A Scientific Approach to the Arabic Glorious Qur’ān

A SCIENTIFIC APPROACH
© Ahmed Yousuf Moosa
TO THE Email: ymoosa786@hotmail.com
10 Haywood Rd, Crawford, Cape Town
ARABIC GLORIOUS QUR’ĀN
All rights reserved. No part of this publication may be reproduced or
transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording or by any information storage and
retrieval system, without the written permission of the copyright holder.

First published 2021

ISBN: 978-0-620-94987-3 (Print)

ISBN: 9780-620-94988-0 (e-book)

Cover design: M.S. Adams

Dr Joseph Noor Editing and typesetting: Moeneba Slamang

Printed by: Kampress Commercial Printers & Graphic Designers, Cape Town
Ahmed Yousuf Moosa
Email: info@kampress.co.za

Acknowledgements
Gary Miller (Abdul Ahad Omar): for his speech on The Amazing Qur’ān
Ustāẓ Sulaimān Ismā`īl Ibrāhīm Nabībukhsh: for his Guidelines: Understanding
Al-Qur’ān
Contents
A note on the use of Qur’ānic pronouns in reference to Allāh:

Introduction 5 Western critics of the Qur’ān frequently point to the

allegedly ‘incoherent’ references to Allāh – often in one
1. Science and the Qur’ān on the origin of the universe 10
and the same phrase – as ‘He’, ‘Allāh’, ‘We’ or ‘I’, with
2. Science and the Qur’ān on the evolution of life 15
the corresponding changes of the pronoun from ‘His’ to
Chemical evolution 15
‘Ours’ or ‘My’, or from ‘Him’ to ‘Us’ or ‘Me’. They seem
Biological evolution 16 to be unaware that these changes are not accidental, and not
Evolution according to plan 18 even what one might describe as ‘poetic licence’, but are
Mental and cultural development 19 obviously deliberate, a linguistic device meant to stress the
Further evolution and future of the universe? 20 idea that Allāh is not a ‘person’ and cannot, therefore, be
Conclusions from the above discussion 21 really circumscribed by the pronouns applicable to finite
3. Clashes between science and scientific Qur’ānic verses? 23 beings.
4. Criteria for divine revelation 27
5. Popular arguments against the Qur’ān 30
Was Muḥammad a genius, not a prophet? 30
Was the text of the Qur’ān tampered with? 32
Have translators manipulated the meaning of Qur’ānic verses? 35
Did Muḥammad have assistance in ‘creating’ the Qur’ān? 39
Did Muḥammad use foreign sources to ‘create’ the Qur’ān? 39
Did Muḥammad use ideas from Arabian science at the time? 40
6. Mathematical probability of the divine source of the Qur’ān 41
7. The unpopular Qur’ān – why are its scientific verses largely ignored? 47
Distortion of Qur’ānic truths 47
Ignorance of Qur’ānic influence on previous nations 48
Muslims not studying the Qur’ān as it ought to be studied 50
Lack of scientific knowledge of early commentators 53
Literal interpretations of allegorical passages 54
Conclusion 60

Introduction
H ow does one prove the existence of God? The general consensus
amongst scholars is that one cannot prove or disprove that God
exists. We disagree. This is our approach. A superior being should possess
the qualities of perfection, supremacy, omnipotence and omniscience. If we
could demonstrate that a being exists that possesses one of these qualities,
it would be powerful evidence for His existence. To prove our case, we
have selected the attribute of omniscience, His all-embracing knowledge.
There is in existence today a written document, one of the titles given to it
by itself is ‘The Argument’. It reasons with humankind about its
supernatural source, appealing to us to study1 it objectively and infer from
it the existence of a divine being. In the course of this book, we shall
examine the evidence as presented in the document and determine whether
it lives up to its claims. The mysterious document appeared in the year 613
on the Arabian Peninsula. It is better known as the Qur’ān.
According to the Qur’ān, all nations received divine guidance. Chapter 13
Verse 38 (13:38) states that, for each period, there is a Book revealed2. The
Qur’ān does not claim to preach a new religion3; rather it is the culmination
1
2:121: “Those to whom We (Allâh) have sent the Book (Qur’ān) study it as it should be
studied: they are the ones that believe therein: those who reject imân (faith) therein, (Al-
Qur’ān) - the loss is their own.”
2 divinity, but this book examines the scientific route.
13:38: “We (Allāh) did send messengers before thee (Muḥammad), and appointed for them
wives and children: and it was never the part of a messenger to bring a Revelation/Message
except as Allāh permitted (or commanded). For each period is a Book (revealed).”
3
46:9:“Say: "I (Muhammad) am no bringer of new-fangled doctrine among the
messengers…”. (Cf: 37:37, not quoted)
5
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
of revelation through the ages. It expresses the principle that the same
fundamental truths revealed to Muḥammad were also communicated to
previous messengers 41:43: “Nothing is said to thee i.e. Muhammad that
was not said to the messengers before thee (Muhammad) […].”
The scientific accuracies in the Qur’ān should therefore be traceable to the
original documents of the other revealed religions.
We appeal to the reader to be fair. By all means, exercise scepticism, but be
open-minded. If irrefutable evidence is presented, even if it contradicts
precious traditional views, one should be truthful enough to accept it and
surrender previous incorrectly held beliefs. This is the only way to make
progress.
Coming back to the Qur’ān, the date 613 that marks the time at which it
appeared is crucial to the argument of this book. The ancient paper,
although more than 14 centuries old, describes in unambiguous language,
and with incredible accuracy, advanced scientific concepts, one of the
reasons being to impress upon the reader its divine origin. Revealing such
privileged information, the Qur’ān is making a statement. To follow the
argument, we need to know a little more about these concepts. We have
selected the most fundamental and popular topics. Our approach is to quote
a verse followed by a brief commentary of the science underlying the verse.
Origin of the Qur’ān
One of the chief arguments employed by the Qur’ān to prove its divinity is
based on its scientific verses. Of course there are several means to prove its
As expected, a claim that a particular book is of divine origin will be met
with vigorous opposition. An extraordinary claim like this demands
extraordinary evidence. The Qur’ān anticipates this and undertakes to
 1|SCIENCE AND THE QUR’ĀN ON THE ORIGIN OF THE UNIVERSE A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN

provide the best possible answers to any form of criticism levelled against The scientific information in the Qur’ān is centuries ahead of its time, and
it: “…They (the critics) cannot bring thee (Muhammad) a question, but We research continues to reveal its wonders. By all accounts, Muḥammad was
(Allāh) have revealed to thee (Muḥammad) the truth (the Qur’ān) and the a rational and truthful human being. He had no formal education, and one
best explanation thereof” (25:33).4 of the remarkable facts of his upbringing was his isolation. He and his
community were surrounded by ignorance. Was he a fraudster? Was he
The Book is remarkable in the sense that it formulates all the popular
taught? Did the words of the Qur’ān come from an outside source, from a
questions that cynics could possibly come up with, and replies in a flawless
being with a superior intellect? What are the simplest and most logical
manner. We will examine these questions, which many readers may
answers? Here is a glimpse, illustrating the way in which the Qur’ān deals
recognise, and give the answers as spelt out in the Qur’ān.
with some of these issues.
Very often, the first response of a critic to a person who claims divine
Muḥammad pleaded with his audience that the Qur’ān was not his
revelation is directed at the person who makes such a claim. Since
invention, but that it was communicated to him by God. His duty was only
Muḥammad was the recipient of the Qur’ānic message, it would be
to deliver its message 51:50, 51: “...I (Muhammad) am from Him (Allāh) a
appropriate to give a brief overview of his life.
warner to you, clear and open!”
Muḥammad was born approximately in the year 570 in Makkah, in the
Sceptical responses were inevitable. The Qur’ān summarises their common
Arabian Peninsula. He was a trader by profession and received no formal
objections: “‘Nay,’ they (the sceptics) say, ‘Medleys of dreams, nay he
education. He was well known for his scrupulous honesty.
(Muḥammad) has forged it! Nay he is a poet’ ” (21:5).
On a day of faithful meditation approximately in the year 610,5 when
The fabrication theory, stating that Muḥammad himself composed the
Muḥammad had reached the mature age of 40, his many years of searching
Qur’ān and falsely attributed it to divine revelation, is met with the
for enlightenment came to fruition when he experienced a deep
following Qur’ānic reply: “Say: (Allāh instructs the Prophet to answer) –
consciousness shift while meditating in his cave, and the very first verses of
‘Indeed a whole lifetime I have dwelt amongst you before this (Revelation
the Qur’ān echoed through his mind. The Qur’ān was born, a Book that
came to me). Will you not then use your reason?’ ” (10:16).
would ultimately change the course of history.
The Qur’ān’s reply is based on the “critics” previous experience of
Muḥammad’s honesty. If you yourselves, the deniers of Muḥammad’s
claim, bear witness to his truthful nature, how then do you reconcile your
4
The Qur’ānic Arabic words in this verse that are very important to note are: al-ḥaq, previous conviction, based on a lifetime experience that he was incapable
meaning the absolute truth, and aḥsana tafsīr, meaning the best explanation and of telling a lie, with your present contention that he composed the Qur’ān
interpretation.
5
and falsely attributed it to Allāh? Besides, not a single motive could be
2:185: “Ramadhan is the (month) in which was sent down the Qur'ān, as a guide to
mankind, also Clear (signs, messages, lessons, proofs, evidences) for guidance and
established for the alleged forgery.
Judgment (between right and wrong). …” Another Qur’ānic response to the forgery theory is: “Say: (unto them,
97:1: “We (Allāh) have indeed revealed This (message of Qur'ān) on the night of power:” Allāh advises Muhammad), ‘Produce you then ten chapters forged
(This night was the beginning of Revelation: Cf. 25:32)
7
 1|SCIENCE AND THE QUR’ĀN ON THE ORIGIN OF THE UNIVERSE
(if’tarāhû) of similar merit and call to your aid whomsoever you can other
than Allāh if what you say is true’ ” (11:13).
In 2:23, the challenge is reduced from ten forged chapters to only one
chapter to rival the Qur’ān. From a scientific angle, the question can be
translated as: “Can you wise men produce a single chapter that contains
such powerful unknown truths as the expansion of the universe or details of
the evolution of humans?” In other words, it is truths that would unfold
only centuries later. The challenge remains unanswered until today.
Then there are the accusations labelling Muḥammad a poet and a dreamer;
but poets (36:69-70, not quoted), and dreamers do not conceive the laws of
gravitation, the motions of the stars, the description of black holes, and so
on. Such information, which is clearly spelt out in the Qur’ān, was beyond
the ken of the keenest of scientific minds, let alone poets and dreamers in
Muḥammad’s time. The Qur’ān therefore, unlike any of the other revealed
scriptures, adopts the scientific application. It is testable, provable and
falsifiable. The Qur’ān invites examination: “Will they then not reflect on
this Qur’ān? If it was from any other than Allāh, they would have found
therein many discrepancies” (4:82).
All the reader has to do is find just one error among the hundreds of
advanced scientific verses, and the book would lose its divine status. But if
the reader cannot, then he or she has to be honest and admit to its supra-
human origin. The other scientific method is based on a well known
scientific principle, probability, which is also addressed in this book.
For the modern critic and atheist, science in the Qur’ān is the crucial
component of our argument. The Book came into existence 1 400 years
ago. As outlined throughout this book, the Qur’ān addresses the big
questions of existence and lays bare the fundamental secrets of the
universe. Many of these were uncovered only over the past 200 years, some
as recent as a few decades ago.
9
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Science and the Qur’ān on the
1 origin of the universe
R eferring to the origin of the universe, the Qur’ān makes one of the
most powerful scientific statements. It is arguably the most
compelling piece of evidence of the Book’s divine origin. This is what it
says: “Do not those 6 who deny the existence of Allāh see that the
Sāma’wāt7 (heavens) and earth were (once) closed up 8 as one unit of
creation devoid of space, which We (Allāh) then parted 9 (creating) space
(and time)? And We (Allāh) made from water every living thing. Will they
not then believe?” (21:30).
The Qur’ān appeals to the atheistic mind. Do not the two major scientific
discoveries of the last two centuries, i.e. the unitary origin of creation and
the watery origin of life, announced 1 400 years ago bear eloquent
testimony to the truthfulness of the Qur’ān and, by implication, His
existence? We will focus on the first statement and comment on the second
when we deal with evolution.
6
Al-ladhīna kafarū refers to disbelievers who (regardless of educational status)
acknowledge a higher being but deny any moral responsibilities towards Him. They behave
as if God does not exist. The above verse, however, refers to a special class of disbelievers –
those with a scientific background and who therefore understand the origin and evolution of
life and the universe, but totally reject the existence of a God.
7
The word Samâ’ (singular) means according to the Arabic-English Lexicon by E. W. Lane:
“the higher, or highest, or uppermost, part of anything....Er-Rághib says that the Samâ’ as
opposed to the ‘ard is fem., and sometimes masc. ...” According to the Tâj al-‘Arûs it is also
the: “Canopy of the earth.” Hence, As-samâwât (plural) ought to include the known and the
unknown parts which comprise the English word universe.
8
Ratqan from the root rataqa – close up, united, no intervening space, having no openings
or fissures.
9
Fatqun from the root fataqa – cast asunder, parting, split, and spacious place.
 1|SCIENCE AND THE QUR’ĀN ON THE ORIGIN OF THE UNIVERSE
The key phrases in the passage are closed up, joined together, absence of
space and its formation, and the parting of creation. The Sāma’wāt
(Firmament /heavens) and Earth were once a single unit of creation, which
was then driven apart. The Arabic word ratqan, which embraces the first
three meanings, is profound. It describes the conditions of the universe in
the beginning: space-less, closed up and fused as a single entity. This sub-
microscopic, squeezed lump (the singularity) in essence contained all that
exists in the vast universe today. Why ‘closed up’? Our universe is thought
to have erupted from a singularity that resided at the centre of a black hole.
The gravitational effects are so intense in the vicinity of a black hole,
pulling everything inwards, that nothing can escape from it; hence the term
‘closed up’. 77:2510 makes reference to the attractive nature of gravity, and
15:1611 to the great power of black holes.
The other meaning of ratqan is ‘complete absence of intervening space’.
The expansion of the singularity did not occur in existing space; it created
space. The verse rectifies the common misconception that the initial
creation occurred in a pre-existing void. The appearance of matter was
accompanied by the appearance of space itself.
Ratqan also expresses the idea of blackness. The derivation comes from its
other meanings, ‘closed up’ and ‘absence of fissures or cracks’. These
describe an entity that traps everything, even light; there are no ‘cracks’ or
‘fissures’ through which it can escape. If an object does not emit light, it
will be black and invisible. Recall that black holes imprison light. Nothing,
including light, can escape its immense gravitational field, hence the name
‘black hole’. Scientists speak about it being closed up.
10
77:25: “Have We (Allāh) not made the earth draw to itself, the living and the non-
living?”
11
15:16: “Indeed We (Allāh) have set up (unseen) structures in space (derived from) large
stars that become manifest through their great (gravitational) force, and which are
gateways.”
11
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Combine these meanings (closed up, absence of space, invisibility and
gravitational power) and you see that 21:30 accurately describes the
beginning state of the universe as a black hole. A critic feels that a cave
also answers this description – it is closed up, has no openings and it is
dark. However, this was no ordinary ‘cave’ since the entire universe
emerged from it. But more importantly, caves do not exert power, and
the Qur’ān describes it as space-less. Atoms, and thus all material,
are predominantly empty space. The Book thus refers to something
extraordinary, an entity where space does not exist, and this can only apply
to a black hole.
The splitting apart of creation as described by the second key Arabic word
in 21:30, fatqun, is equally profound. Science postulates a force of
unknown origin, while the Qur’ān asserts that the ultimate source of
power was Allāh, who initiated the sudden expansion of the singularity.
77:25 describes gravity as an attractive force generated by matter. The
‘opening up’ of creation in this understanding implies an anti-gravitational
force triggering the expansion. Fatqun also means to form space – as the
universe began to expand, space was created. This fits in beautifully with
the fact that the universe started from a state of having no space, as
indicated by the word ratqan.
According to the Qur’ān, the beginning of space also the marked the
beginning of time. This is evident from 10:5,12 which alludes to the
inextricable link between space and time. If the universe was cloven
asunder in the beginning and expanded as stated in 21:30, then its current
expansion should be traceable back to a beginning state. Since the universe
12
10:5: “He (Allāh) it is who made the sun a source of light and the moon (a body) that
reflects light and ordained that it (the moon) moves in space, and measured out phases for
her that you might know how to compute the number of years and the count (of time) …
Clearly does He (Allāh) spell out these (scientific) messages to a people of knowledge.”
 1|SCIENCE AND THE QUR’ĀN ON THE ORIGIN OF THE UNIVERSE A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN

is still expanding (51:47),13 and has been doing so for billions of years as creator. We have to ask the question again: Could the brightest of minds 1
told by science, then, winding back the expansion, the universe should 400 years ago have even remotely conceived such astonishing detail of the
become smaller. As space between the galaxies shrinks, more and more process of creation, let alone a single uneducated person like Muḥammad?
mass will be cramped into smaller volumes. The density will progressively
Ironically, this very information is exactly what they awarded the 1973
increase as the expansion is reversed, ultimately reaching infinite
Nobel Prize for – to a couple of unbelievers.
proportions, in which logically the universe becomes infinitely small and
devoid of space – as described by the word ratqan, the same state The Qur’ān reveals the origin of the universe – how it began from one unit
hypothesised by science. – and humankind continues to verify this revelation, even up to now.
Additionally, the fact that all life originated from water would not have
Compression also causes heating. The universe gets warmer as it is
been an easy thing to convince people of 14 centuries ago. Indeed, if
squeezed into smaller volumes, becoming infinitely hot at the beginning.
1 400 years ago you had stood in the desert and told someone, “all of this
15:2714 refers to the fierce temperatures in the beginning. Such colossal
you see (pointing to yourself) is made up of mostly water,” no one would
densities and temperatures and incredible smallness are hallmarks of a
have believed you. Proof of that was not available until the invention of the
singularity. We arrive at the stunning conclusion: the closed-up mass, the
microscope. They had to wait to find out that cytoplasm, the basic
blackness and infinite density (no space), the fierce temperatures and
substance of the cell, is made up of about 80% water. Nonetheless, the
incredible smallness implied by the above verses could be nothing but the
evidence did come, and once again the Qur’ān stood the test of time.
singularity at the heart of a black hole – the initial state of the universe.
As always, there is no manipulation of words and meaning15. The
38:88: “And ye shall certainly know the truth of it (all) after a while.17”
Qur’ānic16 Arabic phrases are precise, and their scientific message is clear.
The unitary origin of the universe, as well as the emergence of life from a
common substance like water (refer to 21:30), points to the existence of a
unitary plan underlying creation, and hence the existence and oneness of a

13
51:47: “With power, skill and energy did We (Allāh) lay the foundation of the universe
according to specified conditions for it is He (Allāh) who is steadily expanding the
universe”.
14
15:27: “The hidden (or unseen) forces (of nature) We (Allāh) created (in the beginning, 17
42:29: “And of His (i.e. Allāh’s) âyât (signs) is the creation of the Sāma’wāt 17 (the entire
long) before (the creation of man), out of intense heat.”
universe excluding the earth) and the Earth and what He (Allāh) has spread forth in both of
15
Note: The phrases in brackets of all the verses quoted is to show that they do not appear them of ‫ ﺩَﺍ ﱠﺑ ٍﺔ‬dâbbah (living beings or creatures). And He (Allāh) is All-powerful to jam-
in the original Arabic, but have been derived from other relevant verses elsewhere that link ‘ihim (gather them) together, when He (Allāh) will.”
to the verses. It is also important to understand that this procedure does not involve
manipulation. This is the way the Qur’ān explains itself as stated in 17:41:”We (Allāh) have 10: 66: “Behold! Verily to Allāh belong all creatures in the heavens and on earth. […]”
explained (things) in various (ways) in This Qur’ān, in order that they may receive 17 :55: “And it is your Rabb (Lord) that knoweth best all beings that are in the heavens and
admonition, but it only increases their flight (from the Truth)!” on earth:
16
10:82: “And Allāh by His words doth prove and establish His truth, …”
13

Science and the Qur’ān on the
2 evolution of life
A fundamental principal of the creation process, according to the
Qur’ān, is that it occurred in stages. The Qur’ān alludes to the
principle of chemical evolution by citing simple relevant concepts – the
role of water in the origin of life, the importance of sticky clay, the dry and
wet phases in organic build-up, and more. Chemical evolution was
followed by a biological period ushered in by the evolution of cells. From
this common entity – the cell – life gradually differentiated into a diversity
of species.
Chemical evolution
The first phase is known as chemical evolution, and involved the
progressive build-up of complex molecules from the chemical elements in
the primitive Earth. The Qur’ān describes the origin of life from simple
material in several verses – from water, and from the fundamental
constituents arranged in the layers of the Earth, from an extract of clay (i.e.
minerals within the clay), etc. The formation of complex compounds such
as RNA or DNA is derived from Earthly chemicals, as pointed out in 4:1.18
In 37:11,19 mention is made of the sticky property of clay – a hint at the
intrinsic reactive ability of minerals within the clay. The sun’s role as a
source of radiation, essential for driving chemical reactions in the early
18
4:1: “O mankind! Be conscious of your Sustainer’s (knowledge) Who evolved you out of a
single (stranded DNA-type molecule) and from a similar (molecule) evolved its
(complimentary) partner; and from the (complete) pair (through repeated replication)
multiplied you into a multitude of men and woman.”
19
37:11: “…Surely We (Allāh) evolved them out of sticky clay.”
15
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Earth, is alluded to in 10:520 and 77:1–4.21 All these verses describe the
basic processes that underlie chemical evolution.
Biological evolution
The next important phase belongs to biological evolution. It comprises the
steps from inanimate matter to living biology. The key word here is cells.
Cells are considered to be the first living units in the history of life. The
Qur’ān employs a number of terms to describe cells. 7:18922 refers to cells
as ‘living entities’ or as the ‘vital principle’. Vital principle is defined as the
basic constituents of the Earth that make life possible.
25:5423 informs the reader that water is a major component of all living
systems, and thus of cells. 80:1924 states that the cell contains the (genetic)
plan, a set of instructions that determines the features of an individual.
56:6425 alludes to the growth and division of the seed. Undoubtedly, the
most likely candidate that displays these features is the cell.
20
10:5: “He (Allāh) it is who made the sun a source of light and the moon (a body) that
reflects light and ordained that it (the sun, moon and light) moves in space, that you may
know the number of years (and the count of time)”
21
77:1–4: “Consider the (electromagnetic) waves that are sent forth, flowing with ease, one
after the other; And are propagated by consecutive progression, passing along at a
phenomenal speed as a large force (in the form of) agitations, dispersing far and wide. And
are distinctly separate, imparting information that is preserved.”
22
7:189: “It is He (Allāh) who originated and evolved you out of a single living entity.”
23
25:54: “It is He (Allāh) who has created man from water: then has He (Allāh) established
relationships of lineage and marriage: for thy (Rabb) Lord has power (over all things).”
24
80:19: “From a minute quantity of (sperm) liquid He (Allāh) has created him, and then
immediately laid down the (genetic) plan that would decide its (embryonic) stages and
(future) features”.
25
56:64: “Have you considered the seed that you sow in the soil? Is it you who causes it to
grow and divide or is it Us (Allāh)?”
16
 2|SCIENCE AND THE QUR’ĀN ON THE EVOLUTION OF LIFE
Once individual cells combined (according to science) about 600 million
years ago, the first multi-cellular life forms emerged – predominantly
marine invertebrates. Fish followed then amphibians, then reptiles and
finally the more developed mammals. These major links are summarised in
24:45.26 The verse discerns four successive stages of animal evolution –
their watery origin and their subsequent evolution into three major
categories. The first group refers to the early primitive creatures described
as ‘moving or crawling on their bellies’. These include the soft-body,
water-dwelling organisms, fish and amphibians. The second, more
developed group refers to animals walking or moving on two legs, such as
bipedal dinosaurs and their descendants, birds. The last group refers to the
advanced four-footed mammals.
These transformations were brought about by the main evolutionary
mechanisms, mutation and selection. The favourable mutations, i.e. the
ones that translated into structural changes that improved adaptability in the
animal, were selected by the environment (28:68).27 The notion that genetic
changes determine macroscopic features is stated in 80:19, as mentioned
above. While 28:68 draws attention to changes on a genetic level (micro-
evolution), the associated large-scale changes (macro-evolution) are
alluded to in 87:2–3.28 These verses speak of the fashioning and the
26
24:45: “(Allāh) has evolved every animal from water: And (He has willed) of them there
are some that crawl or move on their bellies; and some that walk or move on their two legs;
and some that walk on all four. Allāh creates what He (Allāh) wills (in accordance with His
universal plan).”
27
28:68: “The creative (processes) which are beneficial (for a species) are selected
(through a process) of contention for superiority in goodness and excellence and occur
according to the law and plan of thy Sustainer. They (the species) have no choice in the
matter.”
28
87:2–3: “(The Sustainer is Allāh) who originates (all living things), Thereupon forms and
proportions it symmetrically with a just adaptation of its body parts to the performance of
its functions. He (Allāh) who determines the nature (of such living things) and evolves it in
accordance with that nature.”
17
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
proportioning of living things so that their organ parts are ‘justly adapted to
the performance of their functions’ – this is biological evolution.
Evolution according to plan
The Qur’ān once again emphasises that the development of humans is not a
product of blind evolution: “We (Allāh) fashioned man according to the
best organisational plan” (95:4). The Arabic word taqwīm means to
organize something in accordance with a plan – implying that human
development was defined in advance. Evolutionists use the term
‘organisational plan’ to describe transformations that occur over a course of
time. The arboreal primates came down from the trees and gradually
transformed into upright walking apes. In turn, a constellation of
morphological changes slowly transformed these striding bipeds into
human-like ancestors. Features like larger brains and smaller intestines
were favoured. Bigger brains meant better tool use and easier access to
quality food. This energised the brain and created well-adapted individuals
that were more likely to leave offspring. The transition from bipedal apes to
descendants that gradually acquired human-like features, and the immense
time intervals required for evolution to work these astonishing
transformations, are expressed in 76:129 and 76:28.30 Note that the changes
referred to in the latter verse were primarily of a physical nature (biological
evolution). 71:1431 also highlights the step-by-step evolution of humans
29
76:1: “Has there not been an endless span of time before man (appeared – a time) when
he had no self-realisation of any kind?”
30
76:28: “Without doubt it is We (Allāh) that have evolved them (human ancestors) and
strengthened them with powerful physical attributes (through a process of) contention for
superiority. And without doubt when We willed, We (Allāh) changed (some of) them without
substitution, and (others) We (Allāh) replaced with a similar kind, (those who also) had an
upright posture.”
31
71:14: “He (Allāh) it is Who evolved you in different stages, forms, appearances and
environments.”
18
 2|SCIENCE AND THE QUR’ĀN ON THE EVOLUTION OF LIFE
from pre-human ancestors, as well as the crucial role of the environment
that induced these changes.
Mental and cultural development
The final phases of human evolution were dominated by mental
development and cultural changes. 30:2032 and 10:1933 describe our recent
ancestors as a single community that possessed the basic human attributes
but still lacking the highly developed brain power of modern humans. This
was followed, as indicated in 10:19, by the emergence of modern
behavioural traits such as intellectual differences and control of the
environment. Our direct ancestors left Africa 100 000 years ago and spread
across the world, “scattering far and wide” (30:20). In their new
environment, they continued to evolve. Biologically, skin colour, stature
and facial characteristics changed; and on a cultural level, language and
lifestyle diversified.34 This explains the many faces of humans today, the
striking racial, regional and cultural differences. 30:2235 looks at these
relatively recent events.
32
30:20: “And amongst His (Allāh) wonders is this: He (Allāh) evolved you out of the
natural constituents arranged in layers of the earth. And then, Lo! You are men scattered far
and wide.” (Cf 2:213, not quoted)
33
10:19: “All mankind was (once) a single community, then they were superseded by a
(people) who began to differ and change their condition.”
34
49:13: “O mankind! Behold, We (Allāh) created you all out of a male and a female, and
made you into nations and tribes, so that ye might come to know each other. Verily the most
honoured of you in the sight of Allāh is the one who is most deeply consciousness of Him.
And Allāh has full knowledge and is well acquainted (with all things).”
42:11: (Allāh) the Creator of the heavens and the earth: He (Allāh) has made for you pairs
from among yourselves, and pairs among cattle: by this means does He (Allāh) multiply
you: there is nothing whatever like unto Him (Allāh), and He (Allāh) is the one that hears
and sees (all things).”
35
30:22: “(…And among His wonders is the evolution of), the diversity of your languages,
colours and varied appearances – Surely in this are messages for the scholars.” (Cf 10:82,
42:24, 74:22–26)
19
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Further evolution and future of the universe?
Has evolution come to an end? The Qur’ān informs us that creation is a
continuous process, constantly expanding in scope, range and variety:
“(Unceasingly) He (Allāh) adds to His creation in accordance with His
(universal) Will” (35:2). The ordinary person may understand this verse to
relate to the appearance of new species. Those who possess the necessary
knowledge may extend this understanding to the level of genes. It is hard to
imagine the evolution of bacteria to humans without the addition of new
genes (through duplication, mutation and sexual combination, etc.). 14:19–
2036 and 70:4137 dwell on the subject of the future evolution of humankind.
Can we predict the nature of these changes, say over the next 50 000 years?
Human culture dictates the course of biological evolution. To predict the
future implies knowledge of the future of our society, which is problematic.
Cosmic events, on the other hand, are more predictable than human
behaviour.
Experimental data and theory have shed light on the future of astronomical
phenomena. For instance, studies on the life cycle of stars provide
information on when and how our sun will die. The Qur’ān takes us into
the far distant future. It describes the key stages surrounding the death of
the sun (75:9, 55:37, 81:6 and 81:1).38 Concerning the future behaviour of
36
14:19–20: “He (Allāh) can, if He so will (i.e. in accordance with His natural laws) cause
you to become extinct and bring forth a new creation in your place. And this is not hard for
Allāh.”
37
70:41: “Well are We (Allāh) able to change them without substitution or replace them
through (a process) of contention with a (people) that have a better moral and physical
potential.”
38
75:9: “(When) the sun and the moon are united into a single mass.”
55:37: “(When the sky) becomes red inclining towards yellow and other colours.”
81:6: “(When) the oceans boil over.”
81:1: “When the sun is folded up and losing its light.”
20
 2|SCIENCE AND THE QUR’ĀN ON THE EVOLUTION OF LIFE A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN

the universe, the Book forecasts a Big Crunch. 21:104,39 44:1040 and 56:541
define centrally important events relating to the end of the cosmos. The progress and a constant march towards greater organised complexity. This
universe will not be reduced to nothingness, but will undergo a dramatic was accompanied by a steady rise in intelligence and the culmination of
transformation42, creating a new and unimaginable world (14:48).43 that intelligence – humans.
Two fundamental questions arise: was it a case of a universe that just
Conclusions from the above discussion happened to have the right cosmic environment that triggered the sequence
of events that led to hospitable galaxies and atom-producing stars?
We have journeyed from the dawn of creation to the dawn of life and man,
Similarly, was it a simple case of living organisms adapting to randomly
and into the future. We have highlighted the most important transitions of
changing conditions that created the astonishing diversity of life? The bio-
this journey and quoted the relevant Qur’ānic passages. Could the untrained
friendly universe and the origin of life cry out for an explanation. Many
Muḥammad, trapped in the 7th century, have predicted these events and
scientists propose a combination of accidents and extraordinary luck.
given scientific answers as outlined above?
Others pin their hopes on a multiverse, while others appeal to a self-
Is our presence here a fluke, the result of a succession of astronomical, creating, self-explaining universe. It is not difficult to explain the creation
geological and biological accidents? From an astronomical point of view, of complexity and diversity once life had emerged. Most scientists invoke
there were the fine-tuning of the fundamental constants, the correct size of Darwin’s theory of natural selection. The Qur’ān of course preaches
the quantum fluctuations in the microscopic universe, the formation of evolution, but rejects the randomness of mutations. The Qur’ān’s position
atoms in stars, and so on – all cosmic steps toward the development of is clear: the universe and life have a God-driven, built-in direction along
life.44 These were complemented by geological changes in the Earth, such which they evolved.
as mountain building, tectonic activity, volcanic eruptions, and many more.
The great advantage is that it neatly explains cosmic fine-tuning, bio-
When life finally appeared, countless mutations acted upon by numerous
friendliness and progressive evolution. The serious difficulty with this idea
environmental factors, all happening at the right time, ensured a steady
is that it does not say how God accomplished this, and leaves God himself
39
21:104: “A period of time from now We (Allāh) shall roll up the heavens as written unexplained. The Qur’ān eliminates the two difficulties by informing
scrolls are rolled up. (And) as We brought into being the first creation, so We shall bring humankind in the Qur’ān how He did it – and since no human had access to
forth a new one.” (Cf 50:15; 39:69; 57:21; not quoted) such ultra-modern information 14 centuries ago, the reader is driven to
40
44:10: “A long period (from now) when the heaven shall become a pall of gaseous invoke a superior intellect.
matter.”
41
56:5: “The Mountains shall be blasted into atoms and fine particles.”
42
32:17: “Now no person knows what delights of the eye are kept hidden (in reserve) for
them - as a reward for their (good) deeds.”
43
14:48: “A long period (from now) when the Earth shall be changed into a different Earth,
as shall the heavens.”
44
For more detailed information, refer to: Noor, J. (2012) Document X: Direct Evidence of
God’s Existence.(www.documentX.net)
21 22

Clashes between science and
3 scientific Qur’anic verses?
T he Qur’ān appeals to human reason: “Will they not then reflect on this
Qur’ān?” (47:24). The Book invites examination. Not even divine
revelation should be accepted unquestioningly or dogmatically. If the
Qur’ān appears to contradict science, then the examiner must reassess his
or her facts.
The Qur’ān (21:104)45 predicts that the universe will one day halt its
expansion. It will contract, eventually collapsing into a super dense state –
the Qur’ān supports the scenario that scientists have dubbed the Big
Crunch. Very recent discoveries have lead to a new prediction of the fate of
the universe, namely the Big Chill, instead of the Big Crunch. This presents
an exciting challenge for the Qur’ān. Let’s briefly examine the new
evidence.
A supernova is a large explosion of a star at the end of its life cycle.
Supernovae are the most luminous objects in the sky. This property enables
astronomers to have access to important information regarding the nature of
the universe, like forecasting how it will end. Scientists can determine how
bright a supernova should be. The dimmer it is, the further it is away from
us. By analysing light emitted by the supernova, one can determine the
degree of red-shift and thus its velocity, and infer its distance using a
simple calculation. Applying this principle, scientists can predict the distant
future of the cosmos by looking at the difference between expansion rates
billions of years ago and the present, and extrapolating the trend to the
45
21:104: “The Day that We (Allāh) roll up the heavens like a scroll rolled up for Books
(completed), – even as We (Allāh) produced the first creation, so shall We (Allāh) produce a
new one: a promise We (Allāh) have undertaken: truly shall We (Allāh) fulfil it.”
23
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
future. This is possible by comparing the red-shift of distant supernovae
with that of nearby ones. The former tells us how they moved when light
set out from them in the remote past, rather than how they move now.
Using this data it seemed that the universal expansion was slowing down.
However, on closer examination, astronomers were amazed by what they
found. Contrary to all expectations, they discovered that the galaxies were
flying apart at ever-increasing speeds. This dramatically changes the
picture and seems to imply that the universe will not collapse into a fireball,
but will rather expand forever. What causes the expansion? The theoretical
answer is dark energy. Space, it seems, is pervaded by dark energy, which
is considered to be the source of the accelerated expansion. If the picture
obtained from the supernova is correct and if there are no other phenomena
indicating otherwise, the universe may end up as a cold, empty world.
If the Qur’ān is the infallible word of God, which is our argument, and if
He (Allāh) created the universe, then any disagreement between
established, proven science and the Qur’ān, no matter how small, is
unthinkable. The prediction of a Big Chill, however, does not fall within
the category of established science. The method or methods employed in
providing the data are not flawless, and there are uncertainties. For
example, the presence of intervening intergalactic dust may make distant
supernovae appear fainter than they actually are, or the nature of
supernovae that explode far away may be different from those close by, and
both these may lead to inaccurate results. Even if these methods are correct,
science is still unsure of the future behaviour of dark energy. It is not
known whether it will remain constant, increase or decrease. The first two
possibilities are associated with the Big Chill and Big Rip respectively, and
the latter with the Big Crunch. The Big Rip refers to the model of the
universe in which its continued, accelerating expansion will lead to the
constituents of matter being ripped infinitely apart. The important point is
that the evidence indicating a Big Chill or Big Rip is not conclusive.
24
 3|CLASHES BETWEEN SCIENCE AND SCIENTIFIC QUR’ANIC VERSES?
What is clear from the historical record is that, since the appearance of the
Qur’ān, those theories accepted by the scientific community at the time that
were not in harmony with the Qur’ān have all been shown by subsequent
research to be inaccurate. Three examples will prove the point. For many
centuries, scientists believed in a static universe. So firmly entrenched was
the notion, that Einstein modified his equations (which predicted that space
is elastic) to suit a static universe. The idea survived into the 1800s until
Hubble, in early 1920, made the astounding discovery of an expanding
universe, a fact revealed by the Qur’ān (51:47) in the 7th century.
Another example is the atom. It was thought to be the smallest unit of
matter, a concept that prevailed since Grecian times. Only in 1909 did Lord
Rutherford prove its composite nature. The disclosure of particles smaller
than atoms is clearly hinted at in the following Qur’ānic verses:
10:61: “… nor is hidden from Thy Rabb (Lord) (so much as) the weight of
an atom on the earth or in Sāma’wāt (heavens). And not the least and not
the greatest of these things but are recorded in a Clear record.”
34:3: “… By Him (Allāh) who knows the unseen, – from whom is not
hidden the least little atom in the Sāma’wāt (heavens) or on earth: nor is
there anything less than that, or greater, but is in the record Perspicuous:”
The third example is that, while western scholars in medieval times were
giving lessons about a flat, fixed Earth, the Qur’ān had already spelt out its
exact spherical shape, its axial rotation and revolution around the sun,
centuries earlier.
The fallibility of humankind and the infallibility of the Qur’ān as borne out
by history point to one fact: the universe will one day end in a Big Crunch
(21:104). New data and a better understanding of the cosmos will support
its fiery death.
It is inevitable that there will always be verses that are difficult to explain.
This is understandable. The Qur’ānic message is eternal and will therefore
25
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
necessarily contain undiscovered truths at any one time: “And you shall
certainly know the truth of it (all) after a while” (38:88).
One example will suffice: “Are you harder to create or is it the heavens
that He (Allāh) has built?” (79:27). The answer is given in 40:57:
“Assuredly the creation of the heavens and the Earth is a greater (task)
than the creation of man”. The most complex object known to man is the
human brain. It consists of more than a billion neurons and a trillion
connections. Although the universe is incomprehensible in size, its contents
(planets, stars, black holes, etc.) are relatively simple objects. However, this
picture is changing rapidly. Astronomers who turn their telescopes towards
the sun, for example, are making new discoveries that suggest that it has a
much more complex nature. The structure and dimensions of the universe
are mind-boggling, with billions of heavenly bodies interlocked in the most
intricate yet orderly fashion. The comparison in the above verses, it
appears, is not about the degree of complexity, but rather their creation.
The bringing into being of the universe was a much more demanding effort
than the origin of humans. We referred to the extraordinary set of
conditions and astonishing fine-tuning that had to be in place to make
possible its creation. It required divine skill and power (51:47).46 Since
little is still known about how it all began and how humankind evolved, the
above passages cannot, in view of our lack of knowledge at this stage, be
criticised. The two verses may draw attention to humankind’s
insignificance compared to the vastness of the cosmos. Incidentally it
points to a consciously devised plan underlying the creation of humankind
and the universe – and thus the existence of a creator.
46
51:47: “With power, skill and energy did We (Allāh) lay the foundation of the universe
according to specified conditions for it is He (Allāh) who is steadily expanding the
universe”.
26

