تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا ﴿61﴾ وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ﴿62﴾
Glorious is the One who made stellar formations in the sky and placed therein a lamp (sun) and a bright moon. [ 61] And He is the One who made the day and the night following each other, for the one who wishes to be mindful or wishes to show gratitude. [ 62] - 25:61-62.
In these two verses it is explained that Allah Ta’ ala has created the sun, the moon and stars which bring about the day and night (on earth) alternately, so that those who give thought to things around them should see manifestation of His omnipotence and proof His Oneness; and the thanks-givers should have occasion for thanks-giving. Therefore, whosoever does not pay heed to manifestation of His creation and does not offer Him his gratitude lives a useless life, and he has lost his capital as well (اللَّھُمّ اجعلنا من الذاکرین الشاکرین).
Ibn al-Arabi says that he has heard from the Great Martyr (شَھِید اکبر) that the one who has attained the age of sixty years and has spent half of his life of thirty years in sleeping, and one sixth of the time of i.e. ten years in taking rest during the day time, is in a great loss. So, he has spent only twenty years of his life in working.
After pointing out about the stars, the planets and the astronomical features, the Qur'an has made it clear that the repeated reference of these things in the Qur'an is for the purpose that people contemplate over their creation, movements and resulting phenomenon in order to help visualize and understand the One who creates and controls them, and then pay homage and thanks to Allah Ta’ ala.
Cosmological theories and the Qur’ an
As regards the questions as to what is the reality of the stellar formations and whether the stars are fixed in the sky or are floating in the space, no basic human need is dependent on answering these questions, neither in this world, nor in the Hereafter. Moreover, there are many issues of this type which could not be resolved finally, despite all the painstaking efforts undertaken by many researchers. Therefore, it is not a necessary service to the Qur'an to indulge in such controversies beyond the aforesaid purpose of the Holy Qur'an, that is, to ponder on these wonders as signs of the divine omnipotence and to pay homage to Him for their creation. The modern scientists have, no doubt, acquired wonderful achievements in inventing satellites and space-crafts, in travelling to the moon and bringing dust and stones from there, but it is a pity that the realistic approach about the Creator of this universe, suggested by the Holy Qur'an, was not only neglected by them, but being proud of these discoveries, they became more distant from it and the people became more confused about the Qur'anic expressions. There are some people who take these discoveries as against the Qur'anic expressions and therefore deny the facts proved by real observations, and there are others who try to twist the Qur'anic expressions to suit the modern theories. It is, therefore, deemed necessary to clarify the correct situation about these issues in some detail. We had already promised in our commentary to Surah Al-Hijr that we would discuss these issues in detail under Surah Al-Furqan. Now, here is that discussion:
Old and modern theories about the location of the planets and the Qur'anic expressions
Let us take the question about the location of the stars. The verse 61 above says, جَعَلَ فِي السَّمَاءِ بُرُوجًا (made the stellar formations in the sky). Here the words 'in the sky' apparently indicate that the planets are located in the sky. Similarly the words in a verse of Surah Nuh are as follows:
أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿15﴾ وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿16﴾
Did you not realize how Allah has created seven skies, one over the other, and has made moon in them a light. (71:15, 16)
Here again the phrase فِيهِنَّ "in them" refers to skies which apparently indicates that moon is placed in the sky. But these expressions should not be taken as an absolute declaration that moon and other planets are located and fixed physically in the sky. The reason is that the Arabic word” سَمَاء ” (sama', translated as "sky" or 'heavens' ) is used for two different meanings. It is sometime used for the great mass of the sky, and sometimes for everything which is above us in the direction of the sky, including the atmosphere between earth and sky and the space. The Holy Qur’ an has used this word for both these meanings in different verses. When it speaks of the sky as a huge mass having gates guarded by angels which are opened at particular times, it takes the word for the first meaning. But when it describes the rain coming down from the sky, it takes the word 'sky' for the second sense. For example the Holy Qur’ an says,
وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
And We have sent down purifying water from the heavens. (25:48)
Obviously the word (sama', translated as sky or heavens) in this verse is used in the second sense, firstly because the common observation (even in the days of the Holy Prophet ﷺ has proved that the rain comes from the clouds and not from the sky, and secondly because the Holy Qur'an itself has mentioned at different places in express terms that the rain comes from the clouds. For example, the following two verses are self-speaking on this point:
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
Aft Have you sent it (the rain) down from the clouds or are We who sends it down. (56:69)
وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا
And We sent down abundant water from clouds full of rain. (78:14)
In the light of these verses, the word سَّمَاءِ (sky/heavens) used in verse 25:48 above is obviously used for the atmosphere above us.
