habis , kan gak mungkin dari TAIK Anjiang bukan ? Dari siapa lagi > --- In [email protected], item abu <itemabu@...> wrote: > > Ga ada bukti sama sekali. > > > > > > ________________________________ > From: Abbas <abas_amin08@...> > To: [email protected] > Sent: Thu, May 12, 2011 9:40:52 AM > Subject: [proletar] Re: Ziauddin Sardar: Between Two Masters: > QurÃÆ'ââââ¬Å¡Ã¬Ã¢ââ¬Å¾Ã¢an or Science? > > > Memang bener dicetak oleh manusia kok. Tapi isinya dari Allah. > > --- In [email protected], item abu <itemabu@> wrote: > > > > Kalo lu make logika, maka akan kliatan bhw Quran penuh dg kesalahan2 yg > > berarti > > > > Quran itu cuma bikinan orang doang. > > > > > > > > > > > > ________________________________ > > From: Abbas <abas_amin08@> > > To: [email protected] > > Sent: Wed, May 11, 2011 10:33:22 AM > > Subject: [proletar] Re: Ziauddin Sardar: Between Two Masters: > >QurÃÆ'ââââ¬Å¡Ã¬Ã¢ââ¬Å¾Ã¢an or > > > > Science? > > > > > > Dan Allah Maha Logika > > > > --- In [email protected], item abu <itemabu@> wrote: > > > > > > Dgn orang Islam coba ngebuktikan kebenaran Quran make "sains" gaya > > > Bucaille, > > > > orang Islam itu sebetulnya udah bilang bhw auloh itu tunduk pd sains. > > > > > > Abbas ini kliatannya masih punya logika, cuma sayangnya begitu Islam yg > > >dinilai, > > > > > > logikanya ngedadak ngilang. > > > > > > > > > > > > > > > > > > ________________________________ > > > From: Abbas <abas_amin08@> > > > To: [email protected] > > > Sent: Tue, May 10, 2011 10:17:26 AM > > > Subject: [proletar] Re: Ziauddin Sardar: Between Two Masters: > >QurÃÆ'ââââ¬Å¡Ã¬Ã¢ââ¬Å¾Ã¢an or > > > > > > > Science? > > > > > > > > > Justru Allah diluar semua hukum alam; tapi Allah sendiri yang mencipta > > > segala > > > > > hukum alam ini; untuk kepentingan ciptaanNya. > > > > > > --- In [email protected], item abu <itemabu@> wrote: > > > > > > > > Kalo Quran itu berisi sains yg menunjukkan Quran itu dr auloh, berarti > >auloh > > > > > > > >itu > > > > > > > > tunduk pd hukum sains, hehehe... > > > > > > > > Sayangnya, orang Islam yg dungu2 itu umumnya ga bisa ngerti apa yg gua > >bilang > > > > > > > > > ini dan konsekuensinya. > > > > > > > > > > > > > > > > > > > > > > > > ________________________________ > > > > From: Jusfiq <kesayangan.allah@> > > > > To: [email protected] > > > > Sent: Mon, May 2, 2011 10:29:42 PM > > > > Subject: [proletar] Ziauddin Sardar: Between Two Masters: > >QurÃÆ'ââââ¬Å¡Ã¬Ã¢ââ¬Å¾Ã¢an or > > > > >Science? > > > > > > > > > > > > http://ziauddinsardar.com/2011/02/quran-science/ > > > > > > > > Between Two Masters: Qur'an or Science? > > > > > > > > The headline in the Bulletin of the Islamic Medical Association of > > > > South > > >Africa > > > > > > > > > > > announces a staggering discovery. Canadian scholar confirms Quran and > >Ahadith > > > > > > > > >on > > > > > > > > Human Embryology (1). The story tells us that a certain Dr Keith Moore, > > > >Chairman > > > > > > > > of the anatomy department of the University of Torontos School of > > > > Medicine, > > > > >has > > > > > > > > > > > discovered the happy marriage between the Islamic revelation and > >contemporary > > > > > > > > > human developmental anatomy. I am amazed at the scientific accuracy of > >these > > > > > > > > statements which were made in the seventh centuryIt is quite reasonable > > > > for > > > > > > Muslims to believe that these verses are revelations from God, Moore is > > > >reported > > > > > > > > to have said. > > > > > > > > What has Keith Moore discovered that has excited the Muslim doctors, > > >scientists > > > > > > > > > > > and scholars so much? His paper, Highlights of human embryology in the > >Koran > > > > > > > >and > > > > > > > > the Hadith, was first presented at the Seventh Saudi Medical Meeting, > > > > and > >has > > > > > > > > > since then been reprinted in a number of places (2). It simply reads > > > > modern > > > > > > biology into certain Quranic verses, describing the development of a > > > > foetus > > > > >and > > > > > > > > > > > illustrating them with clinical drawings and text book descriptions. > > > > For > > > > example, the Quranic verse, verily, we fashioned man from a small > > > > quantity > >of > > > > > > > > > mingled liquids (Nut-fatin Imthjin) (76:2) is explained by Moore as > >referring > > > > > > > > >to > > > > > > > > the mixture of a small quantity of sperms with the oocyte and its > >associated > > > > > > > > follicular fluid, or the male and female sexual secretion. The > > > > resulting > > >mixed > > > > > > > > > > drop, made up of the ovum and penetrating sperm, becomes the zygote, > > > > the > > > > precursor of the embryo. Similarly, explanation, for example, is given > > > > of > >the > > > > > > > > > following verses, Verily, we created man from a product of wet earth; > > > > then > > > > > placed him as a drop (of seed) (Nutfatun) in a safe lodging; then > > > > fashioned > > > > >We > > > > > > > > > > the drop a clot (alaga), then fashioned We the clot a little lump, > > > > (Mudgha) > > > > > >then > > > > > > > > fashioned We the little lump bones (Izam), then clothed the bones with > >flesh > > > > > > > >and > > > > > > > > then produced it as another creation. So blessed be Allah, the best > >Creator! > > > > > > > > (23:12-14). Reading these verses, Moore made some clay models and > > > > showed > >them > > > > > > > > >to > > > > > > > > be similar to the description of the verses. He starts with an embryo > > > > at 28 > > > > > >days > > > > > > > > and shows that by the sixth week bones begin to form and muscles appear > > > > on > > > >the > > > > > > > > > > embryo. By the seventh week the bones give a human shape to the embryo. > > > > The > > > > > >ears > > > > > > > > and eyes begin to form in the fourth week and are visible by the sixth, > > > > or > >42 > > > > > > > > > days after the zygote has been formed. All these developments are in > > >conformity > > > > > > > > > > > with the Quranic description, Moore tells us. > > > > > > > > So what does all this prove? Does it confirm the Divine origins of the > >Quran? > > > > > > > > >Or > > > > > > > > does it merely tell us that the Quran is a treasure chest of scientific > > >facts? > > > > > > > > > > What is the function of the exercise? This incident throws considerable > >light > > > > > > > > >on > > > > > > > > the state of the Muslim mind: its acute inferiority complex; its > > > > obsession > > > >with > > > > > > > > > > > science and by extension with modernity; and its pathological concern > > > > with > > > > > seeing the Quran as the end of knowledge rather than as a text that > >provides > > > > >an > > > > > > > > > > > ethical framework for the pursuit of knowledge. On the surface, such > >attempts > > > > > > > > >to > > > > > > > > legitimise modern science by equating it with the Quran, or to prove > > > > the > > >divine > > > > > > > > > > > origins of the Quran by showing that it contains scientifically valid > >facts, > > > > > > > > appear harmless, indeed, even commendable exercises. However, when > > > > pursued > >on > > > > >a > > > > > > > > > > > nave basis, as is often done by Muslim scholars, such methods can be > > >dangerous; > > > > > > > > > > > and when undertaken deliberately, be it sincerely, often by non-Muslim > > > >scholars, > > > > > > > > it can have mischievous consequences. > > > > > > > > The inference drawn by comparing the Quran and science is two-fold: if > > > > the > > > > >facts > > > > > > > > and theories mentioned in the Quran, which was revealed 1400 years ago, > > > > are > > > > > > supported by modern science, the Divine nature of the Quran is > > > > confirmed, > >(if > > > > > > > > > confirmation is indeed what we are looking for); and conversely, if > > > > modern > > > > > scientific facts and theories find a reflection in the Quran, then > > > > modern > > > > science must also have the same universal and eternal validity as the > >Quran. > > > > >My > > > > > > > > > > > counter arguments is simple and though it will be discussed in detail > >towards > > > > > > > > > the end, suffice it to say now that the Quran, which is a book of > > > > guidance, > > > > > >does > > > > > > > > not need confirmation from any other source. For Muslims, it is a > > > > priori > > >valid > > > > > > > > > > and eternal. Any attempt at reading science in the Quran makes the > > > > eternal > > > > > scripture subservient to science; and it elevates science to the level > >where > > > > >it > > > > > > > > > > > becomes the arbitrator of what is and what is not Truth. It further > >enforces > > > > > > > >the > > > > > > > > mythical notion that scientific theories are neutral, universal and > >eternally > > > > > > > > > valid. Moreover, trying to read science in the allegorical, > > > > metaphorical > >and > > > > > > > > symbolic verses of the Quran often stretches analogical reasoning > > > > beyond > >its > > > > > > > > limits and leads to absurd and in some cases, to quite contradictory > > > >conclusions > > > > > > > > not