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Scientific Miracles in the Quran: Difference between revisions
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====Universe consists of "Space", while the Quranic heaven is a solid canopy which could not expand==== | ====Universe consists of "Space", while the Quranic heaven is a solid canopy which could not expand==== | ||
''Main article: [[Science and the Seven Earths#Seven%20Universes|Science and the Seven Earths - Seven Universes]]'' | |||
Critics also point out that according to science, the universe consists of space and galaxies are travelling away from each other in this space and thus it is considered as an expansion of the universe. | Critics also point out that according to science, the universe consists of space and galaxies are travelling away from each other in this space and thus it is considered as an expansion of the universe. | ||
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Some modern Islamic scholars and voices, including Harun Yahya, have argued that {{Quran|57|25}} provides a scientifically-sound description of the origin of the iron that is present on Earth. Historians have pointed out that the myth regarding the heavenly-descent of iron vastly predates Abrahamic scriptures and can be found some three millennia prior to the advent of Islam among the ancient Egyptians who describe Iron as '''ba-en-pet''<nowiki/>' or 'metal from heaven'.<ref>[https://www.smithsonianmag.com/smart-news/the-ancient-egyptians-had-iron-because-they-harvested-fallen-meteors-86153874/ The Ancient Egyptians Had Iron Because They Harvested Fallen Meteors] - Smithsonian Institution, 13 May 2013</ref> Similar descriptions have also been found among the even more ancient people of Mesopotamia. | Some modern Islamic scholars and voices, including Harun Yahya, have argued that {{Quran|57|25}} provides a scientifically-sound description of the origin of the iron that is present on Earth. Historians have pointed out that the myth regarding the heavenly-descent of iron vastly predates Abrahamic scriptures and can be found some three millennia prior to the advent of Islam among the ancient Egyptians who describe Iron as '''ba-en-pet''<nowiki/>' or 'metal from heaven'.<ref>[https://www.smithsonianmag.com/smart-news/the-ancient-egyptians-had-iron-because-they-harvested-fallen-meteors-86153874/ The Ancient Egyptians Had Iron Because They Harvested Fallen Meteors] - Smithsonian Institution, 13 May 2013</ref> Similar descriptions have also been found among the even more ancient people of Mesopotamia. | ||
Critics have pointed out that this is a clear case of 'elective literalism'. The term used to describe the 'descent' of Iron is '''anzala''<nowiki/>', which is frequently used elsewhere in the Quran where it describes cattle, garments, food, and even the [[People of the Book|people of the book (Jews and Christians)]] as being 'sent down' by some deity. In all these cases and many others, ''anzala'' is not taken literally. | Critics have pointed out that this is a clear case of 'elective literalism'. The term used to describe the 'descent' of Iron is '''anzala''<nowiki/>', which is frequently used elsewhere in the Quran where it describes cattle, garments, food, and even the [[People of the Book|people of the book (Jews and Christians)]] as being 'sent down' by some deity. In all these cases and many others, ''anzala'' is not taken as literally meaning descent from outer space. | ||
{{Quote|{{quran|10|59}}|Say: 'Have you considered the provision God has '''sent down''' for you, and you have made some of it unlawful, and some lawful?' Say: 'Has God given you leave, or do you forge against God?'}}{{Quote|{{quran|6|114}}|[Say], "Then is it other than Allah I should seek as judge while it is He who has '''sent down''' to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.}}{{Quote|{{quran|39|6}}|He created you of a single soul, then from it He appointed its mate; and He '''sent down''' to you of the cattle eight couples.}}{{Quote|{{quran|7|26}}|Children of Adam! We have '''sent down''' on you a garment to cover your shameful parts, and feathers; and the garment of godfearing -- that is better; that is one of God's signs; haply they will remember.}}{{Quote|{{quran|31|34}}|Indeed, Allah [alone] has knowledge of the Hour and '''sends down''' the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.}} | |||
