surah Al-Baqarah, 2:185.
2. Surah An-Nahl, 16:89.
3. Surah Sad, 38:29.
4. Surah An-Namal, 27:88.
5. Surah Qaf, 50:6-11.
6. Surah Al-Mulk, 67:3-4.
7. Surah Al-Zariat, 51:20-21 20.
8. Surah Yunus, 10:101.
9. Surah Al-Fatir, 35:27-28.
10. Surah Al-Hadid, 57:25.
11. Surah Al-Anfal, 8:60.
12. Surah Al-Jathia, 45:12-13.
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