the Al-Qur'an and the modern science Al-Qur'an dan sains moderen

1. AND
MODERN
SCIENCE
BY
DRM AURICEB UCAII,LE
IFIENCH MEDTNE'
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THE
QUR'AN
DR MAURICE BUCAILLE
(FRENCH ACADEMY OF MEDIClNI:1

2. TIIE
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SCIENCE
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QUR'AN
AND
MODERN
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3. THE
QUR'AN
auR'AN
AND
MODERN
SCIENCE
BY
DRM AURICEB UCAILIE
DR MAURICE BUCAILLE
(FREHCAHC AI}EMY O FM EDICIT{E}
(FRENCH ACADEMY OF MEDICINE)

4. t4thr
WHAT THIS BOOK IS ALL ABOUT
WHAT I$ In this book, bool, Dr. Bucaille Bucrillc nuntes nrrrrtc his encounter cncounter with tbc
tbe
Qur'an. Qur'rn. colt "It is not a r faith frith in Islam," Isllmr" says seys Dr. Bucaille, Buceilh, cothet "thlt first
lirst
guided guidcd my stcps, stGF, but simple simplc research rc*rrch for the thc truth. This is how I
see sae it it today. todry. It WIS wrs mainly meinly Cact frct which, by the thc time timc I had hrd finished
linirhcd
my my study, snrdy, had hed led lcd me to see in the Qur'an Qur'en a r text tcrt revealed rirreded to I
r
prophet." propha." Whit Vhrt led lcd him to this conviction w~ wrs the thc fact frct it would bc
be
unthinkable unthintrblc ufor "for a r man men of Muhammad's Muhrmmrd's time timc to have hrvc becn been thc
the
author ruthor of such statements strtemcnts on account tccount of the state strtc ofknowledge of hnowledge in
his days."
drys."
For the purpose of his !ltudy: Dr. Bucaille grouped such
thc Furpoce study, Bucrillc Qur'anic verses containing scientific data under general ~dings
IS Creation, Astronomy, the Eanh, etc.
Qur'rnic vcrscs contrining drtr undcr gencrd hcedings
rs Crcrtion, Egrth, Touching on ("..Crcetion, reation, he refutes the age rge old Western Vestcrn notioo
notion
(deliberate delibcretc or through ignorance) igrromnce) that thrt Muhammad Muhrnrnrd only copied
copicd
the thc general gcncrd ('outlines utlines of the Bible. He compares comprres the thc version vcrsion of tbc
tbe
Bihle Bihlc and rnd that thrt ofthe ofthc Qur'an Qur'rn and rnd concludes concludcs that thrt the thc Bible Biblc version vercion is
scientifically scientificdly unacceptable, unrcoeptrblc, whereas whcrcrs the thc Qur'anic Qur'rnic version, vercion, not only
agrees rgrccs perfectly pcrfcctly with the thc data &tr discovered dis<.overcd by modern rnodern science scicne but
also rlso is remarkably remrrkebly free frce from the erroneous notions of the thc tim.
time.
Hnw How can crn we *'e then, thcn, he hc asks, rsks, imagine that thrt a r man men who drew drcw hir
his
inspiration inspirrrion from the thc Bible Biblc could have hrve been becn the author ruthor of thc
tbe
Qur'an, Qur'rn, and, rnd, of his own accord, lccord, have corrected corrccted the Biblical Biblicd text tcxt to
arrive rrrivc at et a r general generd concept conept concerning conccrning the thc formation formrtion of thc
the
Universe, Univcrsc, when whcn this concept was wrs not formed formcd until centuries ccnturics after
efter
his death?
derth?
This book contains aonteins a e precious message nrcssqgcf for or today's todny's scientists in
peniculrr rnd modcrn mrn gcncral, bc
forgottcn, rs thc suthor himsclf wrrns, thet Qur'an intcrcstcd be r book but cxccllarce, Thc Qur'en's purpose mrrr rcflect panicular and modern man in general, but it should not be
forgotten, as the author himself warns, that the Qur'an is not
interested to a scientific it is religious book, par
exctl/mu. The Qur'an's in inviting man to reflect upon
the natural neturd phenomena pbcnomcnr is to stress strcss Divine Divinc Omnipotcoce. Omnipotcncc. The Thc fact
frcr
that, in these reflections, we can find alusions to dati connected
with scientific knowledge is surely another of God's whose
value must shine out in this age of materialistic athiesm.
thrt, thctc rcflcrtions, ure cen dusions drtr connectcd
knowlcdgc surcly rnothcr Crod's gifts whocc
vrfuc shinc materidistic rthicsm.

5. ACKNOWLEDGEMENT
ACKNOWLEDGEI}tENT
The 'lhe
Muslim Muslim Convens' C-onvens' Association Associetion of Singapore Singepore wishes to th.thank
nh
The)slamic Academy of Science (20B ja)8O Daud) Kg. Bahru,
Kuala Lumpur) Malaysia) for giving the consent to publish this
book.
The Islamic Accdcmy Scicnce Jdan Daud, Behru,
Kuaia Lumpur, Melaysir) thi to pu-blish

6. THE AND MODERN SCIENCE
ON 9 NOVEMBER 1976, an en unusu<unu3u.ll l lecture lccrure was wes given givcn at rr the
rhc
french Academl of Medicine. Its title was 'Physioiosicai and
Embryololical data in the Qur'an. I presented my ltudy on the
existence in the Qur'an of certain statements concerninl physio­10lY
QUR'AN Frcnch Acedqqr Medicinc. titlc sas 'Phyriologicel end
Embryologicel dete Qur'en. prescntcd mt rhrJy on rbc
eristence thc Qur'ln stetcment3 concerning phytio-logy
and reproduction. My reason for doing this was that our
rcason wes ther our
knowledge lnowledge of these disciplines disciplincs is such, that thet it is impossible to exer-plein
·
plain how a text produced at the time of the Qur'an could have
contained ideas that have only been discovered in modern times.
r tert .t rhe Qur'en could have
idcas heve bcen modern There is indeed no human work prior to modern times that
indecd humen worl timcs thet
contains conteins statements statcmcnts which were equally equelly in advance advancc of the rhe state stete of
of
knowledge at the time they appeared and which might be com­pared
et thcy eppeered and mighr be com-percd
Qur'en.
to the Qur'an.
In addition to this, a comparative study of datil of a similar
eddirion ro r comprrrtive study darr of a similrr
kind contained containcd in the Bible (Old Testament Tesrament and Gospels) seemed
sccmed
desirable. dcsirable. This is how the project was formed formed of a confrontadon
confronrelion
between modern modcrn knowledge and end certain passages in the Holy
lloly
Scriptures Scripturcs of eacb eech monotheistic nronotheistic religion. rcligion. It resulted in in the the publicapublice.
·
tion of a book under the title, The Bible, the Qur'a,. and Science.
The first French edition appeared in May 1976. (Seglers, Paris).
English· and Arabic editions have now been published.
Bible, the Qur'an and Science.
Frerrch Paris).
English' Arebic cditions been It comes as no surprise to learn thar Religion ilnd Science
rs rhar Religion and Scicnce
h.l·e always been considered to be twin sisters by Islam and that
toJ,,). ar a time when science has taken such great strides, the'y
still continur- to be associated, and furthermore certain scientific
data are used for the bener understanding of the Qur'anic text.
What is more, in a cenrury where. for many. scientific truth has
dealt a deathblow' to religious belief. it is precisely the discoveries
of science that, in an objective examination of the Islamic Revelat­ion,
have sisters by lslam end thet
tocle;, at science such stridcs, they
continue bc associeted, furthcrmore cerrain scientific
thc betrer understanding of rhe Qur'anic tert.
Whet century wherc, many, scicntific truth has
e deathbloy belief, the discoveries
exeminarion rhe lslamic Revclet-ion,
have highlighted the supernatural characrer of certaill aspects
highlightcd :he supernetural character certein espccrr
of the Revelation.
Reveletion.
Whcn ell spcaking. scicntific
When all is said and done, generally speaking. scientific
hnowledge knowledge would seem. seem, in spite of what people mey may say. say. to be
be
highly conducivc conducive to reflection on the existence of God.
''Publirhedb Publish~d by y ArnericeTn Am~ricanTrusr rurr Publicerion?Publicarions. 7216 s2. 16S S. .M Madison edrronA Aye.,
vc.,
lndierrepolirI,Indianapolis, Ind, n d. 46227U. 46227, USA.
SA.

7. Once we belin to ask ourselves in an unbiased or unpreju­diced
way about the meraphysicallessons to be derived from some
wc bcgin erl ourselvcs en unbiescd unpreju-diccd
wey ebout mctephysical lessons dcrivcd somc
todey'r lnorlcdgc. (for cremple thc rmell thc !ife), wc discover meny rersons thinhiry rlong thesc lincs. ehout thc rcmarleble
or3eniitioo prcsiding oyer thc end life, it
rurcly bccomcr clcrr thet lilelihood chencc ger lcrr and es end progress rhis
lield crprnd. epperr increesingly un-rcccptrblc;
of today's knowJedle. example our knowledge of the infinitely
small or the problem of life). we indeed discover. many reasons for
thinanl alona these Jines. When we think ahout the remarkable
orlanisatioD presidins over the birth and maintenance of life. 'it
surely becomes dear that the likelihood of it being the result of
chance lets less ~d less. as our knowledge and progres~ in this
field expand. Certain concepts must appear to be increasingly un­acceptable;
for example. the one put forward by the French
eremple, rhe onc Frcnch
uinner thc Nobcl priae Medicinc ro gct edmit thet mrttcr ses creeted thc fortui-toul
winner of the Nobel prize for Medicine who tried to get people to
admit that living matter was self-created as the result of fortui­tous
circumstances .under the effect of c~rtain outside influences
circumrtrnccs ,undcr thc effcct ccrtein ufinl rirnplc chcmicel elcrnenrs rs thcir bese. it chimed thrt orgenisms being, leeding thc re-merleble
usinl simple chemical elements as their base. From this is
claimed that living orlanisms came into beins. leading to the re­markable
complex called man. To me, it would seem that the
conrplex celled men. 3cem th.t thc
scientific prolress made in undclStanding the fantastic comple­xity
rientilic protrcs$ understanding fentestic comple-xiry
of hi.her beinss provides strona arguments in favour of the
hfher bcingr strong rrtument3 fevour thc
opposite theory: in other words, the existence of an extraordinari­ly
methodical oraanization presiding over tf,e remarkable arrange­ment
opporitc thcory: othcr vords, eristence en cxtreordineri-ly
methodicel orgeniretion the remerkablc arrenge-ment
of the phenomena of life.
