Epigraph:

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

We shall show them Our signs upon the horizons and within themselves till it becomes clear to them that it is the truth. Does it not suffice that your Lord is Witness over all things? (Al Quran 41:53)

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

Introduction

The Quran is a book of theology about One God, the Creator of our universe, and our accountability to Him in the Afterlife. In that sense, the Quran is not a book of science as it does not go into the details of physics, chemistry, and biology as its primary focus. But almost a thousand verses discuss different aspects of nature and inspire us to study nature and draw moral and spiritual inferences from these. Often, the Quran argues the divinity of God from His creativity and having created our universe from nothing. On at least a dozen occasions, it contends for the Afterlife or second creation from the precedence of the first creation, arguing that God, who created the universe and humanity in the first place, is perfectly capable of making them again. So, there is no escape from reading the Quran in the light of science, as God being the Creator is not only a theological subject but also a philosophical, cosmological, and scientific subject.

Dr. Maurice Bucaille’s seminal work, The Bible, The Qur’an and Science, has inspired numerous scholars and authors to explore and defend the Quran through the lens of modern science. Following in his footsteps, several individuals have contributed to this discourse.

Bucaille born in France was a specialist in the field of gastroenterology. In 1973, he was appointed as the family physician of King Faisal of Saudi Arabia. His patients included the members of the family of Egyptian President Anwar Sadat.

In 1976, Bucaille published his book, The Bible, The Qur’an and Science, following his study of the mummy of the Egyptian pharaoh Ramesses II. The book contained multiple references to the Quran, relating science and Quran in which Bucaille concluded that the Quran is a divine revelation and that it was not written by any man. The book gave rise to a movement called Bucailleism, which tries to relate modern science with religion, especially Islam. Since the publishing of The Bible, the Quran and Science, Bucaillists have promoted the idea that the Quran is of divine origin, arguing that it contains scientifically and historically correct facts. His book was originally written in French and has been translated in numerous languages and is best-selling in many Muslim countries. Its English translation is available online and is also added in the end of this post.

Of course, his scholarship and of those who have followed is not flawless; only the Divine Book is. Since the earliest commentaries, all commentaries on the Quran have pros and cons. There was a time when commentary was not allowed in Muslim society because of the fear of mistakes. Obviously, that prohibition did not hold, and today, almost everyone who wants to be a voice in Islam has a commentary.

Dr. Maurice Bucaille and all those who have followed him should be considered as commentators and what they write is not the final word to understand the holy scripture, merely a journey. As science or scholarship changes so do the understanding.

He was a surgeon and had no formal training in any Islamic seminary, yet in interpreting the Quran through science, he has excelled compared to the traditional commentators in understanding the Quran in light of science.

Quranic Passages Requiring Scientific Understanding For Interpretation

Now, we will study three different passages from the Quran that one cannot help but read in light of his or her contemporary understanding of science. The translation I am giving is from a recent translation by M.A.S. Abdel Haleem, which Oxford University Press published. As he has no particular inclination towards scientific interpretation of the Quran, one could consider it as an objective translation for our purposes.

Just a simple literal reading of the verses quoted below should convince any Muslim that these verses do cover topics of scientific importance and meaningful discussion about them is not possible without invoking science:

Are the disbelievers not aware that the heavens and the earth used to be joined together and that We ripped them apart, that We made every living thing from water? Will they not believe? And We put firm mountains on the earth, lest it should sway under them, and set broad paths on it, so that they might follow the right direction, and We made the sky a well-secured canopy –– yet from its wonders they turn away. (Al Quran 21:30-32)

The first part introduces the idea of the Big Bang. The next part discusses the role of water in life. Next, we find that the mountains give Earth stability. Finally, we hear about how our atmosphere or whatever is nearby in the sky protects life on Earth. Clearly, all these are topics of scientific interest.

