CHAPTER 1
IS IT REASONABLE FOR MUSLIMS TO BELIEVE THAT THE QUR’AN IS THE WORD OF GOD?
Millions of Muslims all around the world believe very fervently that the Qur’an is the Word of God, including many scholars who have studied the matter in depth. What leads these devout followers to believe that the Qur’an is a supernatural Book revealed by Allah?
Reasons Muslims Believe the Qur’an is the Word of God
Abdul A’la Mawdudi says:
In the case of the Qur’an, the evidence that it was revealed to Muhammad is so volumnious, so convincing, so strong and so compelling that even the worst critic of Islam cannot cast doubt over it.1
To begin with, the Qur’an claims to be the Word of God. Throughout, Allah (God) is presented as the speaker giving forth His revelation to man. In Surah 6 (Al-An’am):92 Allah (referring to Himself in the plural of Majesty) says: “And this [the Qur’an] is a book which We [Allah] have sent down.” Muslims believe the entire Qur’an was revealed by direct dictation to the prophet Muhammad through the angel Gabriel over a period of 23 years, from 610 to 632 A.D.2 According to Mawdudi, the Qur’an’s claim to be the Word of God is backed up by evidence that is convincing and compelling. Let us now consider some of this evidence.
The Literary Excellence of the Qur’an
The Qur’an itself appeals to its literary excellence as an evidence that is is an authentic revelation. The Qur’an says to those who say, “He [Muhammad] forged it,”: “Bring then a Sura like unto it, and call (to your aid) anyone who can, besides Allah, if it be ye speak the truth!” (Surah 10 (Yunnus):38). From the Muslim tradition we have this quotation:
As the Qur’an was revealed, no credit is given therefore to the Prophet, but the fact remains that this book is second to none in the world according to the unanimous decision of the learned men in points of diction, style, rhetoric, thoughts and soundness of laws and regulations to shape the destinies of mankind.3
The argument is that the language of the Qur’an is so noble, the literary style so sublime and unequalled, that no human being could possibly have written it -- it must have been revealed by God.
The importance of this argument to the Muslim is seen by the fact that in Dr. Kazi‘s book 130 Evident Miracles of the Qur’an, 15 of the 130 miracles listed relate to miracles in the language of the Qur’an (#1-12) or to the challenge from the Qur’an to produce something like it (#124-126). Dr. Kazi states (miracle #3): “The Holy Qur’an is mostly revealed in a poetic language, yet all of its verses and chapters are uniformly eloquent, beautiful, and impressive. It is not humanly possible to write of book of 6,666 verses with such suberbly sublime diction, and absolute command of the language.”4
This claim has not gone undisputed. Robert Morey refers to the Qur’an as a “jumbled and confused ordering of individual Suras,”5 and quotes German scholar Salomon Reinach as saying, “From the literary point of view, the Koran has little merit.”6 In response, Mohammed Khalifa, while acknowledging that orientalist critics have charged that the Qur’an has “many literary defects,” says that such critics don’t know Arabic well. No one can appreciate the miracle of the Qur’an, he says, like the well-versed Arabic linguist.7 Many others, Arab and non-Arab alike, have testified to the literary excellence of the Qur’an. Goethe said concerning the Qur’an:
Its style, in accordance with its contents and aim is stern, grand, terrible -- ever and anon truly sublime -- thus this book will go on exercising through all ages a most potent influence.8
A.J. Arberry, who translated the Qur’an into English, says:
Briefly, the rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendor of the original.9
N. J. Dawood, another translator of the Qur’an, says in his introduction: “The Koran is the earliest and by far the finest work of Classical Arabic prose.”10
Since it is the consensus of Arabic scholars that the Qur’an is the greatest literary masterpiece in the Arabic language, and since they are best in a position to judge its literary merits, it seems best to accept their conclusion that the Qur’an is unequalled in
the Arabic language.
Now this in itself does not prove that the Qur’an is the Word of God, for as Pfander points out:
In each cultivated language there are certain books which in that language are without a rival . . . Yet it would be absurd to suppose that these works are inspired merely because they are unequaled, each in its own style and its own tongue.11
So we should not try to prove too much from the literary excellence of the Qur’an. In fact, even if the Qur’an were unequalled, not only in Arabic, but among all books of any language throughout history, this would not necessarily prove that the Qur’an is the Word of God, any more than a man’s strength would demonstrate his wisdom or a woman’s beauty her virtue. We must judge a book primarily by its teaching, and secondarily by its style.12 Moreover, it would be impossible to prove the Qur’an’s literary supremacy among all books to everyone’s satisfaction. While to an Arabic-speaking Muslim it may be self-evident, to a person of another language and faith it is not at all so.
What can we conclude from the literary excellence of the Qur’an? We can conclude that the Qur’an is indeed a remarkable book. We can also acknowlege, that while other explanations exist, one possible explanation for this is that the Qur’an was revealed by God. The literary excellence of the Qur’an is supportive evidence, then, for the Muslim’s claim that the Qur’an is the Word of God. By itself it does not prove that claim, but it does give a thinking person cause for considering it.
The Impact of the Qur’an
Muslims point to the impact of the Qur’an as another evidence that it is the Word of God. The Qur’an is highly reverenced, devoutly read and memorized, and carefully followed by millions, such that it has changed the lives of countless individuals and whole societies. G. Margoliouth, himself not a Muslim, has this to say about the Qur’an:
It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the greatest forces [in the world] today.13
The impact of the Qur’an is such that many who have read it have been converted to Islam. One example is Yusuf Ali (formerly Cat Stevens), who testifies that upon reading the Qur’an he felt that there was something in this religion that he needed to find, and that the only answer for him was the Qur’an.14
Again, the impact of the Qur’an does not prove that it is the Word of God, as there are many books in history which have had a great impact on individuals and societies which are not the Word of God. But it does again show that the Qur’an is an amazing book, and for the Muslim there is no more reasonable explanation for the undeniable impact of the Qur’an than that the Qur’an is the Word of God.
Fulfilled Prophecy
A third evidence to consider in understanding why Muslims believe that the Qur’an is the Word of God is fulfilled prophecy. Muslims believe that a number of prophecies in the Qur’an have been fulfilled in history, backing up the claim that the Qur’an is more than a human book. Dr. Kazi, in his book 130 Evident Miracles of the Holy Qur’an, lists 24 such prophecies.15 Let us take a look at several of these prophecies.
Defeat of the Quraish
Surah 54 (Al-Qamar):44-45 says concerning the unbelieving Quraish: “Or do they say, ‘We acting together can defend ourselves?’ Soon will their multitude be put to flight, and they will show their backs.” This was an early Meccan surah, given at a time when Muhammad and his followers were being opposed and persecuted by the Quraish. Khalifa asks, “Who could have conceived then how victorious he [Muhammad] would be?”16 This prophecy was fulfilled at the Battle of Badr in the year 2 A.H. when Muhammad and the Muslims defeated the Quraish.
Muhammad’s Return to Mecca
Surah 48 (Al-Fat-h):27 predicts that Muhammad would return to Mecca in peace:
Truly did Allah fulfill the vision for His Messenger; Ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted besides this, a speedy victory.
