By: Allama Mohammed Shihabuddin Nadvi
Shirking from the Qur’anic Code of Argumentation
This is the fundamental nature of the Qur’anic guidance; it provides man with the right approach in every intellectual and ideological issue and guards him against deviations. In this respect, it is both a book of argumentation as well as jurisprudence. As far as the notion of “variations” in the scientific discoveries is concerned, it simply stems from their own ignorance of the modern science. It has to be remembered that contrary to the facts, it is the theories and hypotheses, based not upon any observation or experiment, that undergo changes. Different aspects of the subject shall be discussed in the third chapter.
That the Qur’an nowhere declares the natural sciences to be changing and unreliable should serve as a warning to one and all. In contrast, it repeatedly calls upon man to explore the natural phenomena and unravel the signs within. Those who refuse to draw appropriate lessons from such arguments have even been termed beasts. This only goes to prove that the Creator himself takes the natural sciences as a criterion for test of reliability. Contradicting this contention is nothing but, God forbid!, falsifying the divine word itself.
The Qur’an, in fact, is replete with countless intellectual, scientific, and logical arguments that serve as admonition to man. These arguments, which pertain to all the arts and sciences and have come to light as a result of scientific advances today, could play a vital role in reviving the faith and combating erroneous ideologies. In spite of this, if the Muslims feel lack of motivation, one must question if they harbour any doubt as to the authoritative nature of the divine book. It has to be borne in mind that one of the marvellous aspects of the Qur’an is that it is a ‘complete code of argumentation.’ With foresight of the ascendancy of materialistic ideologies in the wake of march of natural sciences, the Almighty had adequately equipped his book with rational and intellectual arguments. It is indeed a tragedy that bearers of the book themselves remain unmindful of its incredible aspects and the contemporary marvel of the Qur’an. This is no small catastrophe for the humankind whose damages are too evident to be told. The religious leaders must straight away rise to the occasion and prepare themselves to discharge their obligation promptly. By turning our back to the code of argumentation of the glorious Qur’an, neither can we establish it to be a source of guidance in the modern world nor can show the humankind the divine path.
Eternal Tradition of the Almighty
As it is natural for man to seek miracles indicating the genuine character of the revealed religion, it has been the constant practice of the Almighty to confer them upon all his Prophets as a mark of prophethood. The holy Qur’an declares:
We have, indeed, sent our messengers armed with clear arguments, and sent down with them the Book and the Balance in order that men may stand forth in justice.21
If the divine argument were not to be concluded upon man, then the blame for not providing him with the guiding material would squarely lie with the Almighty himself rather than man. This is why the Almighty has stated that he used to send his messengers as conveyers of good news and warners of his wrath:
He sends messengers as bearers of glad tidings and as warners so that humankind should have no plea against Allah.22
As the holy Qur’an is the eternal scripture revealed for the guidance of the entire humanity, it is supposed to offer its marvellous guidance in every era. It would, otherwise, be considered to be flawed and incomplete.
Significance of Chapter Noor
This is why the omniscient Being has revealed in his book such arguments that occupy an eminent position from the aspect of ‘guidance.’ Although they are scattered all through the Qur’an, ‘Noor’ is one prominent chapter wherein they are narrated with utmost care. At the very beginning of the chapter itself attention of man has been drawn towards the presence of such arguments as a prelude thus:
This is a chapter that we have revealed and ordained, and in it we have sent down clear arguments so that you may receive admonition.23
The word tazakkur (receiving admonition) in the above verse stresses that this chapter contains such arguments that are admonitory in nature for the negligent people. In addition, the phrase ayaat mubayyinaat (extremely clear arguments) has appeared twice in the middle of the chapter with the mention of some of the manifestations of providence in between, preceded by the verse, ‘Allah is the light of the heavens and the earth.’