intended by the Quran. It is apologia of the worst type. > > > > > > > > Apologetic Muslim authors trying to prove that the Quran is very > > > > scientific > > > > >and > > > > > > > > > > > modern often start by stating that the Quran places great emphasis, and > > >indeed > > > > > > > > > > it does, on the pursuit of knowledge and the use of reason. Some 750 > >verses, > > > > > > > > almost one-eighth of the Quran, in contrast to only 250 legislative > > > > verse, > > > > > exhorts the believers to study nature, reflect, make the best use of > >reason, > > > > > > > > make scientific enterprise an integral part of the community life. It > > > > is > > > >further > > > > > > > > pointed out that the Quran mentions several scientific facts and > > > > theories, > > > >all > > > > > > > > > > of which are supported by the most recent discoveries and advances. > > > > > > > > This type of apologetic literature, trying to give scientific > > > > legitimation > >to > > > > > > > > > the Quran, goes back to the early sixties. In fact, one of the earliest > > > > pamphlets came out of Cairo: On Cosmic Verses in the Quran by Muhammad > > > > Jamaluddin El-Fandy (3). El-Fandy has a sense of religious superiority > > > > that > > > > > > manifests itself in his attempts to prove that every astronomical > > > > discovery > > > > >and > > > > > > > > > > > scientific theory (that is in the 1950s) has already been mentioned in > > > > the > > > > > Quran. He considers the Quran as the best example of scientific > > > > expression > > > >(an > > > > > > > > > > unsuitable claim as the ideal form of scientific expression is a > >mathematical > > > > > > > > > equation; and there certainly are no equations in the Quran). Thus, > > > > from > > >almost > > > > > > > > > > > any Quranic verse referring to any astronomical phenomenon, El-Fandy > > > > can > >draw > > > > > > > > > modern astronomical parallels and comparisons. For example, from the > > > > verse, > > > > >all > > > > > > > > > > > is He who raised the heavens without any pillars that you can see, and > > >neither > > > > > > > > > > can the night outstrip the day, and each revolve in an orbit, al-Fandy > >draws > > > > > > > >the > > > > > > > > following inference: > > > > > > > > If we consider the sky a name given to anything which is over our > > > > heads, > >then > > > > > > > > >it > > > > > > > > will surely mean the entire universe which surrounds us and which > > > > begins > >with > > > > > > > > > the space around the earth followed by the planets, the sun and other > > > > stars > > > > > > found in the depth of space, in our galaxy or in other galaxies. All > > > > these > > > > > heavenly bodies move in their orbits. This is the sky. It is created by > >Allah > > > > > > > > > and each body in the space is similar to the brick in its lofty > > > > structure. > > > >All > > > > > > > > > > these heavenly bodies split one after the other and are held in their > > >relative > > > > > > > > > > positions by centrifugal force and universal gravity. The gravity and > > > > this > > > > > centrifugal force, produced by rotation in semi-circular orbits or > >ellipses, > > > > > > > > could be treated as actually built pillars. Although we may not detect > > > > such > > > > > > forces with our eyes, yet that does not mean that they are not there in > > > > any > > > > > > case, since we can measure and give their specifications correctly. If > >anyone > > > > > > > > >of > > > > > > > > us is granted a suitable sense in addition to the normal ones we have, > > > > he > > >will > > > > > > > > > > be able to feel these (tubes of forces) exactly as we can feel any > > > > material > > > > > >body > > > > > > > > with our normal senses. (4). > > > > El-Fandy does not stop here. He goes on to argue that the atmosphere > > > > can > be > > > > regarded as a pillar and that light itself is like a pillar, with the > >colours > > > > > > > > >of > > > > > > > > the > > > > > > > > spectrum being minor pillars! In the other verses of the Quran, > > > > El-Fandy > > >finds > > > > > > > > > > evidence for the creation of red giants, white dwarfs, existence of > > > > ether > > >(?), > > > > > > > > > > the evolution of the planets and the big bang theory. And there is > > > > more: > > > >science > > > > > > > > supports the Quranic claim, writes al-Fandy, that life exists on other > > >planets. > > > > > > > > > > > After quoting numerous verse, including, And they Lord best knows those > > > > who > > > > >are > > > > > > > > > > > in the heavens and the earth and to Him submit whosoever is in the > > > > heavens > > > >and > > > > > > > > > > the earth, he ventures to describe what aliens may look like (here it > > > > is > >not > > > > > > > > clear whether he is drawing inferences from the Quran or science): > > > > > > > > If we try to define the shape or form which developed races living > > > > outside > > > >our > > > > > > > > > > planet will have, we should, in this case, and without inviting > >complication > > > > >s > > > > > > > > > > act on the assumption that nature has made no dissimilarity whatsoever > > > > in > >its > > > > > > > > > method. Accordingly, such creatures, in their attempt to make good > > > > show, > > >share > > > > > > > > > > with us the following: > > > > > > > > 1. The bodys reliance on an inner osteology made of hard material. > > > > 2. The existence of a main centre for nerves (the brain) which > > > > communicates > > > > > >with > > > > > > > > various parts of the body directives (thenerves). > > > > 3. The best shelter for the brain which exists inside a safe movable > > > > organ > > > > > either in the fore or the top part of the body > > > > 4. Creatures dependence upon legs used in motion. > > > > 5. The existence of a mouth for speaking and feeding (5) > > > > > > > > All this is not just bad science. It makes a mockery of the Quran. > > > > However, > > > > > > compared to many others, El-Fandy is quite sane. Azizul Hasan Abbasi, a > > > > Pakistani neuropsychiatrist, manages to find in the Quran modern cures > > > > for > > > > > diabetes, tuberculosis, stomach ulcers, rheumatism, arthritis, blood > > >pressure, > > > > > > > > > > asthma, dysentery and paralysis! (6). > > > > > > > > In recent years, this rather banal comparative approach to science and > >Islam > > > > > > > >has > > > > > > > > been legitimised by the French surgeon, Maurice Bucaille. His book, The > > >Bible, > > > > > > > > > > the Quran and Science (7) is essential reading for Muslims with larger > > > > than > > > > > >life > > > > > > > > inferiority complexes and has been translated into almost every Muslim > > > >language, > > > > > > > > from Arabic, Persian, Turkish, Urdu to Indonesian. Bucaille sets out to > > > > do > >a > > > > > > > > detailed and thorough analysis of the holy scriptures in the light of > >modern > > > > > > > > knowledge. He focuses on four topics: astronomy, the earth, animal and > > > >vegetable > > > > > > > > kingdom and human reproduction. The methodology followed is the well > > > >established > > > > > > > > one of quoting the Quranic verse and then giving a scientific > > > > commentary on > > > > > > them. Bucaille tries to be more objective and takes pains to point out > > > > that > > > > >the > > > > > > > > > > > Quran contains scientific information that was not available at the > > > > time of > > > > > > revelation and, in fact, some of the information contained in it is > >contrary > > > > >to > > > > > > > > > > > what people believed at the time of the Prophet. After going through > > > > the > > > > standard motions of examining verses about the orbit of the moon and > > > > the > >sun, > > > > > > > > > the water cycle, the reproduction procedure, he concludes: > > > > > > > > The Quran most definitely did not contain a single proposition at > > > > variance > > > >with > > > > > > > > > > > the most firmly established modern knowledge, nor did it contain any of > > > > the > > > > > > ideas current at the time on the subjects it describes. Furthermore, > >however, > > > > >a > > > > > > > > > > > large number of facts are mentioned in the Quran which were not > > > > discovered > > > > >until > > > > > > > > modern times. So many in fact, that on November 9, 1976, the present > > > > author > > > > >was > > > > > > > > > > > able to read before the French Academy of Medicine a paper on the > > >Physiological > > > > > > > > > > > and Embyological data in the Quran. The data like many others on > > > > differing > > > > > subjects constituted a veritable challenge to human explanation in view > > > > of > > > >what > > > > > > > > > > > we know about the history of the various sciences through the ages. > > > > Modern > > > >mans > > > > > > > > > > > findings concerning the absence of scientific error are therefore in > >complete > > > > > > > > > agreement with the Muslims exegetes conception of the Quran as a Book > > > > of > > > > Revelation. It is a consideration which implies that God could