The Prophet had had a dream (while in Medinah) that he had entered the Sacred Mosque in Mecca. He then set out on a pilgrimage to Mecca, but was stopped at Hubaibiya by the
Meccans, who wouldn’t let him do the pilgrimage.17 Some of the Muslims were upset because the dream was not fulfilled. At that point this verse was given, promising that the pilgrimage would be fulfilled in the future.18 And indeed it was, for the next year they were able to enter the mosque as peaceful pilgrims.19
Dr. Kazi also gives Surah 28 (al-Qasus):85 as a prediction of Muhammad’s return to Mecca: “Verily He who ordained the Holy Qur’an for you, will bring you back to the place of return . . .” This prophecy was reportedly revealed to Muhammad during his migration journey from Mecca to Medina to ensure him that he would return to Mecca. The prophecy came true within eight years when Muhammad did return to Mecca victoriously.20
Victory by the Romans
Surah 30 (Ar-Rum):1-4 predicts that the defeated Romans would soon be victorious:
The Romans have been defeated -- in a land close by: but they (even) after (this) defeat of theirs, will soon be victorious -- within a few years, with Allah is the Command in the Past and in the Future: on that day will the Believers rejoice . . .
The Romans (or Byzantine)21 empire suffered a series of defeats to the Persians in whichit lost most of its Asiatic territory and was hemmed in on all sides at its capital, Constantinople. The specific defeat “in a land close by” was in Syria and Palestine. The Romans lost Jerusalem in 614-615 A.D., shortly before this Surah was revealed. But this verse predicts that within a few years the Romans would again be victorious and the believers would rejoice. The Arabic word translated “few years” means a short period, from three to nine years. The Romans gained victory at the Battle of Issus in 622 (which was 7 years later)22 and in 624, when Heraclius penetrated into Persia (which was 9 years later). So it was true that within a few years (3 to 9 years) the Romans, who had suffered serious defeats, would again be victorious. The reason this would cause the Muslim believers to rejoice is that their enemies the Quraish were pro-Persian and were hoping that the Persians would cause Muhammad’s movement to collapse.23 When the Romans defeated the Persians, this was good news for the Muslims.
Gerhard Nehls claims that the Byzantines (Romans) did not gain victory over the Persians until 628 A.D., which was 12 years after the prophecy. This would be too late to fulfill the prophecy, since the term used indicates a period of 3 to 9 years.24 But, while it was not until 628 that the Byzantines completed their defeat of the Persians, the tide began to turn in 622 with their victory at the Battle of Issus. A standard encyclopedia says that Herocliius crushed the Persians during the period from 622 to 628 A.D.25 So it
is not improper to use the victories in 622 and 624 as fulfillments of the prophecy, for these were important victories over the Persians which finally culminated in the complete victory of the Byzantines over the Persians in 628.
Evaluation
We have considered three of the more important prophecies in the Qur’an which have been fulfilled. Some non-Muslim authors do not accept these as legitimate examples of fulfilled prophecy, for various reasons. For example, Gerhard Nehls argues that the time between prediction and fulfillment in these cases was “almost nil.” He also argues that some of the prophecies, such as the victory by the Romans or Muhammad’s victories, were easily predictable. He says, Muhammad, like any good military leader, expected victory, and that in any case, one of the two parties must win, so it is not that surprising if one happens to correctly forecast a victory.26
Concerning the first point, that the time between predictions and fulfillment is “almost nil,” this is a bit of an overstatement. In most cases the time between prediction and fulfillment was relatively short, such as a few years, but it was not “almost nil.” In the examples we looked at the spans between prediction and fulfillment were two years, one year, and 7 to 9 years. Can you accurately predict what will happen two or three years from now, or nine years from now? Perhaps you could make a few correct guesses, but it is not that easy.
Concerning the argument that the prophecies were easily predictable, this also is not entirely true. Was it that easy to predict, at a time when Muhammad and his followers were a persecuted minority and the Quraish had the upper hand, that the Quraish would be put to flight by the Muslims? Was it that easy to predict, at a time when Muhammad’s attempted pilgrimage back to Mecca was prevented, that he would indeed make a successful pilgrimage back to Mecca in peace? Was it that easy to predict that the Romans, at a time when they had suffered a series of serious defeats, would turn the tide and gain the victory over the Persians in several years? So it cannot really be said that the fulfilled prophecies from the Qur’an were easily predictable. It is not unreasonable, then, for Muslims to point to fulfilled prophecies as an evidence to confirm their belief in the Qur’an as the Word of God.
Scientific Evidence
A fourth evidence to consider in understanding why Muslims believe the Qur’an is the Word of God is scientific evidence. Muslims believe that there are a number of statements in the Qur’an which demonstrate scientific knowledge well ahead of its time, a phenomenon which they believe shows the Qur’an could not be of human origin, but must be a Book from God. Maurice Bucaille, in his book The Bible, the Qur’an and Science, says:
If a man was the author of the Qur’an, how could he have written facts in the seventh century A.D. that today are shown to be in keeping with modern scientific knowledge? . . . What human explanation can there be to this observation? In my opinion there is no explanation: there is no special reason why an inhabitant of the Arabian peninsula should . . . Have scientific knowledge on certain subjects that was ten centuries ahead of our own.27
Dr. Kazi, in his book 130 Evident Miracles of the Qur’an, also focuses a great deal of his attention on scientific evidence for the Qur’an. He devotes four whole chapters to the topic, subdividing it into discoveries in nature, discoveries in the animal and plant kingdom, discoveries in human beings, and discoveries in human embryology. In all of these fields, he believes that modern scientific discoveries have verified the scientific accuracy of the Qur’an and have shown that the Qur’an contained scientific knowledge well ahead of its time. In these chapters he gives what he believes to be 57 specific miracles of the Qur’an which relate to scientific evidence.28
Let us now consider several statements in the Qur’an which Bucaille and Dr. Kazi believe demonstrate scientific knowledge ahead of its time.
No Pillars to Hold Up the Heavens
At the time of Muhammad, people had many inaccurate ideas about science. Bucaille point out that at the time of the Qur’anic Revelation (610-632 A.D.), scientific knowledge had not progressed for centuries.29 Among the inaccurate views of many people of that time was that the earth was flat, resting on the ocean, and surrounded by a high wall of pillars which upheld the dome of the heavens.30 Surah 31 (Luqman):10 says, “He created the heavens without any pillars that ye can see.” Mohammad Khalifa comments that the pillars you cannot see refer to gravitational and centrifugal forces and asks, “If composed by Muhammad before there was knowledge of these things, why would he include ‘that you see’”? 31
The Orbits of the Sun and Moon
The Qur’an makes reference to the orbits of the sun, moon, and other heavenly bodies. Surah 21 (Al-Anbiyaa):33 says: “It is He who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.” Bucaille translates the last part, “Each one is traveling in an orbit with its own motion.” Surah 36 (Ya-Sin):40 says, “It is not permitted to the sun to catch up the moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law).”