Now, when the Qur'an has itself used the word 'sky' in both senses, the verses describing the stars and planets 'in the sky' have equal possibility of either of these two senses. They can be taken to mean that the planets are placed in the mass of the sky, and they can equally be taken to mean that they are in the space. In the presence of these two possibilities no absolute declaration about this issue can be attributed to the Holy Qur'an. Whatever situation about this issue is proved by observation or by research will not be against any express declaration of the Qur'an.
Realities of the universe and Qur'an
It is vital that we clear our thinking on the subject matter of the Holy Qur'an. It should be clearly understood that Qur'an is not a book of philosophy or astronomy. It does not deal with the subject of realities of the universe or the form, positioning and movements of its components e.g. stars, planets etc. But at the same time it does mention repeatedly about things on the earth and in the sky and in between them, and invites to ponder over them to set one's beliefs right. On going through all such verses one can make out clearly that the idea behind them is to set right the beliefs of the people or to help them draw benefits for their religious or mundane needs. For instance, Qur'an has repeatedly mentioned about the earth and sky the stars and planets and their movements and the effects of these movements for man to ponder over in order to comprehend and understand that this spectacular phenomenon has not come into being on its own but there is someone who has created all that, and that someone is Almighty Allah Ta’ ala. For the ordinary man it is not necessary to acquire knowledge of astronomy and related sciences but instead it is sufficient for him to observe the alternation of day and night, their shortening and lengthening of duration, the change in the tilt of sun bringing different seasons, the rising and waning of the moon, the eclipses of the moon and the sun, which every individual see happening. A common man sees them happening with perfect precision and knows that it is going on without the slightest alteration for centuries. Then he can draw the conclusion that there is some Power who has created it, and is running and holding it. That "someone" or that "Power" is none else but Allah Ta’ ala. To arrive at this conclusion one neither has to acquire any special philosophical knowledge or any research data nor the Qur’ an has asked to do so. All that Qur'an has asked in this regard is to pay attention to these phenomena which one can see by simple observation. Also the Holy Prophet ﷺ and his companions did not make any arrangement to study astronomical or cosmic theories or to collect data and information on the shape and form of celestial bodies. Had these verses on astronomical and cosmic realities been conveying the message to strive to find out such realities, then the Holy Prophet ﷺ would have definitely made an effort in this direction, especially in a situation when facilities were available in his time for acquiring such knowledge. People in Egypt, Syria, India and China had already worked on these subjects and had acquired some knowledge. Five hundred years before Christ (B.C) Pythagorean theory was propounded and established, and later in 139 A.D. Ptolemy also propounded his well known theory. rut the most revered person on whom these verses were revealed and the companions who learned them directly from him never made any attempt in that direction. Therefore it is abundantly clear that the Qur'anic verses inviting people to ponder over the cosmological signs did never intend that the space travel and the efforts to conquer the moon and other planets are the basic objectives of the Qur'an, as is suggested by some contemporary modernists under the influence of the West and its discoveries.
The fact of the matter is that the Holy Qur'an neither invites people's attention towards any old or new philosophical thesis or scientific research nor does it deal with them, nor does. it reject them. The plain and simple manner in which the Holy Qur'an deals with the subjects concerning universe and His creation is to confine their mention only to the extent they are related to the man's religious or worldly needs, and what man can comprehend and learn easily. On the other hand Qur'an does not involve itself in complicated philosophical discussions and researches which are beyond the comprehension of common man and which sometimes create more confusion in the minds of people for their ever changing nature because of the unending discoveries and inventions being made with the passage of time. In effect Qur'an guides the humanity toward its ultimate goal which is to seek and follow the righteous path to comply with the Will of Allah Ta’ ala in order to win over His grace in the everlasting abode in the Hereafter: It is neither required nor is it possible for everyone to indulge in the discussion of the realities of the universe for the theories of one period become obsolete in the next period by the new discoveries and inventions. Hence no theory or thesis could be regarded as final. The Holy Qur'an however does make allusions at certain places toward some realities covering subjects like astronomy, space, atmosphere, meteorology, oceanography, geology etc. but to the extent it is needed for human life here or in the Hereafter. Similarly, the Qur'an makes references about His creatures on earth related with botany, zoology, petrology and social sciences including trade, agriculture, industry etc., but again to the extent it is required to guide the man to fulfill his religious and worldly duties. Qur'an does not drag mankind toward unnecessary and futile discussions for making things complicated. However, it is only at some places in the Holy Qur'an that it mentions a particular issue of this nature expressly or gives a hint towards it.
