By: Allama Mohammed Shihabuddin Nadvi
Scientific Knowledge is Valid in Islam
With the use of varying expressions, the last three verses emphasise the need to reflect upon the natural phenomena. They are explicitly affirming through different nusoos that the nature consists of arguments. Stress has, thus, been laid in the first verse upon pondering, which is the initial phase in the quest for intellect. Pondering results in the subsequent phase of understanding. These two phases uncover the laws of nature in the form of arguments. These arguments, according to the third verse, serve to admonish man. This is the ultimate and decisive phase of intelligence that results in the intellectual outcome. The information obtained through such a process is known as ‘knowledge,’ which the Creator has preserved in this universe as a mark of his providential prowess. The knowledge of divine providence could, thus, be obtained through reasoning or intuition in the laws of the nature discovered through perception, that is, observation and practice. It is, hence, stressed in the above verses upon the use of reasoning and intuition in the natural world. The information obtained thus is known as ‘knowledge of the phenomena’ or science. This knowledge is valid in Islam and consists of duel benefits in the form of the material and argumentative ones.
The information obtained through the study of nature too has been termed as ‘knowledge’ in the Qur’an. People conversant with such knowledge have been termed as ‘the knowledgeable,’ possessing the capacity to comprehend the divine signs or arguments:
It is He who has made the sun a glow and the moon a light, and measured out stages for her that you may know the year count and the reckoning. Allah has only truthfully created all this in a wise and organised manner. He explains his signs in detail for the knowledgeable people.42
Scientific Knowledge Ushers in Faith
This verse lays bare the fact that the universe is extremely organised and devoid of any waywardness. The systematic year count and the reckoning due to the movements of the sun and the moon wouldn’t have been possible, otherwise. It is the study of these systematic laws of the nature that is known as the study of providence. The holy Qur’an contains numerous verses upon the validity of the knowledge obtained through such a study. Its significance cannot, therefore, be overlooked. This knowledge could potentially guide the non-believers to the truth. This is why the Qur’an considers it to be a source of faith and belief:
Verily in the heavens and the earth are signs for the believers, and in the creation of yourselves and the beasts that he has scattered over the earth are signs for the people of the assured faith.43
Do they not consider that we have made the night for them to rest in, and the day to give light? Indeed, in this phenomenon of providence are signs for the people who believe.44
Similarly, this knowledge has been considered to be the one that stimulates piety in man and induces him to have recourse to the Almighty:
Indeed, there are signs for the God-fearing people in the alternation of the night and the day and in all that Allah has created in the heavens and the earth.45
And of everything we have created pairs so that you receive admonition. Flee unto Allah, then. I am a clear and open warner to you from Him.46
Effect of the Arguments of Providence
As a result of gaining insight into the natural phenomena, emotions of heeding to the arguments and showing gratitude to the Almighty begin to shape up in man in a manner that is certainly faith enhancing. It is in this respect that the divine sayings go:
Allah has sent down water from the sky and therewith revived the earth after its death. There is, indeed, a great sign in this phenomenon of providence for the people who pay heed.47
And among his signs is your sleep at night and during the day, and your seeking of his grace. There are, indeed, signs in this phenomenon of providence for the people who pay attention.48
As for the good soil, its vegetation comes forth richly by the command of the Lord, whereas the bad one brings it forth very poorly. Thus do we put forth the arguments varyingly for the people who are grateful.49
Different Phases of Knowledge
Light has been cast in the above verses upon the phases of knowledge as to the manner in which it passes through the various stages of intellect and creates the instincts of faith and gratitude to the Almighty in man. Obviously, these general conclusions, which are the outcome of intelligence and reflection, enjoy immense credibility before the Almighty. He has, thus, taken great care in narrating all these conclusions individually so that the Muslims never overlook the significance of the phases of knowledge and aspects of intelligence. It is for this reason that stress has been laid to reflect upon the verses of the Qur’an as well besides the phenomena of nature:
This is a blessed book, which we have sent down unto you, so that they may reflect upon its verses, and the men of understanding may receive admonition.50
This verse is making an explicit assertion that the holy book consists of such eternal realities which are potential enough to admonish men of understanding. It implies that if we use our intellectual and contemplative capabilities in tandem with the Qur’anic objectives, this book itself would lead us to such realities or analytical outcomes that are obtained through a systematic study of the nature. Disabling these capabilities ushers in its wake only confusion and chaos, as this science is profoundly related to the vicegerency of the earth.
It is worth pondering that all these Qur’anic realities are revealing themselves through ibaratun nas, which is superior and pre-eminent than the remaining three nusoos. It is this nas that gains precedence in the event of any contradiction between the nusoos. Thus, substance of immense value is to be found here, which is valid in all respects.