Bucaille points out that the Arabic word falak (فلك), translated “orbit,” caused concern to older translators of the Qur’an who were unable to imagine the circular course of the moon and the sun. He quotes Tabari, the famous tenth century commentator, who said concerning the meaning of this word, “It is our duty to keep silent when we do not know.” Bucaille says:
It is obvious that if the word had expressed an astronomical concept common in Muhammad’s day, it would not have been so difficult to interpret these verses. There therefore existed in the Qur’an a new concept that was not to be explained until centuries later.32
The Big Bang and the “Expanding Universe”
Many modern scientists believe that originally the universe was a rotating mass of gaseous matter. There was then a “big bang” in which this gaseous mass split up into multiple fragments which went out in all directions. Out of these large masses of matter, the stars and galaxies were formed, and since there is no resistance in space to that primordial momentum generated by the initial explosion, the universe is continuing to expand.33 Some Muslim authors believe that the Qur’an spoke about the “big bang” and “expanding universe” long before the scientific theories were developed. Ahmed Deedat quotes as a reference to the “big bang” Surah 21 (Al-Anbiyaa):30: “Do not the unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder?”34 Maurice Bucaille quotes as a reference to the expansion of the universe, which he calls “the most imposing discovery of modern science,” Surah 51 (Az-Zariyat):47, which says: “The heaven, we have built it with
power, verily we are expanding it”* (translation quoted by Bucaille).35 Ahmed Deedat
challenges the scientists of today, saying:
Can’t you see that these words are specifically addressed to you the men of science? . . . Where on earth could a camel driver in the desert have gleaned “your facts” fourteen hundred years ago, except from the Maker of the “big bang” Himself?36
The Conquest of Space
Maurice Bucaille quotes Surah 55 (Ar-Rahman):33 as a reference to how men
_____________________
* This idea does not come out as clearly in some translations. Yusuf Ali’s translation says, “We have built the Firmament with might: and we indeed have vast power.” Bucaille argues that, although some translators were unable to grasp its meaning, the verse refers to the expansion of the universe in unambiguous terms.
would conquer space: “O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! Not without authority shall ye be able to pass.” In Arabic the preposition used (in) is for an achievable hypothesis. If it were an unachievable hypothesis, a different preposition (lau) would be used. Bucaille concludes:
Here again, it is difficult not to be impressed, when comparing the texts of the Qur’an to the data of modern science, by statements that simply cannot be ascribed to the thoughts of a man who lived more than fourteen centuries ago.37
The Water Cycle
Whereas the previous examples have dealt with the heavens, our last example relates to the earth, namely the water cycle. One important aspect of the water cycle is the replenishing of the water table with rainwater. Bucaille quotes several verses from the Qur’an which speak of this, including Surah 39 (Az-Zumar):21: “Seest thou not that Allah sends rain from the sky, and leads it through springs in the earth?”38 This may not seem to us to require any special knowledge, but at Muhammad’s time this knowledge was not common. Among the incorrect ancient ideas about the replenishing of the water table were the idea of Thales of Miletus that the waters of the oceans were thrust toward the interior of the continents by the wind and penetrated into the soil, and the theory of Aristotle that the water vapor from the soil condensed in cool mountain caverns and formed underground lakes that formed springs. It was not until Bernard Palissy in 1580 that it was proposed that the underground water came from rainwater infiltrating into the soil.39 It does appear, then, that the Qur’an may contain some scientific knowledge ahead of its time in this matter, although it could be argued that in the question “Seest thou not that Allah sends rain . . .?” it is implied that this is something which could be observed and understood by the readers.
Stages of Embryonic Development
One of the most extensive subjects treated in Dr. Kazi’s book is human embryology in the Qur’an. Dr. Kazi quotes Surah 23 (Al-Muminun):12-14 to show that the Qur’an accurately describes the three main stages of embryonic growth:
We [Allah] created man from an extract of clay, We later (thumma) placed him as a Nutfah (mixed drop) in a place of settlement, firmly fixed, later (thumma) We Khalaqna (made) the Nutfah into an Alaqa (leech-like structure), and then (fa) We changed the alaqa into a Mudghah (chewed-like substance), then (fa) We made out of the Mudghah, Izam (skeleton, bones), then (fa) We clothed the Izam with Lahm (muscles, flesh), later (thumma) We Ansha’ana (caused him to grow) and come into another creation. So blessed be Allah, the best to create.40
Dr. Kazi further subdivides each stage into substages, each with corresponding Qur’anic words. The “Nutfah” stage covers the first two weeks, and includes five substages: a) Al-Maa-ad-Dafiq: “He is created from Al-Maa-ad-Dafiq” (a drop emitted from a gushing fluid) (Surah 86 (At-Tariq):6). This refers to the discharge of sperm.41 b) Sulalah: “The He (Allah) made his (man’s) progeny from Sulalah (a lowly fluid)” (Surah 32 (As-Sajda):8). Dr. Kazi says the Arabic word “Sulalah” has three shades of meaning: a gentle extraction from a fluid, a small quantity of fluid, and a fish like structure. This verse then, describes the extraction of a sperm to be fertilized, which is in the shape of a long fish (which is true of human sperm).42 c) Nutfah Amshaj: “We {Allah) created man from a Nutfah Amshaj (a drop of mingled fluid) in order to test him” (Surah 76 (Al-Insan):2). This describes zygote formation, when the sperm and egg come together in “a drop of mingled fluid.”43 d) Qarar-im-Makeen: “We (Allah) placed him as a Nutfah in Qarar-im-Makeen (in a place of rest, firmly fixed) (Surah 23 (Al-Muminun):13). This describes the settling of the new embryo in the uterus (a place of rest).44 e) Qaddarahu: “From Nutfah has He (Allah) created him and immediately (fa) afterwards He (Allah) Qaddarahu (programmed him)” (Surah 80 (Abasa):18-19). This describes genetic programming through the pairing of genes from the female and male with one another.45 f) Harth: “Your wives are a harth (tilth) to you . . .” (Surah 2 (Baqarah):223). The word “harth” refers to the cultivation of soil. This word appropriately describes how within the wife the zygote is implanted into the wall of the uterus, as a seed is implanted into the soil.46
The second stage is the Khalaqna or Takliq stage, which covers the period from three to eight weeks. Dr. Kazi subdivides this into four substages, each cooresponding to an Arabic word from the Qur’an: a) Alaqa: “We {Allah) Khalaqna (made) the Nutfah into Alaqa” (Surah 23 (al-Muminun):14)(see also 22:5; 40:67). The word “alaqa” means a thing attached, or a leech (or clot). This describes how the embryo, having attached to the uterus, becomes “a thing attached,” and elongates into the shape of a leech.47 b) Mudghah: “We Khalaqna (made) the nutfah into an Alaqa (leech-like structure), and then (fa) We changed the alaqa into a Mudghah (chewed-like substance)” (Surah 23 (Al-Muminun):14). Dr. Kazi says this describes the development of the embryo beginning with the 25th or 26th day, when it goes through a rapid growth process in which its cells take on a bead-like structure and appear like a substance with teeth imprints.48 c) Izam: “We changed the alaqa into a Mudghah (chewed-like substance), then (fa) We made out of the Mudghah, Izam (skeleton, bones)” (Surah 23 (al-Muminun):14). This corresponds to the beginning of the formation of the skeleton in the 5th week of development.49 d) Lahm: “then (fa) We clothed the Izam with Lahm (muscles, flesh)” ( Surah 23 (Al-Muminun):14). This describes the covering of the bones with flesh at the end of the 7th and throughout the 8th weeks of development. Thus ends the second stage of embryonic development.50
Dr. William Campbell objects to the Qur’anic term “alaqa” as a stage of development of the fetus. He quotes a number of translations of the Qur’an and shows that the most common word used to translate “alaqa” is “clot.” He then states, “As every reader who has studied human reproduction will realize, there is no stage as a clot during the formation of a fetus so this is a very major scientific problem.”51 The dictionary he consulted gives as the only meanings either “clot” or “leech.”52 Looking up the word myself in an Arabic-English dictionary, I found that “alaqa” (ءلقه) is translated as “leech.” However, I also noticed that the same root in the form of a verb (ءلق) means “to attach,”53 thus indicating that the foundational meaning of the word “alaqa” is something that is attached (of which a clot or leech is an example). Thus, it does not seem inappropriate for Dr. Kazi to refer to “alaqa” as “a thing attached” (that is, the embryo attached to the uterus wall).