In many paus of the Book. the Qur'an leads. in simple termi.
rhe phenomcna rnrny perts Bool, Qur'en leeds. terml,
to this thfu kind lind of seneraJ generel reflection. But Brrr it also elso contains conteins infinitely
infinitcly
more precise precite data dete which vhich are ere directly direcdy rdated rclercd to facts discovered discovercd by
modern science: lcience: these there are rre what whet exercise erercise a masnetic rnegnetic attraction attrection for
today's scientists.
todry's rcientirtr.
ENCYCLOPEDIA KNOWLEDGE KNOWLEI}GE NECESSARY
TO UNDF..RSTANP nlE QVR'AN
UNDERSTAND TTIE QUR'AN
mrny ccnturies, w.s tb rhem, beceuse
For many centuries, man was unable to study -them, because
he did not possess sufficient scientific means. Ids only today that
numerous verses of the Qui'an dealinK with natural phenomena
have become fully comprehensible. I should even So so as say
that, in the 20th century. with its compartmentalization of ever­inereasins
hc posscss sufficicnt scicntific mcrns. lt'is todey thet
numcroui yerscs Qur'ln dealing neturel phenonicne
hrve becornc comprehcnsibie. cycn go far es to 3.y
thrt. thc 2fth ccntury. irs comprrtmcntelizetion ever-incrcesing
hnowlcdgc, elways fot the evcrege tcicn-tist.
knowleqe. it is not always easy for average scien­tist
ro unJerrtend eicrythirrg thc (]ur'en such sub-jects.
010 unders.and everything he reads in th~ Qur'an on !Ouch sub­;
eus. without having recourse to speciahzeJ research. This means
that to understand all such verses of the Ql;•. :"." - - - is today re­quired
heving fccourset o specieirzedre stlrch. mctns
thet ell verscs Qt . :.* - - - it todey re-quired
heve en ebsolutely encyclopeedic knowledge, which to have an absolutely encyclopaedic knowledge. by whkh I
mean. OM which embraces very many discipline'S.
m?rn. onc embteces vcry mrny discipliner.
2

8. I usc 'science' mc.n knorledgc rhich hu bcca
1use the word 'science' to mean knowledge which hal beea
soundly roundly established. establishcd. It does not include includc the thc theories rheorhr which, rhich, for a
r
time, help to explain erplein a phenorpenon phcnorpcnon or a series serics of phenomena.
pbcnonrcnr,
only to ro be abandoned ebendoned later lercr on in favour of explanations cxplenethnr which rhich ha..hrvc
e
become becorne more plausible pleusible thanks thenks to scientific progress. protrcrr. I ba~bericrlly
ic.U1
only intend intcnd to deal dcal with comparisons comperisons between between statements strremcntr in the
thc
Qur'an and knowledge which is not likely to be subject to further
discussion. Wherever J introduce scientific facts which are not yet
l000f0 estabHshed, I shall, of course, make this quite clear. .
Qur'rn ro subjcct furthcr
discursion. Whcrever I inrroducc fects .rc IGt
l0O% esteblished, I shell, of course, meLe clcer.
There Therc are arc also elso some sonre very vcry rare rere examples eremplcs of statements stetcmcntt in the
thc
Qur'an Qur'en which have hlvc not, as .s yet, been confirmed by by modem
nrodcru
science: scicnce: I shall refer to these by pointing out that rhar all ell the rhc evidence
cvidcoce
leads lcads scientists icientists to r~regerd gard them rhem as es being highly probable. probrblc. An
An
example errmple of this is the statement statemcnt in the the Qur'an Qur'en that life life is is of of aquatic
equ*ic
origin; and end another enother is that rhet somewhere somcwherc in the Universe Universe theTe thete are
ere
earths eerths similar to ro our own.
own,
These scientific considerations should not, however, make us
Thcse scicntific consideretions shorrld hor?vcr, male ur
thet Qur'en remains e rcligious booh par cxccllcnre td
forget that the Qur'an femains a religious book pin' excellenre and
that thet it cannot, crnnor, of course, bourse, be be expected expected to to have heve a e ''scientifiC' scientific' purpose
purporc
per se. Whenever man is invited to reflect upon the works of creat­ion
se. invitcd upon thc rorlc crcat-ion
end numcrous nerural cen obrcrve, thc ob-vious
and the numerous natural phenomena he :an observe, the ob-
·..ious intention, in using such such examples; exrmples, is to ro stre~strcrs s Dirine
Divine
Omnipotence. The Thc fact lact that, thet, in these thesc r~rcflections, nections,we can crn find find allus­ions
ellur-ions
to data connected with scientific knowledge is surely another
dete scientific knowlcdgc surcly anorhcr
of God's gifts whose value must shine out in an age where scien­tifically
shinc our rge where scien-tificelly
based m~teri~nsticatheism seeks to gain control at the eJ(­pense
of the t;>elief in God.
Throughout my research I have constantly tried to remain
besed meterirfistlc etheism seels ro gein control et thc ex-pensc
rhe belief God.
t constently tried remein
tot totelly all}' objective. I believe I have heve succeeded srrccceded in approaching epproeching the
rhc
study of the Qur'an Qur'an with u,ith the rhe same seme objectivity objectivity that thet a a doctor has
ber
when he opens a file on a patient: In other words, by carefully con­froruing
file cercfully con-frorrting
all the symptoms he can find to arrive errive at et a e diagnosis. diegnosir. I
must admit edrnit that thet it was certainly cerrainly not a faith faith in, in Islam lslem chat thet first
firrt
guidC'd guided my step.. steps, , but but simple research reseerch for the fruth. rruth. This This is is how hor I
I
see it today. roday. It was wes mainly mairrly fact which, by the thc time timc I had finished finishcd my
study. had led me to see in the Qur'an a text rC'vealed co a prophet.
srudy, lcd me Qur'en e rert rcveeled to e We shall examine statements in the Qur'an which appear to­day
mt'rely to record scientific truth, but which men in former
llle exemine stetcmenrs rhe Qur'an rppcar ro-day
mercly ro scicntific trurh, but in formcr
times were only able to grasp the rhe apparent apperent meaning meening of. How How IS rs itit'
·
possible possiblc to imagine imegine that, thlt, were thele there any subsequent subsequent alterations alteretions to
to
the t('xts, these obscure passages scattered throughout the teJ(t of
the Qur'an were able to e!icaOe human manipulation? The stiaht-
terts, passagcs scarrered thc tert of
Qur'an ablc tc erraoe hurnen menipuletion? The rlight-
3

9. est crt aheration .ltcr.tion to the thc text tcri would automatically .utom.ticelly have heve destroyed dcstroyed the
remarkable rcmerleblc coherence cohcrcnce which vhich is characteristic charauirisric of them, and preven­ted
prcven-tcd
us from establishina their conformity with modern Jtnowledae.
us crteblishing tnowledgc.
The presence of these statements spread throuahout the Qur'an
looks to the impartial observ~tlikean obvious hallmark of authen­ticity.
Thc prcscnce thcsc srrtcments rpread throughout Qur'en
lools to thc impertiel observcrlike en hellmarl authen-ticity.
The Qur'an is a preachina which was made known to man in
Thc Qur'err e preaching mrde hnown men the course of ill Reveiallon which lasted roughly twenty years. It
spanned two periods of equal length on either side of the Heaira.
In view of this, it was natural for reflections having a scientific
aspect to be scattered throughout the Book. In the case of a study
such as the one we-have made, we had to regroup them according
to subject, tollecting them sura by sura.
the coursc of e Reveiatpn lestcd twcnty yeers. spenncd tulo pcriods cqual thc Hegira.
ln vicw this, it wrs neturel e .spcct be scertered cese ruch ls the onc hlve mlde, ro rcgroup eccording
ro rubjcct, collecting sure How How should rhould they rhey be classified? clessified? I ,,,could uld not find any indicat­ions
indicat-ionr
in the Qur'an suggesting any particular classification. So I
Qur'en eny perticular clessificetion. have decided to present them according to my own personal one.
havc dccided prescnt them eccording personel It would seem to me. that the first subject to be .leah with is
It secm me, rhe bc dcalt wirh Crearion. Here compere the Creation. Here it is possible to compare the verses referring to
th.is topic with the general ideas prevalent today on the formation
dl the Universe. Next. I have divided up verses under the follow­ins
ths vith rhe idees prevelent todey formetion
of thc Universc. havc ycrses thc follow-ing
aeneral generel headinas: hcedings: Astronomy, Asrronomy, the thc Earth, Earth. the Animal Animel and
end
Vesetable Yegcteble Kingdoms. Man, and Human Humen Reproduction in parti­cular;
prrti-culer;
the latter is a subject which, in the Qur'an. is alloted a very
thc e Qgr'an, elloted I vcry
important importent place. plecc. To these general generel headings heedings it is possible to add
edd
sub-rub-heedings.
headings.
