The second scientific session of the series of specialized meetings on the Quran and sciences, organized by the International Congress of Quranic Scholars, was held on Tuesday, 25th Mehr, in the Imam Reza (AS) Hall of the University of Islamic Sciences, with the presence of professors and students of the university.
At the beginning of the session, Hojat al-Islam Dr. Rezaee Mehr, the scientific secretary of the session, provided explanations about scientific interpretation, the reasons for inclination toward scientific interpretation, and its criteria. Following this, Hojat al-Islam and Muslims Dr. Oveisi stated that the process of scientific interpretation is one dimension of contemporary interpretation and requires certain prerequisites for its entry. In other words, the interpreter must be acquainted with the fundamental principles of interpretation.
They then pointed out that there is a correct method for interpreting a subject, meaning that even if one arrives at the correct conclusion, if the method of reaching that conclusion is incorrect, according to Allameh Tabatabai, the interpretation is considered faulty.
Furthermore, they mentioned that in the first and second centuries of the Islamic calendar, there are narrations and traditions of the Holy Prophet (PBUH) and the infallible Imams (AS) from which scientific indications related to the Quran can be inferred, making these narrations a form of narrative interpretation.
In the second period (6th century AH), Muhammad Ghazali, in the book “Revival of the Sciences,” holds an extremist view that whatever is sought in the Quran can be found.
Dr. Oveisi said that with the advent of the Renaissance in Europe, concerns arose for Muslims, leading to a conflict between the clergy and the proponents of natural sciences. On one hand, the clergy believed that the sun revolves around the Earth, and on the other hand, scientists like Galileo, using experimental and sensory methods, proved that the Earth revolves around the sun or demonstrated that the Earth is spherical.
They observed that with this anti-religious and nature-oriented thinking, worldly progress was achieved, and the authenticity of sensory perception prevailed. Additionally, individuals like Mirza Malkum Khan and those sent by Amir Kabir to acquire contemporary knowledge and implement it in Iran (one of the prominent figures being Taqi-zadeh) conveyed to Iranians that they were incapable of producing anything.
Dr. Oveisi stated: If we want to examine the book “Quran and Science”:
- We must adhere to its prerequisites. These prerequisites mean that what I convey as scientific interpretation or contemporary interpretation is one possibility among other possibilities and is not definitive (Harun Yahya does not say such things).
- We must consider the opinions of other interpreters (at least the famous ones).
- Does the verse truly support my interpretation, or not?
The second important topic is the definition of miracles. Is every scientific lesson taken from the Quran considered a miracle? (A miracle should astonish humans).
He said that scientific indications in the Quran fall into three categories: 1) Sometimes they serve as moral lessons. 2) Sometimes they are astonishing. 3) Sometimes they are miraculous.
Dr. Oveisi then went on to analyze the book “Quran and Science” by Harun Yahya, stating: When we look at its structure;
Chapter one: Pertains to the creation and ontology. (Miracle in the verses of creation)
The creation of the heavens, the earth, seven heavens, thunder, lightning, and the density of clouds.
Chapter two: Discusses the scientific miracle in verses related to humans (scientific anthropology).
Chapter three: Discusses the scientific miracle in verses related to the earth. It would have been more appropriate to divide the creation chapter into two parts: a) Inanimate objects b) Animals and plants.
Chapter four: Has given the title and its title is news, while the title should not be news.
“Quran gives news of the unseen.” This title is news, and it is not correct. Instead, it should be titled:
“News from the Quran about the unseen.”
Chapter five: The miracle of the Quran in news about past events, which would be better if the author made these two chapters (converted to the first and second writings), meaning that Quranic news is sometimes historical and sometimes unseen.
After examining the structure of the book, they delved into the considerations and examined some of Harun Yahya’s views in the text of the book “Quran and Science.”
- Harun Yahya introduces verses, such as one related to the weight of clouds. “It is He who shows you the lightning, [causing] fear and aspiration, and produces the heavy clouds.” (Ar-Ra’d/12) Harun Yahya writes that the weight of clouds (especially clouds producing rain) contains 300,000 tons of water.
The fact that a significant volume of water remains suspended in the air is a miracle of the Quran. (The Quran draws our attention to the heaviness of clouds.) “Thiqaal” in the “Qamoos Quran” by Ayatollah Qarashi is interpreted as something heavy and burdensome (as opposed to light). On the other hand, Ayatollah Makarem has stated: This heaviness is due to the water that clouds carry. Allama Tabatabai has also stated this in Al-Mizan. Ayatollah Sadeqi Tehrani has similarly expressed this. Although Harun Yahya has presented this scientific topic in his book and called it a miracle, we do not accept its miraculous nature. However, this does not diminish its value as one of the Quran’s virtues.