Some Islamic scholars have also argued that the occurrence of the word 'iron' in the 26th verse of the surah is miraculous, given that Iron's atomic number is 26. Critics have argued that this nothing more than a coincidental product of numerological datamining and have asked why the surah number could not also have been 55 or 56, rather than 57, to also match Iron's atomic weight, which is 55.845.{{Quote|{{quran|57|25}}|Certainly We sent Our Messengers with clear proofs and We sent down with them the Scripture and the Balance that may establish the people justice. And We sent down [the] iron, wherein (is) power mighty and benefits for the people, and so that Allah may make evident (he) who helps Him and His Messengers, unseen. Indeed, Allah (is) All-Strong All-Mighty.}} | Some Islamic scholars have also argued that the occurrence of the word 'iron' in the 26th verse of the surah is miraculous, given that Iron's atomic number is 26. Critics have argued that this nothing more than a coincidental product of numerological datamining and have asked why the surah number could not also have been 55 or 56, rather than 57, to also match Iron's atomic weight, which is 55.845.{{Quote|{{quran|57|25}}|Certainly We sent Our Messengers with clear proofs and We sent down with them the Scripture and the Balance that may establish the people justice. And We sent down [the] iron, wherein (is) power mighty and benefits for the people, and so that Allah may make evident (he) who helps Him and His Messengers, unseen. Indeed, Allah (is) All-Strong All-Mighty.}} | ||
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===Fresh water-salt water barriers=== | ===Fresh water-salt water barriers=== | ||
{{Main|A Barrier Between Two Seas and the Cosmic Ocean}} | |||
Many modern Islamic scholars argue that {{Quran|25|53}} contains a scientifically-sound insight regarding the 'separation' of fresh and salt water in estuaries, where fresh water rivers meet the salty ocean. Critics and historians argue that this verse is merely stating what any person viewing the convergence of a river and ocean with their unaided eye would observe - namely, that the two bodies of water maintain distinct coloration. The additional proposition made in the verse regarding the existence of some sort of barrier that causes the maintenance of this difference in coloration, they continue, is simply what a premodern person inclined to believe in metaphysical entities might hypothesize as the cause. Critics point out that there is, in fact, no such 'barrier' present in estuaries and that the persistent distinction between the two bodies of water is due a difference in the density of fresh and salt water - even this distinction, however, can be compromised when other factors, such as wind and stronger tidal forces, are at play which cause the bodies of water to mix with one another at a greater rate. | Many modern Islamic scholars argue that {{Quran|25|53}} contains a scientifically-sound insight regarding the 'separation' of fresh and salt water in estuaries, where fresh water rivers meet the salty ocean. Critics and historians argue that this verse is merely stating what any person viewing the convergence of a river and ocean with their unaided eye would observe - namely, that the two bodies of water maintain distinct coloration. The additional proposition made in the verse regarding the existence of some sort of barrier that causes the maintenance of this difference in coloration, they continue, is simply what a premodern person inclined to believe in metaphysical entities might hypothesize as the cause. Critics point out that there is, in fact, no such 'barrier' present in estuaries and that the persistent distinction between the two bodies of water is due a difference in the density of fresh and salt water - even this distinction, however, can be compromised when other factors, such as wind and stronger tidal forces, are at play which cause the bodies of water to mix with one another at a greater rate. | ||
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{{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}} | {{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}} | ||