Furthermore, I thought it useful to malte a ,comparison be­tween
Qur'anic and Biblical narrations from the point of view of
Furthermorc, ir make .comparison be-tuecn
Qur'enic end nerrations vrew of
modern nrodcrn knowledae. Lnowledgc. This has been done in the thc case cese of such sub­jects
sub-jcctr
as the Creation. the Flood and the ~xodus.
ar thc Creation, end f xodus.
CREAnON OF mE UNIVERSE
CREATION OF TTIE UNIVERSE
Let Let us first first examine the the Creation Creetion as described in the Qur'Qn.
Qur'an.
An ~xtremely important general idea emerges: this is its
errremely importanr tcneral cmerges: irs
dissimilarity with the Biblical narration. This idea contradicts the
parallels which are often, and wrongly. drawn by western authors
to underline solely the resemblances between the two texts.
dissimilerity rhe narration, idee parellcls uhich ere end wrongly, dra*'n euthors
to underline rolely resemblanccs terts.
When talking of the Cre.ation, as of other subjects, there is a
lVhcn telhing of Creetion, strona tendency in the West to claim that Muhammad only copied
the aeneral outlines of the Bible. It is indeed possible to compare
the six days of th~ Creation as described in the Bible, plus an extra
4
Itrong tcndency West thet Muhemmad the generel outlincs the lt comprre
thc cir deys the es describcd en ertra
{

10. drl of rG$ dr God'r rrbbrth, rith rbir
"crrc
from nur Al A'r.rll
(7:l{1.
t t t ( !
tl
,i;5ra.b'I(J;:U
.4$l--r',i
I
Your Lord il ir Allah Alhh Who lVho created crerted the rhc heayens hervcnr and rnd the rhc earth cuth ill b ..
dr
daYI.
dryr.
We mUlt point out sttaisht away that modern commentatan
Wc murt orrt rtrright etty rher modcm cdnorcntrt(rl
Itrest the interpretation o( 4)')'4m, one translation of which is
'days', a.meaninl 'lonl periodl' or 'ales' rather than periods of
twenty-four hour•.
rtrcrf intcrprctrtion ol ayyam, olrc tnndetion thict ir
'dlyt', u rnerning 'long periodr' 'rger' nther thrn perirdr of
trcnty-fow lrourr.
What to me appears to be of funclamental importance is that,
lf,het mc rppcrrt bc fundrmcntrl importraoc fu th$,
contrut rhc nerretion conJincd tbc Biblc, Qnr'rn docr
nor lry dorn r requcncc for rhe Crertbn Eertb rnd Hcr-renr.
in conttalt tb the narration contined in tbe Bible, the Qur'... cIoa
not lay down a sequence (or the Creation of the Earth and Hea­Yens.
It refer. both to the Heavens before the Earth aDd the Earth
rcfctr Heercns bcfore thc Eerth rnd thc Brtd
before the Heavens, when it t~lks o( the Creation in .eneral... ill
this yerse of the sura Tah4 20:4) .
bcforc rhc Hcevcnr, then telb of rhc Creetbn Jeacrd, er b
rhir verre thc rute Tehe (20:{).
.~-. "~' '. ·~~t~.::'itS;·~·':
~~~..:.J~ ~,. ~
(God) fulrhocrcrtcd who created the earth eenh and rnd the rhc hilh hith heavens.
hcevenr.
In (act, the notion to be deriveetfrom the Qur'... is one ofa
fecr, thc dcrivcf frorn thc Qrrr'rn ir onc of r
con-eomitance conritence in the rhc celestial celcrtirl and end terrestrial tcrrcrtrid evohatioDa. cvolstiqlr. 11wre lterc are
rtc
also absolutely fundamental data CODCeminl the ealtenee of ...
initial laseoul masl (tlwltha") which is unique and whOle ele­mentl,
rbo rbrolutcly fundrmentd drtr coacerning thc erirtcncc u
inirid Sucorr rnrrr f&llanJ rhich ir uniquc rnd rholc cb.
rncntr, dthurgh et firrt fuscd togethet (ratq) rubrequcntly b*
crmc rcprtrried (fatq). Thir ir crpterrcd in tbc rcn
hnil|rit (f l:ll).
althouSh at first fused toaetber ralq) subsequently be­came
separated Ulllq). This notion il expressed .the sun
#f
.'nt*hjri-F,Jt
Pel...,., 41:11).
God God turned rurned to Heayen llervcn when rhcn it wa. rer smoke.
rmolc.
And the thc same rrnc i. ir expressed crprerred in the thc sura rure Al rll AnbiY4' rtnbiyc'((2t:21 t0l.
:30).
tfi,rrt6,tV;l,(6WAfiS;#
~-: ~ ~'t~ •.,..,~,~-r,,~t-'(. '~(('''' ~'~
L:A,;.~-'<fJ~..Y'- U~~~~r'-'

11. ( L a',i , 2- !'
Fr+lrt ul*,
. .3^
Do Unbclicvcrs scc thet the heevens end rhc certh were
to3erhct, rhcn We clovc thcm esunder?
Thc rcperetion proccss resulted in rhc formation of nrulriplc
e notion crops up dozcns of times li th* Qur'en,
uncc it hes formcd thc first vcrse in rhc sure rll Farihu t:l).
. r . 1. r ! _ / t I t / r - / .c4JL--*lt.-r; *5 v -11
Praisc bc God. Lotd the Worlds.
is in rgreement with modcrn cn the cr-istence
primery nebule end the proccss secondery scparetion
thc elcmcnts thet hed forrncd initiel Thic sc-paretion
rcsultcd the of galexics then, thesc dividcd, sters thc werc Refercncc elso madc in Qrrr'an en interrnediary
Crcetion thc Earrh, es rure ,r|l
Furqan 59).
4W.6,#iyS+#,cr;iti t / . ,LF;,j. rsrrrt6 IL; ?f fr,qfu,
the lilho creeted earth end whet is -
It seern inrcrmediary corresponds thc ntodern nrarter rrc out-side
orgenised astroromicel s1rstenrr
certeinly shows date state-ments
Qur'en agrec Wc €ome e wey tlre Diblicel tcrt successivc pheses
ere rotelly uneccepteble; espccielly Crca-rion
tht Eerth (on thc lrd drylbefore rher Hcevens (on the
6
~""J "."..."."".""." t "-_'"-:,, • t' t"~...)
1>0 not the Unbelievers see that ehe heavens and the earth were
joined tOlecher, then We dove them asunder?
The separation proce~s resulted io ehe formation of multiple
worlds, a notion which crops up dozens of eimes in ehe Qur'an.
unce it has formed the firse verse in the sura Al Fal.laa (1: I).
Puise be to God, the Lord of ehe Worlds.
All this is in perfect agreement with modern ideas on the ex­istence
of primary nebula and the process of secondary separation
of ehe elements that had formed the initial unique mass. This se­patation
resulted in the formation of galaxies and then, when
these divided. of sears from which the planets were to be born.
Refer~nce is also made in the Qur'an to an intermediary
Creation between the Heavens and the Earth, as in the sura A'
FlI'qoJn (25:59).
God is ehe one. Who created the heavens. the t:anh and whae is.
between them.
Ie would seem that this intermediary Creation conesponds to
ehe modern discovery of bridges of matter which are present out­side
organised astrollomical systems
This survey certainly c;hows us how modern data and statc­ments
in the Qur'an agree on a large number of points. We have
come a long way from the Biblical tellt with its successive phases
that are totally unacceptable; e"speciany the one placing the Crea­tion
of the Earth the 3rd day) before that of the Heavens

12. 4th day), when it is • known fact that our planet comes from it.
own 5tar, the Sun. In sUCh circumstances, how can we ima,ine
that a man who drew his inspiration from the Bible could have
brrn the author of the Qur'an, and, of his own accord, have
corrected the Biblical text to arrive at a general concept concern­ing
rth dey), rhcn it ir r Lnorn fecr that our planct cotncs itr
oun lirar, the Sun. ln such circumstences. hor ctn tc irneginc
rhet e men rho drc* hir inspiretion from thc Eible could hevc
been the ruthor of thc Qur'rn, end, of his own eccord, heve
correcred the Biblicrl text to lrrivc at . gcncrrl concept concetn-ing
the formation of the Universe, when this concept was not to br
the formetion of the Universe, this conccpt wes to bc
formed until centurirs aftel his death?
formed until centurics rftet his deeth?
ASTRONOMY - UGHT AND MOVEMENT
ASTRONOMY LIGHT AND MOVEf,IENT
Let us rlOUI turn to t',e subject of Astronomy.,
Whenever I de5cribe thr Jetails thr Qur'an contains on cer­tain
points of ao;tronomy to westerners, it is unusual for someone
Lct us trou' tur.a the Astronoray.,
Whenever I dcscribe the deteils the Qur'en contlins cer-tein
points of estronomy westernets, unusuel someonc
not to reply that there is nothing spt'ciat. in this, considering the
Arabs made important discoveries in this field long before the
Europeans.
not to reply ther special. this. Arebs made important in :he
Europeens.