Next, we read a few verses from Surah Yasin, which start with botany, then describe that God has created things in pairs, not only in flowers, fruits, and animals but also in things that the first addressees of the Quran are not aware of, which the modern man has learned in the form of particles and anti-particles in quantum mechanics that seventh century Arabs had no idea of. The Quran then talks about the orbits of the sun and the moon. Who is to say that these are not topics of scientific merit? Let us read and see that a casual reading brings in science:

We have put gardens of date palms and grapes in the earth, and We have made springs of water gush out of it so that they could eat its fruit. It was not their own hands that made all this. How can they not give thanks? Glory be to Him who created all the pairs of things that the earth produces, as well as themselves and other things they do not know about. The night is also a sign for them: We strip the daylight from it, and –– lo and behold! –– they are in darkness. The sun, too, runs its determined course laid down for it by the Almighty, the All Knowing. We have determined phases for the moon until finally it becomes like an old date-stalk. The sun cannot overtake the moon, nor can the night outrun the day: each floats in [its own] orbit. (Al Quran 36:34-40)

The next two verses talk about expansion of our universe and again about pairs in every possible thing in the universe:

We built the heavens with Our power and made them vast, We spread out the earth –– how well We smoothed it out! –– and We created pairs of all things so that you [people] might take note. (Al Quran 51:47-49)

Here the translation by Abdel Haleem is not the most literal and it does not immediately reveal the expanding universe, so let me link here fifty different translations of English and a large majority of them would suggest an expanding universe to a casual reader: More than Fifty different simultaneous translations of the Holy Quran in English.

I chose these three passages as an example, and there are several more easily picked up from the Quran. To an open-minded student of the Quran, the conclusion is inescapable: the Quran itself requires reading in the light of science.

Who is the Authority to Interpret the Quran

The Shia Tradition

It is easier to start with Shia Islam in this regard even though they are a minority among the Sunni majority.

Shia Islam, constituting the second-largest branch of Islam, encompasses a significant portion of the global Muslim population. Estimates indicate that Shia Muslims represent approximately 10–13% of Muslims worldwide. Given the global Muslim population of about 1.9 billion as of 2020, this percentage translates to roughly 190 to 247 million Shia adherents.

Geographical Distribution

The Shia Muslim population is predominantly concentrated in specific regions and countries:

• Iran: Approximately 90–95% of Iran’s population adheres to Shia Islam, making it the country with the largest Shia Muslim community. en.wikipedia.org
• Pakistan: Shia Muslims constitute about 15% of Pakistan’s Muslim population, amounting to an estimated 25 million individuals. pewresearch.org
• Iraq: Between 55–65% of Iraq’s population practices Shia Islam, reflecting the deep-rooted historical significance of Shia traditions in the region. pewresearch.org
• India: While a minority, Shia Muslims in India account for 1.3–2% of the country’s vast population, translating to approximately 12 to 18 million individuals. pewresearch.org
• Yemen: Around 35–40% of Yemen’s population follows Shia Islam, predominantly of the Zaydi sect. pewresearch.org
• Azerbaijan: Shia Muslims make up about 45–55% of Azerbaijan’s population, highlighting the country’s significant Shia heritage. pewresearch.org
• Afghanistan: Approximately 10–15% of Afghanistan’s population adheres to Shia Islam, primarily among the Hazara community. pewresearch.org
• Turkey: Shia Muslims, including the Alevi community, constitute about 10–15% of Turkey’s population. pewresearch.org
• Lebanon: Shia Muslims represent approximately 31.2% of Lebanon’s population, playing a pivotal role in the country’s cultural and political landscape. pewresearch.org
• Bahrain: Shia Muslims form about 65–70% of Bahrain’s population, reflecting a majority in this Gulf nation. pewresearch.org

Global Presence

Beyond these nations, Shia Muslim communities are present worldwide, including in countries like Saudi Arabia, Syria, Nigeria, Tanzania, Kuwait, and the United States. While they may constitute a minority in these regions, their cultural and religious contributions are significant.