Criteria of acceptance or rejection of scientific and philosophical theories in the commentary of the Holy Qur'an
The classical and modern religious scholars are unanimous on the point that if a statement is lucid and unambiguous in the Qur'an but it contradicts with any old or new theory, it is not permissible to try to twist the Qur'anic version to try to bring in it line with the modern theories. In such a situation the related theory would be regarded as based on some misconception. However, in the matters in which Qur'an does not give any express statement and where more than one interpretations are possible from the wordings of the Qur'an, then in that situation the interpretation closer to observations and evidence would be regarded as correct. For instance, we can take the case of this very verse جَعَلَ فِي السَّمَاءِ بُرُوجًا (Stellar formations in the sky - 25:61) where it is not specified whether the stars are placed in the space or stuck in the sky. Now in the present time when it is proved by observations that stars are orbiting in the space and are not stuck in the sky, then the Pythagorean theory has been proved correct, because according to the express statements of the Qur'an and ahadith, sky has gates guarded by the angels and no one can enter into it. (Had the planets been fixed in the sky, the modern researchers would have not been able to reach them). Based on this observation the verses referring to the stars 'in the sky' will be construed to mean that these stars are in the space. And this will not be tantamount to twisting the Qur'anic statement, but only the adoption of one of the two possible interpretations. However, if it is claimed that the skies do not exist or that they can be pierced through by the rockets, then it will be in contradiction to Qur'anic wordings and cannot be accepted because Qur'an has clearly stated in several verses that sky is such an enclosure where there are gates guarded by the angles, and every one cannot enter there.
Similarly, the verse كُلٌّ فِي فَلَكٍ يَسْبَحُونَ (Each floating in an orbit) ascertains the floating of stars in their orbits. Hence, Ptolemaic theory (propounded in 139 A.D) suggesting that the stars are embedded in the body of the sky and have no movement of their own, rather they move with the movement of the sky, is no more valid after the Qur'anic declaration that stars are orbiting.
Some earlier commentators who believed in the Ptolemaic theory which was in conflict with the Qur'anic version on astronomy had tried to stretch and twist the meanings of the Qur’ anic words to bring it in line with the Ptolemaic theory. Similarly, in present and recent times when some authors presume that some Qur'anic verses are at variance with some astronomical theories, they attempt to harmonize them with modern theories by twisting their meanings. Both these attitudes are incorrect and against the classical methodology of the righteous elders. It is, however, a fact that no theory from those advanced by astronomers is in contradiction to the Qur'an, except the theory of denial of the skies.
Sayyid Mahmud Alusi Baghdadi who is the greatest commentator and scholar of recent time because of his vast knowledge and understanding of not only the Qur'an and Sunnah but also of philosophy and astronomical sciences has condensed the work of all classical commentators in his famous and widely acclaimed commentary - Ruh ul-Ma` ani. He has adopted the same principle, which is described above. His grandson Allamah Sayyid Mahmud Shukri Alusi has written a book on the subject in which he has endorsed modern astronomical theories in the light of Qur'anic declarations without twisting their meanings. The relevant passage from his book is quoted below:
رأیت کثیرا من قواعدھا لا یعارض النّصوص الواردۃ فی الکتاب ولسنّۃ، علٰی انھا لو خالفت شیٔا من ذلک لم یلتفت الیھا ولم نؤول النصوص لاجلھا، والتاویل فیھا لیس من مذاھب السلف الحیّۃ بالقبول، بل لابدّ ان نقول ان المخالف لھا مشتمل من مذاھب السلف الحرّیۃ بالقبول ، بل لا بدّ ان نقول ان المخالف لھا مشتمل علٰی خلل فیہ، فان العقل الصریح لا یخالف النقل الصحیح، بل کل منھما یصدق الآخر و یؤیّدہ (مادل علیہ القرآن)
"I have checked many principles of the modern astronomy. They are not in conflict with the Qur'anic text or Sunnah. But in case they differ with Qur'an and Sunnah then we shall discard them and would not twist the (meaning of) Qur'an and Sunnah because such twisting would be against the practice of the elders. In such situations we would argue that any theory which is in conflict with the Qur'an or Sunnah is imperfect, because the sound reason can never be against an authentic text (of Qur’ an or Sunnah) rather they are complimentary to each other."
In brief it can be said that the subject of stars and planets, their form and movements and related astronomical theories have been discussed and researched for a long time, even before the birth of Sayyidna ` Isa (علیہ السلام) in various countries like Egypt, Syria, India, China and Greece. Among them Pythagoras and Ptolemy are still well known.