This is, in fact, ~ singularly mistaken idea re$ulting from an
This is, in fact, e singularly idee regulting en
ignorance of history. In the ficst place, scienu was developed in
Arabian countries at a time that was considerably after the
Qur'anic Revelation had occurred; in the second, the scientific
knowledge prevalent at the highpoint of IsI...mic civilization would
not have made it possible fat a human being to have written
!IItatements on the Hea"ens comparable to those in the Qur'an.
ignorencc of histor.y. In first science wes dcvclopcd Arebien countries ri e timc wes considerebly Qur'enic Revehtion had occurred; lcnowledgc prevelent ri Islamic civilizetion wotrld
not hevc made for r hrrmen 5trtements the Heavens comperable thc Qur'en.
Here again, the subject is so wide that I can only provide an
Here agein, subject cen rn
outline of it.
outline of it.
tffherees the Bible talks of es tvo
Whereas the Bible talks of the Sun and the Moon as two
luminaries differing in size, the Qur'an distinguishes between
them by the use of different epithets: light (nur) for the Moon,
torch (siraj) for the Sun. The first is an inert body which reflects
light. the second a celestial f"rmation in a state of permanent
combustion, and a source of light and heat.
lumineries in size, Qur'an distinguishcs thenr by thr use different epithets: fnur/ torch fsirajl Sun. inerl light, thc formation e permenent
combustion, and e end hcat.
The wotd 'ster'
The word 'star' (na}m) is accompanied by another qualifying
fnajra/ enother quelifying
irrdicetes thet end es pierces
it which indicates that it burns and consumes itself as it through the shadows of the night: it is the word thalrib.
thalib.
In the Qur'an, the Jrawlrab definitely seems to mean the pta­nets
which are celestial formations that reflect and do not produce
ln the Qur'en, laurlab secms mcln thc ple-nets
ere celestial thet rcflect light like lilce the thc Sun.
Today it is known how the celestial cclestiel organisation orgenisetion is balanced
belenced
the sters e interpley o[
by th~ position of stars in a defined orbit and the interplay of
8ravitational gravitetionel forces related to their mass and end speed spced of move­ment,
move-ment,
each with' its own motion. But isn't this what the Qur'an
eech with'itg whet Qur'rn
describes, in vhich heve cornprchensiblc in
describes, in terms which have only become comprehensible 7

13. ovn dey, uhcn rhc foundetion of thir belrncc our own day, when it mentions rhe- foundation this balance in
the sura Anbi,,,' (21 33).
thr sure AI Anbip'(21 :t3).
.;'ff~ZJ.~ .j)~;J~;
.~~~~V:i'y:J~~~;
(God isl the One Who cruted the night, the day, tht' sun and the
mOOn. Each one- is trave-lling in an orbit with irs own motion.
lcod creered rhc nighr, the dey. rhe sun end rhc
moon. Eech one rravelling orbir wirh irs own morion.
The Arabic word which expresses this movement is a verb
Thc Arebic erpresse$ rhir movement is e verb
sabaha (yasbahun the terr); cerries wirh rhe idca of e
sab"laa yasbc11ulrI in tht' te-Xl); it carries wi.h it Ihe ide-a of a
motion which vhich comes from frorn any rny moving body, b",ly, be be it ir cht." rhc movemc,'nrovement nt of
o[
one's legs as one runs on the ground, or tht' action of swimminl in
water. In the case o( a celt'5.ial boo)', ont' is (orcc.'d 10 transla.e it in
rhe orilin.al sense. that is, 'ro ara",e1 with ont"s l'Wn motion'.
oat's er onc thc lclion swimming wrter. cese of e celestial body, ont forct ro rrenslete i t the originrl rensc, thet 'to trlrrel wirh (!wn nlotion'.
The description of tht' s("quenl"t~ o( day .md night would, in
thc scquence of da.v rnd night would. in
itself, be rather commonplace were it noc (or the fa('r that, in the
Qur'an, it is expressed in terms that tod.,y arc.' highty significant.
This is because it uses .he verb kIlIC'"'''''' in the sura Al Zum",
39;to describe the way thc.- night 'winds' or '('oils' itself about
tht' day and the day about the nighl, just as, in the original
muning of the verb, a mrban is wound aroulli the head. This is a
totally valid comparison; ye-t at the time.' the Qur'an was rnealc.-d,
the astronomical data necessary to draw ir were unknown.
itsell, rether commonplecc it not for thc fecr thet, in rhe
lQul'ln. erpressed tcrms thet todr.y ert highly significorrt.
beceuse thc l,rrlr,,rrd /l Zunar
(J9:5) wey rhe night 'winds' or 'coils' itself ebour
the dry rnd thc dey ebour nighr. jusr rs. thc originel
mcening verb. e rurban uround head. This e
totelly velid yer lt rimt rhe Qur'en reveeled.
ertronomicel dete neccssary it unlnown.
The evolution of the.' Heavens ilnd the nOlion of a settled place
cvolution thr. end nolion e serrled for the Sun are also elso desnibcd. describcd.
They au' in agrc."c.'ment wilh highly
detalled moder.n ideas. The Qur'an also St't'ms to have alluded to
the expansion orthe Univc.-fSe.
'fhey
are. agrr.rmenr wirh highly
detliled modern Qur'an sccrrrs elluded erpension of the Universe.
There is also the conquest o( space.-. This has been undertaken
elso of spece. undertelen
thanks remarkable techllological progr....ss and has rrsulted in
man's journey to the Moon. Rur this surel)' springs to mind when
we read the sura AI lI"ftma" 33) .
thenlr to temerleble technological progrerrs end hls resutred dnen's thc Moorr. Bur surely springs ro *c rced rure ltahmatr (55:ll).
gl ii rtWri,).rr ) ;9 .#. ;6_
5$3 13,,,b;) yu ra;J5 tJ3,i,
''ltbf '*9;4:#
•

14. o assembly of jinns and men. if you can penetrate resions of the
heavens and the earth. theft penetrate them! You will not pene­trate
O euembly of jinnr rnd mcn, if pcnctrete regions heevenr rnd rhe ?ilth, thar Facurre thcm! nil pcnc-trrt?
them save with (our) Power.
This power comes the All-Mighty. and the subject of the
thcrn sevc rith lourl Povcr.
Thir powcr comer from end rhe subjcct rhe
rholc sure is an invitetion rccognirc Bcneficence ro m.n.
THE EARTII
whole sura is an invitation to recosnize God's Beneficence to man.
11IE EARnf
rl "s now ret"". '0 Earth.
Let examine. nample, this verse in the sura AI Z"rita,.
I.et us now relur|, to Earth.
Lct us eltmirre, for eremple, rhis versc sure Zunar
( 39:3 e 21 ; 2 ).
1 ) .
Hast Hesr thou not nor seen s?en that rher God sent scnr water urerer down from from the thc sky sky and end led
lcd
it throulh rhrough source's rourccs into the rhe ground? groundl Then Thcn He' He caused ceused sown sosn Eidds fields of
of
different differenr colours to grow.
Such notions seem quite natulal tl us today, but we, should
$uch scem nerurel ro rodry, bur wc should
forget rhetrhey nor prcvelent long ego lt wes nor unril
not foraet that Ihey were not prevalent lana ago It was not until
the thc sixteenth sirteenth century. cenrurl'. with Bernard Bcrnerd Palissy. Pelissy, rher that we geincd lained thc
the
first coherent cohercnt d~description scription of the rhe water wrter cycle. cyclc. Prior Prior ro to this, Ihis, peoplc
prople
talked talled about ebout the rhc theory whereby urhereby the rhe weter water of the the occrns, oceans, under
the effect effecr of winds. were werc thrust rhrusr towards towrrds the inrerior interior of of rhe the conri-ncnts.
conti·
nents. The)' They then rhen returned rerurned to the rhe oceans ocerns vie via thc the greer great abyls,
abyss,
which, since' rince Plato's Pleto's time, time. has hes been celled caned rhc the Tarrerus. Tanarus. ln In rhe
the
sennteenth century, a great thinker such as Descartes believed in
scvcntcenth century. r grerr thinkcr es Descertes belicved in
it. end ttre cenrury thcre wes rell Aristo-tlc'r
and even in the nineteenth century there was still talk of AriSlo­rle's
tht'ory, according to which 'outer was condensed in cool
theory. eciording *1"r., wes coot
mountain rnountlin caverns clvcrnt and end formed undcrground underlround lekcs lakes thet that fed rprings.
sprinls,
Today, 'fodey.
we know tholt it is the infiltration of rainwater that is res­ponsible
thet ir rhe infilrretion reinwerer thet is res-ponsible
lf comprrcs lhc frcts for this. If one compares the facts of modern hydrology
with the data to be found in numerous verses of the Qur'an on this
subject. one cannot fail to ntltice the remarkable degree of alree­ment
sirh rhc dete numerou3 verscr thc Qur'en ou rhit
rubject, onc clnnot feil notice remerl,eble degrcc egrec.
mcnt betrecn between the two.
In geololY' a fact of recently acquired knowledle is the
ln 3eology. r fect rcquired Lnowledgc rhc
phenomenon folding, wes ro rhc mountein rrnfcr,
of folding. which was to form the mountain ranle•.
9

15. seme the F.erth's crustr which is lile rhcll on
uc c.n livc, while the decper laycrs ere hot fluid. end
inhospiteble form of lifc. tr elso hrcun thet thc cte-bility
of thc mounteins is linled ro thc phenomenoo of folding. for
wes thc foldr thet were ro provide foundations for the relicfs thet
constituted mounteins.
The same is true of Earth's crust, like a solid shell which we can live, deeper layers are and fluid, and
thus inhospitable to any life. It is also known that the sta­bility
Lct compera iC.:as vith one vctsc amont
meny Qur'en thet dcels with this subjcct. lt tekcn the sure Al Naba' (78;6-7).