not > > > > express > >an > > > > > > > > > erroneous idea. > > > > > > > > The bible, of course, did not meet the stringent criteria of modern > >knowledge > > > > > > > > > and the clear-cut conclusion of Bucaille is that it is impossible not > > > > to > > >admit > > > > > > > > > > the existence of scientific errors in the Bible. However, all this > > > > simply > > > >states > > > > > > > > the obvious with a sense of real discovery: the Muslim belief that the > >Quran, > > > > > > > > >as > > > > > > > > the Word of Allah, cannot contain any errors and that the Bible, as it > >exists > > > > > > > > > today, is not true Divine revelation. > > > > > > > > But where Bucaille stops, Bucaillism takes over. A number of recent > > > > studies > > > > > >have > > > > > > > > tried to look further for scientific facts and theories in the Quran. > > > > Thus > > > > > Shamsul Haq, for example, manages to find the seeds of the theory of > > >relativity > > > > > > > > > > > and quantum ma=echanics in the Quran and produces Quranic evidence to > >support > > > > > > > > > the Big Bang Theory (The Quran and Modern Cosmology Science and > > > > Technology > >in > > > > > > > > > the Islamic World 1 (1) 47-52 (1983). M Manzoor-I-Khuda manages to find > > > > the > > > > > > theory of the development of the biosphere, the water cycles of life on > >earth > > > > > > > > >in > > > > > > > > the Quran (Creation and the Cosmos in Islamic Scientific Thought and > > > > Muslim > > > > > > Achievements in Science, proceedings of the International Conference on > > >Science > > > > > > > > > > > in Islamic Polity, Islamabad, 1983, Vol 1, p96-113). Moore > > > > notwithstanding, > > > > >the > > > > > > > > > > > entire field of embryology has been discovered several times in the > > > > Quran. > > > > > > > > After all this scientific data and support for numerous theories, it > > > > seems > > > >that > > > > > > > > > > > the Quran has not left anything out. And to enforce the point that > >scientific > > > > > > > > > equations are not missing from the Book of Guidance, Rashad Khalifas > > > >statistical > > > > > > > > analysis (Miracle of the Quran Islamic Productions International, St. > >Louis, > > > > > > > > Missouri, 1973) even provides that. Khalifa focuses on Quranic initials > > >letters > > > > > > > > > > > which appear at the beginning of some surahs (chapters) and feeds the > > >frequency > > > > > > > > > > > of occurrence of each letter into a computer. The letters are : Alif > > > > (A), > >Ha > > > > > > > > (H), Ra , Sin (S), Sad (S), Ta (T), Ayn (A), Qaf (Q), Kaf (K), Lam (L), > > > > Mim > > > > > >(M), > > > > > > > > Nun (N), Ha (H), and Ya (Y). His additional data includes the total > > > > number > >of > > > > > > > > > letters in each of 114 Surahs of the Quran and the number of verse in > > > > each > > > > > Surah. He manipulates the data to calculate the percentage value and > >average > > > > > > > > frequency of occurrence for each of the 14 letters in each verse of the > > >Quran. > > > > > > > > > > For the multi-lettered Quranic initials, such as Ta Ha, Ta Sin and Ya > > > > Sin, > >he > > > > > > > > > calculates the absolute frequency of occurrence, percentage of the > >frequency > > > > > > > > value for each of the 114 Surahs, and the average occurrence per verse > > > > for > > > >each > > > > > > > > > > > of the multi-lettered Quranic initials in each sura. Finally he > > > > arranges > >all > > > > > > > >the > > > > > > > > Surahs of the Quran in the ascending order of the absolute frequency of > > > > occurrence of each Quranic initial and percentage frequency of > > > > occurrence > >for > > > > > > > > > each of the 14 sets of Quranic initials. What does Khalifa find? That > > > > the > > > > chapters which begin with the Quranic initials also contain the highest > > > > frequency of the specific letters used at the beginning of the Surah. > > > > For > > > > example, Surah Qaf contains the highest frequency of the letter qaf > > > > than > >any > > > > > > > > other Surah of the Quran or there is not one Surah in the Quran where > > > > all > > >three > > > > > > > > > > > values of nun are higher than their counterparts in the non-initialled > >Surah, > > > > > > > > > al-Qqalam. The analysis for Quranci initials Alif Lam Mim which occur > > > > in > >four > > > > > > > > > Makkan and two Medinan Surahs shows that the four Makkan Surahs are > >superior > > > > >to > > > > > > > > > > > all Makkan Surahs in the overall frequency