Obviously, astronomy is not a new branch of knowledge. It has been the subject of human research since thousands of years. Egypt, Syria, India and China were the centres of astronomical research in the ancient ages. Pythagoras, the famous astronomer, used to teach astronomy in Italy five hundred years before Sayyidna Then, in 140 BC, Ptolemy ruled the field who developed a cosmological theory that was in total contradiction the theory of Pythagoras, but it found currency with the cooperation of the government, so much so that the theory of Pythagoras was pushed back to a situation where it was ignored almost totally. When the Greek sciences were translated into Arabic, it was the theory of Ptolemy that rules the field, and was rendered into Arabic and became popular in Arabic books. Many commentators of the Qur'an discussed the subject in the light of Ptolemaic theory.
It was in the fifteenth century A.D. (corresponding to the eleventh century A.H.) that the European scholars started their research on the subject. The pioneering work in the field was done by Copernicus, followed by Keiler of Germany and Galileo of Italy. All these astronomers falsified the theory of Ptolemy and endorsed the theory of Pythagoras. In eighteenth century A.D. the discoveries of Issac Newton further confirmed the theory of Pythagoras. He propounded the theory of gravity and proved through experiments that all the planets, including earth, have gravity which makes things fall onto them from above, but the range of gravity varies from planet to planet. If something is able to cross the range of gravity of the earth, it will never fall to the ground.
This theory was proved by empirical evidence when Russian and American scientists, who benefitted from some researches of Al-Bairuni, the well-known Muslim scientist, succeeded in sending rockets and satellites to the space which, after breaking the gravity range of the earth, started rotating around their orbit. This success prompted the scientists to travel to the planets through space, and ultimately some of them reached the moon, a fact which was admitted by all the experts and was not challenged, even by their opponents. It is from that time that the efforts to reach other planets and to undertake other missions to the space are going on upto the date.
It is interesting to note that John Glenn, the first American astronaut had written article after his successful return from the space in which he had admitted not only the existence of God, but also His omnipotence that controls the whole universe. He had also admitted that all our scientific accomplishments are almost worthless as compared to the natural process going on in the space which cannot be weighed by any type of measures. He had concluded the article with the admission that everything in this universe cannot be perceived or felt by human senses. There are many religious realities which are beyond the access of our senses, but we certainly know, through their visible effects, that they exist, and this leads us to believe that this universe is controlled by an omnipotent power. This article was published in those days in many periodicals, including Readers Digest.
This article shows that the end-result of all these effects was to admit that the mysteries of the universe are not still discovered and that all these planets are controlled by a Supreme, but incorporeal Power. And this is the reality that was declared by the prophets of Allah at the very first step, and this is the very conclusion for which the Holy Qur’ an has invited us to reflect on the creation of sky, earth, stars and planets etc.
Another point worth consideration is that these modern discoveries that cost trillions of dollars, despite their marvelous and admirable courage have not been able to solve the burning problems of humanity suffering from hunger, disease and unrest. The dust and stones brought from the moon at such a huge cost were of little benefit to those who face death on daily basis because of hunger or those who do not have clothes to wear or a home to live. The real benefit of such discoveries, that is, to believe in Allah and be grateful to Him, did not need such extra-ordinary efforts. These benefits can be drawn even by a rustic through simple observations of these objects, and this is exactly what the Holy Qur'an has stressed upon.
The gist of the matter is that the study of cosmology for making it a source of guidance towards Allah's omnipotence, His all-encompassing wisdom and His being the sole Creator and having no partner is the objective of the Qur'an towards which the Holy Book has invited us in many places. Secondly, study of these sciences to the extent that they are used for solving the real problems of life is also included in Qur'anic objectives, but with the difference that the worldly affairs are not taken to be the be-all and the end-all one's activities, but the worldly life is held to be a transitory stage to be looked after to the extent of real needs. The third objective for the study of cosmology which aims at solving merely theoretical issues having no nexus with the first two objectives is a futile exercise not encouraged by the Qur'an.
It is, therefore, clear that all the modern researches and discoveries cannot be held to be the exact objective of the Qur'an, as suggested by modern scholars. Similarly, these discoveries cannot be held to be repugnant to the Holy Qur'an, as observed by some conservative scholars. The fact is that these issues are not the subject matter of the Qur'an which is silent about them. If a reality is proved by experiments or observations, it cannot be taken as contradictory to the Qur'an, and that which is not yet proved no effort should be made to impose it on the Qur'an through fanciful interpretations.