.tr1i,iiljt3+"i;ri,#F,
Hevc medc rhe an.expansc thc rnountlins
stelcs?
stekes (awtad), ere inro like
tcnt. foundetions gcological
Herc, es othcr topics. objcctive observer
cennot feil eny *.ith modcrn
knowledge.
then enything wes struck, et first, state-ments
Qur'en deeling living enimel
end vegetebla kingdoms. regerd rcproduction.
once egein strcss rhe fect. timcs, that scientific progrcss lres madc meny ycrscs more,Tltere ere elso rre morc cesily understendeblc, but bio-logical
mcrning thet cese of sure r{l Anbiya', prrt hes , r . r ! ,
r , , l ' ! . t - r/. rr Lirti(
.uj2}-yYg,rr
ql,ef :1-1t5rt., ( I{| t, f
, unbclicycri sce thet thc heevcns end thc eerth were
jotncd togcther, thcn lVc clovc them asunder end lrllc tot cvcry
ii"itrg thing our rhc eltcr. Will thcy then not belicve: (21:30)
Thir ir en effirmetion of thc modcrn idee that the origin of lifc
ir equetic.
lo
the mountains linked to the phenomenon foldina, it was the folds that to reliefs that
the mountains.
Let us now compar~ modern ic~as with verse amons
many in the Qur'~n that deals subject. It is taken from
sura Naba' 78:6·7).
Ha"e We not made the earth an, expanse and the mountains
stakes?
The stakes awradJ, which are driven into the ground like
those used to anchor a tent, are the deep foundations of geological
folds.
Here, as in the case of other ropics, the objective observer
cannot fail to notice the absence of any contradiction with modern
lr.nowledae.
But more than anything else, I was struck. at first. by state­ments
in the Qur'an dealina with livina things. both in the animal
and veaetable kinadoms. especially with regard to reproduction.
I must once aaain ~tress the fact, that it is only since modern
times, that scientific prolress has made the content of many such
verSes more 'comprehensible to us. There arc also other verses
which are more easily understandable. hut which conceal a bio­logical
meanina that is highly significant. This is the case o( the
sura AI Anbiya', a part of which has already been quoted:
Do not the unbelievers see that the heavens and the earth joined together, then We clove and We lot every
Jivi~S thins out of the water. they believe: (21 :30)
This is an affirmation the modern idea oriain life
is aquatic.
10

16. Progrcrr in botrny er the drne of Muhammed ras in no Goun-try
edvenccd enough for it ro bc esnblished cs a nde thei plentr
Pr0lress in botany at the time of Muhammad was in DO coun­try
advanced enoulh {or it to be established as a ",Ie that plants
heve both mele and fernelep .rrs. Neverthclessw, e mey reed thc
followingi n thes ure7 bf,a( 20:53).
have both male and female parts. Nevertheless, we may read the
following in the sura 1'aha (20:53).
IJ,i(frfr,{5f
,gt[iirh,qAT',.L1t(il",^'J{S
.*-F+#'
(God thc werer from rhe sky and thereby
separate from the other.
thar conres planrs that have
serual (even from unfertilizcd
flowers, bananes). ln rhe sura,{l tt,r'd {13:3) wc read:
,#."*i*;;L;j-J4+F,y#
j(furi+fr
Of all fruits [God] pleced [on the earrhl rwo oi e peir.
Reflections on reproducron animal kingdom werc
linked to those humen shalt eximine them
presently.
In the field physiology, thcre vrrse which, ro me,
appears ertrcmel)r significant: rhousand before the dis-covcry
of the circulerion blood, centu-ries
before it wes Lnown whet heppened ro ensure
thet the ortans werc nourished rhe absorp-tion.
a verse in thc Qtrr'an tlrc consti-tucnts
of milk, in conformity thcse To understend rhis know that chemical
rcactions occur in intcstine end rhere, substances
ertracted from food pess rhc bloodsrrerm vie e complex
system, sometimes by way the liver, dcpending on their che-w,
il
~k;·ti8I ....~ ~ ''''~ .1~'(t-tl.b ~ ~t, · ·~r- ~~~ ~'" . ';IJ
• <II , "'~,... ~-.".:" .... ' '-... r.....-:J' ... .......,,,.,, 't-"'L/.A•~'A <.. · ,UJ'L:,.J<~· ,~~ ... ~ ,...... · .... '-":'-t!./.,:.,
to' ....... ....~""
.''--iI"A. ..w,Jul•.-j
(God is the One Who) sent water down from the sky and thereby
We brought forth pairs of plants each separate from the other.
Today, we know that fruit comes from plams that have
sexual characteristics when it comes from unfertilized
flowers. like banana'». In the sura AI RtJ 'd (13:3) we read:
reproduction in the animOlI kingdom were
on human reproduction. We shall examine them
of there is one verse which. to me.
extremely significam: one thousand years before the dis­covery
circulation of the blood. and roughly thirteen centu­ries
was known what happened in the intestine to ensure
that organs were by the process of digestive absorp­tion.
the Qur'an describes the source of the consti­tuents
milk. with these notions.
understand this verse, we have to know that chemical
reactions the intestine and that, from there, subStances
extracted pass into the bloodstream via a complex
system. by way of the liver. depending on their che-
II

17. mical nature. The blood transports them to all the or,ans of the
body. amonl are the milk-producinl mamma" II.nets.
micrl neturc. trrmpont rhcm ro ell rhe ortrnr rhc
body, ilnong which ere rhc rnilt-producing mrmmrtt glrndr.
entering dcteil, lct ur jurt rry thrt, bukdly,
therc thc errivel ccrtein lub$encel from contentrof tlrc
inro rhc vcsiels intertinel rell itrclf, rnd thc
rrrnsport.tion there subltencer thc bloodrtrcrm.
Thir conccpt muu bc rpprecirted, wc rrc 30 undcr-rtand
ycrsc rhe Qur'en Al Nehl (16:661.
pAh+
,:+Flq
verily. in cnrlc rhcre is e leron fior yon. we givc trou to drint ol
whlt is inridc thcir bodier, coming cJnjuncrion bctrccn
rhe tonrenrc cf rhe interriner errd thc blood. i rnilt rnd
plesanr for sho drinl THE CREATIOT{ MAI{
the Qur'en humen lcrdr r
multitudc of which e challcngc rhc
embryologist secling erplenation rc rhcm. lt rer thc besic w€rc te conributc te
cspecielly aftcr inyention of thc
microscope, men wes eble underrtrnd tuch rtrtementr. lt
for mrn eerly sevcnth cenrury ro
havc erpressed suclr idcas. ro indicrte rhrt, tt
thir time, thc Middlc end Arebie lncw rnything morc
ebout thir rubject then enyrherc cbc.
Todey, ere mrny e thorough knoelcd3c thc
Qur'ln neturel scicnces hevc clerrly rccognircd thc com-parisons
mede thc Qur'eq dcding
reproducrion rnd humen lnowlcdge. I shell elweyr rcmcrn-ber
thc en yc.r Muslim, btought Seudi Arebia, replying e rcference ro thc quesrion reproducr-ion
Qur'an. Pointing ro ir, srid, 'But thir
provides rhc essentiel informetion thc rubjcct.
l'ves et rchool urcd Qur'en crplrin ro hor
r2
Without enterinl into detail. let UI jUlt lay that. buicall,.
there is the arrival of certain substanccs (rom the contentl'of ehe
intestines into the vessels of the intestinal wall itself, and the
transponatio'; of these substances by the bloodstream.
This concept must be fully appreciated. if we are to under­IJIand
this verse in the Qur'an AI N4IIh/(66).
Verily, nule there a lesson for you. We live you to drink of
what in.ide their bodies, cominl from a conjunction between
thr tontents :)( the intestines and the blood, a milk pure and
pleunt (or those who drink it.
mE CREA.TION OF MAN
In Qur'an the subject of human reproduction leads to a
multitude o( statements whic"h constitute a challenle to the
f'mbryologist seeking a human explanation to them. It was only
after the birth of the basic sciences which were to contribute to
our knowlege of biology, and especially after the invention or the
that man was able to understand such Itatements. It
was impossible (or a man living in the early seventh century to
have expressed such ideas. There is nothing to indicate that. at
this time. men in the Middle East and Arabia knew anythinl more
about this subject than men living in Europe or anywhere else.
Today, there are many Musiims with a thorou,h knowledJe of the
Qur'an and natural sciences who have clearly recolnised the com­parisons
to be made between the verses of the Qur'all dealinl
with reproduction and human knowledge. 1 shall always remem­ber
the comment of an eighteen year old Muslim. broulht up in
Saudi Arabia. replyins to a reference to the quc.·stion of reproduct­ion
as described in the Qur'an. ~ointing to it. he s"'d, 'But this
book us with all the essential information on the subject.
When I· was at schoof they used the Qur'an to explain to me how
12

18. werc scr-cducetion e bit lete on
rhe thel betwecn thc
et of thc Qur'ln, thet of supcrrtr.
myths, thc Qur'en end modcrn dlre,
emezed et degrec betwecn letter
thc absencc referencc Qur'an the mistakcn
thet wese prcvrlent et thc time.
isolate, ell rhese vetses, idees con-cerning
complexiry fcrtilizing rnd fact thet en
infinirely small fertilitation, its
quintjssen6s' - trenslete 'sulala'.
thc cgg fcmele genitel orgen is
perfectfy several by wotd 'Alaq, is
titlc of thc _yv-;Jfj.;, -jt1
from somerhing clings 96:2].
