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The Quran as the Miraculous Source of the Erroneous Islamic Science - By Masud Masihiyyen

The Quran as the Miraculous Source of the Erroneous Islamic Science - By Masud Masihiyyen

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Published by Gilbert Hanz
Harun Yahya’s peculiar translation of Surah 6:46 also reveals his tendency make a great
contribution to the revelation of a scientific miracle of the Qur’an, but again fails to explain
how the formation of the brain as a concrete organ can be considered equal to the creation of intelligence and emotion, which are mere abstractions.
Harun Yahya’s peculiar translation of Surah 6:46 also reveals his tendency make a great
contribution to the revelation of a scientific miracle of the Qur’an, but again fails to explain
how the formation of the brain as a concrete organ can be considered equal to the creation of intelligence and emotion, which are mere abstractions.

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Published by: Gilbert Hanz on Sep 20, 2011
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The Quran as the Miraculous Source of the Erroneous Islamic Science
Harun Yahya and the supposed scientific miracles of the Qur’an
 
 It is almost impossible these days not to be familiar with Muslim commentators and writerswhose realm is demonstrating the harmony between newly discovered scientific facts and
some selected verses of the Qur’an. Harun Yahya
1
 is one such Islamic writer whose goal it isto convince both Muslims and non-
Muslims of the divine origin of the Qur’an through the
promotion of the overall theory that the Islamic scripture contains several ciphered scientificand historic messages. Yahya, who seems to have dedicated himself to discovering hidden
mysteries in the Qur’an and proclaiming its miracles to ignorant infidels, has a website(
*
) that classifies the alleged mira
cles of the Qur’an into six sections. One of those sections has
plenty of examples for the so-called scientific miracles of the Islamic scripture(
*
).
All of Yahya’s theories and arguments about the divine origin of the Qur’an can be readily
refuted without needing to debunk every single claim, for what enables Yahya to multiply the
number of his allegations is the peculiar strategy he follows in adapting the Qur’an to some
scientific facts and vice versa. Below are given some of the major methods used by HarunYahya and other Islamic commentators in the propagation of the supposed miraculous nature
of the Qur’an:
 1.
 
Drawing conclusions from some haphazard linguistic structures (casual word choices)and recurring patterns of the Qur'an2.
 
Ascribing some features of the Arabic language to the Qur’an
 3.
 
Taking the literal sense of some idiomatic terms and expressions in the Qur'an4.
 
Changing the meaning of some terms through translation5.
 
I
gnoring the context of a Qur’an verse
 
In this study I shall analyze one of Harun Yahya’s allegations and illustrate how he bases hisarguments on the systematization of casual word choice in the Qur’an as well as the far 
-fetched signification of some basic repetitions (the first item on the list above).
THE SEQUENCE IN THE DEVELOPMENT OF HUMAN ORGANS
 Yahya quotes the following verses to substantiate his claim that the scientific teachingconcerning the order of the development of some human organs is miraculously compatible
with the statements of the Qur’an(
*
):It is He Who has created hearing, sight and minds for you. What little thanks you show!(Qur'an, 23:78)
 
Allah brought you out of your mothers' wombs knowing nothing at all, and gave you hearing,sight and minds so that perhaps you would show thanks. (Qur'an, 16:78)Say: "What do you think? If Allah took away your hearing and your sight and sealed up yourhearts, what
god is there, other than Allah, who could give them back to you?"… (Qur'an,
6:46)We created man from a mingled drop to test him, and We made him hearing and seeing.(Qur'an, 76:2)According to Yahya, these verses talk of the human senses of hearing, sight, feeling and
understanding, all of which are given in the Qur’an in this same specific sequence with the
aim of making a point. In support for his argument, Yahya later makes a reference to ascientist named Keith Moore:In a paper published in the Journal of the Islamic Medical Association, Dr. Keith Moorestates that during the development of the foetus, the eye begins to form after the inner
2
 earhas assumed its first form. He says the brain, the centre of feeling and understanding, beginsits development after the ear and the eye.
Yahya finally combines the scientist’s remarks with what he infers from those Qur’an verses:
 The foetus' ears begin to develop as early as the twenty-second day of pregnancy and becomefully functional in the fourth month. After that, the foetus can hear sounds in its mother'swomb. 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.It must be noted in the first place that the English translation used by Harun Yahya relies on
the interpretation of the word “heart” in the original language of the
 