The third stage is the Ansha’na or Nash’ah stage. The word means to initiate, to grow, or to increase, and describes the the fetal stage of development in which the embryo starts showing human features and grows in size.54
Dr. Kazi states in the introduction to the section on embryology:
It [the Qur’an] provides the most accurate and precise description of the events in the development of human embryo from the stage of conception until the full term of pregnancy and delivery. Furthermore, the Holy Qur’an uses specific terms to describe the various stages of embryonic development. Recent advancements in embryology have shown that Qur’anic terms are the most accurate and comprehensive descriptions of the growth processes, and that they also provide the developmental details associated with each stage of embryonic development. As stated earlier, the renowned embryologist, Professor Keith Moore of the University of Toronto, Canada, in the second edition of his book on human embryology, changed the terms of his book in accordance with the terms used by the Holy Qur’an. He also suggested that a new descriptive system be developed based on the sequence of developmental stages and the terms used by this Glorious Book.55
Conclusion
Muslims can point to a number of outstanding characteristics about the Qur’an to back up its claim to be the Word of God: its literary excellence, its far-reaching impact, its fulfilled prophecies, and its scientific knowledge ahead of its time. The Qur’an is indeed an amazing Book, and it is not without reason that millions of Muslim around the world, including those who have examined it scientifically, believe that it is the Word of God.
ENDNOTES
1. Abdul A’la Mawdudi, Towards Understanding Islam, 4th edition, The Message
Publications, 1990, p. 96.
2. Islamic Correspondence Course, first edition, Muslim Student Association of
the US & Canada, printed in Malaysia, p. 180.
3. Mishkat-ul-Masabih, vol. III, pp. 664-665, quoted in Gerhard Nehls, Christians
Ask Muslims, SIM International, 1987, p. 72.
4. Dr. Mazhar U. Kazi, 130 Evident Miracles of the Holy Qur’an, Chinyot, Pakistan: Haji Allah Bukhsh Khadija Begum Barkhurdaria Trust, n.d., p. 46.
5. Robert Morey, The Islamic Invasion, Eugene, Oregon: Harvest House
Publishers, 1992, p. 107.
6. Ibid., p. 108.
7. Mohammed Khalifa, The Sublime Qur’an and Orientalism, New York: Longman Inc., 1983, pp. 20-21.
8. Quoted in “What They Say About the Qur’an,” pamphlet published by the World Assembly of Muslim Youth, Riyadh, Saudi Arabia.
9. The Koran Interpreted, a translation by A.J. Arberry, New York: MacMillian Publishing Co., 1955, p. 20.
10. The Koran, translated with notes by N. J. Dawood, 4th edition, New York: Penguin Books, 1974, p. 9.
11. C. G. Pfander, The Mizan-ul-Haqq (Balance of Truth), revised and enlarged by W. St. Clair Tisdall, Villach, Austria: Light of Life, 1986, p. 265.
12. Ibid., p. 267.
13. “What They Say About the Qur’an,” p. 3.
14. Yusuf Islam (Cat Stevens), “How I Came to Islam,” Chicago: The Institute of Islamic Information and Education.
15. Kazi, 130 Evident Miracles of the Holy Qur’an, pp. 55-85.
16. Khalifa, The Sublime Qur’an and Orientalism, p. 69.
17. Holy Qur’an, with English translation of the meaning and commentary by Yusuf Ali, p. 1584 (note 4910).
18. Dr. William Campbell, The Qur’an and the Bible in the Light of History and Science, Middle East Resources, n.d., p. 249.
19. Khalifa, p. 33.
20. Kazi, p. 84.
21. The Roman empire lost Rome and its western provinces by 476 A.D., and was reduced to its eastern provinces with its capital at Constantinople. At this point, the empire was referred to as the Byzantine empire. The New Age Encyclopedia says, “The Byzantine empire was the Roman empire restricted in its territorial extent, but also, in the end, radically transformed in civilization and culture” (New Age Encyclopedia, vol. 3, p.
452).
22. Yusuf Ali, p. 1176 (notes 3505-3507).
23. Ibid., p. 1176 (note 3506).
24. Nehls, Christians Ask Muslims, p. 71.
25. “Byzantine Empire,” New Age Encyclopedia, vol. 3, Lexicon Publications, 1982, p. 452.
26. Nehls, pp. 70-71.
27. Maurice Bucaille, The Bible, the Qur’an and Modern Science, translated from the French by Alastair Pannel and the author, Al-Ain, UAE: Al-Rafidain Printing Press, n.d., p. 110.
28. Kazi, 130 Evident Miracles of the Holy Qur’an, see contents, pp. 4-7.
29. Bucaille, p. 110.
30. Ibid., p. 136; also Chester Forrester Duham, Christianity in a World of Science, New York: The MacMillian Co., 1930, p. 50.
31. Khalifa, The Sublime Qur’an and Orientalism, p. 29.
32. Bucaille, p. 142.
33. Bucaille, p. 129; Ahmed Deedat, Al-Qur’an: the Ultimate Miracle, Tucson, AZ: Islamic Productions, 4th edition, 1984, p. 7.
34. Deedat, p. 8.
35. Bucaille, pp. 148-149.
36. Deedat, p. 8.
37. Bucaille, p. 151.
38. Ibid., pp. 156-157.
39. Ibid., pp. 154-155.
40. Kazi, 130 Evident Miracles of the Holy Qur’an, pp. 157-159.
41. Ibid., pp. 160-161.
42. Ibid., pp. 161-162.
43. Ibid., pp. 163-164.
44. Ibid., p. 164.
45. Ibid., pp. 165-166.
46. Ibid., pp. 166-167.
47. Ibid., pp. 167-170.
48. Ibid., pp. 171-173.
49. Ibid., pp. 173-174.
50. Ibid., pp. 175-176.
51.Campbell, 184-185.
52. Ibid., p. 185.
53. John Wortabet and Harvey Porter, Hippocrene Standard Dictionary, Arabid-English, New York: Hippocrene Books, 1993, p. 217 (page numbers not included as printed).