I do rhink of '.{l.rq sens".
maternel is
bccruse simple errctly fundamentel
stages sura
A I M u ' m i n u n { 2 3 : l a ) .
'We fashiorred lump of flesh
feshioned end clothcd rhc
flesh'.
t 3
children were born; your books on sex-education are a bit late on
the scene!'
It is on this point in particular, that a comparison between the
beliefs current at the time of'the Qur'an, that were full of supenn·
tions and myths. and the contents of the Qur'an and modern data,
leaves us amazed at the degree of concordance between the latter
and the absence of any reference in the Qur'an to the mistaken
ideas that were prevalent at the time,
Let us now isolate. from an these verses, precise ideas con­cerning
the complexity of the fertilizing liquid and the fact that an
infinitely sman quantity is required to ensure fertilization. its
quinte'ssence' if I may so translate the Arabic word 'swlala',
The implantation of the egg in the female genital organ is
perfcltly described in several verses by the word 'Alaq, whioh is
also the title ofthe sura in which it appears:
,/ ,/. ,/./.' ,.,."
~. . ~~, ~1=--.. , ~I.J /.~
God fashioned man (rom something which clings (96;2).
1do not think there is any reasonable translation of the word
'.1lcll./ other than to use its original sense.
The evolution of the embryo inside the ma:ernal uterus is
only briefly described, but the description is accurate, because the
simple words referring to it correspond exactly to fundamental
stages in its growth. This is what we read in a verse from the sura
AI Mit 'mimm (23:14) .
•Wt! folshioned the thing which clings into a chewed lump of flesh
and We fashioned the chewed flesh into bones and We clothed the
bones with intact flesh' .
13

19. 'chcred llcsh' (mudgal cofrcsponds crecdy rppc.r.ncc thc cmbryo lt e stege devclopment.
lno*rr thet thc boner dcvclop insidc mers end thet
rhey ere covercd uirh muccle. meaning thc
rcrm'intrct flcsh' (Iahml.
Thc p.sicr e stagc where somc plrts erc othcrs vith whet letcr bc-comc
indifiduel. Meybe tlic mcening e wt AI Hajj{ 32:5)w hichr cedse sf ollows:
#:,;i#i1*,u'{,rc?*. .i:'{i'441#UF
Wc farhioned [manl into r end proportion.
Nelt, heve e refcrence epperrrnce scnscs
end visceree cure,{l fuida (32:9}.
.'i3!{,i,tu;u5'jJJr,:Ftrt
llrt'"l"nn"inted
for you thc senseso f hcaring,s ight end thc vis'
Nothing herscontradicts today's deta end, furthernrore, of rhe misrrlen idces of thc time hes Qur'en QURAN We heve nou comc to thc lest confrontation,
rith modern lnorlcdge, pess.ges Qur'en thet erc elso
rcfcrrcd to in rhc lliblc.
Wc heve dtcedy ceughr e glimpse thc problcrn tell-ing
of thc Crcetion. Earlier I stress*pcrfe.:t agreemerrr be-t
4
The term 'chewed flesh' mlAago} cotresponds exactly to the
appearance of the embryo at a certain stage in its development.
It is known that the bones develop inside this mass and that
they are then covered with muscle. This is the meaninl of the
term 'intact flesh' Iohm).
The embryo passes through a stage whert' some parts are in
proportion and others out of proportion with what is later to be­come
the indi~dual. Maybe this is tht: meaninl of a verse in the
sura Al Hojj (22:5) which reads as follows:
We fashioned [man) into something which clings into. lump of
flesh in proportion .and out of Next, we have a reference to the appearance of the senses
and viscerae in the sura .41 S4jda 9).
[God} appointed the senses of hearing, silht and the vis·
rerae.
Nothing here-contradicts today's data and, furthermore. none
of the mistaken ideas of the time has crept into the Qur'an .
QVRAN AND BIBLE
Wt' have now come to the laSit subject; it is the confrontation.
with modern knowledle. of passases in the Qur'an that are also
referred to in the Dible.
We have already caught a llimpse of the pr"blem when talk­ing
of the Creation. ~arlier I stress!."d the perfe~t agreemetlt be-
14

20. tween modern knowledge and verses in the Qur'an, and pointed
out that the Biblical narration contained statt'mcms that were
scienlifically unacceptable. This is hardly surprising when we
know that the great narration of the Creation com<lined in the
Bible was the work of priests living in the sixlh cemury BC, hence
the term 'Sacerdotal' narralion. This s«ems mainly to h,ne been
conceived as Ihe th«me of a preaching designed 10 exhort people
10 observe the sabbath. The narration was constructed with a de­finite
rwecn modern knowlcdge rnd verses in the Qur'ln, and pointed
out thet the Biblicel nerrrtiun conrained statemcnts thet wcrc
scienrificelly unacceptable. This is hardly surprising when re
know rhet rhc greet nerration of the C-reation conteined in the
Biblc was the *orh of priests living in the si.rth century BC, hence
the term -Sacerdotel' narration. This seems mainly to heve been
conccived as the theme of preaching to exhort people
to observe sebberh. The narration was constructed with a de-finite
end in view, and, as Father de Vaux (a former head of the
end in view, rnd, as Fathcr dc Veux e former head rhc
Biblical School of Jt>fusalem) has nOled, this end was essentially
legalist in c-haracter.
Iliblicel School Jerusalem) hes noted, end essentially
lcgalist in cheracter.
The Bible also contains a much shorter and older narration of
Thc also contains e rnuch shorter end Crcetion, the so-called 'Yahvist' epproeches
subjcct completcly different engle.
They are both taken fronr Genesis, the book o[ thc Pen-reteuch
the Creation, the so-called 'Yahvist' version, which approaches
the subject from a completely different angle.
They are both taken from Genesis, the first book of the Pen­tateuch
or Taurah: Moses is suppost'd to have been its author, but
or Teurah: Moses supposed authot, *'e today mrny
the text we have today has, as we know, undergone many
''changes.
changes.
Thr Sacerdotal narration of Genesis is famous for its whim­sical
genealogies, that go back to Adam, and ....-hich nobody takes
The Sacerdotel uf lsmous whim-sicel
gcncalogies, thet beclc ro Adem, which tekes
very seriously. N('Ntverthcless, verthe1ess, such such Gospel Gospel authors eutbors as'Mauhew
as Metthew
and Luke have rl"produ..ed them, more or less verbatim, in their
genealogies of Jesus. Matthew goes back as rar as Abraham, and
luke 10 Ad.mt. 1111 rht'se wrilings, are scientifically unacceptable,
because they sel a figure on the age of the world and the time man
appurd on Earth, "'hieh is most definitely OUI of keeping with
what has today been cst:iblished with certainty. The Qur 'an, on
the other hand, is complcldy frel:" of dara of this kind.
end Luke reprodured them. morc verbatim. rhcir
gcnealogies .f esus. Metrhew fer es Abreham, end
Ltrle to Adanr. All rhese writings, unaccepteblc.
beceusc set figurc thc *orld end appeerd Flarth, uhich out leeping whet trrday rblished Qut'rn. 6n
rhe orher hand. complctely free o[ data kirrd.
Earlier on, we alsl> noted how perfectly th~ Qur'an agrees
liarlier alro pcrfectl.y the Qur'arr attecs
generel, formation Universe,
with general. modern ideas on the form..tion of the Universe.
whereas the thc Biblical Biblicel narration stands stends in contradiction to them; thenr; thc
the
allegory of the primordial walers i.. hardly tenabll:", nor is the crt"a·
tion of liRht on the first day, before Iht> creation of the stars which
produce this light; the existence of an evening and a morning be­f'lre
al legor .yo f pr imnrdial waters is herdly tenable, crea.
tionoilighron the o[ cvrning br-fore
the creation of the Eanh; the creation of the Earth on the
E,arrh; Eerth third day befor~ belbre that of the Sun on the fourth; fourth: the appearance appeerencc o[
of
beasts bcests of the thc Earth on the rhe sixth day after the appearance epperrrnce of rhe
the
birds of the air on the fjfth fifrh day, although alrhough the former came ceme first: first, all
ell
these statements starements are ere the rhe result of beliefs belicfs prevalent prcvalcnt al et the time thrr
thiS
text tert was wrs wrilten writtcn and do not have any other meaning.
t5

21. As for the genealogies cC'ntained in the Bible, which form the
Ac for the gencelogies conreined in the Bible. which form rhc
basis of the Jewish calendar and assert that today the world is
S?J8 years old, thesr. are hardly admissible either. Our solar
system may well be .. Va billion years old, and the appearance on
Earth of man, as we know him today, may be estimatr.d in tens of
.housand~of years, if "0' mor~.
beris of thc Jewish celendar end asserr today the world is
97tt years old, thcsc erc herdly edmissible eithcr. Our soler
system mey be 1r/t old, and the eppearence on
Eerth of men, .s Lnow roday. mey be esrimeted in tens of
rhotrsrnds of ycers, it not more.
It is absolutely essential, therefore, to note that the Qur'an
It ebsolutely esrentiel, rhercfore, nore thet the Qur'en
does not cont~in any such indications as to date, and that these are
specific to the Biblical text.
doer conltin indicarions date, end thet these rre
rpccific thc Bibliceltext.