However, [[w:Merneptah|Merneptah]] suffered from arthritis and atherosclerosis and died as an old man. Further, the salt crystals in his body which was the basis for Bucaille's claim of death by drowning is simply a result of Egyptian burial and preservation practices. Natron, the drying agent used in ancient Egypt is a mixture of baking soda and salt. It is therefore entirely expected to find salt in mummies. In fact, secular historians do not even regard the [[w:The_Exodus#Origins_and_historicity|Exodus to have been a historical event]], let alone identify which Pharaoh was involved in order for him to be a sign for later generations, since there is a total absense of independent evidence to support the story as described in the scriptures. | However, [[w:Merneptah|Merneptah]] suffered from arthritis and atherosclerosis and died as an old man. Further, the salt crystals in his body which was the basis for Bucaille's claim of death by drowning is simply a result of Egyptian burial and preservation practices. Natron, the drying agent used in ancient Egypt is a mixture of baking soda and salt. It is therefore entirely expected to find salt in mummies. In fact, secular historians do not even regard the [[w:The_Exodus#Origins_and_historicity|Exodus to have been a historical event]], let alone identify which Pharaoh was involved in order for him to be a sign for later generations, since there is a total absense of independent evidence to support the story as described in the scriptures.<ref>Hawass, Z. & Saleem, S. (2016). "Scanning the Pharaohs: CT Imaging of the New Kingdom Royal Mummies." D`Auria, S. (ed.) AUC Press. p. 153.</ref> | ||
===Title of Malik (King) vs Pharaoh in the stories of Joseph and Moses=== | ===Title of Malik (King) vs Pharaoh in the stories of Joseph and Moses=== | ||
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{{Quote|{{Quran|28|38}}|And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.}} | {{Quote|{{Quran|28|38}}|And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.}} | ||
Aside from controversies concerning exactly in what sense, when and by whom the pharaohs were considered to be divine, Jewish traditions in the centuries before the Quran maintained a trope that the pharaoh made such a claim for himself. These were based on Rabbinic exegesis of two verses in the Biblical book of Ezekiel. | Aside from controversies concerning exactly in what sense, when and by whom the pharaohs were considered to be divine, Jewish traditions in the centuries before the Quran maintained a trope that the pharaoh made such a claim for himself. These were based on Rabbinic exegesis of two verses in the Biblical book of Ezekiel.<ref>Even the direct verses from Ezekiel (29:3, 29;9) can by themselves in a way be seen to be making Pharaoh a divine figure, as put by Daniel I. Block in his commentary on Ezekiel: "But this leaves open the question of what Pharaoh has made. Is it the Nile? While more subtle than the claims of the prince of Tyre (28:2), the image of Pharaoh as owner and creator of the Nile fits perfectly with Egyptian doctrines of divine kingship." (Block, D. I. [1998]. "The Book of Ezekiel: Chapter 25-48." Eerdmans Publishing Company. p. 137.)</ref> | ||
{{Quote|[https://biblehub.com/ezekiel/29-3.htm Ezekiel 29:3]|Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself.”}} | {{Quote|[https://biblehub.com/ezekiel/29-3.htm Ezekiel 29:3]|Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself.”}} | ||
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{{Quote|[https://biblehub.com/ezekiel/29-9.htm Ezekiel 29:9]|Egypt will become a desolate wasteland. Then they will know that I am the Lord. “‘Because you said, “The Nile is mine; I made it,”}} | {{Quote|[https://biblehub.com/ezekiel/29-9.htm Ezekiel 29:9]|Egypt will become a desolate wasteland. Then they will know that I am the Lord. “‘Because you said, “The Nile is mine; I made it,”}} | ||
The earliest known Rabbinic tradition of this nature occurs in the Mekhilta | The earliest known Rabbinic tradition of this nature occurs in the Mekhilta de-Rabbi Ishmael (2th-3th century CE).<ref>Tilly, M & Visotzky, L. B. (2021). Judaism II: Literature. Kohlhammer. p. 105; Stemberger, G. & Strack, H. L. (1996). Introduction to the Talmud and Midrash. Fortress Press. p. 255.</ref> The pharaoh is one of four Biblical figures together chastised in a number of sections for claiming to be a god: | ||
{{Quote|[https://www.sefaria.org/Mekhilta_DeRabbi_Yishmael%2C_Tractate_Shirah.8.7?lang=bi Mekhilta de-Rabbi Ishmael, Tractate Shirah 8:7.] | |||