In Shia Islam, the interpretation of the Quran is deeply rooted in the belief that certain individuals possess divinely bestowed authority and insight to elucidate its meanings. This perspective emphasizes the roles of the Prophet Muhammad, his family (Ahl al-Bayt), and the designated Imams as the primary interpreters of the Quranic text.

The Prophet Muhammad and Imam Ali

Shia tradition holds that the Prophet Muhammad imparted comprehensive knowledge of the Quran to his cousin and son-in-law, Imam Ali ibn Abi Talib. Imam Ali is regarded as the first in a line of divinely appointed successors who possess the authority to interpret the Quran. His compilation of the Quran is believed to have included commentary and hermeneutic interpretation (Tafsir and Ta’wil) from the Prophet, encompassing revelations that, while not part of the Quranic text, served as divine commentary. al-islam.org

The Role of the Imams

Central to Shia belief is the concept of Imamat, which asserts that the Imams, as direct descendants of the Prophet, are the rightful and infallible interpreters of the Quran. This is supported by interpretations of certain Quranic verses, such as the “Verse of Obedience” (Quran 4:59), which Shia scholars understand as mandating absolute obedience to “those in authority,” identified as the Twelve Imams. This interpretation underscores the belief in the Imams’ divine appointment and their exclusive authority to interpret the Quran. en.wikipedia.org

Esoteric Interpretation

Shia exegesis often involves esoteric interpretation, delving into the inner meanings of the Quranic text. This approach is particularly prevalent in discussions about authority and leadership within the Muslim community, where the concept of Imamat is paramount. The esoteric interpretations aim to uncover deeper, spiritual insights that are believed to be accessible through the guidance of the Imams. en.wikipedia.org

Contemporary Shia Scholarship

Modern Shia scholars continue to engage in Quranic interpretation, building upon the foundational teachings of the Prophet and the Imams. Works such as “Tafsir al-Mizan” by Allamah Sayyid Muhammad Husayn Tabataba’i exemplify contemporary efforts to provide comprehensive exegesis of the Quran, integrating traditional insights with modern contexts. en.wikipedia.org

In summary, the Shia understanding of Quranic interpretation is intrinsically linked to the belief in divinely appointed figures—the Prophet Muhammad, Imam Ali, and the successive Imams—who are entrusted with the authority to elucidate the Quran’s meanings. This framework underscores the importance of the Ahl al-Bayt in guiding the faithful toward a profound comprehension of the Quranic message. This role is most clearly defined in Ismaili sect.

The Role of the Imam in the Ismaili Muslim tradition

In Ismaili Islam, the authority to interpret the Quran is vested in the living Imam, who is regarded as the direct descendant of Prophet Muhammad and the bearer of divine guidance. This belief underscores the Imam’s unique role in providing both the exoteric (ẓāhir) and esoteric (bāṭin) interpretations of the Quran, ensuring that the teachings remain relevant and comprehensible to the community across different eras.

Ismaili doctrine emphasizes that the Quran possesses multiple layers of meaning. While the apparent meanings are accessible to all, the deeper, esoteric insights require elucidation by an authority endowed with divine knowledge. The living Imam fulfills this role, serving as the “speaking Quran,” a living embodiment of the divine message. This concept is rooted in the belief that the Imam, through his divinely inspired knowledge, can unveil the inner meanings of the Quranic verses, guiding the community in spiritual and temporal matters. en.wikipedia.org

The tradition of seeking guidance from the Imam for Quranic interpretation dates back to the earliest periods of Ismaili history. Al-Qadi al-Nu’man, a prominent Ismaili jurist and historian, articulated that the Prophet Muhammad conveyed the Quran’s meanings to Imam Ali, the first Imam, and that this esoteric knowledge has been inherited by successive Imams. This unbroken chain ensures that the community has continuous access to authentic interpretations of the Quran, tailored to the context of the time. en.wikipedia.org

In the present day, the Ismaili community looks to the Aga Khan as the 49th hereditary Imam for guidance. The Aga Khan provides interpretations and guidance that address contemporary issues, ensuring that the Quran’s teachings are applied effectively in modern contexts. This dynamic and living interpretation allows the Ismaili community to navigate the complexities of the modern world while remaining rooted in their faith.