54. Ibid., pp. 177-178.
55. Ibid., p. 151.
IS IT REASONABLE FOR MUSLIMS TO BELIEVE THAT THE QUR’AN IS THE WORD OF GOD?
Millions of Muslims all around the world believe very fervently that the Qur’an is the Word of God, including many scholars who have studied the matter in depth. What leads these devout followers to believe that the Qur’an is a supernatural Book revealed by Allah?
Reasons Muslims Believe the Qur’an is the Word of God
Abdul A’la Mawdudi says:
In the case of the Qur’an, the evidence that it was revealed to Muhammad is so volumnious, so convincing, so strong and so compelling that even the worst critic of Islam cannot cast doubt over it.1
To begin with, the Qur’an claims to be the Word of God. Throughout, Allah (God) is presented as the speaker giving forth His revelation to man. In Surah 6 (Al-An’am):92 Allah (referring to Himself in the plural of Majesty) says: “And this [the Qur’an] is a book which We [Allah] have sent down.” Muslims believe the entire Qur’an was revealed by direct dictation to the prophet Muhammad through the angel Gabriel over a period of 23 years, from 610 to 632 A.D.2 According to Mawdudi, the Qur’an’s claim to be the Word of God is backed up by evidence that is convincing and compelling. Let us now consider some of this evidence.
The Literary Excellence of the Qur’an
The Qur’an itself appeals to its literary excellence as an evidence that is is an authentic revelation. The Qur’an says to those who say, “He [Muhammad] forged it,”: “Bring then a Sura like unto it, and call (to your aid) anyone who can, besides Allah, if it be ye speak the truth!” (Surah 10 (Yunnus):38). From the Muslim tradition we have this quotation:
As the Qur’an was revealed, no credit is given therefore to the Prophet, but the fact remains that this book is second to none in the world according to the unanimous decision of the learned men in points of diction, style, rhetoric, thoughts and soundness of laws and regulations to shape the destinies of mankind.3
The argument is that the language of the Qur’an is so noble, the literary style so sublime and unequalled, that no human being could possibly have written it -- it must have been revealed by God.
The importance of this argument to the Muslim is seen by the fact that in Dr. Kazi‘s book 130 Evident Miracles of the Qur’an, 15 of the 130 miracles listed relate to miracles in the language of the Qur’an (#1-12) or to the challenge from the Qur’an to produce something like it (#124-126). Dr. Kazi states (miracle #3): “The Holy Qur’an is mostly revealed in a poetic language, yet all of its verses and chapters are uniformly eloquent, beautiful, and impressive. It is not humanly possible to write of book of 6,666 verses with such suberbly sublime diction, and absolute command of the language.”4
This claim has not gone undisputed. Robert Morey refers to the Qur’an as a “jumbled and confused ordering of individual Suras,”5 and quotes German scholar Salomon Reinach as saying, “From the literary point of view, the Koran has little merit.”6 In response, Mohammed Khalifa, while acknowledging that orientalist critics have charged that the Qur’an has “many literary defects,” says that such critics don’t know Arabic well. No one can appreciate the miracle of the Qur’an, he says, like the well-versed Arabic linguist.7 Many others, Arab and non-Arab alike, have testified to the literary excellence of the Qur’an. Goethe said concerning the Qur’an:
Its style, in accordance with its contents and aim is stern, grand, terrible -- ever and anon truly sublime -- thus this book will go on exercising through all ages a most potent influence.8
A.J. Arberry, who translated the Qur’an into English, says:
Briefly, the rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendor of the original.9
N. J. Dawood, another translator of the Qur’an, says in his introduction: “The Koran is the earliest and by far the finest work of Classical Arabic prose.”10
Since it is the consensus of Arabic scholars that the Qur’an is the greatest literary masterpiece in the Arabic language, and since they are best in a position to judge its literary merits, it seems best to accept their conclusion that the Qur’an is unequalled in
the Arabic language.
Now this in itself does not prove that the Qur’an is the Word of God, for as Pfander points out:
In each cultivated language there are certain books which in that language are without a rival . . . Yet it would be absurd to suppose that these works are inspired merely because they are unequaled, each in its own style and its own tongue.11
So we should not try to prove too much from the literary excellence of the Qur’an. In fact, even if the Qur’an were unequalled, not only in Arabic, but among all books of any language throughout history, this would not necessarily prove that the Qur’an is the Word of God, any more than a man’s strength would demonstrate his wisdom or a woman’s beauty her virtue. We must judge a book primarily by its teaching, and secondarily by its style.12 Moreover, it would be impossible to prove the Qur’an’s literary supremacy among all books to everyone’s satisfaction. While to an Arabic-speaking Muslim it may be self-evident, to a person of another language and faith it is not at all so.
What can we conclude from the literary excellence of the Qur’an? We can conclude that the Qur’an is indeed a remarkable book. We can also acknowlege, that while other explanations exist, one possible explanation for this is that the Qur’an was revealed by God. The literary excellence of the Qur’an is supportive evidence, then, for the Muslim’s claim that the Qur’an is the Word of God. By itself it does not prove that claim, but it does give a thinking person cause for considering it.
The Impact of the Qur’an
Muslims point to the impact of the Qur’an as another evidence that it is the Word of God. The Qur’an is highly reverenced, devoutly read and memorized, and carefully followed by millions, such that it has changed the lives of countless individuals and whole societies. G. Margoliouth, himself not a Muslim, has this to say about the Qur’an:
It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the greatest forces [in the world] today.13
The impact of the Qur’an is such that many who have read it have been converted to Islam. One example is Yusuf Ali (formerly Cat Stevens), who testifies that upon reading the Qur’an he felt that there was something in this religion that he needed to find, and that the only answer for him was the Qur’an.14
Again, the impact of the Qur’an does not prove that it is the Word of God, as there are many books in history which have had a great impact on individuals and societies which are not the Word of God. But it does again show that the Qur’an is an amazing book, and for the Muslim there is no more reasonable explanation for the undeniable impact of the Qur’an than that the Qur’an is the Word of God.
Fulfilled Prophecy
A third evidence to consider in understanding why Muslims believe that the Qur’an is the Word of God is fulfilled prophecy. Muslims believe that a number of prophecies in the Qur’an have been fulfilled in history, backing up the claim that the Qur’an is more than a human book. Dr. Kazi, in his book 130 Evident Miracles of the Holy Qur’an, lists 24 such prophecies.15 Let us take a look at several of these prophecies.
Defeat of the Quraish
Surah 54 (Al-Qamar):44-45 says concerning the unbelieving Quraish: “Or do they say, ‘We acting together can defend ourselves?’ Soon will their multitude be put to flight, and they will show their backs.” This was an early Meccan surah, given at a time when Muhammad and his followers were being opposed and persecuted by the Quraish. Khalifa asks, “Who could have conceived then how victorious he [Muhammad] would be?”16 This prophecy was fulfilled at the Battle of Badr in the year 2 A.H. when Muhammad and the Muslims defeated the Quraish.
Muhammad’s Return to Mecca
Surah 48 (Al-Fat-h):27 predicts that Muhammad would return to Mecca in peace:
Truly did Allah fulfill the vision for His Messenger; Ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted besides this, a speedy victory.
