Section Three
The Veil of
Divine
Inspiration
of the Qur’an
Our Muslim brothers believe that the
Qur’an is the book of God and that it pre-existed with God from
eternity. They believe God then revealed it to Muhammad by the
arch-angel Gabriel on different occasions through the course of
several years. This was Muhammad’s claim which he related to
them. At first, Muhammad was not sure of this process; he was
unsure and afraid to make such claims. Later, however, he became
very sure.
For now, however, we would like to shed
some light on the Qur’an and its contents in order to reveal the
amazing truth to our brethren, the Muslims, few of whom have
read what the great authors of Islam have said about the Qur’an.
They would also be very surprised to discover that Muhammad’s
companions as well as the rightly guided Caliphs said that some
parts of the Qur’an were lost. Moreover, the Qur’an was
subjected to perversion and alteration and Muhammad’s companions
disagreed over some chapters of the Qur’an, some verses and
their meanings. It is almost impossible for Muslims to imagine
such things about their book which they dearly regard and
respect. The sacred halo which encompasses the Qur’an must be
dispelled and the veil which covers its face must be removed. If
this disturbs and annoys Muslims, it will also help them to wake
up from the slumber of their delusion which does not benefit
them at all, but rather hurts them instead Those who love the
truth and would like to worship the only true God faithfully and
truthfully will be filled with real joy.
Chapter Six
Scientific Errors of the Qur’an
We will start by pointing out the Qur’an’s
scientific, historical, and grammatical errors, namely those
which deviate from the well-known rules of Arabic grammar.
Muslims believe that the inimitability of the Qur’an is found in
the eloquence and excellence of the Arabic language in which it
is written; thus, it is impossible for them to imagine that the
language of the Qur’an is full of errors. First, however, we
will be content to allude to three scientific errors pertaining
to the sun, earth and the two phenomenon of thunder and
lighting.
The Sun
In plain words, the Qur’an says that one
of the righteous men of God’s servants saw the sun set in a
certain place of the earth—in particular a well full of water
and mud. There, this man found some people. Let us read what is
recorded in the Qur’an (chapter "the Cave", verse 86),
"When he reached the setting place of
the sun, he found it setting in a muddy spring and found a
people thereabout. We said: ‘O Dhul-Qarneyn! Either punish
or show them kindness"’ (Surah 18:86).
Lest I failed to understand what the
Qur’an meant by these strange words, I referred to the famous
students of the Qur’an as well as to the ancient scholars. I
discovered that all of them concurred with this rendering and
said that Muhammad’s friends inquired about the sunset and that
he gave them that answer. All the scholars such as the Baydawi,
Jalalan, and Zamakhshari confirm it. The Zamakhshari remarks in
his book, "the Kash-shaf",
"Abu Dharr (one of Muhammad’s close
companions) was with Muhammad during the sunset. Muhammad
asked him: ‘Do you know, O Abu Dharr where this sets?’ He
answered: ‘God and His apostle know better.’ Muhammad said:
‘It sets in a spring of slimy water"’ (3rd Edition, Volume 2
p. 743,1987).
In his book, "The Lights of Revelation"
(p. 399), the Baydawi indicates,
"The sun sets in a slimy spring; that
is, a well which contains mud. Some of the readers of the
Qur’an read it, ‘...a hot spring’, thus the spring combines
the two descriptions. It was said that Ibn ’Abbas found
Mu’awiya reading it (as) hot. He told him, ‘It is muddy.’
Mu’awiya sent to Ka’b al-Ahbar and asked him, ‘Where does
the sun set?’ He said in water and mud and there were some
people. So he agreed with the statement of ibn al-’Abbas.
And there was a man who composed a few verses of poetry
about the setting of the sun in the slimy spring."
The Jalalan (p. 251) says that the setting
of the sun is in a well which contains a murky mud. We found the
same interpretation and text in the Tabari’s commentaries (p.
339) as well as in "Concise Interpretation of the Tabari" (p. 19
of part 2) in which he remarks that the well in which the sun
sets "contains lime and murky mud".
These are the comments of the pillars of
Islam and the intimate companions of Muhammad such as ibn Abbas
and Aba Dharr. Also it is obvious from the Qur’an (chapter
36:38) that the sun ran then settled down. The verse says:
"And the sun runs on into a resting
place."
On page 585, the Baydawi says,
"The sun runs in its course to a
certain extent then it stops. It is similar to the
passenger’s repose after he completes his journey" (refer
also the book of al-Itqan by the Suyuti, p. 242).
This is the story of the setting of the
sun in the well and its course as a passenger!
The Phenomena
of Thunder and Lightning
It is common knowledge, as scientists
teach, that thunder is a sound caused by the impact between
electrical charges found in the clouds. Yet Muhammad, the
prophet of Muslims, has a different opinion in this matter. He
claims that the thunder and the lightning are two of God’s
angels—exactly like Gabriel!
In the Qur’an there is a chapter under the
title of "Thunder" in which it is recorded that the thunder
praises God. We might think that it does not mean that literally
because thunder is not a living being—although, spiritually
speaking, all of nature glorifies God. The expounders of the
Qur’an and its chief scholars, however, insist that Muhammad
said that the thunder is an angel exactly like the angel
Gabriel. In his commentary (p. 329), the Baydawi comments on
verse 13 of chapter of the Thunder,
"Ibn ’Abbas asked the apostle of God
about the thunder. He told him, ‘It is an angel who is in
charge of the cloud, who (carries) with him swindles of fire
by which he drives the clouds."’
In the commentary of the Jalalan (p. 206),
we read about this verse:
"The thunder is an angel in charge of
the clouds to drive them."