4 Criteria for divine revelation
O nly those who undertake a thorough study of the Qur’ān firmly
believe that it is the product of a superior intelligence.47 “Those to
whom We (Allāh) have sent the Book study IT as IT should be studied,
they are the ones that (truly) believe in IT” (2:121). Every word of it is a
direct utterance48 of the Most High exactly as it was communicated to
Muḥammad 1 400 years ago. The conclusion is arrived at on the grounds of
its profound influence on earlier nations that responded to its call,49 with
sound arguments.
It is not difficult to test whether the Qur’ān or any other book is the
outcome of human imagination or of divine origin. Divine revelation must
meet certain criteria. Let’s examine a few of them:
1. It must have powerful universal appeal, impartial and independent of
any nation and philosophical outlook. It must inspire a global
patriotism.
2. Its teachings must have a rational basis and have a special relevance to
the world around us. It must be recognisable by its supreme realism not
demanding mutilation of our intelligence or an impossible ideal as a
norm of human behaviour.
47
16:64: “And We (Allāh) sent down the Book to thee (Muḥammad) for the express purpose,
that thou (Muḥammad) shouldst make clear to them those things in which they differ, and
that it should be a Guide and a Mercy to those who believe.”
48
42:51: “It is not fitting for a man that Allāh should speak to him except by wāhy
(inspiration), or from behind a veil, or by the sending of a Messenger to reveal, with Allāh’s
permission, what Allāh wills: for He is Most High, Most wise.”
49
For more detailed information, refer to: Noor, J. (2012) Document X: Direct Evidence of
God’s Existence; www.documentX.net.
27
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
3. The message must be deeply satisfying and consistent with reality,
human nature and the natural laws of the universe.
4. It must recognise the democratic right of the individual and freedom of
expression of religious beliefs. It must adopt a cultural sensitivity,
foster better interfaith understanding, and promote harmony and
tolerance between followers of different religious persuasions,
including irreligious groups.
5. It must be progressive, never outdated and accommodate future ideas.
There must not be the slightest error in scientific judgment or in any
other field – infallibility is an essential quality.
6. Revelation must dispel all myths about religion and the existence
of God.
7. Its claim as having been revealed by God must be established on
irrefutable arguments50.
8. It must have remained entirely unchanged51 since its inception.
The Qur’ān meets all these criteria. It is not a text book about science, but
encompasses all the principles necessary for guiding the affairs of
humankind. It deals with a wide variety of essential matters ranging from
basic issues, such as personal hygiene and dietary measures, to the highest
spiritual truths. It regulates both our individual and communal lives. From
an individual point of view, it undertakes to guide the various facets of the
human being, including the physical, intellectual, moral and spiritual
elements, to its maximum potential. With respect to our collective lives, it
gives guidance concerning the simplest of matters, such as rules relating to
50
4:174: “O mankind! Verily there hath come to you a convincing proof from your Rabb
(Lord): for We (Allāh) have sent unto you a light (that is) manifest.”
51
15:9: “We (Allāh) have, without doubt, sent down the Message; and We (Allāh) will
assuredly guard it (from corruption).” 41:42: “No falsehood can approach it openly or in a
stealthy manner (since it is) sent down by One full of wisdom”
28
 4|CRITERIA FOR DIVINE REVELATION