There' i~ a second, highly significant, subject of comparison
There is e significent, subjcct of comperison
betwcen rhe Biblc end (fur'enr this Flood. ln actual fact,
thc Biblical .nerratioo ie e rwo descriprions in which
eycnts erc relatcd differenrly. sperks of e univcrsal
llood end pleces ir Abrahem. ro whet *,e Lno*'of Abrahem, rhis e universal cara-clysm
between the Bible and the Qur'an: this is the Flood. In actual fact,
the Biblinlnarratioo is a fusion of two descriptions in which
event5 arc- related differendy. The Bible speaks of a universal
flonct and place!'> it roughly 300 years before Abraham. According
to what we know ot' Abraham, this would imply oJ universal cata­clysm
around tht' twc.'nty-first or twenty-second century Be. This
thr rwenty-first rwenry-BC. This
would be untenahle, in view of historical data.
unrenahle, deta.
lIow llow can cen we ..rcccpt ccept the idea idee that, in the twenty-first or
twrnty-twrniy-second second century BC, BC. all ell civilization civilizetion was wiped off the rhe face
of the rhe Earth Eerth by a univt"universal rsal C'iltaclysm, cetaclysm, when we know lnow that this rhis pe­riod
pe-riod
corresponds, for example. erample, to the one preceding rhe the Middle
Kingdon, Kingdonr in F~tlgvpr. ypr. at roughly the datc date of the first firsr lnr.:Int~rmediary
rmediary
period L('(or(' the dt'vc.'nth dynas&y?
before clrvcnrh dynasry?
Nune the Prcceding strtements according Nunr of thc' prl'ct'ding st"'tements is acceptable aC'C'ording to
rnodr.rn knowledge.
modl'rn Itnowlt'dfte.
Fronl t:ronr this pOilU porrrr of view, vicw. we wc can meesure measure the ?rnormous nornrous gap
5ep.muing ,ht" Diblt' from the Qu,'an.
seperatirtg rhe tliblr rhc Qur'an.
f t r cuntrir,tt t.t rhr. Biirle, tlru qrrr'trn
In cum,,,,t t" th·: Rihle, the narration contained in the Qur ·...n
drlls with l c;rtilclvsnr rhat linrited ro peoplt'. l'hcv wcrt
puaished fcr th.'rr sins. othcr Lngo<tl-v peopl1.5. Thc
Q.rr':trr doesnor locate thc cereclysm drOlls "'irh a c.u.,d.vsm ,hat is limited to Noah's pcoplc.'. Tht'~' wcrt'
pUI1isht'd for thl'lf sins, as were other ~ngodh' pt'oplc:s. The
Qur'ow d~~ nor IOC'3H' the cataclysm in timt".
'Thc.fhere
·;e arl' ,lbs~lu,ely
no hisforiC'a1 .uchaeoJogicaJ Qbjections to thr narration in the
Qur'..n.
,rr.. .rbs'olurely
na hirtoricel or erchaeologicel gbjccrions ro rhc narretion rhe
Qtrr'an.
A third poinr of comparison, which cxtrernt'lv roint comparison. whiC'h is cxtrerndy significant. is
lhc story of Mosr.s, end especially rhe Eg-vpr rhe
Hehrew* ensleved rhe carr orrlv givc e highty
romptessed .ccount of sub;ecr rh:rt rppt ,rrr mv
boolr, I have nored rhe poiurs where rht llibhcul lnrl eur'anic
natrations etrcc and disegree, end, sorne deririls. points where the terr$ compl'ement eirch a very uselul
rrry. Anrong rhc mlny hvporheses concerrring the posirion
l6
rhe' ..tory Mosl's. and c."specially th(" Exodus from egypt of the
Ht'hrew!'lrnsJaved to the Pharaoh. Here I can olll" ~ive .ol highl)'
('ompressed acCOunt the study of this subject Ihat .lppl',lt', in my
book. noted thr points whert' rhl' Biblical and Qur'aniC'
narrations agrre disagree. and, for Stlrnc.' dC-l'li/s, I have found
')(Jints two texts comprem("nt e'1l"h other in aver)' ust"ful
WoJ)'. Anaong thr m.IIlY hypotht'st's concerning tht' position
16

22. occupied by the Exodus in the history of the pharaohs, I have con­cluded
occupied by Exodus thc phareoht, con'
cluded that the the rhich makcr Mcrnepteh,
Rrmeses ll's thc Erodur. Thc con-frontation
that rhe most likely is rhe theory which makes Merneptah,
R",meses II's successor, the pharaoh of the Exodus. The con­frontation
uf the data contained in the Scriptures with archaeolosi­cal
of the date contained thc erchecologi-cal
evidence speaks stongly in favour of this hypotheses. I am
evidence speeks stongly fevour hypothcres. I un
plrased to be able ro say that the Biblical narrarion contributes
weighty evidence leading us to situate Moses in the history of the
pharaohs: Moses was born during the reign of Rlimeses II. Bibli­cal
pleased to be eblc to sry that Biblicel nrrretion con3ributet
weighty evidence leeding us situete thc
phereohs: Moses Ramescr IL Bibli-cal
data are therefore of considerable historical value in the story
dara ere therefore of considereblc historicel velue rtory
of Moses.
The study murnrny Mernepteh her yieldcd
furrher informetion causet pharaoh'r
dearh.
fact that posscss thc thie phereoh,
was irnportance. Thc Bible was engulfed rca. no: as subsequcntly bccrme bodv, Qrrr'an, sura lrcdy rhc
wes to be damned, seved urtcrl.
E {iitr'i ;F,;i +1 ,18 #;i6
.|ih69 Cta. ' i* ' furi'ti+{Jb
This day We save thce e Sign
for those who come A medical examination of mummyr hes, morcover, sholn
that thc body could nor stayed watcr beceurc
it does not show signs duc prolonged submerr'
ion.
llere egain, the confrontation rhc nerration thc Qur'en
with the data provided by modern lnowledge docs give rise to
the sliglrtrst objection from a scientific of view'
The Old Testement conititutes lirerery vorlc
produced in tlre course tougbly rnd hes
undetgonc meny elternations. pert pleycd rnen rhe
ectuat-composirion of rhc rcxrs thc Biblc qrritc considcreblc.
l 7
of Moses.
The medical study of the mummy of Merneptah has yielded
further useful information on the possible causes of this pharaoh's
dUlh.
The 'act thar we today possess the mummy of this pharaoh,
which, to be exact, was discovered in 1898, is one of paramount
i,"portance. The Bible records that it was engulfC'!d in rhe sea, but
does nor give any details as to what subsequently became of the
bodv. The Qur'an, in the sura Yunus, notes that the body of the
pharaoh, who was ro be damnc:-d, would be ~aved from the waters.
This day We save thee in rhy body so that thou mayest be a Si,n
for tho!'>e who come after thee (10:92).
A medical examination of this mummy, has, moreover, shown
that the body could not have stayed in the water for long, because
it does not show signs of deterioration due to prolonled submers·
ion.
Here ag.in, the confrontation of the narration in the Qur'an
with the data provided by mode-rn knowledle does not live the slightest objecrion from a scientific point uf view.
The Old Testament constitutes a collection of literary works
produ(c:-d in the course of toughly nine centuries and which has
unll~"rgone many alternations. The part played by Inan in the
actual composition of lht.' texts of the Bible is quite considerable.
17

23. Qur'anic dif-feient.
From momcnr i t communicared i r learnt bv hearr Muhammed's life-time.
l t rhrs rhe Qur'en nor eny pro-hlem
aurhenricity.
totall.y objccrive ir, rhe knowledge. le ads agreemenr as already repcated l t deem r t quire e nran time ro ol stltemeurs. knowlcdge are lrart *'hat Qur'anic Rcvelation unrqur place. forces rmpartial
scitntist pqovide explanarion nleterialistic re asoning.
I t
The Qur'anic Revelation has a history which is radically dif­ferent.
from the moment it was first communicated to man, it was
by hean and written down during Muhammad's own life­time.
It is thanks to this that the Qur'an does not pose any pro­hlt'm
of authenticity.
A totally obje~tivt' examination of it, in the light of modern
knowlt'dge, leads us to recognise the agreement between the two,
;IS has alrt'ady been noted on repeated occasions. It makes us
dt't'm it quite unthinkable for .. man of Muhammad's timt' to have
been the author of' such statements, on account of the state of
knowledge in his day. Such considerations arc part of what gives
the Qur'anic Revelation its umque place, and f{fces the impartial
scie.'ntiSI to admit his inability to pt:ovide an explanation which
calls solelv upon nuterialistic reasoning.
18

24. TIIE LIGHT OF R,EVELATION
INTR,ODUCTION
WHAT IS LIFE.
Man's eristence in this world end rhc crertion of this entire universc
rre not mere rccidcnts or products of r fonuitous nrturc, This ruriversc,
every singlc etom ir, menifests rnd poinrs thc rcelizrrion of r
Loving, Mcrciful end Crearor. tFithour e Crector nothin3
cen exist. Evcry single soul krows rher hc cxisting end thet his
cristcnct dcpendent e Creltor - lnows sure thet he ctnnot
creatc himrelf. Thercforc rs dutv ro miLstcr crcrtor - God.
Mrn r uniquc crc.rurc. estrblishes rs Rcprc*n-trtivc
or govcrn ovcr rll othcr cr€uurtt in Hc is
endowcd with thc frculry differcntirres from ell
other enimels. Thc Prophct seys:
"Cod has nor cretred enyrhing hetter then perfcct rnorc bcauriful rhen Togethcr with frculty discriminrte disccrn, Men thc freedom (frec-will) to chmse himsclf lifc worrhy trosition es God's Reprcsenrative cr ro fell lowcr tl.en thc lowcst dl
animrls or crcrtions. Men purc H e givcn rhc frec
will to do GUTDANCE.