Qur’an as “brain” and
the relevant interchangeable use of these two words in Surah 23:78 and 16:78. Some
commentators, however, avoid replacing the word “heart” with “brain” in their translation:
 He it is Who hath created for you ears and eyes and
hearts
. Small thanks give ye! (Surah23:78 in Pickthall)And Allah has brought you forth from the wombs of your mothers-- you did not knowanything-- and He gave you hearing and sight and
hearts
that you may give thanks. (Surah16:78 in Shakir)What apparently en
ables Harun Yahya to change the actual word “heart” in the text to theword “mind” (brain) is the idiomatic signification of the heart as the seat of intelligence and
conscience in Semitic languages
3
.Nonetheless, the scientific facts Yahya refers to are notaffiliated with this metaphorical usage as the embryonic development is about the formationand development of physical organs rather than abstract entities or faculties. Yahya considershimself at liberty to take some words literally and some others metaphorically because this isthe only way he can make science fit the so-
called miracles of the Qur’an. A closer look at
the stages of the e
mbryonic development actually exposes the reason for Yahya’s reluctanceto use the word “heart” as a physical organ in his argument. According to the facts of 
embryology, the first organ to form and function in the fetus is the heart rather than the ear oreye
4
. 
 
Harun Yahya’s peculiar translation of Surah 6:46 also reveals his tendency make a great
contribution to the revelation of a scientif 
ic miracle of the Qur’an, but again fails to explain
how the formation of the brain as a concrete organ can be considered equal to the creation of intelligence and emotion, which are mere abstractions. Even if one allows the substitution of the heart for b
rain only out of respect for Yahya’s zeal, the order by which ears and eyes are
introduced in the Islamic scripture has nothing to do with the stated embryonic development
 because the supposed specific sequence repeated in the Qur’an is the result of a pur 
ely casualusage with no theological or scientific implications. What Harun Yahya somehow forgets is
that there are various verses in the Qur’an that refer to ears, eyes, and hearts by either 
disregarding the notion of order or turning the sequential pattern upside down:Have you then considered him who takes his low desire for his god, and Allah has made himerr having knowledge and has set a seal upon his
ear
and his
heart
and put a covering uponhis
eye
. Who can then guide him after Allah? Will you not then be mindful? (Surah 45:23)
5
 And who is more unjust than he who is reminded of the communications of his Lord, then heturns away from them and forgets what his two hands have sent before? Surely We haveplaced veils over their
hearts
lest they should understand it and a heaviness in their
ears
; andif you call them to the guidance, they will not ever follow the right course in that case. (Surah18:57)Allah has set a seal upon their
hearts
and upon their hearing and there is a covering over their
eyes
, and there is a great punishment for them. (Surah 2:7)And We have placed coverings on their
hearts
and a heaviness in their
ears
lest theyunderstand it, and when you mention your Lord alone in the Quran they turn their backs inaversion. (Surah 17:46).Although these verses are related to the notion of punishment instead of the
formation/creation of some organs, they perfectly illustrate that the authors of the Qur’anrecurrently referred to one’s ears, eyes, and heart as prominent organs while making
theological points. In accordance with this, Yahya sees nothing wrong with adding into hisallegations Surah 6:46, which is about the possible loss of these organs rather than theircreation. After all, Yahya does not deem it necessary to thematically categorize the versesthat refer to ears, eyes, and heart and thus confine the sequence to the creation of theseorgans. Did we make such a thematic distinction, Yahya would not be able to quote Surah6:46 in support for his argument. This would leave him with two verses (Surah 16:78 and23:78) as Surah
76:2 does not have the word “heart”. Consequently, it would be more
difficult for Yahya to convince us that the sequence of the organs in the two similar verses of the Quran is not a mere repetition.According to the Islamic scripture, humans are not the only creatures that have ears, eyes, and
hearts. A verse in the Qur’an claims that
 jinni
also have hearts, eyes, and ears in the sameway as men do, which impels one to ask the question if the sequence present in this verseindicates a similar scientific fact (overlooked by Yahya) with regard to the embryonicdevelopment of the
 jinni
:And certainly We have created for hell many of the jinn and the men; they have
hearts
withwhich they do not understand, and they have
eyes
with which they do not see, and they have

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