refined social ethics and common decency to the more complex issues of
politics, economics, law, education, etc. 5 Popular arguments against the Qur’ān
All these disciplines rest on the firm foundation of eternal principles, but
the system does allow for change. For example, Qur’ānic democracy is
rooted in a set of permanent fundamental values (justice, tolerance,
individual rights, women’s rights, etc.), but within this basic framework,
the state may, in accordance with ordinary democratic principles, alter,
amend or introduce new laws. This allows scope for change in a
A ll the above scientific truths had shone upon the mind of an untutored
Arabian who did not even know how to read or write and who had no
contact with the outside world. The most pressing question is, how could
progressive society to meet the demands of conditions prevailing at a
this illiterate man have described these ideas at a time when no such
given time.52 The Qur’ān covers all the fields of the human condition. It is
sophisticated knowledge existed? This presents a serious problem to the
not silent on any critical issue. Its holistic approach is apparent, combining
sceptic. The mystery becomes even more profound. Improved knowledge
all human activities into a harmonious integrated system. Its superior but
and new discoveries over the years could not point out a single error in any
realistic manner of handling the many aspects of humanity is a shining
of these predictions.
testimony of its divinity.
We do not expect the reader to accept any of these statements
Was Muḥammad a genius, not a prophet?
unquestioningly. Remember the Qur’ān invites examination: “Will they
(the sceptics) then not meditate on this Qur’ān?” (47:24) It may be argued that geniuses in the past conceived ideas well ahead of
their time, and which were subsequently shown to be correct. This
38:29: (Here is) a Book which We (Allāh) have sent down unto thee
argument, as relating to Muḥammad, is blown apart with the following
(Muhammad), full of blessings, that they may mediate on its Signs (ayat),
bullets.
and that men of understanding may receive admonition.”
Such historical figures normally had academic backgrounds with access to
Scientists are serious and dedicated when engaged in their works. Why not
past knowledge and scientific literature that existed in other parts of the
apply the same principle when referring to the Qur’ān?
world. Muḥammad, on the other hand, was illiterate53 and surrounded by
52
desert sands. What was forecast by earlier scholars must necessarily have
4:135: “O ye who believe! Stand out firmly for justice, as witnesses to Allāh, even as
against yourselves, or your parents, or your kin, and whether it be (against) rich or poor:
for Allāh can best protect both. follow not the lusts (of your hearts), lest ye swerve, and if ye
distort (justice) or decline to do justice, verily Allāh is well-acquainted with all that ye do.” 53
2:177: “It is not righteousness that ye turn your faces towards east or west; but it is 29:48: “ And thou (Muḥammad) wast not (able) to Recite a Book before This (Qur’ān),
righteousness – to believe in Allāh and the Last Day, and the ma’lā’ikah (angels), and the nor art thou (able) to transcribe It with thy right hand: in that case, indeed, would the
Book, and the Messengers; to spend of your substance, out of love for Him (Allāh), for your talkers of vanities have doubted.”
kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of 7:157: “Those who follow the messenger, the unlettered (ummī) Prophet, whom they find
slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which
mentioned in their own (scriptures), – in the At-Taurāt (Torah) and the Al-Injīl (Gospel); –
ye have made; and to be firm and patient, in pain (or suffering) and adversity, and
throughout all periods of panic. Such are the people of truth, the Allāh fearing.” ….”
29 30
 5|POPULAR ARGUMENTS AGAINST THE QUR’ĀN
been based on what was known. No human being, no matter how sharp
their intellect, can ever make a prediction relating to a particular subject
that is completely unknown during his or her lifetime.54 Muḥammad did
just that.
Much of the scientific knowledge contained in the Qur’ān was completely
unheard of at the time of its revelation. There is not the slightest indication
that any such knowledge has ever been remotely hinted at on the advanced
level as set out in the Qur’ān. To qualify the point, the Qur’ān declares that
previous Prophets were granted knowledge of the same fundamental
scientific truths (41:43),55 although, as just stated, they were not
approached in the same comprehensive and progressive manner.
Since, according to Qur’ānic principles, (a) the same fundamental truths
were revealed to all Prophets, and (b) all previous nations received divine
guidance, the most likely answer to this riddle is that such advanced
astronomical information was imparted to the people by God’s messengers
just as is the case with Muḥammad.
20:133: “They say: ‘Why does he (Muḥammad) not bring us ayat (Signs,
proofs, evidences) from His Rabb (Lord)?’ Has not a Clear Revelation
(Signs, proofs, evidences) come to them of all that was in the former Books
of Revelation?”
35:31: “That which We (Allāh) have revealed to Thee (Muḥammad) of the
Book is the Truth – confirming what was (revealed) before It: for Allāh is
assuredly – with respect to His servants – well acquainted and fully
Observant.” (Cf: 2:4, 3:3, not quoted)
Advanced ideas expressed by previous intellectuals were confined to their
respective fields. The predictions of the Qur’ān, on the other hand, cover
various disciplines of science, including astronomy, embryology, evolution,
54
52:41: “Or have they (the knowledge of) the unseen so that they write it down?”
55
41:43: “Nothing is said to thee (Muḥammad) that was not said to the messengers
before thee: …”
31
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
chemistry, geology and more. Even more remarkable is that only the most
important principles have been conveyed here.
Perhaps the deadliest of bullets is the fact that geniuses, despite their
intellectual brilliance, have invariably also made predictions that were dead
wrong. The best and brightest of brains have fallen prey to serious errors.
Fallibility is a universal human quality. History is filled with such
examples. Einstein believed in a static universe, Greek scholars who
displayed remarkable intuitive insight conceived an eternal and unchanging
universe, and so on. The Qur’ān is free of any such weaknesses; the Book
is flawless.
Was the text of the Qur’ān tampered with?
The sceptic may counter and argue as follows: The Qur’ān is already 1 400
years old; plenty of time to have tampered with its text – errors could have
been excised and new information added to accommodate new discoveries.
This would give the impression that the Qur’ān forecasts advanced
scientific ideas. The response to this argument is that it is an undisputed
fact that the many millions of Arabic Qur’āns in circulation are an exact
replica of the original compiled 1 400 years ago.56 All attempts to disprove
it have resulted in a dismal failure. To give a comprehensive explanation57
as to how this miraculous preservation was achieved would require another
ten pages, so we will restrict this explanation to a few vital facts.
56
One of the oldest written copy of the Qur’ān is in Tashkent, Uzbekistan. Carbon dating by
UNESCO has verified the Qur’ān to be about 1 400 years old. The other is in Istanbul,
Turkey. Download a free copy of The History of Al-Qur’ān from within Al-Qur’ān from:
http://bit.do/quranonly. (The world's oldest Koran is in the medieval quarter of old
Tashkent”. http://news.bbc.co.uk/1/hi/world/asia-pacific/4581684.stm)
57
The ambitious reader may refer to the excellent piece of work: Ali, M. (1934) Collection
and Arrangement of the Holy Quran, Lahore: Ahmadiyya Anjuman Isha‘at-i-Islam
32
 5|POPULAR ARGUMENTS AGAINST THE QUR’ĀN
The first verses of Chapter 96, and other passages, contain clues designed
to alert the recipient (Muḥammad) that arrangements were to be made to
preserve the Qur’ānic message in its pure form. The literal translation of
96:1–5 is as follows: “Read in the name of thy Rabb (The One who fosters
a thing in such a manner as to make it attain one condition after another
until it reaches its goal of completion) Who creates, Creates man from an
`alaq (leech-like clot or hanging object attached via a stalk). Read, and thy
Rabb is most Generous, Who taught by the pen, taught man what he knew
not.”
The words ‘recite’ and ‘pen’, which appear in these verses, are a definite
hint that he was to make preparations from the beginning to commit the
Qur’ān to memory and reduce it to writing so that it could be preserved for
all time. It could have been accidental or part of a forgery (whatever reason
the sceptic may prefer), but the important fact is that as soon as a new verse
came down, it was memorised and committed to writing. It is well
documented that this practice was executed with the utmost care and
precision. It is important to realise that, at the time the Qur’ān appeared,
writing was undeveloped throughout the whole world. Human memory and
oral tradition were the predominant means of preserving information. It
was at this point in history that the Qur’ān announced in the most
authoritative manner that it would remain unaltered for all time. We find
the prophecy fulfilled one hundred per cent until the present.
Whoever devised the Qur’ān must have had perfect knowledge of all future
events58. Says the Book:
15:9: “Certainly We (Allāh) have revealed the reminder (the Qur’ān), and
We (Allāh) shall certainly guard it (against all corruption)”
39:1: “The Revelation of This Book is from Allāh, the Exalted in power, full
of Wisdom.”
58
52:41: “Or that the unseen in it their hands, and they write it down?”
33
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
40:2: “The Revelation of This Book is from Allāh; Exalted in power, full of
Knowledge,”
Fulfilment of the prophecy is so striking that the historian Sir Muir, a
hostile critic, remarked: “There is probably no other book in the world that
has remained so pure a text for twelve centuries.”59 By what mysterious
mechanism would the purity of its text be guaranteed? The following
repeated verse gives the clue: “And certainly We (Allāh) have made the
Qur’ān easy to understand and to remember” (54:17, 22, 32, 40).
The Qur’ān’s Arabic grammar has been constructed in such a manner that
memorisation of its entire contents would be easy. This was accomplished
without compromising its accuracy, convincing power and eloquence.
Learning the Book off by heart and its melodious recitation (73:4, not
quoted) have always been proud traditions ever since the Qur’ān came into
being. It is not uncommon to find children younger than 10 years
memorising the entire Qur’ān – all of its 6 666 verses. The fact that any
youngster, regardless of his or her mother tongue can commit to memory
such a copious amount of literature in a short period of perhaps 2 to 3
years, is in itself a miracle. To make this possible implies that the author of
the Qur’ān must have had intimate knowledge of how the brain handles
language. As stated, every time new verses emanated from Muḥammad’s
lips, it was immediately put to memory60 and reduced to writing. Thus, in
addition to it being in written form, the message was safely preserved in the
hearts of men and women. The well-known practice of constant recitation
and checking against the recorded material ensured its pristine preservation.
The Qur’ān has remained intact for centuries. This remarkable observation
is reflected in the fact that there is not a single Arabic copy in existence
with the slightest variation of the recognised text. Copies that do contain
59
Muir, W. (1861) The Life of Mahomet, London: Smith, Elder and Co., pp. xiv–xv
60
87:6: “By degrees shall We (Allāh) teach Thee (Muḥammad) to declare (the Message), so
thou (Muhammad) shalt not forget,”
34
 5|POPULAR ARGUMENTS AGAINST THE QUR’ĀN
errors (whether deliberate or unintentional) are instantly recognised by any
scholar who knows the Qur’ān by heart, and thus easily eliminated. This
prevents erroneous copies from finding their way into circulation,
effectively disallowing the corruption of its original message. There may be
a number of Muslim sects, but there is only one Arabic Qur’ān. Its
authenticity is indisputable. Two of the oldest authentic copies is in safe
custody, one in an Istanbul museum, and the other as previously stated in
Tashkent. History bears testimony that, since its revelation, there have
always been thousands of followers at any one time who carry the entire
Qur’ān in their hearts (a sceptic may of course investigate if this is so).
Even if all the Qur’āns were to be destroyed, identical copies would be
easily reproducible from memory. Such is the built-in protective
mechanism of the Book. It explains why its original message has withstood
the ravages of time, a fact that should disprove the ‘tampering’ argument.
Have translators manipulated the meaning of Qur’ānic verses?
Another popular form of criticism that has surfaced is that translators are
manipulating the meaning of the Qur’ānic verses. The argument is that,
while there may be no deliberate alteration, words are given meanings so as
to force agreement between the Qur’ānic text and modern scientific
discoveries. If this claim could be shown to be true, our entire case would
be shattered, and the Qur’ān would lose its divine status. Since an all-
knowing mind should have anticipated such a line of attack, the Qur’ān
should contain counter measures, and indeed it does. To argue this point,
we have to say something about the Qur’ānic Arabic language, which plays
an important role in proving its divine nature. The Qur’ān was revealed in
Arabic for several reasons: the first recipients were an Arabic-speaking
people, the nature of the language is such that it facilitates memorisation
and preservation of its message, it had the capacity to communicate
scientific discourse at the time, and Qur’ānic Arabic has a permanent
nature.
35
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
If the Qur’ān claims to be a universal message for all time, its words should
possess inexhaustible yet precise meanings to accommodate new concepts
and ideas – a necessary quality to express fresh scientific truths as
knowledge advances. Arabic is the perfect instrument for scientific
discourse. The word Rabb, referring to Allāh, means ‘the One who evolves
things’. No such word existed in any other language at the time of inception
of the Qur’ān. ‘Evolution’ is a word that was coined only in the 17th
century. If English was the Qur’ānic medium of expression, how was it
supposed to convey its message of evolution in the 7th century when only
the Arabic language could do so at the time? There are numerous such
examples.
The Qur’ānic Arabic language has a permanent nature. All languages
undergo semantic change with time, induced by the vicissitudes of history
and society, and the introduction of new grammar rules. This presents a
serious problem with respect to the expression of objective scientific truths.
A language susceptible to transformation can hardly be expected to
guarantee scientific precision concerning meaning. The Qur’ānic Arabic is
an exception.61 It owes its semantic permanence, a quality not enjoyed by
any other language, to the fact that: (a) its linguistic structure is based on a
61
In the Great Religions Conference held in Lahore in 1896, some great Muslim Scholars
proclaimed that it has been shown “that the Arabic language is the only language which
can claim to be Divine, the fountain from which all sorts of knowledge flow, the mother of
all tongues and the first as well as the last medium of Divine revelation. It is the first,
because Arabic was the word of God which was with God and was at last revealed to the
world from which men learned to make their own languages, and the last, because the last
Divine Book i.e. the Holy Quran is also in Arabic.” – Mazhar, M.A. (1963) Arabic: The
Source of all the Languages, Pakistan: Review of Religions, p. i
“Aramaic was a poverty-stricken tongue compared with Arabic, and not even classical
Hebrew at its best could rival Arabic in its astonishing elasticity. From its own inner
resources it could evolve by autogenous processes the mot juste [exactly the right word or
words to express something] which new arts and new sciences demanded for their
intellectual expression.” – Arnold, T. and Guillaume, A. (eds) (1965) The Legacy of Islam,
London: Oxford University Press, p. vi
36
 5|POPULAR ARGUMENTS AGAINST THE QUR’ĀN
unique fixed ‘root’ system (meanings are derived from this unchanging
system); and (b) its words, meaning, grammar and pronunciations have
been scientifically recorded and established. Arabic linguists, acutely aware
of the scientific nature of the language, have over the centuries compiled
large numbers of lexicons, including technical dictionaries of science, arts,
etc. spelling out the method of determining authentic and authoritative
meaning in order to preserve purity and correct understanding in Arabic. It
is because of these facts that the Qur’ānic Arabic language leaves no room
for manipulation and loose subjective interpretations.
The system is made foolproof by another astonishing feature of the Qur’ān.
It guides the sincere truth-seeker into extracting the correct meanings. In
this regard, the Qur’ān is often said to be its own best commentary. As the
Book is studied, one discovers the truthfulness of the statement. Although
allowing new visions and different interpretations as scientific knowledge
improves, the moment the reader attaches a wrong meaning to a particular
verse; it will violate Qur’ānic principles laid down elsewhere. In 3:7 (see
further on), the Qur’ān spells out a fundamental law of how the Book
should be interpreted.62 Inaccurate translations are met with glaring
inconsistencies in other places, forcing the reader to review his or her
understanding. Correct translations, on the other hand, complement other
verses dealing with the same subject (17:41). There is reinforcement as the
jigsaw pieces fall into place and one sees the bigger picture – another
safeguard against erroneous interpretations.
A final nail in the coffin of the manipulation argument is the following
observation: Although several commentaries on the Qur’ān were made long
before certain secrets of the universe were unravelled, such secrets were
correctly predicted from the text, leaving no room for manipulation. For
example, Islamic scholars theorised about evolution based on the many
verses referring to it, centuries before Darwin did. Abū ‘Ali Al-Jubbā’ī
62
Please visit http://bit.do/quranonly to download a free copy of the document Guidelines:
Understanding Al-Qur’ān by Ustāẓ Sulaimān Ismā`īl Ibrāhīm Nabībukhsh.
37
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
correctly deduced the spherical shape of the Earth from 18:86 (not quoted)
in the 10th century. Khwaja Kamal-ud-Din in the 1800s saw the connection
between life on Earth and stars. There are many such examples.
The Qur’ān specifically responds to the manipulation theory in the
following manner: “He (Allāh) has allowed no crookedness in (the Qur’ān)
to obscure its meaning” (18:1). And again: “No falsehood can approach it
openly or in a stealthy manner (since it is) sent down by One full of
wisdom” (41:42). What is implied with reference to the language of the
Qur’ān is that, since the Book professes to be the source of all true
knowledge63 (hopefully we have demonstrated this point from a scientific
angle by now), the medium through which such truths are expressed is of
such a nature that it too is not susceptible to any crookedness. The
uniqueness of the Qur’ānic Arabic language and other reasons given above
protect the Book against any form of manipulation or distortion.64
The authenticity of the Qur’ān, its freedom from any additions and
omissions, (6:38, 20:52, not quoted), and its declaration of immunity
against all forms of subtle onslaught, including deliberate confused
translations, above all, are guaranteed by one supreme fact: it is from an
all-wise God. Again this is not an empty statement, but is verifiable through
objective analysis of its contents.
63
4:166: “Allāh beareth witness that what He (Allāh) hath sent unto thee (Muhammad) He
(Allāh) hath sent from His (own) knowledge, and the malā’i’kāh (angels) bear witness: but
eenough is Allāh for a witness.”
64
41:40: “Those who pervert the truth in Our Revelation / Messages, (Ayat) are not hidden
from Us (Allāh). Which is better? – one that is cast into the fire, or one that comes safe
through, on the Day of Judgment? Do what ye will: verily He (Allāh) seeth (clearly) all that
ye do.” 3:60: “The truth (comes) from Allāh alone; so be not of those who doubt.”
38
 5|POPULAR ARGUMENTS AGAINST THE QUR’ĀN
Did Muḥammad have assistance in ‘creating’ the Qur’ān?
Other sceptics postulate a conspiracy theory. If Muḥammad was illiterate
and not smart enough to produce the Qur’ān, then maybe he was assisted:
“And those who disbelieve say: ‘This (Qur’ān) is nothing but a lie which he
(Muḥammad) had devised with the help of others’…” (25:4). - The
response is given in the next verse: “Say: (the Prophet is commanded to
answer) ‘(The Qur’ān) was revealed by Him (Allāh) who knows the
mysteries of the Sāma’wāt (heavens) and the Earth’…” (25:6). The Book
teaches knowledge that is ordinarily hidden from the human eye, and such
knowledge could only come from Allāh.
Did Muḥammad use foreign sources to ‘create’ the Qur’ān?
A somewhat similar argument adopted is that foreign sources were
involved. Opponents of Muḥammad, aware of the limitations of knowledge
of their fellow Arabs, suggested that information was imparted to him by a
non-Arab whom he presumably met on his trade journeys. Modern critics
argue along similar lines. They claim that scientific knowledge of the
Qur’ān is derived from Greek65 influences. There are two major flaws in
these arguments. Firstly, it does not account for the ultra-progressive
message of the Qur’ān. The unitary origin of the universe, its expansion,
linking space and time, the evolution of humankind from chemicals, and so
on, are concepts that were completely unknown, even at the height of the
Greek civilisation; in fact they only emerged as late as the 20th century.
Secondly, if Muḥammad learnt from Greek scholars, then he must have
been more brilliant than all of them put together. It is exceedingly strange
that an uneducated man either discarded all their incorrect theories or
65
The argument of the Greeks influencing Muḥammad is dealt with quite comprehensively
in the document Aristotle by Sulaimān Ibrāhīm. Download a free copy of this document
from: http://bit.do/quranonly
39
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
corrected them, and selected only those that were subsequently shown to
be correct.
This is how the Qur’ān responds to those who argue that its subject matter
is derived from extra-Mohammadan sources: “Indeed We (Allāh) know that
they say, ‘It is only a mortal that teaches him (Muḥammad, notwithstanding
that) the tongue of whom they hint at is noticeably foreign, while this is a
pure Arabic language” (16:103). The foreign tongue is the supposed non-
Arabic helpers. No Arab and certainly no non-Arab could have produced a
work that rivals the flawless exalted Qur’ānic Arabic diction of the Qur’ān.
Besides, the choice of words that accurately describe the secrets of the
heavens unravelled centuries later is clearly a super-human effect.
Did Muḥammad use ideas from Arabian science at the time?
The greatness of Arabian science at the time has led some to suggest that
the scientific wonders of the Qur’ān are the result of their contribution.
This is a fallacy for two reasons. The Islamic revolution took off only
decades after the revelation of the Qur’ān. In fact it was the Qur’ān’s
insistence on rational enquiry that ignited the revolution. Secondly, as
stated, not a single person, including Islamic scholars, during the period
from the 8th to the 15th century possessed information comparable to the
futuristic knowledge found in the Qur’ān.
Thus none of the arguments levelled against the Qur’ān has any substance.
The Book expresses this conclusion in 40:63: “Such as would call Allāh’s
message (the Qur’ān) in question without any evidence” – the implication
being that there is no concrete evidence that defends the denial of the
reality of Qur’ānic Revelation.
40