God,out of his abundrnr Lovc rnd Merca mrntind lcft in drrkness to discover rhe path rnd elonc. Couplcd
with our intcllecturl capebiliry ro rcason, bcstowcd DI-VINE
Gt ltp4lralE rhet ourhnc thc Crirerion trurh rnd rhe know-ledge
end rcrlity of our existence in end rhe Hcrcrfrer.
REVELATIONS.
From the bcginning of manlind scnr Prophcts convcy REVEI-ATION end ro invire to rhe puh rrd
I 9
TIlE LIGHT OF REVELATION
INTRODUCTION
WHAT IS LIFE.
Man's ezist(:nc(: in this world and th(: creation of this entire universe
are not mere accidents or products of a fonuitous natur(:. This universe,
ever)' single atom of it, manifests and points us to th(: realization of a
Loving, Merciful and All-powerful Creator. Without a Creator nothinc
can exist. Every single ~oul knows that he is existing and that his
existence is de~ndenl on a Creator - he knows for sur(: that he cannot
create him~e1f. Therefore it is his duty to know his master creator ~ God.
MANKIND.
Man is a unique creature. God establishes man as His Represen­tative
Deputy to govern over all other creatures in this world. He is
endowed the faculty of REASON, which differentiates him from aU
animals. The Prophet says:
God not created anything ~tter lhan Reason or anything more
perfect or more beautiful than Reason
..
Together this faculty to discriminate and discern, Man is given
the free-will) choo'(: for himself a way of life worthy of his
~ition as Representativ~ or to fall lower t'.an the lowest of aU
animals creations. Man is born pure and sinless. H(: is giv(:n the free
righteous deeds or indulge in sins.
DIVINE GUIDANCE.
abundant Love and Mercy for mankind has not left us
darkness th(: right by trial and error alone. Coupled
intellectual capability to reason, God bcstow(:d upon us DI­VINE
GUIDANCE that outline the Criterion for truth and the know­ledge
and reality (:xistence this world and the Hereafter.
REVELAnONS.
beginning mankind God sent Prophets to convey his
REVELATION and to invite the path of TRUE PEACE and
19

25. to One true This mcs511e wa.~
OBEDIENCE ro orrc truc God. Thfu is ISLAM. This mcssrge wer
onveycd conveyed to lumrivc sucx:essive gerrcrrtionso Jf'nerations of f mrn man through diffcrent different Prophcts,
Prophen,
dl aU inviting invitina mmtind mankind to tbc the trmc same pth.
path.
Hwever rll ttrc crrlier mesrrter or rrvcletions from God wcrr
However all the: earlier messllCl revelations were
dbtottcd distorted by pcople people of oflatcr lrtcr gcncrtions. generations. As a rcsuh, result, pure Rcrrclrtion Revelation from
Crod God wu polluted with nyths, lIlyths, supcrstitious. superstitious. idol worship rnd and irrrtirnd
irratiooal
pttitcopti,philosophical crt idcok;ideolocies. ic. The rcliginn religion of Crod God ws wu lct lost in r • phhon plethon of
rclfknr.
rei.....
Hurnrn hirtory ir r chronic,lc of mrn's drift bctwen light rnd
Human history is a ebronide man's between and
drtlnar3, but God oirt His Abundrnt Love for mrntind hrs ru
fcr*ca ru.
darkness, out of Abundant mankind has not
fOI'SIbn us.
FINAL NEVBL/REVELA.ITTONS.
nONs.
Whcn mmtind wrs iri thc &ptb of thc Drrk A3cr, Crod rcnt thc linrl
When mankindwuini the depth ofthe Dark Aces, God sent the (mal
Mcrcrgcr, Plophct Muhlamrd (Mry pc*c bc upon him) to rtdcem
hunrnity. Thc rcvchrion to ProPhct Muhmrmrd rcprcscntt thc ulti'
nrte rnd Frmrncnt tounoE of guidrne for menlind.
Mnsenacr, Prophet Muhammad (May peace be redeem
hUlUnity. The revelation Prophet Muhammad represenu the ulti·
mate and PCr1MDCDt source guidance mankind.
CRITERIA FOR TRUTH.
Cn|TERIA FON. Hos rrctmwtbet rrcvclrtbn lihtthc Qurm is the uord ofCrod?
How do we know that a revelation like the Quran ill word ofGod?
Thc <ritcrir crn be crrily uudtnnnrt by dl:-
1be ,Titeria for truth can eMily understand a11:-
l. RATIONAL Sina God bcttowcd rct-son rnd in-rcllcct
I. RAnONAL TEACHINGS: Since bestowed reason and in­tellect
to mankind, is our usc distinguish' trodt mmlind, it ir ow duty to urc it to distingubh trudr from
raJscobood. True undistorted revelation God be rational
and can be reasoned all unbias frbcbood. Tnc undbtortcd rcvclrtion from fu must bc ntiond
md cn bc rcrroncd out by dl urrbirs minds.
PERFECTION; Sincc (H is dl perfcct, Hir rcvchtion must bc
perfcct rnd rerrnj3, fite fium misr*cr, omirsions interpoletions end
nuttiptictty vcrnions. It thould bc free from gontrdictbru in i13
nrrrrtho.
2. PERFECnON: Since God all perfect, His revelation be
perfect and KCUJ'lte, free from mistakes, omissions interpolations and
multiplicity of venions. should be ~ntradietions in its
narration.
3. NO MYTHS OB SUPERSTITION$ True rcrrchtion fron Ctod is
3. NOMY11ISOR SUPERSnnONS: revelation fro", God is
free fronr or supcrstitions thlt dcgndc thc dignity or God or
tnrn.
free from myths superstitions degrade the man.
{. $CENTIFICT Sincc God ir tlre crtetor of rll hnorvlcdgc' rnr
rwchtion ir sckntific rnd crn withstrnd thc chellcngc of scicncc et rll
tinrcc.
20
4. SCIENTIFIC: Since God is the creator of all knowledge, true
revelation is scientific and can withstand the challenge ofscience at all
times.
20

26. 5. PnOPHEGT;Crod ir thc l(mrcr of thc pcr, pttt tr rnrl futrrn.
Thur Hb uord ot propbccicr in Hb rcyclrtin will bc fuUillcd I
prophuicd.
6. UN.IIiITABLE BY MANr Truc rrvchtioa frorn b iD-frlliblc
rad clmot bc irainted by nrn. God'r tnrc rcvtlrtirn b r
Uvnt nirulc, rrr opct bot chdlerUiry dl Elrtind to rcc md
provc for thsurlvcr.
2 l
5. PROPHECY: God is the KDowcr of the pat. praeat lad future.
Thus His word of propbecia in His revelation will be fulfilled •
prophrsied.
6. UN·IMITABLE BY MAN: True revelation from God is iD­ClDible
IDd cannot be imitlte<! by 1DIn. God", true melldon is I
Liviq minde. In open book chllieftlinc III IDIIIkiDd see IIId
prove for themselves.
21

27. Dear R~ader,
There is no compulsion for man to accepl the TRUTH. But it is
certainly a shame upon the human intellect when man is not even
interested in finding out as to whet is the TRUTH!
Islam teaches that God has man the faculty of reason and
therefore expects man to rea~on things out objectively and sys­tematically
Dcer Rcarlcr,
Thcrc accept TRLffH. ccrtrinly e intcllctt mrn cven
intcrestcd Islem teaclrcs thet given mrn thc frculty end
expccts men rearon obiectively rnd sys-tematicrlly
reflcct question rnd for himself. To reOect and to and to reflect.
Nobody Nobo-ly should press you to to make a e hasty decision dccision to accept scrept any rny of
the thc teachings of Islam, for Islam lslam teaches terches that thet man mrn should be bc given
the freedom to choose. chooae. Even when man is faced with n ith the TRUTH,
there thcrc is no compulsion upon man to embrace it.
But before bcfore you begin bcgin to form an opinion about Islam, lslam. ~ask k yourself
yoursclf
whether existi~g knowledge of Islam thorough enough. Ask
whethcr your existirg rhorough cnough. yourself whether that thet knowledge knowlcdgc has hrs been bccn obtained obtsined through oon­Muslim
non-
Muslim third party sources sourcesw who ho themselves themselvesh have avep probably robably been
bccn
exposedt o rendomg limpseso f lslamic hrve exposed to only random glimpses of Islamic writings and ha....e yet
to reason on Islam objectively and systematically themselves.
It is fair that one !lhould form an opinion about the taste of a
ur obiectively systematicdly themsclves.
frir should en particular just hcresay othcrs mey themsclves
dish hy heresay from others who may themselves
not necessarily necessarilyh have evet tasted estcd the thc dish yet? Similarly you should find
out for yourself about ebout Islam islam from reliable rcliablc sources and not only
taste tastc it, but bur digest digcst it wdl wcll before bcforc you form an opinion. That Thst would
u'ould
be an en intellect apprC'dch rpprcach to Islam.
It is up to you to make mekc the thc next ncxt move.
In making meking! your 'our move, Islam I slamc continuously ontinuouslyr reassures cassureyso you u that thrt your
y'our
rights to freedom of choice choicc and freedom frecdom to use usc that thrt God-given
faculty of thought and reason reasonw will ill be tre respel,.'"resper,ted. redE. Every very man mrn has
hes
that thet individual wiU. No one else can take away awey that thrt will and end force
you to surrender to the will of God. You have to find Ollt orrt aud arrd make
that decision dccision yourself.
yoursclf.
May Illay your intellectual journcy journey towards the rhe TRL'TH TRLI"I'H be a pleasant
pleasrnt
one.
22

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