The orientalists, The seerah and the qur’an-7

Jassim Ibn Da’yan


F. ALLEGED SCIENTIFIC ERRORS.

The orientalists allege that the Qur’an reproduces the contemporary errors about the nature of the earth and sky. One of them reproduces translations of about eight verses from the Qur’an and says that the Qur’an addresses its first audience, the Arabs, in terms of their own world picture. He generously suggests that “it was not essential for god’s purpose that false ideas of this sort should be corrected, since the Qur’anic message could be communicated to them (the Arabs) without straightening these beliefs.”
In asserting these statements the orientalists are actually reflecting the modern Christian’s attitude and indifference to his own sacred scriptures, due to general awareness from the nineteenth century of the existence of a number of scientific inaccuracies in the Biblical texts. In view of these inaccuracies the opinion first gained ground that there was antagonism between science and religion. Gradually however, the notion of a text of revelation communicated by God gave way to the idea of text “inspired” by God but written down by human beings. The Biblical authors, it came to be assumed, might have introduced inaccuracies to the text arising from the language of the day or from ideas and traditions still honored and prevalent at the time, but that did not deter them from their being divinely inspired. The Second Vatican Council (1962-1965) adopted a document, which recognizes that the Books of the Old Testament contain material that is imperfect and obsolete.
“The scientific errors in the Bible are the errors of mankind, for long ago man was like a child, as yet ignorant of science,” states an eminent modern Christian thinker. The natural question would be,“Does this apply to the Knowledge of God not bound by time, about His own creation which includes science?”
OBSERVATION
There are numerous verses in the Qur’an, which invite man to research and study the universe.
“Say: Travel in the land and see how (Allah) originated creation.” Ch 29: V20
The significance accorded by the Qur’an to the study of the universe can be measured by the fact that while there are 150 verses on belief and precepts, there are 756 verses on natural phenomena.
F.1 Regarding the shape of the earth.
One of the orientalist writers (Watt) recognizes that different words are used in the Qur’an to describe the earth and that “there is no special emphasis on flatness”. But he says that all the expressions “would be interpreted by the hearers in terms of their belief that the earth is flat”, for “no one supposed that the earth would be otherwise”.
However, in his own words Watt admits that the passages do not give the expression that the earth is flat, unless approached with such a notion. In other words, if a modern man with his scientific knowledge approaches these verses, it will be found that the very passages cited by Watt are full of unprecedented scientific significance not only with regard to the earth but also regarding other matters.
The word ARD occurs in the Qur’an some 461 times. Most of these uses are in connection with a description of God’s absolute dominion over the entire universe and His power of creation. In a number of places the word clearly comes in the sense of country or dominion, while at other places it is used metaphorically to denote worldly life.
Without going into detailed analysis, it can be easily shown that the writer has used his limited knowledge of translation to make such statements, while the Qur’anic word provides the meaning of a sphere. Some of the verses selected by the orientalists and their correct meaning are as follows:
“Sutihat” (Ch 88:V 20) means surface, outer layer, outer cover, roof, deck, plane etc. With the modern knowledge it is established that the interior of earth is full of gaseous and liquid materials (lava) and that the land surface is only an outer cover resembling the skin of an egg. In Ch 88: V19, it shows how the mountains have been set up, the more appropriate and accurate meaning would be “(Do they not look) to the earth how it has been surfaced and planed?”
“Mihada” means resting place, habitat, abode, bosom, cradle and figuratively fold (in which something rests). So the correct translation would read as “Have We not made the earth as a cradle?” Ch 78: V6.
“Muddat” Ch 84: V3 clearly bears the meaning of “is flattened.” When read with Ch 84: V4 it would mean, “And when the earth is flattened and it throws off what is in it and gets emptied”. This is a description of what will happen when the earth (world) is brought to an end and the resurrection takes place.
“Dahaha” Ch 79: V30. Keeping in view of the root word provides a very positive Qur’anic evidence in support of spherical shape of the earth. The root word Dhaha means to “shaped like an egg”.
These passages wherein occur any description of its shape and nature may be divided into two categories.
In one category it is mentioned in combination with or in comparison to the mountains and rivers. Here the emphasis is on how the earth has been made suitable and useful for man and other creatures. The reader’s attention is drawn to the objects of nature and land surface falling within his immediate view. This can be seen in the first three examples above.
In the second category of passages the word occurs in relation to the sun, the moon, the skies and the universe in general. Here the earth is spoken of as a unit and the description really gives an insight into its shape, position and even movement in shape. This can be seen in the last example above.