Surah 1-2 - YasSarNal QuR'aN

Al-Baqarah (The Cow) | THE SACRED MONTHS, FIGHTING AND PILGRIMAGEThe facts that the Qur’ān mentions are absolute and final truths, while thosearrived at through human research are not, no matter how advanced or sophisticatedthe means or the approach used to arrive at them. The latter are constrained by theconditions of man’s own environment, and they are limited by the nature and scopeof the tools used. The absolute and final truths of the Qur’ān cannot, therefore, bequalified or authenticated by the inconclusive ones discovered by man.In addition to ‘scientific fact’, this applies in the case of ‘scientific theory’. Thisincludes theories on the origin of the universe, the creation and evolution of man,and psychological and sociological theories. Even within the realm of humanthought, these are not considered to express scientific facts. Indeed, they are no morethan suppositions or speculative ideas which, at best, help explain a vast array ofphysical, biological, psychological or sociological phenomena. As more accurateinstruments and more discoveries are made, these theories are constantly amendedand developed, or superseded by others that give wider or more accurateexplanations or interpretations.The attempt to verify Qur’ānic facts by the changing findings of human science isfundamentally flawed. It reflects three negative aspects that should not be associatedwith the Qur’ān.First, is an inner defeatism that science is somehow superior to the Qur’ān. Thisleads to an attempt to find scientific evidence to verify and corroborate what theQur’ān says. But in fact, Qur’ānic statements are definitive, complete and conclusive,while human science remains in a constant state of flux and development. This is dueto the constraints of the environment in which human research and experiment areconducted, and the inadequacy of the tools and methods used in those processes.Second, is a misunderstanding of the true nature and function of the Qur’ān as theabsolute definitive truth addressing man in his totality according to his basic natureand within the constraints of the physical world and its laws. Ideally, it aims toachieve perfect harmony between man and the physical world, avoiding a clashbetween man and nature. Such harmony enables man to unravel, through enquiry,observation, experiment and application, as many of the world’s mysteries as he canand use its potential energies and resources to enhance his position and fulfil his roleas God’s vicegerent on earth.Third, is the continuous interpretation and re-interpretation, with frequent resortto far-fetched and arbitrary methods, of Qur’ānic statements in a vain attempt tomake them agree or coincide with speculative suppositions and tentative theories.However, this should not prevent us from making full use of what human sciencesuncover about man, life and the world, for a better understanding of the Qur’ān. Godsays: “We shall show them Our signs across all horizons and within themselves, until they221