Mathematical probability of the divine
6 source of the Qur’ān
I t is surprising how authentic the Arabic Glorious Qur’ān becomes when
one assembles what might be referred to as a list of good guesses.
Mathematically, it can be explained using guessing and prediction
examples, as outlined below.
If you have two choices (i.e. one is right, and one is wrong), and you close
your eyes and make a choice, then half of the time (i.e. one time out of two)
you will be right. You have a one in two chance, for you could pick the
wrong choice, or you could pick the right choice.
Now if you have two situations like that, i.e. you could be right or wrong
about situation one, and you could be right or wrong about situation two,
then you could guess right only one fourth of the time (i.e. one time out of
four). You now have a one in four chance because now there are three ways
for you to be wrong and only one way for you to be right. In simple terms,
you could make the wrong choice in situation one, and then make the
wrong choice in situation two; or you could make the wrong choice in
situation one and then make the right choice in situation two; or you could
make the right choice in situation one and then make the wrong choice in
situation two; or you could make the right choice in situation one and then
make the right choice in situation two.
The only instance in which you could be totally right is the last scenario,
where you could guess correctly in both situations. The odds of your
guessing completely correctly have decreased because the number of
situations for you to guess in have increased; and the mathematical
equation representing such a scenario is ½ x ½, i.e. one time out of two for
the first situation multiplied by one time out of two for the second situation.
41
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Continuing on with the example, if you now have three situations in which
to make blind guesses, then you will be right only one eighth of the time
(i.e. one time out of eight, or ½ x ½ x ½). Again, the odds of choosing the
correct choice in all three situations have decreased to only one time in
eight. As the number of situations increase, the chances of being right
decrease, for the two phenomena are inversely proportional.
Apply this concept of probability to the numerous statements in the Arabic
Glorious Qur’ān. If one draws up a list of all of the subjects about which
the Qur’ān has made correct statements, it becomes very clear that it is
highly unlikely that they were all just correct blind guesses. Indeed, the
scientific subjects discussed in the Arabic Glorious Qur’ān are numerous,
and thus the odds of someone just making lucky guesses about all of
them become practically nil. If there are a million ways for the Qur’ān
to be wrong, yet each time it is right, then it is unlikely that someone
was guessing.
The following examples of subjects about which the Qur’ān has made
correct statements collectively illustrate how the Qur’ān continues to beat
the odds.
Motion of the sun: The Arabic Glorious Qur’ān discusses the sun and the
manner in which it travels through space. It is possible that one can guess
that the sun moves, but the precise language of the Qur’ān describes quite
clearly the manner in which it travels. When the sun moves through space,
there are two options: it can travel just as a stone would travel if one threw
it, or it can move of its own accord. The Arabic Glorious Qur’ān states the
latter, that it moves as a result of its own motion: “It is He (Allāh) who
created the night and the day, and the sun and the moon: all (the celestial
bodies) swim (sabaḥa) along, each in elliptical orbit with its own kind of
motions.” (21:33).
The Arabic Glorious Qur’ān uses a form of the word sabaḥa to describe the
sun’s movement through space. In order to provide the reader with a
42
 6|MATHEMATICAL PROBABILITY OF THE DIVINE SOURCE OF THE QUR’ĀN
comprehensive understanding of the implications of this Arabic verb,
consider the following example. If a man is in water and the verb sabaḥa is
applied in reference to his movement, it can be understood that he is
swimming, moving of his own accord and not as a result of a direct force
applied to him. Thus, when this verb is used in reference to the sun’s
movement through space, it in no way implies that the sun is flying
uncontrollably through space as a result of being hurried, or the like. It
means that the sun is turning and rotating as it travels. This is what the
Arabic Glorious Qur’ān affirms – but was it an easy thing to discover? Can
any common man tell that the sun is turning? Only in modern times was the
equipment made available to project the image of the sun onto a tabletop so
that one could look at it without being blinded. And through this process it
was discovered that not only are there spots on the sun but that these spots
move once about every 25 days. This movement is referred to as the
rotation of the sun around its axis and conclusively proves that, as the
Arabic Glorious Qur’ān stated over 1 400 years ago, the sun does indeed
turn as it travels through space.
Creation of human beings: When one ponders over just a few scientific
verses from the Arabic Glorious Qur’ān with an open mind, then one will
come to a definite conclusion that this Book is from the Almighty, and it is
a Divine Book for the guidance for humanity66 – as the opening verses in
the Book state, and continues to repeat throughout the Book. If one puts
these through the mathematical ‘guessing’ test, one will have to come to
the conclusion that the Arabic Glorious Qur’ān can never be from a mind
66
2:2: “This is the Book; in it is guidance sure, without doubt, to those who fear Allāh.”
14:1. “Alif. Lām. Rā. A Book which We (Allāh) have revealed unto thee (Muhammad), in
order that thou (Muhammad) mightest lead Mankind out of the depths of darkness into light
- by the leave of their Rabb (Lord) - to the way of (Allāh) the Exalted in power, worthy of all
praise!”-
43
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
of a human being. Consider just the following few verses that refer to the
creation of human beings:
2:28: “How can you deny the existence of Allāh seeing that you were
lifeless (matter), and He (Allāh) gave you the faculty of growth,67 of
sensation and intellect…?”
23:12–14: “And certainly We (Allāh) evolved man out of an extract of clay.
And after changing his state, (Allāh) placed him as a (sperm) drop 68 in an
abode 69 of stability (in the wall of the womb) for a predetermined time; and
then We (Allāh) fashioned the drop of sperm into a mass (of cells)
attached 70 via a stalk (to the early placenta); then We (Allāh) formed out of
it a chewed-like 71embryonic mass; then We (Allāh) formed bones within the
mass and clothed 72 the bony framework with (elongated) muscle groups
attached 73 to it. Then We (Allāh) produced out of it a new creation.74”
(This translation is from Dr Joseph Noor’s book, Document X: Direct
Evidence of God’s Existence; www.documentX.net)
75:39: “And of (from) the male He (Allāh) made two sexes, male and
female.” (The male sperm determines the gender of the child, as he has
67
Ḥayāt – faculty of growth, of sensation, of intellect.
68
Nuṭfah – droplet, minute quantity of liquid. However, it is a comprehensive term and its
true meaning can only be deduced from Qur’anic text. It includes the male and female
gametes and associated cellular fluid. It is also a descriptive term for fertilised egg, the
morula and blastocyte.
69
Qarār – from the root qarara – abode of stability; determined time, appointed time.
70
`Alaqah – from the root `aliqa – to suspend a thing to another by a rope; attach or cling
to.
71
Muḍghah – from the root maḍagha – chewed flesh, foetal flesh.
72
Fakasownā – from the root kasawa – oblong piece of cloth, of a single piece; wrapping
garments (the clothing material is obviously the muscle, hence our description of it as
elongated).
73
Laḥmā – from the root laḥama – flesh; united, joined.
74
Ākhar – from the root akhara – another, a thing or person other than the former.
44
 6|MATHEMATICAL PROBABILITY OF THE DIVINE SOURCE OF THE QUR’ĀN A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN

both the X and Y chromosomes. In 33:5 (not quoted) , Allāh says to name Certainly one could draw up a longer and longer list of ‘good guesses’
the child after the father’s name. Why? Because the sperm of the father made by Muḥammad. What no one can deny is that Muḥammad, an
determines the gender. This discovery of the X and Y chromosomes is illiterate, guessed correctly about hundreds of subjects, never once making
relatively recent, as it was believed in past times that the woman was a mistake when the odds of doing so are so high – thus any theory of his
responsible for the gender of the child. The Arabic Glorious Qur’ān stated authorship of the Arabic Glorious Qur’ān must be completely dismissed,
this information in the 7th century. Only the Creator of human beings, even by the most hostile enemies of Islām.
Allāh, could have revealed this information.
35:11: “And Allāh did create you from dust; then from a sperm-drop; then
He (Allāh) made you in pairs75. And no female conceives, or lays down (her
load), but with His (Allāh’s) knowledge. Nor is a man long-lived granted
17:88: “Say: If the whole of Mankind and Jinns were to gather together to
length of days, nor is a part cut off from his life, but is in a Decree
produce the like of this Qur'ān, they could not produce the like
(ordained). All this is easy to Allāh.”
thereof, even if they backed up each other with help and support.”
25:54: “It is He (Allāh) who has created man from water: then has He
(Allāh) established relationships of lineage and marriage: for thy Rabb
(Lord) has power (over all things).”
10:37: “This Qur'ān is not such as can be produced by other than Allāh. On
Preserved body of Pharaoh: The Arabic Glorious Qur’ān appeals to the contrary it is a confirmation of (revelations) that went before
people of all levels of education. On a non-scientific level, take the it, and a fuller explanation of the Book - wherein there is no doubt
example of the body of Pharaoh (Rameses II) who ruled during the time of - from the Rabb (Lord) of the worlds.”
Prophet Mūsā (Moses). While the Bible claims that Pharaoh’s body was not
preserved, as ‘there remained not so much as one of them’ (King James
Version. Exodus 14:28), the Qur’ān claims that it was: “But this day We
(Allāh) shall save thee (Pharaoh) in thy body that thou mayest be a sign to
those after thee. And surely most of the people are heedless of Our signs”
(10:92). Pharaoh’s preserved body was discovered some 1 200 years after
the Qur’ān was revealed.

75
36:36: “Glory to Allāh, who created in pairs all things that the earth produces, as well as
their own (human) kind and (other) things of which they have no knowledge.”

45 46

The unpopular Qur’ān – why are its
7 scientific verses largely ignored?
I f the Qur’ān is really an unblemished written reflection of the mind of
God, living proof of His existence, then it must be the most precious
document in the history of mankind. Two sets of questions then arise: Why
is the Book so unpopular? Why the profound lack of appreciation and
interest? It contains all those wonderful secrets of the universe yet it is
hardly mentioned in scientific books. When fundamental questions are
raised, why is the Qur’ān largely ignored? Secondly, if the Book laid so
much stress on science, why is the west the leader in technology and
Muslim countries second best? Let’s explore some of the answers to these
questions.
Distortion of Qur’ānic truths
It does not require a serious researcher to conclude that, through the ages,
western writers in particular have perpetrated a gross falsehood. They have
been guilty of a shameless distortion of the truth. Inspired by one of
humankind’s greatest enemies – their own prejudice – they assaulted the
Qur’ān instead of honestly studying it. It is truly sad that the human’s most
precious gift, their reasoning faculty,76 should have been used in such a
dishonest fashion. Unable to swallow the bitter pill of the glorious
achievements of the early followers of the Qur’ān, these men had to resort
to less honest methods to achieve their aim of discrediting the Book.
Unfortunately, there have also been a number of translations by earnest
76
32:9: “He (Allāh) endowed you with the faculties of hearing, eye-sight, intellect, and
internal organs.” (Cf . 8:22, 8:55, 6:39, not quoted)
47
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
European scholars who, although not inspired by malicious prejudice, but
because of their lack of awareness of the subtleties of the Qur’ānic Arabic
language, have missed the true meaning and depth of the original Qur’ān.
Ignorance of Qur’ānic influence on previous nations
Today there is still widespread ignorance concerning the Qur’ān’s true
composition and influence on previous nations. Many western scientists
seriously lack knowledge of the true historical picture, even in their own
fields. What western scientist, for example, is aware that it was not Galileo,
but an Arab who was the true inventor of the telescope, the most important
tool in astronomy? In his book History of the Intellectual Development of
Europe, published in 1876, John Draper asks the probing question: “What
should the modern astronomer say when he finds the Arab Abul Hassan
speaking of tubes, to the extremities of which ocular and object diopters,
perhaps sights, were attached …”77 Abu-l-Ḥasan clearly describes the basic
design of the telescope, more than a century before Galileo Galilei. Hinting
at the injustices based on religious rancour and conceits, the same author
remarks: “I have to deplore the systematic manner in which the literature of
Europe has contrived to put out of sight our scientific obligations to the
Mohammedans.” 78
Christiaan Huygens is said to have invented the pendulum clock in the 17th
century, but it was the unsung hero Ibn Yūnus (in the 13th century), again
well before Huygens, who masterminded the pendulum, which measures
time by its oscillations. Al-Zarqālī declared the planetary orbits to be
ellipsoids, a fact (re)discovered much later by Kepler. Ibn Mūsā alludes in
his work on Astral Motion and the Force of Attraction, to the laws of
universal gravity, before Newton. There are many such examples.
77
Draper, J.W. (1876) History of the Intellectual Development of Europe Vol. II, New York:
Harper & Brothers, p. 42
78
Ibid.
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 7|THE UNPOPULAR QUR’ĀN – WHY ARE ITS VERSES LARGELY IGNORED? A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN

It was Muslim scientists who purged science of all superstitious elements, a knowledge and science, but also the most God-conscious, infused with a
disease that continued to afflict the mind of western scientists for a long spirit of high morality, tolerance and love for humanity. The Qur’ān does
time. Newton for example believed in astrology, Kepler drew horoscopes; not deny the existence of other past great civilisations. However, they
while Copernicus thought that the planets were pushed around by lacked the rare combination of power and piety. The Romans, who boasted
propelling angels. with their military might and spectacular architecture, were a society
steeped in a culture of brutality, combat and death. The empire lusted after
Although past injustices have been exposed and the truth is filtering
power and domination – a stark contrast to the emerging Muslim empire,
through, very few westerners are aware of what the Qur’ān actually
which symbolised strength, reason and righteousness. Their creativity knew
achieved. Here is a glimpse: The change brought about by the Qur’ān is
no bounds. The Muslim state of Spain boasted of its well-planned cities
one of the most amazing facts of history and is a striking demonstration of
filled with libraries, strategically placed hospitals (away from contaminated
the power of divine revelation. While Europeans were in a state of slumber,
areas), parks and well-lit roads. Several hundred years after its time, there
the Islamic world was at the height of civilisation. Inspired by its scientific
was not as yet a single public lamp in London. Christian and Jewish
verses, the early Muslims, through observation and experimentation, laid
students flocked to their advanced institutions of learning; enjoying
the foundation of modern science. They were the masters of mathematics,
absolute religious tolerance and social freedom, refer to Qur’ān: 10:99,
astronomy, physics, chemistry, botany, zoology, as well as philosophy,
18:29, 2:256 not quoted. Without exaggeration, those who truly responded
geography, economics and social science. They also made significant
to the teachings of the Qur’ān brought about the greatest revolution of all
contributions towards fine arts and even created new musical instruments.
time, embracing all branches of human activity. The west may be rejecting
Here are a few testimonies (we have purposefully quoted non-Muslim
the Qur’ān, but nevertheless follows its commands to research creation, and
scholars for obvious reasons). In his Making of Humanity (1919), Robert
hence their technological superiority.
Briffault writes: “… there is not a single aspect of European growth in
which the decisive influence of the Islamic culture is not traceable ...” 79
And further on he says: “…science owes a great deal more to Arab culture, Muslims not studying the Qur’ān as it ought to be studied
it owes its existence.” 80 George Sarton, in his celebrated work, The
This brings us to the next point. One of the great enemies of the Qur’ān are
Introduction to the History of Science (1927) remarks: “The main task of
Muslims themselves. If Islām is portrayed as an aggressive religion based
mankind was accomplished by the Muslims.” 81
on irrational ideologies as a result of a misguided Muslim community, and
The Qur’ān was responsible for producing the first known ideological if such a distorted picture is amplified by the powerful propaganda machine
society. For the first time, reason and religion marched forward hand in of the west, what incentive would there be for non-Muslims, especially
hand. Here was a civilisation that was not only the torch bearer of scientists, to study the Qur’ān, the foundation and primary source of the
Islamic religion? The one crucial difference between those early pioneering
79
Briffault, R. (1919) Making of Humanity, London: George Allen & Unwin, p. 190 Muslims and later generations is that the latter have forsaken the Qur’ān.
80
Ibid. p. 191 This is also the major reason the powerful Islamic Empire eventually
81
Sarton, G. (1927) Introduction to the History of Science, Vol. I, Baltimore: Carnegie crumbled.
Institution of Washington, p. 624
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Why do most Muslims not study the Qur’ān? There are many reasons. Prophet, who believeth in Allāh and His words: follow him that (so) ye may
Let’s explore an important few. Narrow-minded Mullahs brainwash the be guided.”
masses. One popular myth preached is that the power of the Qur’ān lies in
It speaks to humans in general. Often depending on the context, it addresses
its mechanical recitation in Arabic, and that studying the Book in one’s
specific segments of the human race – Jews, Christians, Muslims, atheists,
mother-tongue is unimportant. This is one of their strategies to maintain
scholars, etc. Since it is a universal Book, it reaches out to all cultures.
power and hide their own ignorance. Non-Muslim writers often strengthen
For instance, it deals with various scientific topics, and science is a
the view. Karen Armstrong82, a modern scholar of religion, in her book
universal language. Stephen Hawking is a non-Arab and a non-Muslim, but
Mohammad the Prophet, makes statements such as: “it is difficult to
he is a scientist. His understanding of the verse that deals with the origin of
appreciate holy books of other cultures”; “reciting the Qur’ān is not a
the universe, for example, is certainly much deeper than any Muslim’s. The
cerebral experience to get information from”; “the book was not designed
point is that one does not have to belong to a particular culture or group to
for private perusal, but for liturgical recitation”; and so on. These create
grasp the message of the Qur’ān. It is one’s ability to reason and one’s
impressions that the Qur’ān was meant for Arabs or Muslims only, that
knowledge of the subject that is essential for its proper understanding:
mere recitation is its ultimate aim and that the Book is not easily
“These are messages indeed for people who use their reason” (30:24). And
understood, especially by non-Muslims. Nothing could be further from
again: “These are messages indeed for all who are possessed of
the truth.
knowledge” (30:22). It needs to be emphasised to any person who
The Qur’ān is sent as guidance to the whole of humankind: considers a serious study of the Qur’ān that it is a necessary exercise to
carefully scrutinise its original Arabic words that explain key scientific
34:28: “We (Allāh) have not sent thee (Muḥammad) but as a universal
concepts.
(messenger) to mankind …”
Regarding the practice of Qur’ānic recitation, which is traditionally done in
14:1: “… a Book which We (Allāh) have revealed unto thee (Muḥammad),
melodious fashion, (73:4, not quoted) many Muslims find it a deeply
in order that thou mightest lead mankind out of the depths of darkness into
satisfying experience. However, the primary objective of the Book is for us
light – by the leave of their Rabb (Lord) – to the way of (Him) the Exalted
to understand and implement its message. “The Qur’ān is a Message for
in power, worthy of all praise!”
the living as a warning, 36:70” So, for example, if we recite the verse that
7:158: “O Mankind! I (Muḥammad) am sent unto you all, as the Messenger describes the fate of the universe, and thoroughly enjoy the melody but do
of Allāh, to whom belongeth the dominion of the Sāma’wāt (heavens) and not have a clue about what is being said, then we are missing the whole
the earth: there is no god but He: it is He (Allāh) that giveth both life and point. There is no point in being impressed by the music of the Qur’ān and
death. So believe in Allāh and His Messenger, the um’mī (unlettered) not its meaning. The melodious recitation of the Qur’ān can be a truly
spiritual experience if there is a simultaneous deep understanding of its
contents. The majority fails (6:116, 13:1, not quoted), or rather prefers not
82
6:26: “Others they keep away from it (Qur’ān), and themselves they keep away; but they to grasp this simple truth. The Qur’ān is a practical Book about life. There
only destroy their own selves, and they perceive it not.”
is nothing mysterious about it. Its striking feature is its insistence on reason

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and logic. There is a general lack of appreciation of its practical and holistic
approach, of intermingling matters of the mind and flesh, social justice,
science, etc.
My experience with fellow Muslims is that most prefer non-Qur’ānic
literature,83 which is often filled with myth and superstition, and so they
remain oblivious of the Book’s supreme realism and scientific nature.
Books that do reflect the true Qur’ānic knowledge are hard to come by. The
Qur’ān urges change for the better, to educate oneself, to strive after
knowledge (35:27-28, are referred to as learned, not quoted) and assist
humanity. But such a goal requires effort. Most people prefer a religion that
is magical and irrational, which has little regard for improving oneself.
They divide the world into two realities – a mysterious religious world in
which effortless rituals will secure a place in heaven, and the rational
mundane world. This dual approach allows a schizophrenic co-existence, in
which one can be a mystic and a scientist, a believer and a racist –where
being a scientist or a racist concerns the material world and does not
interfere with the mystic realm of religion.
If there is a lack of desire to learn the supreme wisdom of the Qur’ān, and a
failure to act on its principles, can we blame God for creating such a
lethargic creature? If this is the situation with Muslims, the custodians of
the Book, it stands to reason that the resulting obscure image and ignorance
of the Qur’ān would be even more pronounced in the non-Muslim world.
Lack of scientific knowledge of early commentators
Another reason for the Qur’ān’s unpopularity is rooted in the fact that many
of the early commentators, due to their lack of scientific knowledge, did not
extract the correct information from verses dealing with natural
phenomena. Modern-day translators, influenced by their predecessors
83
The following document can be downloaded for free from http://bit.do/quranonly:
Moosa, A. (2016) The Meaning of Hadîth from Al-Qur’ān.
53
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
whom they consider to be authoritative, perpetuate the ignorance. The
result is that its scientific treasures remain hidden. Jewish versions of topics
common to the Qur’ān and the Old Testament have somewhat been
arbitrarily accepted in the course of time by Muslim writers and
theologians. Jews and Christians who converted to Islām contributed to the
practice. They brought with them their own ideas, which are completely at
variance with the rational nature of the Qur’ān. The Ādam creation story is
a good example. Until today, many Muslim scholars sadly vigorously
defend these erroneous viewpoints. The many verses relating to the
principle of evolution are ignored or grossly misinterpreted. The few
passages that speak about the creation of Ādam are understood literally as
the miraculous appearance of the first man from nowhere. They have
advanced the most fantastic creation stories, which certainly go back to
Talmudic sources. The Qur’ān states:
3:33-34: “Allāh did choose Ādam and Noah, the family of Abraham, and
the family of 'Imrān above all people, offspring, one of the other: and Allāh
heareth and knoweth all things”.
In other words - Ādam was definitely not the first man, as one chooses
from many people as understood from this verse and there were already
other civilisations in existence, hence he was chosen. A list of the offspring
is given in 6:83-90, 4:163-164, not quoted.
Literal interpretations of allegorical passages
One final reason that contributed significantly towards the unpopularity of
the Qur’ān, as well as destroying its scientific and rational nature, is the
literal interpretation of passages that are clearly allegorical. 3:784 contains
the crucial instructions on how to interpret the Book. Many serious
misunderstandings have arisen as a result of ignoring this fundamental rule.
It is worthwhile spending a moment discussing it.
84
Visit http://bit.do/quranonly for document on Chapter 3 Verse 7.
54
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3:7: “He (Allāh) it is Who has revealed the Book to you, some of its verses
are Muḥkamāt (absolutely clear and lucid, decisive); they are Ummul-
Kitāb (the core of the original foundation of all revelation; the Essence of
Allāh’s Will and Law and the basis of the Book, and also its protector,
hence the ‘mother of the Book’); and others are Mutashābihāt
(allegorical). Then those in whose hearts is perversity follow the part of it
which is allegorical, seeking to mislead and seeking to give it (their own)
interpretation. (What it means is that one is not searching for its hidden
meanings). And mā ya`lamu (none can exhaust its): ta’wīlahu illallāh
(ta’wīlahu = the discovering, detecting, revealing, developing or
disclosing or the explaining, expounding or interpreting of which a thing is
or may be reduced or that which it may come to be, [within the framework
of the Qur’ānic teachings]), save Allāh. And those firmly rooted in
knowledge, they say – ‘we believe in it, it is all from our Rabb (Lord)’. And
none will grasp the message except people of understanding”
The verse states that there are two types of verses in the Qur’ān, decisive
and allegorical. The former is expressed in clear and unambiguous
language. It is the foundation of the Book. It is also called the Mother of
the Book, protecting it, like a mother protects a child, against erroneous
translation. The decisive verses contain information with established truths
and which is consistent with the laws of creation, for example that no
human being is exempt from death (21:34–35, not quoted), the spherical
shape of the Earth, the expanding universe (51:47), and so on. It is obvious
that these verses will be understood according to the capacity of the reader.
An astronomer, for example, will have a deeper level of understanding of
the expanding universe than a layman, but there should be no contradiction
in their respective perceptions.
The allegorical verses are ambiguous and susceptible to different
interpretations. But, and this is the crucial point, it must be evaluated and
understood subject to the decisive passages as dictated by the rule of
interpretation. Allegorical verses are those that cannot be explained in a
55
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
tangible manner, for example where Allāh is described as all-seeing and
all-hearing. We know these descriptions have nothing to do with physical
hearing and sight, but simply convey the idea of Allāh’s eternal presence
and awareness of all (6:103). Since the Qur’ān is meant for all time, it will
necessarily contain truths or concepts that will gradually unfold themselves
to humanity (38:88). While undiscovered, it would be difficult to interpret
such information. These would also be defined as allegorical. It follows
that what may be regarded as allegorical today will become decisive
tomorrow as knowledge improves and new discoveries are made. The basic
rule laid down in 3:7 is a safeguard against attaching irrational meanings to
such verses.
The application of the rule of interpretation is best demonstrated by an
example. 17:1 relates the Prophet’s famous journey,: “Glory to (Allāh) who
did take His servant for a journey by night from the sacred Mosque to the
farthest Mosque, whose precincts We (Allāh) did bless, – in order that We
(Allāh) might show him some of Our Signs: for He (Allāh) is the one who
heareth and seeth (all things).”
Miracles, we have learnt, are condemned in the Qur’ān (29:50–51, not
quoted). In accordance with the many decisive statements in the Qur’ān,
which stress the humanness of all prophets, including Muḥammad, it is
clear that none of them were endowed with any supernatural powers:
18:110:“Say: ‘I (Muḥammad) am but a mortal like yourselves …’”
41:6: “Say: “I (Muhammad) am but a man like you: it is revealed to me by
inspiration, that your Allāh is one Allāh. So stand true to Him, and ask for
His Forgiveness. And woe to those who join gods with Allāh,”- (Cf. 17:93–
94, 41:6, 3:144, 5:75, 6:35, 6:50, 12:109, 21:7–8, 25:6–7, 21:34; not
quoted). It should be obvious that his journey could not have been a
physical one. A human body without a life-support system cannot survive
the hostile environment of space.
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Secondly, if Allāh is omnipresent and beyond comprehension, as stated
in many verses, a physical journey to Him would reduce Him to a
physical concept residing somewhere deep in space, which is obviously
contradictory. 21:30 makes it very clear that He is outside of His creation.
Moreover the Qur’ān states: “We (Allāh) are closer (to man) than his
jugular vein” (50:16). “No vision can comprehend Him” (6:103). “He
(Allāh) knows every word spoken in the Samā’wāt (heavens) and the
earth”. (21:4) (Cf. 112: 1-4, not quoted)
Thirdly, when the sceptics demanded of Muḥammad to ascend into heaven
as proof of his divine mission, a challenge that confronted him at a time
after the 17:1 was revealed, he was instructed by Allāh to answer that he is
only a mortal and could not do so (17:93, not quoted). If he did traverse the
heavens, his reply would have been different. Once again, we are reminded
(a) not to interpret verses in isolation; and (b) to interpret statements,
especially those of an allegorical nature, in accordance with fundamental
principles enshrined in the decisive verses. All questions go back to Allāh
for answers: (3:109, 42:10, 25:33, not quoted).
There is a third alternative explanation of the 17:1 event, which is the most
plausible. The journey was a devotional experience, strictly speaking an
intellectual–devotional one. It was not some vague imaginary vision or a
fantasy of an unsound mind. Muḥammad was fully conscious of the nature
of the experience. There was no conflict between the conscious mind and
what he perceived – the intellectual faculty85 was very much part of the
experience (53:10–11, not quoted). In the same chapter where the ascension
event is spoken of, it is referred to as “a vision 86 which We (Allāh) have
shown thee” (17:60), confirming its non-physical nature. It was in an
altered state of mind that he saw certain wonders: Prophetic visions of his
eventual triumph (48:27, not quoted). Such an extraordinary experience
was a well-timed necessary source of inspiration and comfort, as it
85
The Qur’ān has about 854 verses appealing to humans to use their intellect.
86
Ru’yā – vision.
57
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
happened in the early stages of his mission, when his condition seemed one
of utter hopelessness. In the context of the Prophet’s life, the prevailing
conditions and his primary aim, was the vision a coincidence, was it a
meaningless experience, or was there a symbolic message to it? If you are a
materialist with a restricted world view, the former would be your best bet.
If you believe there are other greater aspects to reality that are reflections of
the material universe, the latter answer is the most appropriate.
Examples of Prophetic visions of Abraham and Joseph:
6:75: “So also did We (Allāh) show Abraham the power and the laws of the
heavens and the earth, that he might (with understanding) have certitude.”
12:4: “Behold! Joseph said to his father: "O My father! I did see eleven
stars and the sun and the moon: I saw them prostrate themselves to me!”
12:100: “And he (Joseph) raised his parents high on the throne (of
dignity), and they (all) fell down in prostration before him. He (Joseph)
said: "O My father! This is the fulfillment of my vision of old! Allāh hath
made it come true”! He (Allāh) was indeed good to me when He (Allāh)
took me out of prison and brought you (all here) out of the desert, (even)
after satan had sown enmity between me and my brothers. Verily My Rabb
(Lord) understandeth best the mysteries of all that He (Allāh) planneth to
do, for verily He (Allāh) is full of knowledge and wisdom.”
Another important lesson from the Prophetic journey is that we as true
believers may also ‘ascend into the heaven’. Developing our faculties
through the expansion of knowledge, proper prayer and righteous living
will assist us in gaining a deeper understanding of nature and higher truths
(96:19, not quoted). The application of the rule of interpretation leads one
to attach a sensible meaning to an ambiguous verse. It is a guiding principle
that prevents one from interpreting verses according to one’s whims and
fancies. It forces the reader to remain within rational bounds. Ignore this
fundamental rule and fairytales become part of the Divine Book.
58
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We have listed some of the important reasons that underlie the grave Conclusion
misunderstanding of the Qur’ān and Islām. Many scientists, especially
westerners, still equate it with eastern philosophy, mystique and as
composed by Muḥammad. They are unaware of its true scientific nature.
We hope to have cleared up any confusion.

