Scientific Errors in the Quran: Difference between revisions

Scientific Errors in the Quran (view source)

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 {{Main|Geocentrism and the Quran|l1=Geocentrism and the Qur'an}}
-The Qur'an mentions a few times that the sun and the moon travel in an orbit or sphere/hemisphere (''fee falakin'' فِى فَلَكٍ<ref name="LLFalak">[http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon p. 2443 فَلَكٍ] and [http://www.studyquran.org/LaneLexicon/Volume6/00000228.pdf p. 2444]</ref>), but does not mention once that the Earth does too. This is consistent with an Earth-centered (geocentric) view of the cosmos that places a motionless Earth at the center of the universe and all "heavenly bodies" travel around the Earth. This was the prevailing understanding of the universe prior to the 16<sup>th</sup> century when Copernicus helped explain and popularize a sun-centered (heliocentric) view of the universe. Tellingly, the sun's movement is almost always mentioned in the context of night and day (seven times; {{Quran|13|2}} is the sole exception) and is always mentioned with that of the moon (which does in fact orbit the Earth each month, and likewise appears, to the casual observer, to traverse the sky each night when it is visible).
+The Qur'an mentions a few times that the sun and the moon travel in an orbit or sphere/hemisphere (''fee falakin'' فِى فَلَكٍ<ref name="LLFalak">[http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon p. 2443 فَلَكٍ] and [http://www.studyquran.org/LaneLexicon/Volume6/00000228.pdf p. 2444]</ref>). This is consistent with an Earth-centered (geocentric) view of the cosmos that places a motionless Earth at the center of the universe and all "heavenly bodies" travel around the Earth. This was the prevailing understanding of the universe prior to the 16<sup>th</sup> century when Copernicus helped explain and popularize a sun-centered (heliocentric) view of the universe. Tellingly, the sun's movement is almost always mentioned in the context of night and day (seven times; {{Quran|13|2}} is the sole exception) and is always mentioned with that of the moon (which does in fact orbit the Earth each month, and likewise appears, to the casual observer, to traverse the sky each night when it is visible).
 {{Quote|{{Quran-range|36|37|40}}|A token unto them is night. We strip it of the day, and lo! they are in darkness. And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.}}
-{{Quran-range|36|37|40}}, occurring in a passage about night and day, right after describing the change from day to night, states that the sun runs on to a resting place for it (''li-mustaqarrin lahā'' لِمُسْتَقَرٍّ لَّهَا). Useful linguistic evidence is found in a [[sahih]] [[hadith]] ({{Muslim||159a|reference}}) which mentions the sun's daily cycle using the same Arabic word to mean a resting place, which is underneath Allah's throne, and is where each night the sun prostrates and is asked to go and rise 'from its rising place' (مِنْ مَطْلِعِهَا). This cycle repeats, until one day Allah asks the sun to rise 'from your setting place' (مِنْ مَغْرِبِكِ).
+{{Quran-range|36|37|40}}, occurring in a passage about night and day, right after describing the change from day to night, states that the sun runs on to a resting place for it (''li-mustaqarrin lahā'' لِمُسْتَقَرٍّ لَّهَا). Useful linguistic evidence is found in a hadith, ({{Muslim||159a|reference}}) which mentions the sun's daily cycle using the same Arabic word to mean a resting place, which is underneath Allah's throne, and is where each night the sun prostrates and is asked to go and rise 'from its rising place' (مِنْ مَطْلِعِهَا). This cycle repeats, until one day Allah asks the sun to rise 'from your setting place' (مِنْ مَغْرِبِكِ).
 An alternative view cited by classical exegetes such as Ibn Kathir (d. 1373 CE), attributed to Qatada ibn Di'amah (d. 735 CE),<ref>[https://quranx.com/tafsirs/36.38 Tafsir ibn Kathir for 36:38]</ref> and which is favoured by many Muslim scholars today, was that this refers to the sun's final 'resting' on the last day. Other verses talk about the sun swimming for a 'term appointed' (though using a different Arabic word).