|''Who Is Like unto Thee Among the Gods, 0 Lord'' (Exod. 15:11). Who is like unto Thee among those who call themselves gods? Pharaoh called himself a god, as it is said: 'The river is mine" (Ezek 29:9}; "And I have made myself" (Ezek. 29.3) [...]}} | |||
We see similar exegesis occuring a number of times in the midrash Tanhuma, a name given to three texts, of which the relevant one is the Yelammedenu (also known as Tanhuma B), though also occuring in later texts such as Exodus Rabba. The earliest date for the final redactive layer of the Tanhuma Yelammedenu is the eigth or nineth century CE.<ref>[https://www.sefaria.org/Midrash_Tanchuma%2C_Introduction?lang=bi Midrash Tanchuma introduction] - Sefaria.org</ref> However, its first phase seems to have existed by the sixth century.<ref>Myron B. Lerner, "The works of Aggadic Midrash and Esther Midrashim" in Eds. Sefrai et. al. (2006) [https://books.google.co.uk/books?id=Aed5DwAAQBAJ&pg=PA150 The literature of the Sages: Second Part] Netherlands: Royal van Gorcum and Fortress Press, p.150</ref> Generally newer research, however, has shown that a good chunck of the material in Midrash Tanhuma can be said to be pre-Islamic in their nature. <ref>Bregman, M. (2021). A Bibliographical Survey of Tanhuma- Yelammedenu Research: Past, Present, and Future. In Nikolsky, R. & Atzmon, A. (eds.) "Studies in the Tanhuma-Yelammedenu Literature" Brill. p. 25.</ref> | |||
Another midrash on this topic from the the Yelammedenu, occurs in multiple instances in Midrash Tanhuma: | |||
{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Bereshit.7.12?lang=bi&with=all&lang2=en Midrash Tanhuma, Bereshit 7:12.] |Observe that everyone who desired to be worshipped as a divine being constructed a palace for himself in the midst of the sea. Pharaoh erected a palace in the midst of the water and dammed up the water of the Nile to keep it from flowing into the Mediterranean."}}{{Quote|1=[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.5.6?lang=bi Midrash Tanhuma, Vaera 5:6.]|2=[...] He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! [...]}}{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.9.1?lang=bi&with=all&lang2=en Midrash Tanhuma, Vaera 9:1.]|See, I have set thee in God’s stead to Pharaoh (Exod. 7:1). The Holy One, blessed be He, said to Moses: The wicked Pharaoh boasts that he is a god. Make him realize that he is an insignificant being. Indeed, I will make you appear as a god to him. Whence do we know that he claimed to be divine? It is said: My river is mine own, and I have made it for myself (Ezek. 29:3). Therefore, he will look at you and say: “Surely this one is god.” | |||
}} | |||
{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.14.1?lang=bi Midrash Tanhuma, Vaera 14:1.]|Why was he going out to the water? Because the wicked man was boasting of himself, for he had said that he was a god and had no need to relieve himself. Therefore he went out to the water in the morning, so that no one would see he was a (mere) man.}} | |||
=== A small Exodus === | |||
The Quran contains the story of Moses and the Exodus from Egypt escaping the pharaoh. Modern archaeology carried out extensively across the Egyptian, Israeli/Palestinian and surrounding areas has found an astonishing lack of evidence for this allegedly historical event, with not a single Egyptian chronicle mentioning it, and plentiful evidence for the founding of the Israeli/Jewish people as simply emerging from ancient Canaanites who developed into a distinct culture.<ref>Finkelstein, Israel, and Silberman, Neil Asher. ''[https://www.google.co.uk/books/edition/The_Bible_Unearthed/lu6ywyJr0CMC?hl=en&gbpv=1 The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Sacred Texts]''. United Kingdom, Free Press, 2002. | |||
See ''Chapter 2: Did the Exodus happen? pp 48-71,'' and ''Chapter 4: Who were the Israelites pp 97-122''</ref> | |||
Some apologists claim that the fact that unlike the Bible, the Quran (which typically lacks more specific details in the story), does not mention the large numbers involved (~600,000 men and more women and children),<ref>Exodus 12:37. The Bible. New International Version. Bible Gateway. Biblegateway.com | |||
