Author Topic: (Quran, 21-30) - Scientific miracle (Origin of the universe, Big bang...) ?  (Read 448 times)

Iyyaka

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Salam,

----- Some reminders before starting -----
1) Reminder n ° 1: The Quran, which is a Holy scripture of guidance/meaning, can only be understood on the basis of the primary recipients to whom it is addressed, and who it wants to convince to rally to its speech.
2) Reminder n ° 2: Danger to adopt an "atomistic" analysis of the text (end to end) is to take the risk of cutting yourself off from the initial meaning desired by the text, and of projecting onto the text our own beliefs, desires. .
3) Reminder n ° 3: the formula to understand the Quran is as follows: “(1) Meaning of the root + (2) Meaning of the Form + (3) Meaning of the Context (Textual and Anthropological). Cf. https://free-minds.org/forum/index.php?topic=9610915.0
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There is a passage from the Quran of which so much is spoken and written, and that some people want to pass for a scientific miracle (origin of the universe):

     21-30:
     "Do not those who disbelieve see/yara that the heavens and the earth were closed up/ratqan,
     but We have opened them/fataqnāhumā,
     and We have made of/mina water everything living, will they not then believe?" (translation from Shakir)

- Some make the evocation of the big bang theory in these terms: "we read a scientific description of what happened during the Big Bang, the event which led to the creation of the universe. The Big Bang theory suggests an explosive origin to the universe that produced space, matter and time. The Big Bang itself is the result of an extremely dense singularity. Matter and space were united, or "joined", then were separated in the explosion: "We then disjoined them"."
- Others do not referred to the Big Bang theory in this verse BUT they concede that this verse participates and refers to the origin of the universe.

However, by leaning on this passage we realize that we are in the presence of a misinterpretation committed both by the defenders of the “scientific miracle” of the Quran but also by the translators (Undoubtedly influenced by the text biblical genesis or scientific discoveries from the past century).

This interpolation has its main origin in two words:
- RATQ which designates WELDING (total closure)
- FATQ which designates its opposite ie detaching/UNSOLDERING (opening in the sense of separating what was joined by a hinge or more simply the opening of what was previously closed).
One term is the antonym of the other, in other words it is the opposite.
We go from total closing (RATQ) to total opening (FATQ).
The verse talks about the "heavens" and the "earth" that would go from a state of total closure to a state of total opening.
But what do these two words really refer to?

By studying the text as close as possible to the words, we see that it is 2 separate spaces (heaven and earth), both of which were closed and which the God-Creator will allow the JOINT opening. This is how the water contained in the celestial reservoirs/tanks (khazaa’in) will be able to descend to the earth, which is in turn opening, to fertilize it.
We are therefore with this passage in the well-known theme of the dead land which becomes alive again. And not in a representation totally foreign to the Quran (Note : Tabari exposing several points of view about this passage had delivered this view from among others):

     36-33 (intratextuality) :
     "And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it. "(Translation by Shakir)

This understanding is confirmed by the Quran by 2 internal textual elements from this verse:
- The second part of the sentence "and We have made of water everything living, will they not then believe?" Which expresses the consequence of the first part. The word "water" serving as a link. This verse forms a unity of meaning linked and framed by two prefixed interrogative: INTG - prefixed interrogative alif (21-30:1 and 21-30:17).
- The use of the word "to see/yara" in the sense of seeing, to perceive something with the idea of ​​astonishment associated with the word awalam (obviousness itself). Furthermore, this word is imperfect verb and not past tense which suggests an action in the process of being carried out or always at work and unfinished (could the Meccan witness the formation of the universe?) Each of which human living on this earth can testify.

Exegetical conclusion:
From this example we see how important it is to bring the text of the Quran both to the coherence of its thematic (bringing together parts in a coherent way - fundamental meaning of the Quran) AND to the reality of its territory: Arabia arid and semi-arid from the 7th century.

Mazhar

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How did the Universe begin?

http://haqeeqat.pk/UniverseOrigin.htm

Iyyaka

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Two knowledge plans (which are not comparable because they are not on the same level of experimentation) should not be mix :
1) Scientific knowledge based on scientific theories.
Theory is the starting point.
2) Knowledge through the physical senses, which comes from the experience of men, from their own experiences and perspectives. It comes from the point of view of the human perspective in its concrete, pragmatic and utilitarian aspect.
The perception of the senses and his concrete reality is the starting point.

The Quran, having been revealed in the 7th century in Arabia for Arabs FIRST in this period, it places itself on the second level of knowledge because this knowledge is in itself a source of universal guidance for men who can experience it, in their daily experience (We must to keep in mind the finality of a text).
This knowledge through the physical senses are all doors to adhere in a God-creator, good, all powerful, generous and useful to men.
Once again, the Quran is first of all a Holy scripture of GUIDANCE which, prey to doubts of those who listen to it, tries to convince its detractors.

--- A clear example: the mountains. ---

     - Human pragmatic knowledge :

The mountains are seen (from the point of view of men from the 7th century with an imaginary borrow from pastoralism and nomadism) like stakes planted in the ground in order to stabilize it, always with a view to a beneficial benefit to men from God:

      78-7:
      And the mountains as pegs?

The root wtd (و ت د)/pegs refers to the following ideas:
1) Strongly push a stake/peg,
2) Be stuck, planted in the ground (said to be a stake/peg, an ankle).
The reference to the conical tent-pin that keep the Bedouin tent in place is flagrant here.
NB: the Egyptian pyramids are associated with this same root in 38-12 and 89-10, and compare as conical pegs/stakes.

    - Theoretical knowledge :

We know now that mountains are the result of the movement of plate tectonics that lift the earth from the inside.

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As for the reference to the 6 days of creation, it serves two purposes:
1) Argument of authority in the debate with the Makkans = the Quran is in the continuity of the previous sacred texts of reference (Torah),
2) Refutation of the 7th day as God's day of rest = thematic of a God always active and present.