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 {{Quote|{{Quran|21|33}}|And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.}}
-A modern vantage point would explain the above Qur'anic description of the sun moving in an orbit (''fee falakin'' - see note above) as a reference to our sun orbiting the black hole at the center of the milky way galaxy every 225 million years. Critics argue that this is of no relevance to human time scales, and that nothing from the text implies that the sun is orbiting anything other than the Earth. The Quran never in any way differentiates the sun's orbit from that of the moon and consistently implies that they are of a common nature.
+A modern vantage point would explain the above Qur'anic description of the sun moving in a ''falak'' (see note above) as a reference to our sun orbiting the black hole at the center of the milky way galaxy every 225 million years. Critics argue that this is of no relevance to human time scales, and that nothing from the text implies that the sun is orbiting anything other than the Earth. The Quran never in any way differentiates the sun's orbit from that of the moon and consistently mentions them together. Nor does it ever mention the Earth's own movement.
 {{Quote|{{Quran|31|29}}|'''Do you not see''' that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted?}}
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 Moreover, there is no ancient Egyptian evidence of cross amputation (punitive removal of a single hand and foot on opposite sides). It seems that here again a contemporary punitive practice has been transferred in the Quran to ancient Egypt. A parallel using the same Arabic words occurs in {{Quran|5|33}}, which commands crucifixion or cross amputation among a range of punishment options (both of which became part of Islamic jurisprudence). In the exceptionally cruel combination of both punishments put in the mouth of Pharaoh in 20:71 quoted above (see also {{Quran|7|124}} and {{Quran|26|49}}), the victim would need to be fastened to the palm tree by what remains of their limbs. In Roman crucifixion, ropes were typically used, though nails were sometimes driven through the heel bones and perhaps between the ulnar and radius above each wrist. Sometimes a crossbeam (patibulum) was added, though other times just a tree or upright post (''crux simplex'', or ''stipes''), which is likely what the Quranic author had in mind.<ref>[https://www.tastesofhistory.co.uk/post/dispelling-some-myths-crucifixion Dispelling Some Myths: Crucifixion] - Tastes of History, March 31, 2024 ([https://web.archive.org/web/20250619085601/https://www.tastesofhistory.co.uk/post/dispelling-some-myths-crucifixion archive])</ref>
-===The singular Pharaoh===
+===Pharaoh as the name of a single Egyptian ruler===
-Geographically, the Coptic land of Egypt is adjacent to Arabia. Thus, most Arabs were aware of the preservation method applied by the ancient Egyptian to their pharaohs. Pharaohs were preserved intact using methods such as salt to dry the body (hence, salt in the body of Ramesses II does not suggest that he drowned in the dead sea). There were many pharaohs from numerous dynasties who were preserved in this way. The Qur'an, by contrast, only speaks of "Pharaoh" (''Firaun'') singularly, as a proper noun without the definite article, suggesting that its author was unaware of the multiplicity of pharaohs.
+{{Main|Historical Errors in the Quran}}
+One of the most prominent characters in the Quran is Pharaoh (fir'awn) in the story of Moses. Historically, Pharaoh was a title held by many rulers of Egypt and there are two in the Biblical Moses story (the first during his infancy). The Quran in contrast has a single character throughout the story and consistently uses it as his name rather than a title. According to academic scholars this is evident from the fact that fir'awn is grammatically an Arabic diptote, like all other personal names in the Quran, and never appears with the definite article (unlike for example al-malik, "the King"), even in construct. For further discussion see the main article.
-{{Quote|{{Quran|10|90}}|We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."}}
+{{Quote|{{Quran-range|28|8|9}}|And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners. And the wife of Pharaoh said, "[He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son." And they perceived not.}}
 ===Nabatean rock tombs at al-Hijr as homes and palaces from before the time of Pharaoh===