In summary, within Ismaili Islam, the living Imam holds the exclusive authority to interpret the Quran, offering both outward and inward insights. This practice maintains the relevance of the Quranic message and fosters a profound connection between the divine guidance and the lived experiences of the community.

The Sunni Islam

Few groups and sects in the Sunni tradition want to invest the authority of interpretation in their leaders to some degree or entirely like the Shias.

However, broadly speaking in the majority of the Sunni Islam, the interpretation of the Quran, known as tafsir, is a scholarly endeavor that has evolved over centuries. While Sunni tradition does not vest exclusive interpretative authority in a single individual or institution, it emphasizes a structured approach grounded in established sources and methodologies.

Primary Sources of Interpretation

Sunni scholars rely on a hierarchical framework of sources to interpret the Quran:

1. The Quran Itself: Interpreting verses by referencing other parts of the Quran to maintain internal consistency.
2. Hadith (Prophetic Traditions): Utilizing the sayings, actions, and approvals of Prophet Muhammad to elucidate Quranic meanings.
3. Ijma (Consensus): Considering the unanimous agreement of early Muslim scholars on specific interpretations.
4. Qiyas (Analogical Reasoning): Applying established principles to deduce rulings for new situations not explicitly addressed in the primary texts.

This methodology was systematized by Imam al-Shafi’i (767–820 CE), who emphasized the interdependence of the Quran and Sunnah (the Prophet’s tradition) in deriving Islamic jurisprudence. He posited that the Sunnah serves to clarify and detail the general principles outlined in the Quran. en.wikipedia.org

Role of Qualified Scholars

Given the complexities of language, context, and jurisprudence, Sunni Islam entrusts the task of interpretation to qualified scholars known as mufassirun. These individuals possess expertise in various disciplines, including Arabic linguistics, Hadith studies, jurisprudence, and theology. Their interpretations are documented in comprehensive works called tafsir.

One of the seminal figures in Sunni tafsir is Ibn Jarir al-Tabari (838–923 CE). His exegesis, “Jami’ al-Bayan fi Ta’wil al-Qur’an,” is renowned for its methodical compilation of interpretations from the Prophet, his companions, and subsequent scholars. Al-Tabari’s approach exemplifies the traditional reliance on transmitted reports (riwayah) in Quranic interpretation. en.wikipedia.org

Community Engagement and Individual Reflection

While scholarly interpretation plays a pivotal role, Sunni tradition also encourages individual engagement with the Quran. Believers are urged to reflect upon its verses to derive personal guidance and spiritual enrichment. However, forming doctrinal or legal conclusions independently is generally discouraged without proper scholarly training, to prevent misinterpretations.

Contemporary Context

In the modern era, the proliferation of translations and commentaries has made the Quran more accessible to a global audience. While translations aim to convey the meanings of the original Arabic text, they are inherently interpretative and may vary based on the translator’s understanding. Therefore, consulting established tafsir literature and qualified scholars remains essential for nuanced comprehension. quran.com

In summary, Sunni Islam does not centralize Quranic interpretative authority in a singular entity. Instead, it upholds a collaborative framework where qualified scholars, adhering to established methodologies, provide interpretations. This scholarly tradition coexists with an emphasis on personal reflection, allowing believers to connect with the Quran’s teachings while respecting the depth and complexity of its exegesis.

Authors Who Try to Read the Quran Through Science

There are thousands of Hadiths, but not all Muslims universally accept those. Most consider many of them fundamental for their understanding of Islam but ignore others. Similarly, as much scientific commentary as possible will be written on the Quran. A lot may be beneficial, but there is no denying that we will need to be selective.

1. Dr. Maurice Bucaille

He has been mentioned in the introduction of the article and his book The Bible, The Qur’an and Science has been translated in several languages and has been very well received in several Muslim countries.