The Prophet had had a dream (while in Medinah) that he had entered the Sacred Mosque in Mecca. He then set out on a pilgrimage to Mecca, but was stopped at Hubaibiya by the
Meccans, who wouldn’t let him do the pilgrimage.17 Some of the Muslims were upset because the dream was not fulfilled. At that point this verse was given, promising that the pilgrimage would be fulfilled in the future.18 And indeed it was, for the next year they were able to enter the mosque as peaceful pilgrims.19
Dr. Kazi also gives Surah 28 (al-Qasus):85 as a prediction of Muhammad’s return to Mecca: “Verily He who ordained the Holy Qur’an for you, will bring you back to the place of return . . .” This prophecy was reportedly revealed to Muhammad during his migration journey from Mecca to Medina to ensure him that he would return to Mecca. The prophecy came true within eight years when Muhammad did return to Mecca victoriously.20
Victory by the Romans
Surah 30 (Ar-Rum):1-4 predicts that the defeated Romans would soon be victorious:
The Romans have been defeated -- in a land close by: but they (even) after (this) defeat of theirs, will soon be victorious -- within a few years, with Allah is the Command in the Past and in the Future: on that day will the Believers rejoice . . .
The Romans (or Byzantine)21 empire suffered a series of defeats to the Persians in whichit lost most of its Asiatic territory and was hemmed in on all sides at its capital, Constantinople. The specific defeat “in a land close by” was in Syria and Palestine. The Romans lost Jerusalem in 614-615 A.D., shortly before this Surah was revealed. But this verse predicts that within a few years the Romans would again be victorious and the believers would rejoice. The Arabic word translated “few years” means a short period, from three to nine years. The Romans gained victory at the Battle of Issus in 622 (which was 7 years later)22 and in 624, when Heraclius penetrated into Persia (which was 9 years later). So it was true that within a few years (3 to 9 years) the Romans, who had suffered serious defeats, would again be victorious. The reason this would cause the Muslim believers to rejoice is that their enemies the Quraish were pro-Persian and were hoping that the Persians would cause Muhammad’s movement to collapse.23 When the Romans defeated the Persians, this was good news for the Muslims.
Gerhard Nehls claims that the Byzantines (Romans) did not gain victory over the Persians until 628 A.D., which was 12 years after the prophecy. This would be too late to fulfill the prophecy, since the term used indicates a period of 3 to 9 years.24 But, while it was not until 628 that the Byzantines completed their defeat of the Persians, the tide began to turn in 622 with their victory at the Battle of Issus. A standard encyclopedia says that Herocliius crushed the Persians during the period from 622 to 628 A.D.25 So it
is not improper to use the victories in 622 and 624 as fulfillments of the prophecy, for these were important victories over the Persians which finally culminated in the complete victory of the Byzantines over the Persians in 628.
Evaluation
We have considered three of the more important prophecies in the Qur’an which have been fulfilled. Some non-Muslim authors do not accept these as legitimate examples of fulfilled prophecy, for various reasons. For example, Gerhard Nehls argues that the time between prediction and fulfillment in these cases was “almost nil.” He also argues that some of the prophecies, such as the victory by the Romans or Muhammad’s victories, were easily predictable. He says, Muhammad, like any good military leader, expected victory, and that in any case, one of the two parties must win, so it is not that surprising if one happens to correctly forecast a victory.26
Concerning the first point, that the time between predictions and fulfillment is “almost nil,” this is a bit of an overstatement. In most cases the time between prediction and fulfillment was relatively short, such as a few years, but it was not “almost nil.” In the examples we looked at the spans between prediction and fulfillment were two years, one year, and 7 to 9 years. Can you accurately predict what will happen two or three years from now, or nine years from now? Perhaps you could make a few correct guesses, but it is not that easy.
Concerning the argument that the prophecies were easily predictable, this also is not entirely true. Was it that easy to predict, at a time when Muhammad and his followers were a persecuted minority and the Quraish had the upper hand, that the Quraish would be put to flight by the Muslims? Was it that easy to predict, at a time when Muhammad’s attempted pilgrimage back to Mecca was prevented, that he would indeed make a successful pilgrimage back to Mecca in peace? Was it that easy to predict that the Romans, at a time when they had suffered a series of serious defeats, would turn the tide and gain the victory over the Persians in several years? So it cannot really be said that the fulfilled prophecies from the Qur’an were easily predictable. It is not unreasonable, then, for Muslims to point to fulfilled prophecies as an evidence to confirm their belief in the Qur’an as the Word of God.
Scientific Evidence
A fourth evidence to consider in understanding why Muslims believe the Qur’an is the Word of God is scientific evidence. Muslims believe that there are a number of statements in the Qur’an which demonstrate scientific knowledge well ahead of its time, a phenomenon which they believe shows the Qur’an could not be of human origin, but must be a Book from God. Maurice Bucaille, in his book The Bible, the Qur’an and Science, says:
If a man was the author of the Qur’an, how could he have written facts in the seventh century A.D. that today are shown to be in keeping with modern scientific knowledge? . . . What human explanation can there be to this observation? In my opinion there is no explanation: there is no special reason why an inhabitant of the Arabian peninsula should . . . Have scientific knowledge on certain subjects that was ten centuries ahead of our own.27
Dr. Kazi, in his book 130 Evident Miracles of the Qur’an, also focuses a great deal of his attention on scientific evidence for the Qur’an. He devotes four whole chapters to the topic, subdividing it into discoveries in nature, discoveries in the animal and plant kingdom, discoveries in human beings, and discoveries in human embryology. In all of these fields, he believes that modern scientific discoveries have verified the scientific accuracy of the Qur’an and have shown that the Qur’an contained scientific knowledge well ahead of its time. In these chapters he gives what he believes to be 57 specific miracles of the Qur’an which relate to scientific evidence.28
Let us now consider several statements in the Qur’an which Bucaille and Dr. Kazi believe demonstrate scientific knowledge ahead of its time.
No Pillars to Hold Up the Heavens
At the time of Muhammad, people had many inaccurate ideas about science. Bucaille point out that at the time of the Qur’anic Revelation (610-632 A.D.), scientific knowledge had not progressed for centuries.29 Among the inaccurate views of many people of that time was that the earth was flat, resting on the ocean, and surrounded by a high wall of pillars which upheld the dome of the heavens.30 Surah 31 (Luqman):10 says, “He created the heavens without any pillars that ye can see.” Mohammad Khalifa comments that the pillars you cannot see refer to gravitational and centrifugal forces and asks, “If composed by Muhammad before there was knowledge of these things, why would he include ‘that you see’”? 31
The Orbits of the Sun and Moon
The Qur’an makes reference to the orbits of the sun, moon, and other heavenly bodies. Surah 21 (Al-Anbiyaa):33 says: “It is He who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.” Bucaille translates the last part, “Each one is traveling in an orbit with its own motion.” Surah 36 (Ya-Sin):40 says, “It is not permitted to the sun to catch up the moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law).”