Let us first consider the difference between ayaat and mubayyinaat: the former, plural of ayah, indicates ‘clear signs,’ while the latter denotes ‘extremely clear signs’ or ‘extremely clear arguments,’ and carries greater emphasis than bayyinat. Thus, before narrating the argument, the following verse has been stated as a foreword:
O Man! We have, indeed, sent down to you extremely clear arguments (a‘yaat mubayyinaat), and examples of your predecessors, which is an exhortation to those who fear Allah.24
In the subsequent verses, some of the arguments have been mentioned after associating the deeds of the believers and the non-believers with some perceptible parables, concluding the discussion thus:
We have, indeed, sent down extremely clear arguments (a‘yaat mubayyinaat). Allah guides whom he wills to a straight way.25
Remember, the term ayaat mubayyinaat has appeared at just three places in the entire Qur’an, including the present two. This in itself explains their significance in the divine consideration. It could be seen through further discussion that four different kinds of arguments have been put forth here, encompassing all the phenomena of nature from the earth right down to the heavens. They are basically concerned with the mysteries of divine providence. They too definitely pertain to the conventional concept of guidance, as could be gathered from Allah guides in the above verse.
A Glimpse of the Divine Marvels
An attempt shall now be made to cast a glance at the four arguments, which could potentially repudiate atheism and infidelity:
Don’t you see that all beings in the heavens and the earth, and the birds too, extending their wings, praise Allah? Everyone knows his prayer and his praise, and Allah knows well whatever they do. To Allah belongs the dominion of the heavens and the earth, and to him is the return. Don’t you see that Allah gently drives forward the clouds, gathers them together, and then lays them in heaps, one above the other? Then you see the rain emanating from their midst. He sends down hail from the clouds, where there are mountains of it; he strikes therewith whom he pleases, and turns it away from whom he pleases. The flash of its lightning almost takes away the sights. It is Allah who alternates the night and the day. Verily, in this is a lesson for the insightful. And it is Allah who created every animal from particular water. Of them, there are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what he wills. Indeed, Allah has power over all things.26
The natural phenomena described in these verses contain innumerable strange arguments concerning the existence, unity, providence, and creative powers of the Almighty. Without going into the details, significance of these arguments shall be explored very briefly here:
- Even though the first of these verses contains numerous facts, but its fundamental aim is to establish the unity of the universe, wherein all the natural phenomena, despite their mutual contradictions, owe their origin and existence to a single universal system. This, ultimately, leads to the reality of the existence and oneness of God, without whom its very existence was not possible. This has further been elaborated upon in the second verse, ‘To Allah belongs the dominion of the heavens and the earth, and to him is the return.’
- Drawing the attention of man towards the puzzling phenomena of the clouds, rain, and hail, in the third verse, attempt has been made to drive home the fact that the keys to all the sources of food rest with the Almighty alone; thus, the rains depend on his will and mercy. Hence, his mastery over the world is unchallengeable.
- The fourth verse (alternation of the night and the day) underlines the fact that had there been no creator, or the universe originated spontaneously without any divine intent, then the spectacularly delicate system of the onset of the day and the night would have never sustained itself. So, the cycle of the day and the night during the entire stretch of the year is an excellent system that owes its origin to the movements of the earth; consequently, the summer and the winter seasons arrive at specified times every year consistently. This presupposes that the earth is in rotation and revolution in an extremely organised manner under the overall control of its Creator and Sustainer.
- A startling revelation has been made in the last verse that all the animals of the world are created from some ‘specific water.’ As a common noun ma‘a has been used to indicate water, instead of the proper noun al-ma‘a, a peculiarity has been found in its meaning. Modern science has discovered this specific water in the form of ‘protoplasm.’ Accordingly, every cell of the living organisms is composed of protoplasm, which, in turn, consists mostly of water. With this confirmation, the modern science is, in fact, presenting intellectual evidence upon the validity of the divine word itself.
- Unity of the basic structure of the hundreds of thousands of the species of the biological world is, in turn, proof upon the unity of the divinity itself. As such, this verse is indicative of the omnipotence and the creative genius of the Almighty.
- Repudiation of the theory of evolution as well is to be found in this verse. The Almighty has created all the species, the zoological and the botanical, displaying his unique potential and creative skills. This is why it has been specifically stressed here that it is Allah who created every animal. Thus, it is not at all possible to logically account for the myriad differences between various species in appearance, nature, colour, and size according to the evolution theory. It is, rather, a misleading hypothesis deliberately invented to nullify divinity; however, the scientific facts are themselves at variance with it completely.27 (To be cont.)
Footnotes: - Qur’an, 57:25
- Qur’an, 4:165
- Qur’an, 24:1
- Qur’an, 24:34
- Qur’an, 24:46
- Qur’an, 24: 41-45
- A separate volume on the same subject matter entitled, Evolution or Creation? by the same author has appeared long back, and another Qur’an and the Theory of Evolution is under compilation.