2. Myself

I am a physician in upstate New York and have written dozens, if not hundreds, of articles on this theme. Majority of these are on my website TheQuran.Love. There can be more than one way to navigate the website:

1. Search the topic.
2. Look at the top menus
3. Review the line up in the right column
4. The top article in the right column is Table of Contents. Here articles are linked in orders of the Surahs of the Quran that they borrow from and pertain to.

3. Maulana Wahiddudin Khan

Maulana Wahiduddin Khan (1925–2021) was a distinguished Indian Islamic scholar, spiritual leader, and peace activist. Born in Azamgarh, Uttar Pradesh, he received his early education in traditional Islamic seminaries. Throughout his life, Maulana Khan was a fervent advocate for non-violence and interfaith dialogue, emphasizing the importance of peaceful coexistence and mutual understanding among diverse communities. He founded the Centre for Peace and Spirituality in 2001, aiming to present Islam as a religion rooted in peace and spirituality. A prolific author, he penned over 200 books addressing various aspects of Islam, spirituality, and modern challenges. His notable works include God Arises and The Ideology of Peace. In recognition of his contributions, he was honored with several awards, including the Padma Bhushan and Padma Vibhushan, two of India’s highest civilian honors. Maulana Wahiduddin Khan’s legacy continues to inspire individuals worldwide to pursue paths of peace, spirituality, and understanding. cpsglobal.org

His book on the theme of arguing for the Quran through science is available in the end of this post in PDF form.

4. Dr. Muzaffar Iqbal

As the President of the Center for Islamic Sciences in Canada, Dr. Muzaffar Iqbal has extensively written on the interplay between Islam and science. His works often emphasize the Quran’s insights into scientific phenomena, continuing the tradition of harmonizing religious texts with modern scientific understanding. en.wikipedia.org

In my opinion, his best article is included at the end of a multi-author contemporary commentary, The Study Quran, which is also available online.

5. Dr. Mir Aneesuddin

A geologist by profession, Dr. Mir Aneesuddin was among the pioneers in researching the relationship between the Quran and science. His articles, published during the mid-1960s, delved into scientific topics in the Quran. He also authored A Simple Translation of The Holy Quran (with notes on Topics of Science), aiming to make the Quran accessible to younger readers and highlight its scientific aspects. en.wikipedia.org

6. Dr. Zakir Abdul Karim Naik

Dr. Zakir Abdul Karim Naik, born on October 18, 1965, in Mumbai, India, is a prominent Islamic preacher and comparative religion scholar. Initially trained as a medical doctor, obtaining his MBBS from the University of Mumbai, he transitioned to Islamic evangelism in 1991. Dr. Naik is the founder and president of the Islamic Research Foundation (IRF) and the Peace TV Network, which is recognized as one of the largest religious satellite channel networks globally. He is renowned for his dynamic public speaking and debates, focusing on clarifying Islamic viewpoints and addressing misconceptions about Islam. In recognition of his efforts in Islamic outreach, he was awarded the King Faisal International Prize in 2015.

His book is added in the end of this post.

7. Hamza Karamali

Hamza Karamali is an Islamic scholar and educator dedicated to integrating traditional Islamic sciences with contemporary issues. He earned his BASc and MASc in Computer Engineering from the University of Toronto before pursuing full-time Islamic studies in Kuwait, the UAE, and Jordan. He further obtained Bachelor’s and Master’s degrees in Islamic Law and Legal Theory from Jamia Nizamiyya in Hyderabad, India. In 2019, he founded Basira Education, aiming to develop a seminary-level curriculum that harmonizes classical Islamic teachings with modern science and culture. Through this platform, he offers courses and resources designed to strengthen the faith of Muslims and address contemporary challenges. basiraeducation.org