Not only ibn ’Abbas asked Muhammad about
the essence of the thunder, but the Jews did too. In the book,
"al-Itqan" by Suyuti (part 4, p. 230), we read the following
dialogue:
"On the authority of Ibn ’Abbas, he
said the Jews came to the prophet (peace be upon him) and
said, ‘Tell us about the thunder. What is it?’ He told them:
‘It is one of God’s angels in charge of
the clouds. He carries in his hand a swindle of fire by which he
pricks the clouds to drive them to where God has ordered them.’
They said to him, ‘What is this sound that we hear?’ He said:
‘(It is) his voice (The angel’s voice)."’
The same incident—the question of the Jews
and Muhammad’s answer are mentioned by most scholars. Refer, for
instance, to al-Sahih al-Musnad Min Asbab Nuzul al-Ayat (stories
related to the verses of Qur’an, p. 11) and al-Kash-shaf by the
Imam al-Kamakhshari (part 2, pp. 518, 519). He reiterates the
same story and the same words of Muhammad. Thus, the incident is
in vogue among all Muslim scholars, and the story and the
dialogue between Muhammad and the Jews is well-known.
We have mentioned what the Baydawi,
Jalalan, Zamakhshari, Suyuti, and ibn ’Abbas have said. We do
not know (among the ancient scholars) any who are more famous
than these. Concerning lighting, Muhammad affirms that it is an
angel like the thunder and like Gabriel and Michael. On page 230
of the above references, Suyuti alludes to it. Also on page 68
of part 4 of the "Itqan", the Suyuti records for us the names of
the angels, which are: "Gabriel, Michael, Harut, Marut, the
Thunder and the Lightning (He said) that the lightning has four
faces."
The Suyuti listed all these under the
sub-title, "The names of God’s Angels". He also indicated that
Muhammad said that the lightning is the tail end of an angel
whose name is Rafael (refer to part 4, p. 230 of the Itqan).
The Earth
Several thousand years ago, the Holy Bible
clearly recorded that the earth is round and that it is hung on
nothing.
"It is He who sits above the circle of
the earth" (Isa. 40:22).
"He stretches out the north over empty
space; He hangs the earth on nothing" (Job 26:7).
Yet, the Qur’an challenges these
established scientific facts. In many places, it alludes to the
fact that the earth is flat and its mountains are like poles
which create a balance so that the Earth does not tilt. Let us
consider what the Qur’an says about the Earth:
In chapter 88:17,20, it is recorded,
"Will they not regard the camels how
they are created...and the Earth how it is spread?"
In page 509, the Jalalan says,
"In his phrase, ‘how it is spread’, he
denotes that the earth is flat. All the scholars of
Islamic law agree upon this. It is not round as the
physicists claim."
The Qur’anic teaching is obvious from the
comment of Jalalan that "the earth is flat and not round as the
scientists claim". What made Jalal al-Din say so is that the
Qur’an hints in many chapters that the earth is flat(refer to
19:6, 79:30, 18:7, and 21:30). Also the Qur’an indicates that:
"We have placed in the earth firm
hills lest it quake so as not to sway and hurt people"
(21:31).
Scholars who agree upon the meaning of
this verse believe as the Jalalan states (pp. 270-271),
"God has founded firm mountains on
earth lest it shake people."
On page 429, al-Baydawi says,
"God has made firm mountains on earth
lest it sway people and quake. He also made heaven as a
ceiling and kept it from falling down!"
The Zamakhshari agrees with the above
authors and reiterates the same words (refer to Zamakhshari part
3, p. 114).
In the Qur’an (chapter 50:7), we find
another verse which carries the same meaning,
"And the earth have we spread out, and
have flung firm hills therein" (Surah Qaf: 7).
This is accompanied by the same comment by
the above Muslim scholars (refer to Jalalan, p. 437; Baydawi, p.
686, Tabari, p. 589, and Zamakhshari, part 4, p. 381). All of
them assure us that "if it were not for these unshakable
mountains, the earth would slip away."
Zamakhshari, the Baydawi and the Jalalan
say: "God has built heaven without pillars but He placed
unshakable mountains on Earth lest it tilts with people."
Concerning chapter 50:7, the Suyuti says that scholars indicate
that "Qaf is a mountain which encompasses the entire earth"
(refer to Itqan, part 3, p. 29). Qaf is an Arabic L like K.
These are the comments of the ancient
Muslim scholars word for word. Even some Saudi scholars wrote a
book a few years ago to disprove the spherical aspect of the
earth and they claimed that it is a myth, agreed with the above
mentioned scholars, and said we must believe the Qur’an and
reject the spherical aspect of the earth.
It is also well-known that the Qur’an
proclaims that there are seven earths—not just one (refer to the
commentary of the Jalalan, p. 476, al-Baydawi, p. 745 as they
interpret chapter 61:12, Surah Divorce: 1 2).
It is very clear that the sun does not
traverse the heaven and set down in a murky, muddy well, or
slimy water, or a place which contains both of them as the
Baydawi, Zamakhshari, and the Qur’an remark.
Nor is the earth flat and the mountains
the pillars and the towerings which prevent the earth from
moving as the Qur’an and the scholars said. Nor is there a
mountain which encompasses the whole earth—nor are there seven
earths.
Neither is the lightning an angel whose
name is Rafael, nor is the thunder an angel. It never happened
that the angel Gabriel inspired Muhammad to write a complete
chapter about his friend the angel thunder! The thunder and
lightning are natural phenomena and not God’s angels like
Michael and Gabriel as the prophet of Islam claims.
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