Bucaille points out that the Arabic word falak (فلك), translated “orbit,” caused concern to older translators of the Qur’an who were unable to imagine the circular course of the moon and the sun. He quotes Tabari, the famous tenth century commentator, who said concerning the meaning of this word, “It is our duty to keep silent when we do not know.” Bucaille says:
It is obvious that if the word had expressed an astronomical concept common in Muhammad’s day, it would not have been so difficult to interpret these verses. There therefore existed in the Qur’an a new concept that was not to be explained until centuries later.32
The Big Bang and the “Expanding Universe”
Many modern scientists believe that originally the universe was a rotating mass of gaseous matter. There was then a “big bang” in which this gaseous mass split up into multiple fragments which went out in all directions. Out of these large masses of matter, the stars and galaxies were formed, and since there is no resistance in space to that primordial momentum generated by the initial explosion, the universe is continuing to expand.33 Some Muslim authors believe that the Qur’an spoke about the “big bang” and “expanding universe” long before the scientific theories were developed. Ahmed Deedat quotes as a reference to the “big bang” Surah 21 (Al-Anbiyaa):30: “Do not the unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder?”34 Maurice Bucaille quotes as a reference to the expansion of the universe, which he calls “the most imposing discovery of modern science,” Surah 51 (Az-Zariyat):47, which says: “The heaven, we have built it with
power, verily we are expanding it”* (translation quoted by Bucaille).35 Ahmed Deedat
challenges the scientists of today, saying:
Can’t you see that these words are specifically addressed to you the men of science? . . . Where on earth could a camel driver in the desert have gleaned “your facts” fourteen hundred years ago, except from the Maker of the “big bang” Himself?36
The Conquest of Space
Maurice Bucaille quotes Surah 55 (Ar-Rahman):33 as a reference to how men
_____________________
* This idea does not come out as clearly in some translations. Yusuf Ali’s translation says, “We have built the Firmament with might: and we indeed have vast power.” Bucaille argues that, although some translators were unable to grasp its meaning, the verse refers to the expansion of the universe in unambiguous terms.
would conquer space: “O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! Not without authority shall ye be able to pass.” In Arabic the preposition used (in) is for an achievable hypothesis. If it were an unachievable hypothesis, a different preposition (lau) would be used. Bucaille concludes:
Here again, it is difficult not to be impressed, when comparing the texts of the Qur’an to the data of modern science, by statements that simply cannot be ascribed to the thoughts of a man who lived more than fourteen centuries ago.37
The Water Cycle
Whereas the previous examples have dealt with the heavens, our last example relates to the earth, namely the water cycle. One important aspect of the water cycle is the replenishing of the water table with rainwater. Bucaille quotes several verses from the Qur’an which speak of this, including Surah 39 (Az-Zumar):21: “Seest thou not that Allah sends rain from the sky, and leads it through springs in the earth?”38 This may not seem to us to require any special knowledge, but at Muhammad’s time this knowledge was not common. Among the incorrect ancient ideas about the replenishing of the water table were the idea of Thales of Miletus that the waters of the oceans were thrust toward the interior of the continents by the wind and penetrated into the soil, and the theory of Aristotle that the water vapor from the soil condensed in cool mountain caverns and formed underground lakes that formed springs. It was not until Bernard Palissy in 1580 that it was proposed that the underground water came from rainwater infiltrating into the soil.39 It does appear, then, that the Qur’an may contain some scientific knowledge ahead of its time in this matter, although it could be argued that in the question “Seest thou not that Allah sends rain . . .?” it is implied that this is something which could be observed and understood by the readers.
Stages of Embryonic Development
One of the most extensive subjects treated in Dr. Kazi’s book is human embryology in the Qur’an. Dr. Kazi quotes Surah 23 (Al-Muminun):12-14 to show that the Qur’an accurately describes the three main stages of embryonic growth:
We [Allah] created man from an extract of clay, We later (thumma) placed him as a Nutfah (mixed drop) in a place of settlement, firmly fixed, later (thumma) We Khalaqna (made) the Nutfah into an Alaqa (leech-like structure), and then (fa) We changed the alaqa into a Mudghah (chewed-like substance), then (fa) We made out of the Mudghah, Izam (skeleton, bones), then (fa) We clothed the Izam with Lahm (muscles, flesh), later (thumma) We Ansha’ana (caused him to grow) and come into another creation. So blessed be Allah, the best to create.40
Dr. Kazi further subdivides each stage into substages, each with corresponding Qur’anic words. The “Nutfah” stage covers the first two weeks, and includes five substages: a) Al-Maa-ad-Dafiq: “He is created from Al-Maa-ad-Dafiq” (a drop emitted from a gushing fluid) (Surah 86 (At-Tariq):6). This refers to the discharge of sperm.41 b) Sulalah: “The He (Allah) made his (man’s) progeny from Sulalah (a lowly fluid)” (Surah 32 (As-Sajda):8). Dr. Kazi says the Arabic word “Sulalah” has three shades of meaning: a gentle extraction from a fluid, a small quantity of fluid, and a fish like structure. This verse then, describes the extraction of a sperm to be fertilized, which is in the shape of a long fish (which is true of human sperm).42 c) Nutfah Amshaj: “We {Allah) created man from a Nutfah Amshaj (a drop of mingled fluid) in order to test him” (Surah 76 (Al-Insan):2). This describes zygote formation, when the sperm and egg come together in “a drop of mingled fluid.”43 d) Qarar-im-Makeen: “We (Allah) placed him as a Nutfah in Qarar-im-Makeen (in a place of rest, firmly fixed) (Surah 23 (Al-Muminun):13). This describes the settling of the new embryo in the uterus (a place of rest).44 e) Qaddarahu: “From Nutfah has He (Allah) created him and immediately (fa) afterwards He (Allah) Qaddarahu (programmed him)” (Surah 80 (Abasa):18-19). This describes genetic programming through the pairing of genes from the female and male with one another.45 f) Harth: “Your wives are a harth (tilth) to you . . .” (Surah 2 (Baqarah):223). The word “harth” refers to the cultivation of soil. This word appropriately describes how within the wife the zygote is implanted into the wall of the uterus, as a seed is implanted into the soil.46
The second stage is the Khalaqna or Takliq stage, which covers the period from three to eight weeks. Dr. Kazi subdivides this into four substages, each cooresponding to an Arabic word from the Qur’an: a) Alaqa: “We {Allah) Khalaqna (made) the Nutfah into Alaqa” (Surah 23 (al-Muminun):14)(see also 22:5; 40:67). The word “alaqa” means a thing attached, or a leech (or clot). This describes how the embryo, having attached to the uterus, becomes “a thing attached,” and elongates into the shape of a leech.47 b) Mudghah: “We Khalaqna (made) the nutfah into an Alaqa (leech-like structure), and then (fa) We changed the alaqa into a Mudghah (chewed-like substance)” (Surah 23 (Al-Muminun):14). Dr. Kazi says this describes the development of the embryo beginning with the 25th or 26th day, when it goes through a rapid growth process in which its cells take on a bead-like structure and appear like a substance with teeth imprints.48 c) Izam: “We changed the alaqa into a Mudghah (chewed-like substance), then (fa) We made out of the Mudghah, Izam (skeleton, bones)” (Surah 23 (al-Muminun):14). This corresponds to the beginning of the formation of the skeleton in the 5th week of development.49 d) Lahm: “then (fa) We clothed the Izam with Lahm (muscles, flesh)” ( Surah 23 (Al-Muminun):14). This describes the covering of the bones with flesh at the end of the 7th and throughout the 8th weeks of development. Thus ends the second stage of embryonic development.50
Dr. William Campbell objects to the Qur’anic term “alaqa” as a stage of development of the fetus. He quotes a number of translations of the Qur’an and shows that the most common word used to translate “alaqa” is “clot.” He then states, “As every reader who has studied human reproduction will realize, there is no stage as a clot during the formation of a fetus so this is a very major scientific problem.”51 The dictionary he consulted gives as the only meanings either “clot” or “leech.”52 Looking up the word myself in an Arabic-English dictionary, I found that “alaqa” (ءلقه) is translated as “leech.” However, I also noticed that the same root in the form of a verb (ءلق) means “to attach,”53 thus indicating that the foundational meaning of the word “alaqa” is something that is attached (of which a clot or leech is an example). Thus, it does not seem inappropriate for Dr. Kazi to refer to “alaqa” as “a thing attached” (that is, the embryo attached to the uterus wall).