Ijtehad in Nusoos is Void
In principle, it has to be remembered that independent legal reasoning (ijtehad) or analogical reasoning (qiyas) have absolutely no role to play in an assertion or command duly established through any of the nusoos, that is, one cannot reason these nusoos out according to one’s own discretion. Such an attempt is null and void, and has to be accounted for before the Almighty. Rather, it plainly amounts to disobeying him. When he is instructing or advising, one cannot pick holes in them according to one’s own estimation. Instead, following the commandments of the Qur’an without any grouse is essential. The Qur’an says:
When Allah and his messenger have decided an affair, it is not permissible for a believing man or woman to have any personal choice in it. So, anyone who disobeys Allah and his messenger has, indeed, clearly strayed from the right path.51
As a matter of fact, arguing in the nusoos or rendering them irrelevant through ijtehad or qiyas is as if changing the divine commandments, which, let alone any authority, even the holy Prophet himself was not authorised to. The Almighty says:
Say (O Muhammed): “It is not for me to alter the Qur’an of my own accord. I just follow what is revealed to me. Were I to defy my Lord, I fear the retribution of an awful day.”52
Change in Nusoos Inconceivable
A question might arise at this point of time whether the explicit meanings obtained through the nusoos, particularly the ibaratun nas, change anytime. In other words, would the deliberate expressions used by the Almighty to underline a point be altered at a later date, warranting a change in their true purport? It is, indeed, a bizarre thought leading one to suspect precisely the absolute nature of the divine book itself. This is when the Almighty very loudly proclaims:
This is a book whose verses have been reinforced with the divine arguments and then explained in detail from the one who is all-wise and all-aware.53
This verse is making an emphatic assertion that the most knowledgeable being has himself revealed the Qur’an, bearing the special mark of his eternal knowledge. He has equipped its verses with such definite intellectual stuff that even the thought of a slight change in them is unimaginable. The phrase ‘explained the verses in detail’ in this verse denotes the intellectual truths presented repeatedly all through the book in a variety of words and idioms. A peculiar intellectual reality unfolding here, however, is that despite such detailed factual descriptions, no contradiction in any of their implications is to be found anywhere in it. This is, indeed, a marvel of the divine scripture. It is, thus, declared:
Do they not ponder over the Qur’an? Had it been from anyone other than Allah, they would certainly have found much discrepancy in it.54
So, the absence of any intellectual discrepancy in the Qur’an owes greatly to its nusoos, which never undergo any changes. Any variation in even a single nas could have a devastating effect rendering the entire Qur’an suspect. Anything obtained through a nas is, thus, the word of the Almighty, and the Muslims have been ordained to keep hold of it all the time. The holy Prophet specifically proclaims that the Muslims would never miss the right path as long as they adhere to the Qur’an and the Hadith. The Qur’an itself encourages its followers thus:
Hold fast all together the rope of Allah, and be not divided.55
The explicit assertions of Allah do not change.56
Employing the nusoos of the Qur’an insightfully, the Muslim jurists and scholars have compiled abundant laws of the Shariah, arguing in a pedantic and hair-splitting way. Ahkamul Qur’an by Jassas Razi, Ahkamul Qur’an by Ibnul Arabi, Tafseer Qurtubi by Imam Qurtubi, Tafseer Kabir by Imam Razi, and Fatawa by Ibn Taimiah are a case in point. But, surprisingly, they do not show even an iota of this enthusiasm regarding the laws concerning the nature. Furthermore, they take to passing judgements regarding their validity without possessing valid knowledge themselves. This issue has to be settled forthwith. We can ill-afford to postpone it indefinitely.
Those who vociferously argue that the modern sciences are changing, and to base our understanding of the Qur’an upon them would expose it to the charge of falsehood, do not present even a single such instance from Islamic history. In fact, it is just an unfounded hypothesis and a fake gossip. On the other side of this divide, there are numerous such examples, which the exegetes had adduced in support of different Qur’anic assertions, but they have been proved incorrect by the modern scientific findings. Their true purport is, in fact, revealing today in the form of nusoos, without any interpretation or drawing of inferences. The Qur’an, however, attracted the charge of falsehood nowhere as a result of this new meaning.
As a matter of fact, it is only those who do not ponder over the eternal nusoos of the glorious Qur’an and possess just the peripheral knowledge who indulge in such gossip. They ought to have gained a thorough understanding of the Qur’an and its subject matter before “affixing” anything upon it.
Factually speaking, those of the contemporary intellectual realities that establish harmonious relationship with the Qur’anic nusoos once would never undergo further change, come what may. Occurrence of any change in them is similar to a change in the divine book itself, which is unthinkable. If any one desires to tamper with the explicit assertions of the Qur’an or tries to argue them out, he shall never meet with success. The Qur’an is a ‘false-proof’ Treatise, and the falsehood of such an exercise shall be exposed very soon. The Almighty proclaims:
Indeed, this is a book meant to prevail ever. No falsehood can approach it from before or behind it. The one who is wise and praiseworthy has revealed it.57
It is the need of the hour, therefore, that we embarked upon a mission to establish harmony between the settled facts of the physical world and the nusoos of the Qur’an and lead the world by filling the intellectual void58. Even if the explanation of any of the verses were to be proved incorrect later, the blame for the factual error lies with the person who makes the explanation, and not the Qur’an. The holy book would be spared of any criticism, thus.
References:
- Qur’an, 10:5
- Qur’an, 45:3-4
- Qur’an, 27:86
- Qur’an, 10:6
- Qur’an, 51:49-50
- Qur’an, 16:65
- Qur’an, 30:23
- Qur’an, 7:58
- Qur’an, 38:29
- Qur’an, 33:36
- Qur’an, 10:15
- Qur’an, 11:1
- Qur’an, 4:82
- Qur’an, 3:103
- Qur’an, 10:64
- Qur’an, 41:41-42