8. Farouk Abdul-Aziz

A filmmaker and author, Farouk Abdul-Aziz has produced documentaries and written books exploring scientific references in the Quran. His works, such as Who is Moses’ Pharaoh and Maurice and the Qur’an: From Pharaoh to the Big Bang, build upon Bucaille’s methodologies, examining the Quran’s alignment with scientific discoveries. en.wikipedia.org

9. Gamal Abdel-Nasser al-Ganainy

A chemist by training, Gamal Abdel-Nasser al-Ganainy runs the website “Quran and Science,” which has been significantly influenced by Bucaille’s work. The platform seeks to demonstrate the Quran’s divine origin by highlighting its congruence with modern scientific knowledge. zygonjournal.org

These authors, among others, have continued Dr. Bucaille’s legacy by exploring and defending the Quran through scientific perspectives, contributing to the ongoing dialogue between faith and reason.

Epilogue

Once we understand that a significant part of the Quran needs to be read in the light of science, it opens up the domain of tafsir or commentary to those scholars who endeavor to study science. It then makes the Quranic study an interdisciplinary effort of studying both the scripture and sciences.

Additionally, it democratizes the study of the Quran and opens it up for personal study unlike what we observed in the section on, Who is the Authority to Interpret the Quran, which limits the Quran to a few.

I believe that engaging in personal study of the Quran is a fundamental practice for every Muslim, fostering a direct and profound connection with the divine message. This individual engagement not only enhances one’s understanding of the faith but also serves as a guiding compass in navigating the complexities of daily life.

Deepening Personal Connection with Allah

The Quran is regarded as the literal word of Allah, revealed to guide humanity. By studying it personally, Muslims embark on a journey to comprehend the Creator’s will, leading to a more intimate and meaningful relationship with Him. This personal engagement allows believers to experience the Quran’s transformative power firsthand, fostering a sense of closeness and devotion.

Guidance for Daily Life

The Quran offers timeless wisdom and practical guidance applicable to various aspects of life. Through personal study, individuals can extract lessons pertinent to their unique circumstances, aiding in moral decision-making and personal development. This self-reflection enables Muslims to align their actions with divine principles, promoting a life of righteousness and purpose.

Encouragement of Reflection and Contemplation

The Quran repeatedly invites believers to ponder its verses, urging thoughtful reflection to grasp its deeper meanings. Personal study encourages this contemplative practice, allowing individuals to internalize the teachings and apply them thoughtfully. Such reflection is essential for spiritual growth and for cultivating a nuanced understanding of the faith.

Empowerment Through Knowledge

Acquiring knowledge directly from the Quran empowers Muslims to practice their faith with conviction and clarity. It equips them to engage in informed discussions, dispel misconceptions, and contribute positively to their communities. This empowerment fosters a confident and resilient Muslim identity, grounded in authentic understanding.

Balancing Personal Study with Scholarly Guidance

While personal study is invaluable, it is essential to approach it with humility and a recognition of one’s interpretative limits. The Quran’s depth and complexity necessitate seeking guidance from learned scholars to avoid misinterpretations. This balance ensures that personal insights are aligned with established interpretations, preserving the integrity of the teachings.

Conclusion

In conclusion, personal study of the Quran is a vital endeavor for every Muslim, enriching their spiritual journey and providing a solid foundation for navigating life’s challenges. By engaging directly with the divine text, believers can cultivate a profound connection with Allah, derive practical guidance, and contribute meaningfully to their communities.

It empowers individuals to connect directly with divine guidance, fosters spiritual and moral growth, and cultivates a meaningful relationship with the sacred text. By dedicating time and effort to understand the Quran personally, Muslims can enrich their faith and navigate their lives in accordance with divine will.

Engaging with the Quran personally fosters a unique and intimate relationship with the text. This bond is cultivated through regular reading, reflection, and application of its teachings in daily life. Such a relationship transforms the Quran from a revered scripture into a living guide that actively shapes one’s thoughts, behaviors, and decisions. If you have good knowledge of science and the Arabic language, it may also give you new insights into scientific interpretations.

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