The third stage is the Ansha’na or Nash’ah stage. The word means to initiate, to grow, or to increase, and describes the the fetal stage of development in which the embryo starts showing human features and grows in size.54
Dr. Kazi states in the introduction to the section on embryology:
It [the Qur’an] provides the most accurate and precise description of the events in the development of human embryo from the stage of conception until the full term of pregnancy and delivery. Furthermore, the Holy Qur’an uses specific terms to describe the various stages of embryonic development. Recent advancements in embryology have shown that Qur’anic terms are the most accurate and comprehensive descriptions of the growth processes, and that they also provide the developmental details associated with each stage of embryonic development. As stated earlier, the renowned embryologist, Professor Keith Moore of the University of Toronto, Canada, in the second edition of his book on human embryology, changed the terms of his book in accordance with the terms used by the Holy Qur’an. He also suggested that a new descriptive system be developed based on the sequence of developmental stages and the terms used by this Glorious Book.55
Conclusion
Muslims can point to a number of outstanding characteristics about the Qur’an to back up its claim to be the Word of God: its literary excellence, its far-reaching impact, its fulfilled prophecies, and its scientific knowledge ahead of its time. The Qur’an is indeed an amazing Book, and it is not without reason that millions of Muslim around the world, including those who have examined it scientifically, believe that it is the Word of God.
ENDNOTES
1. Abdul A’la Mawdudi, Towards Understanding Islam, 4th edition, The Message
Publications, 1990, p. 96.
2. Islamic Correspondence Course, first edition, Muslim Student Association of
the US & Canada, printed in Malaysia, p. 180.
3. Mishkat-ul-Masabih, vol. III, pp. 664-665, quoted in Gerhard Nehls, Christians
Ask Muslims, SIM International, 1987, p. 72.
4. Dr. Mazhar U. Kazi, 130 Evident Miracles of the Holy Qur’an, Chinyot, Pakistan: Haji Allah Bukhsh Khadija Begum Barkhurdaria Trust, n.d., p. 46.
5. Robert Morey, The Islamic Invasion, Eugene, Oregon: Harvest House
Publishers, 1992, p. 107.
6. Ibid., p. 108.
7. Mohammed Khalifa, The Sublime Qur’an and Orientalism, New York: Longman Inc., 1983, pp. 20-21.
8. Quoted in “What They Say About the Qur’an,” pamphlet published by the World Assembly of Muslim Youth, Riyadh, Saudi Arabia.
9. The Koran Interpreted, a translation by A.J. Arberry, New York: MacMillian Publishing Co., 1955, p. 20.
10. The Koran, translated with notes by N. J. Dawood, 4th edition, New York: Penguin Books, 1974, p. 9.
11. C. G. Pfander, The Mizan-ul-Haqq (Balance of Truth), revised and enlarged by W. St. Clair Tisdall, Villach, Austria: Light of Life, 1986, p. 265.
12. Ibid., p. 267.
13. “What They Say About the Qur’an,” p. 3.
14. Yusuf Islam (Cat Stevens), “How I Came to Islam,” Chicago: The Institute of Islamic Information and Education.
15. Kazi, 130 Evident Miracles of the Holy Qur’an, pp. 55-85.
16. Khalifa, The Sublime Qur’an and Orientalism, p. 69.
17. Holy Qur’an, with English translation of the meaning and commentary by Yusuf Ali, p. 1584 (note 4910).
18. Dr. William Campbell, The Qur’an and the Bible in the Light of History and Science, Middle East Resources, n.d., p. 249.
19. Khalifa, p. 33.
20. Kazi, p. 84.
21. The Roman empire lost Rome and its western provinces by 476 A.D., and was reduced to its eastern provinces with its capital at Constantinople. At this point, the empire was referred to as the Byzantine empire. The New Age Encyclopedia says, “The Byzantine empire was the Roman empire restricted in its territorial extent, but also, in the end, radically transformed in civilization and culture” (New Age Encyclopedia, vol. 3, p.
452).
22. Yusuf Ali, p. 1176 (notes 3505-3507).
23. Ibid., p. 1176 (note 3506).
24. Nehls, Christians Ask Muslims, p. 71.
25. “Byzantine Empire,” New Age Encyclopedia, vol. 3, Lexicon Publications, 1982, p. 452.
26. Nehls, pp. 70-71.
27. Maurice Bucaille, The Bible, the Qur’an and Modern Science, translated from the French by Alastair Pannel and the author, Al-Ain, UAE: Al-Rafidain Printing Press, n.d., p. 110.
28. Kazi, 130 Evident Miracles of the Holy Qur’an, see contents, pp. 4-7.
29. Bucaille, p. 110.
30. Ibid., p. 136; also Chester Forrester Duham, Christianity in a World of Science, New York: The MacMillian Co., 1930, p. 50.
31. Khalifa, The Sublime Qur’an and Orientalism, p. 29.
32. Bucaille, p. 142.
33. Bucaille, p. 129; Ahmed Deedat, Al-Qur’an: the Ultimate Miracle, Tucson, AZ: Islamic Productions, 4th edition, 1984, p. 7.
34. Deedat, p. 8.
35. Bucaille, pp. 148-149.
36. Deedat, p. 8.
37. Bucaille, p. 151.
38. Ibid., pp. 156-157.
39. Ibid., pp. 154-155.
40. Kazi, 130 Evident Miracles of the Holy Qur’an, pp. 157-159.
41. Ibid., pp. 160-161.
42. Ibid., pp. 161-162.
43. Ibid., pp. 163-164.
44. Ibid., p. 164.
45. Ibid., pp. 165-166.
46. Ibid., pp. 166-167.
47. Ibid., pp. 167-170.
48. Ibid., pp. 171-173.
49. Ibid., pp. 173-174.
50. Ibid., pp. 175-176.
51.Campbell, 184-185.
52. Ibid., p. 185.
53. John Wortabet and Harvey Porter, Hippocrene Standard Dictionary, Arabid-English, New York: Hippocrene Books, 1993, p. 217 (page numbers not included as printed).
54. Ibid., pp. 177-178.
55. Ibid., p. 151.