T here are many ways to prove the divinity of the Qur’ān. We have
singled out science. The Qur’ān recognises the supreme importance of
science. Accordingly, it has devoted more than 700 of its 6 666 verses to it.
For those who do not see the connection, the Book defines religion as a dīn,
a way of life as prescribed in the Divine Book, and science is an integral
part of life. It is ultimately about trying to understand God’s creative will –
His mind, as some put it. Science is power and knowledge, and it is
everywhere. Computers, cars, calculators, fridges, air-conditioners, smart
phones, airplanes (that take us to Makkah and other holy places) all are the
outcome of the application of scientific knowledge. It gives meaning to our
existence. It is an antidote against fear of the unknown. It frees us from the
shackles of ignorance, superstition and exploitation, and is an indispensable
ingredient for understanding God the creator. There is no religion or true
devotional development without science.
We have explored the cosmos as revealed by the Qur’ān and by modern
science, and demonstrated the harmony between the two. We have also
dealt with the account given of the creation of life, the origin of humankind
and the principles of evolution. The Book is a major revelation, piecing
together the clues of the history and future of the cosmos. How could an
illiterate man living in the 7th century have thought up all these scientific
wonders and predicted them with 100% success rate? Moreover, during its
compilation87, the Qur’ān was not constantly revised or improved. The

87
75:17: “It is for Us (Allāh) to collect it (Qur’ān) and to promulgate it:”

59
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moment a passage88 was revealed, it was broadcast, immediately reduced to just one of them – this is already a difficult task. Consider, for example, the
writing and preserved as such. This was the pattern that was followed over scientific aspect. You have to think up at least 100 scientific principles,
the entire period of its revelation, spanning approximately 23 years. So far, facts or discoveries completely unknown at the time, which will become
not one of its scientific statements has been shown to be outdated, let alone established science only in the next 1 000 years or far distant future. What
incorrect. A book compiled over a quarter of a century, embracing every is more, all those predictions must be expressed through a careful choice of
important principle of human life, yet does not contain a single words, the meaning of which must accommodate new concepts or ideas as
inconsistency, is a miracle: “And if it (the Qur’ān) was from any other than science continues to make advances and develop those predictions. It gets
Allāh, they would have found in it many a discrepancy…” (4:82). better – there is no room for even the minutest error. Suppose somehow
you did manage to meet this one condition, include the other criteria
Now if Muḥammad was a truthful person who never uttered a lie, a
mentioned, and the task becomes hopelessly impossible. If the Prophet
characteristic verified by his contemporaries and subsequent research, who
(even if assisted by all the wisest people) attempted such a grand task, he,
at the age of 4089 suddenly announced that he was receiving information
along with his assistants, would have choked on the inevitable mistakes and
from above (10:15–18), and the content of that information defies all
deficiencies: “Now if he (the Prophet) had attributed some of (his own
human explanations, then, weighing up the evidence, there remains only
sayings) unto Us, We (Allāh) would indeed have seized him by his right
one explanation consistent with the facts – Muḥammad did receive divine
hand and cut off his life vein” (69:44–45). His lack of knowledge of the
revelation: “He (Muḥammad) does not speak anything of his own desire, It
secrets of the universe would have been exposed and his mission a
is naught but Revelation sent down to him” (53:3–5).
miserable failure. By implication, any mortal or a group of mortals,
Let’s pause for a moment and reconsider what Muḥammad has achieved, regardless of their academic background, who attempt to devise a book like
since it sums up the essence of the whole argument. Imagine you are a the Qur’ān or even part thereof, would meet with a similar fate.
resident of the 7th century. You decide to write a book, a guide for
The Qur’ān is either the most incredible, most ingenious piece of fraud
humanity, which must conform to the criteria listed previously. How and
invented by one of the noblest of souls, or it is a document having
where does one begin with such a mammoth task? Look back and reflect on
unrivalled accuracy and sublimity, which can only be ascribed to the work
the required criteria and the task of writing such a book that comply with
of a super-intelligent mind.
88
25:32:“Those who reject Faith say: “why is not the Qur'ān revealed to him (Muhammad) In the words of well known Christian scholar Rev. Bosworth Smith: “It
all at once? Thus (is it revealed), that We (Allāh) may strengthen thy heart thereby, and We was the one miracle claimed by Mohammed – his ‘standing miracle’ he
(Allāh) have rehearsed it to thee (Muhammad) in slow, well-arranged stages, gradually.”
89
46:15: “We (Allāh) have enjoined on man kindness to his parents: in pain did his mother
called it; and a miracle indeed it is.”90
bear him, and in pain did she give him birth. the carrying of the (child) to his weaning is (a
period of) thirty months. At length, when he reaches the age of full strength and attains forty
years, he says, "O My Rabb (Lord)! grant me that I may be grateful for Thy favour which

Thou (Allāh) has bestowed upon me, and upon both my parents, and that I may work
righteousness such as Thou (Allāh) mayest approve; and be gracious to me in my issue.
truly have I turned to Thee (Allāh) and truly do I bow (to thee) in Islam.” 90
Bosworth Smith, R. (1889) Mohammed and Mohammedanism, 3rd edition, London: John
Murray, p. 290
 7|THE UNPOPULAR QUR’ĀN – WHY ARE ITS VERSES LARGELY IGNORED?
ADDENDUM
Attorney Mr. Archie Augustine from Estcourt, KwaZulu-Natal,
South Africa, on the Qur’ān91:
“Despite your religious or non-religious attitudes, the Holy
Qur’ān is a boon to your intellectual and moral strength.
Even if you are not concerned with moral issues, then
pamper your intellectual curiosity and read the Qur’ān. The
greater the level of your education, in any field, or the
greater your social or political standing in your community,
the more reason why you should procure your own copy of
the Book and begin to read it”.
“Nothing, but nothing, is left ambiguous or unanswered. It
is a Book of Law interwoven in morality till it touches
every facet of the human experience. It includes politics,
economics, moral behaviour, personal cleanliness and
propriety, inter-family relationships, bequests and
inheritance, inter-religious respect and tolerance, charity,
the sin of taking and of giving commercial interest, the
importance of prayer, the belief in ONE GOD, religious-
sociology and oneness of humankind. Bring any manner or
word, concept or subject matter to mind and you will find,
not only a reference to such a matter, but a treatise,
succinctly and poignantly illustrating, advising,
illuminating and directing”.
91
Please go to Playstore to download the Qur’ān in English and other languages. The
“iquran” has about 25 translations in various languages.
A SCIENTIFIC APPROACH TO THE ARABIC GLORIOUS QUR’ĀN
Imam Ghazzali, in his book The Revival of the Religious Sciences
Vol 1,92 states:
“Allāh has got no length and breadth as these are attributes
of a body which is an originated thing. Its Creator existed
from before it. So how would Allāh enter in a body, as
Allāh existed by Himself before all originated things and
there was nobody along with Him? Allāh is an All-
Knowing, Almighty, Willing Creator. These attributes are
impossible for a body. Allāh exists by Himself without the
substances of a body. Allāh is not like any worldly thing,
rather He is ever living, ever-lasting, and nothing is like
Him. Where is the similarity of the Creator with the
created, the Fashioner with the fashioned? Hence it is
impossible that anything can ever resemble Him.” (Allāh
is outside of his creation!)
A note on the use of Qur’ānic pronouns in reference to Allāh:
Western critics of the Qur’ān frequently point to the
allegedly ‘incoherent’ references to Allāh – often in one
and the same phrase – as ‘He’, ‘Allāh’, ‘We’ or ‘I’, with
the corresponding changes of the pronoun from ‘His’ to
‘Ours’ or ‘My’, or from ‘Him’ to ‘Us’ or ‘Me’. They seem
to be unaware that these changes are not accidental, and not
even what one might describe as ‘poetic licence’, but are
obviously deliberate, a linguistic device meant to stress the
idea that Allāh is not a ‘person’ and cannot, therefore, be
really circumscribed by the pronouns applicable to finite
beings.
92
Karim, F. (translator) (1982) Imam Ghazzali’s Ihya Ulum-id-Din, Book 1, New Delhi:
Kitab Bhavan, p. 131