''The Israelites journeyed from Rameses to Sukkoth. There were about six hundred thousand men on foot, besides women and children.''</ref> and cite a Quran verse where Pharoah proclaims to his men summoning troops that the Israelites are 'a small band', is evidence for a small scale group that may explain the lack of archaeological evidence for the exodus. | |||
{{Quote|{{Quran|26|53-54}}|53. Then Pharaoh sent into the cities summoners, | |||
54. Pharaoh said: "Indeed, those are but a small band."}}However, a quick examination of the previous verse (Q26:53) shows that firstly Pharoah sent these men to summon more men in different cities (plural), which would not have happened if this was a small number of Israelites, that the assumingly capital city the pharaoh would have resided in could quickly and easily have dealt with. | |||
Secondly, what 'small' means here is not provided and could have a number of meanings, which have typically included being small relative to the larger Egyptian army, or are a small people meaning 'lowliest of people' as a form of insult and ridicule, rather than saying they were small in number. That is how it's been interpreted by classical exegetes who never saw it as negating the biblical story nor the large >600,000 figure which has been taken as fact, including for example Al-Jalalayn,<ref>Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/26.54 ''Verse 26:54''] </ref> Al-Zamakhshari, <ref>Tafsir Al-Zamakhshari on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref> Al-Qurtubi<ref>Tafsir Al-Qurtubi on ''[https://quran.ksu.edu.sa/tafseer/qortobi/sura26-aya53.html Verse 26:53]''</ref> At-Tabrisī,<ref>Tafsir Al-Tabrisī on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=2&Size=1&LanguageId=1 V''erse 26:54'']</ref> Al-Baydawi,<ref>Tafsir Al-Baydawi on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=6&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=2&Size=1&LanguageId=1 Verse 26:54]''</ref> Mawardi,<ref>Tafsir Mawardi on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=12&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref> Ibn Al-Jawzi<ref>Tafsir Ibn Al-Jawzi on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=15&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref>, Al-Tabari (who cites traditions confirming the large number)<ref>Al-Tabari on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=1&Size=1&LanguageId=1 Verse 26:54]''</ref> and Al-Razi.<ref>Tafsir Al-Razi on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=4&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 Verse 26:54]''</ref> | |||
Thirdly, it is worth noting that it is quoting pharaohs' speech and not God telling us directly or for certain that it was 'small'. Pharaoh is set up as a villain who is dishonest, highly arrogant and even violently oppressive repeatedly in the Quran,<ref>''[https://www.iosrjournals.org/iosr-jrme/papers/Vol-10%20Issue-6/Series-5/I1006055560.pdf Pharaoh's personality traits in the Holy Qur'an]'' Dr. Akram A. Mansour Assistant Professor, Faculty of Education, Palestine University, Palestine. ''IOSR Journal of Research & Method in Education (IOSR-JRME)'' e-ISSN: 2320–7388, p- ISSN: 2320-737x Volume 10, Issue 6 Ser. V (Nov. – Dec. 2020), PP 55-60. https://www.iosrjournals.org/</ref> i.e. in no way a trustworthy character who would admit that he could be in danger from the Israelites, and when gathering soldiers from other cities could well be simply lying to galvanize the troops as a means of persuasion and/or hide the danger and challenge of the task. | |||
Fourthly, in the Qur'anic version of the story they inherit the people of pharaoh's land, i.e. at least a notable portion of ancient Egypt if not all of it (''see: [[Historical Errors in the Quran#The%20Israelites%20inherit%20Egypt%20as%20well%20as%20Israel/Palestine|Historical Errors in the Quran The Israelites inherit Egypt as well as Israel/Palestine]])'', along with ancient Israel, which would suggest they are of a large relevant size for them to make sense to do so. Along with the Exodus, there is also no evidence of this event ever occurring in either archaeology, Egyptian chronicles or the writings of surrounding kingdoms. | |||
And finally if the Quran really meant to 'correct' a biblical narrative, it easily could have done so by correcting the number of Israelites, just like it directly confronts and 'corrects' Biblical Christian notions of the trinity and crucifixion. | |||
==See also== | ==See also== | ||