- “And those who disbelieve say, ‘Do not listen to this Quran and make noise in the midst of it, that you may overpower it.'” Say, ‘Indeed, my Lord knows what is said throughout the heaven and the earth, and He is the Hearing, the Knowing.'” (Saba/3)
Harun Yahya says: This issue is about the atom. He says: Greek philosophers believe that the atom is something indivisible, but modern science, when it split the atom, changed this concept. After splitting the atom, we see that each atom is composed of particles called neutrons (neutral), protons (positive), and electrons (negative).
Harun Yahya says something newer: He says that today there are smaller particles called quarks. Therefore, when speaking of a particle, the intended meaning is quark. Or the meaning of “particle” is the atom, and “smaller than that” is considered quark.
The foundation of matter is made up of particles, neutrons, and protons, as Harun Yahya states. According to him, 80% of the atom is related to its nucleus, and the remaining 20%, which is invisible space, is related to electrons orbiting around it. When Harun Yahya wrote about these matters, they were already discovered. If we want to approach the interpretation of the Quran in this way, it is not a task for a cleric alone. A specialist familiar with physics should collaborate with the Quranic interpreter. Therefore, an individual like Harun Yahya alone cannot express such an interpretation of the Quran.
Biophysicists say: The quark you mentioned has become outdated, and the atomic nucleus is formed from positrons, neutrinos, and mesons. Therefore, it becomes clear that the scientific understanding is not definitive; it remains only as a probabilistic interpretation. Perhaps tomorrow, these ideas might be criticized, and it might be revealed that each of these is formed by even smaller particles. So, such statements cannot be considered as interpretations of the Quran, and this is dangerous.
- “And He who sent down from the sky water in measure, and We spread it on the dead land. Thus will you be brought forth.” (Quran, 43:11)
Harun Yahya says: Research has shown that the amount of rainfall in the world is a specific number. Now, our question is whether someone has really measured these things, or is it based on probabilities? In the end, he states that the volume of precipitation depends on the speed of descent. For example, if a thousand liters fall in half an hour, it may not cause a flood, but if the same thousand liters fall in 5 minutes, it will cause a flood because the ground cannot absorb it quickly.
Harun Yahya says: This information was discovered in the 20th century. Now, if we trust his words hypothetically and say that it is a definite scientific fact (hypothetically), if the Quran has made such a statement, it becomes a scientific miracle.
Dr. Oveisi, in explaining the meaning of “Qadr,” mentioned that in the Arabic language, “Qadr” means fate and decree. Ayatollah Makarem takes “Qadr” to mean a specific measure, and the late Allameh Tabatabai stated: “Qadr” means an order resulting from will and deliberation.
Since this scientific matter is expressed by God in the Quran before the scientists of the 20th century, and assuming it is definitive, we can accept it. Otherwise, if this assumption is incorrect and this view is not a definitive scientific opinion, it remains only as a probabilistic interpretation, and it will no longer be a miracle.
- “He released the two seas, meeting side by side. Between them is a barrier, so neither of them transgresses.” (Quran, 55:19-20)
Harun Yahya says: I extract the non-mixing of the Earth’s seas from this verse. Then he gives the example of the Mediterranean Sea and the Atlantic Ocean, stating that despite being constantly in contact with each other, they do not mix due to differences in temperature and density.
Did the Arabs of the time understand this descent? (Certainly not). This has been determined through diving and taking pictures and videos. Therefore, it can be said that this noble verse, along with other similar verses, can be considered a miracle of the Quran.
Verses:
- “So exalted is He who created all pairs – from what the earth grows and from themselves and from that which they do not know.” (Quran, 36:36)
Harun Yahya says: This verse refers to things that people of the time did not know about. He says that these are miracles, and after the invention of the microscope, humans succeeded in seeing them, such as bacteria, fungi, viruses, and parasites.
So, Harun Yahya associates “from that which they do not know” with microscopic creatures.
The question here is why “from that which they do not know” cannot be jinn, angels, or other creatures? Do we know everything about galaxies and black holes? They are also beings. Allameh Tabatabai did not write a scientific interpretation, but he was aware that it should include everything.
Allameh Tabatabai said about “from that which they do not know”: This lack of knowledge and ignorance may relate to the principle of the unknown existence (God has created something, and we do not know what it is) or the quality of its emergence (we know what it is but do not know how it comes into existence) or how they live (their reproduction and hunting methods, etc.).
Therefore, considering that “when possibilities are presented, the argument becomes invalid,” it is evident that their interpretation of the verse is invalid.