of Alif Lam Mim. > > > > > > > > So what can we conclude from this? In Khalifa's own words: > > > > "The Qur'anic initials as a whole have shown us that every word, indeed > >every > > > > > > > > > letter, in the Qur'an was carefully calculated. The Qur'an itself > > > > states > >this > > > > > > > > > fact very clearly in the first verse of Surah HudPlacement of the > > > > Qur'anic > > > > > initials in their specific locations proves the existence of advance > > >knowledge > > > > > > > > > > of the distribution pattern of the alphabet throughout the Qur'an. No > > > > one > >can > > > > > > > > > claim that such advance knowledge is attainable by man; any man. > > > > > > > > To translate this into physical, tangible evidence, the computer was > > > > asked > >to > > > > > > > > > calculate the number of manipulations one should master in order to > > > > write a > > > > > > mathematically controlled book such as the Qur'an. The composition of > > > > the > > > >Qur'an > > > > > > > > involves 114 chapters where 14 alphabet letters were distributed > > > > according > >to > > > > > > > > > specific combinations. According to the well known mathematical > > > > formula, > >the > > > > > > > > number of manipulations involved in this case equals 11414This value, > > > > 626,000,000,000,000,000,000,000,000,(626b septillions) is certainly > > > > beyond > > > >the > > > > > > > > > > capacity of any creature, including today's most sophisticated > > > > computers. > > >When > > > > > > > > > > we look at this number we can readily appreciate the divine statement > > > > in > > >Surah > > > > > > > > > > Al-Isra (The Night Journey), verse 88 ÃÆ'ââââ¬Å¡Ã¬" Say, if > > > > all the humans > >and all > > > > >the > > > > > > >jinns > > > > > > > > banded together in order to produce a verse like this, they will surely > >fail. > > > > > > > > > Furthermore, this is the number of controlled manipulations of a > > > > specific > > > > distribution pattern of the alphabet, without placing them in useful > > >sentences. > > > > > > > > > > > To place these mathematically distributed alphabetic letters in useful > > > >sentences > > > > > > > > is another complete job" > > > > > > > > On the basis of his analysis, Khalifa can also prove that the present > > > > order > > > > >of > > > > > > > > > > recording the Qur'anic chapters is divinely inspired, the locations of > > > > revelation of the Qur'anic chapters, whether Makkan or Medinan, can be > >proved > > > > > > > > >to > > > > > > > > be correct, the Qur'an's specific way of dividing each Surah into > > > > verses is > > > > > > divinely prescribed ("the average per verse value is a highly > > > > significant > > > > property throughout the Qur'an"), that the opening statement "Bismillah > > > > r-Rahmani-r-Rahim" (In the name of God, the Compassionate, the > > > > Merciful) is > > > > >an > > > > > > > > > > integral part of each Surah, except Surah Al-Tawba and even the > > > > particular > > > >way > > > > > > > > > > of spelling certain words in the Qur'an has a mathematical significance. > > > > > > > > All this adds nothing to the sum of our knowledge. It does, however > > > > equate > > > > > Qur'anic truth with the mathematical `truth' and makes the Qur'an > > > > appear > >more > > > > > > > > > and more like a contemporary data-base. From here, it appears, the next > > >logical > > > > > > > > > > > stop ought to be to present the Qur'an as a scientific text book. And > >Afzalur > > > > > > > > > Rahman (Qur'anic Sciences, The Muslim schools Trust, London 1981) has > >obliged > > > > > > > > >us > > > > > > > > with exactly that. Rahman, whose knowledge of science as well as his > > > > understanding of the Qur'an is on a par with a child at nursery school: > >"The > > > > > > > > Qur'an provides a complete picture of the material universe and what is > > >beyond > > > > > > > > > > in a scientific and rational manner, appealing to the scientific and > >rational > > > > > > > > > manner, appealing to the scientific mind as well as to the ordinary > >layman." > > > > >He > > > > > > > > > > > finds almost every secondary school science subject, from heat, light, > >sound > > > > >to > > > > > > > > > > > even electricity, in the Qur'an and presents them as a long list of > > > > subject > > > > > > headings with appropriate Qu'ranic quotations. The book is meant to be > > > > used > > > > >in > > > > > > > > > > schools (and probably is) and prepare the next generation of Muslims > > > >scientists! > > > > > > > > The only thing now left for Bucaillism is to be institutionalised and > > > >introduced > > > > > > > > in the school curricula. Muhammad Abdus Sami and Muslim Sajjad > > > > (Planning > > > > Curricula for Natural Sciences: The Islamic Perspective, Institute of > >Policy > > > > > > > > Studies, Islamabad, 1983) have produced a plan to accomplish this goal. > >Every > > > > > > > > > chapter of every textbook on physics, chemistry, biology and Zoology > > > > should > > > > > > contain the appropriate verse from the Qur'an. But unlike Rahman, the > > > > two > > > > Pakistani scientists foresee some problems: for example, how are we > > > > going > >to > > > > > > > > treat the theory of evolution? "This theory seeks to provide > > > > essentially a > > > > > rational belief in God." Maybe there are, after all, a few things in > >science > > > > > > > > that do not tally with what the Qur'an tells us! > > > > > > > > Bucaillism appeals particularly to the older generation of Muslim > >scientists, > > > > > > > > > scholars and intellectuals because of its psychological message value. > > > > It > > > > reinforces their faith in the Qur'an and Islam on the one hand, and > >confirms > > > > > > > > their belief in the superiority and universal validity of western > > > > science, > >on > > > > > > > > > the other. Their naivete is well reflected by Candide: "all is well in > > > > this > > > > > >best > > > > > > > > of all possible worlds." > > > > > > > > However, the dangers inherent in Bucaillism are very grave. There is > > > > the > > > >obvious > > > > > > > > fact that it generates a strangely dumbfounding theology > > > > ÃÆ'ââââ¬Å¡Ã¬" as > >all > > > > >scientific > > > > > > > > > > knowledge is contained in the Qur'an, simply studying the Qur'an from a > > > > scientific perspective will reveal everything and lead to new theories > > > > and > > > > > discoveries. While the Qur'an obviously contains some passing > > > > references to > > > > > > natural facts, it is by no means a textbook of science. It is a book of > > > > guidance. It provides motivation and only motivation, for the pursuit > > > > of > > > > knowledge. Knowledge begins with the Qur'an and does not end with it. > > > > > > > > But, more importantly, by equating the Qur'an with science, Bucaillism > > >elevates > > > > > > > > > > > science to the realm of the sacred and makes Divine Revelation subject > > > > to > >the > > > > > > > > > verification of western science. Apart form the fact that the Qur'an > > > > needs > >no > > > > > > > > > justification from modern science, Bucaillism opens the Qur'an to the > >counter > > > > > > > > > argument of Popper's criteria of refutation: would the Qur'an be proved > >false > > > > > > > > > and written off just as Bucaille writes off the Bible, if a particular > > > > scientific fact does not tally with it or if a particular fact > > > > mentioned in > > > > >the > > > > > > > > > > > Qur'an is refuted by modern science? And what if a particular theory, > > > > which > > > > >is > > > > > > > > > > "confirmed" by the Qur'an and is in vogue today is abandoned tomorrow > > > > for > > > > another theory that presents an opposite picture? Does that mean that > > > > the > > > >Qur'an > > > > > > > > is valid today but will not be valid tomorrow? > > > > > > > > Moreover, by raising science to the level of sacred knowledge, > > > > Bucaillism > > > > effectively undermines any criticism of science. Because the pursuit of > > > > knowledge is so strongly emphasised in the Qur'an, most Muslim > > > > scientists > > > > already possess a sense of reverence towards modern science. Bucaillism > >takes > > > > > > > > > this reverence to a new level: a whole generation of Muslim scientists > > > > do > >not > > > > > > > > > just accept all science as Good and True, but attack anyone who shows a > > > >critical > > > > > > > > or sceptical attitude towards science. Furthermore, the belief in a > > >universally > > > > > > > > > > > beneficial science leads to a pestiferous kind of fatalism: since > > > > science > >is > > > > > > > > universal and for the benefit of all humankind, it will eventually make > > > > its > > > > >way > > > > > > > > > > > to Muslim societies and serve their needs! > > > > > > > > Science is not the pursuit of Truth and its "discoveries", and "facts" > > > > do > > >not, > > > > > > > > > > and cannot have the same validity as the verse of the Qur'an. Science > > > > is a > > > > > problem solving enterprise: it is a method, a technique, for solving > >problems > > > > > > > > > within a given paradigm and worldview. Just as Abdus Sami and Sajjad > > > > find > > >that > > > > > > > > > > the theory of evolution is a rational attempt to undermine belief in > > > > God, a > > > > > > great deal in the modern system of science is an exercise in control > > > > and > > > > domination of nature and men. When Bacon said that nature yields her > >secrets > > > > > > > > under torture, he made torture and suppression an integral and > > > > legitimate > > >part > > > > > > > > > > of modern science. Science, as it exists and is practised today, is > >designed > > > > >to > > > > > > > > > > > keep a particular culture and its worldview dominant. Reading the > > > > verses of > > > > >the > > > > > > > > > > > Qur'an into modern science is not going to change its essential > > > > character > >and > > > > > > > > > style. > > > > > > > > That there is something magically objective and neutral about the > >Scientific > > > > > > > > Method is a cruel hoax; and bias-free observation is a myth. Nothing > > > > "out > > > >there" > > > > > > > > can be perceived without filtering it through our worldview and > > > > culture. > > > > Scientists too often modify their observation with their own ideas and > > > > prejudices, values and norms of their society. Not just observation but > > > > experimentation too cannot be made in a cultural vacuum, but have > > > > meaning > >and > > > > > > > > > significance solely in the framework of a theory itself set in the > >conceptual > > > > > > > > > picture of a worldview. Putting a theory into a mathematical code does > > > > not > > > > >strip > > > > > > > > the value content of a proposition of modern science. On the contrary, > > > > the > > > > > nature of mathematics is such that its application to the world through > > >science > > > > > > > > > > > is purely fortuitous. Mathematical propositions, including the > > > > geometric > > > > propositions of Euclid, are a priori analytic ÃÆ'ââââ¬Å¡Ã¬" > > > > that is to say, > >that > > > > >their > > > > > > > status is determined merely by analysing the term of the proposition. > > > > That > > > >one > > > > > > > > > > plus one equals two can be determined as conforming to the principle > > > > that > >one > > > > > > > > > plus one means two. That some theories can be codified in mathematical > > > > expression is a matter of scientific convenience. The laws of nature > > > > are > >not > > > > > > > > expressed in mathematical formulae, in indelible ink across the > > > > heavens; > >they > > > > > > > > > are manufactured in ballpoints in laboratories and institutes. > > > > > > > > The fact that some of these manufactured laws and theories agree with > > > > what > > > >the > > > > > > > > > > Qur'an says is not in itself of any significance. It is a > > > > non-statement. > >The > > > > > > > > Qur'an promotes the pursuit of knowledge within a framework of values: > > > > it > >is > > > > > > > > these values which should be the focus of our attention and which > > > > should > > >shape > > > > > > > > > > our scientific activity. Only by turning these values into a living > > > > reality > > > > >can > > > > > > > > > > > we truly be honest to the Qur'an and fulfil our obligations towards it. > > > > > > > > References > > > > > > > > 1. April 1985. > > > > 2. Including, Africa Events May 1985. > > > > 3. The Supreme Council of Islamic Affairs, 1961. > > > > 6. The Quran and Mental Hygiene, Karachi, undated. > > > > 7. Seghers, Paris, 1976; and North American Trust Publication, > >Indianapolis, > > > > > > > > 1978. > > > > > > > > From > > > > This essay appeared in Inquiry Vol 2 No 8 37-41 August 1985 > > > > Share > > > > 468 ad > > > > Follow Us on FacebookFollow Us on TwitterFollow Us on RSS > > > > > > > > Contact ZiauddinSardar > > > > > > > > Recent Posts > > > > > > > > Welcome to postnormal times > > > > The Idea of Justice > > > > Displaced Homes > > > > Reading The Qur'an > > > > 367 > > > > > > > > Sign up to our newsletter. > > > > Email: > > > > > > > > Copyright ÃÆ'ââ¬Å¡Ãâé 2009 > > > > > > > > > > > > > > > > > > > > [Non-text portions of this message have been removed] > > > > > > > > > > > > > > > > > > > [Non-text portions of this message have been removed] > > > > > > > > > > > > > [Non-text portions of this message have been removed] > > > > > > > [Non-text portions of this message have been removed] >
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