231116P - CHALLENGES OF THOUGHT AND RESEARCH ABOUT FUNDAMENTAL SOCIAL CONCEPTS FOR THE MODERN AGE

Presented at the 5^th International East African Universities Conference Morogoro Tanzania by Professor Omar Hasan Kasule Sr MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Chairman of the Research and Human Ethics Committees at the King Abdullah bin Abdulaziz University Hospital Riyadh.

 

 

SUMMARY

• 3 challenges to Muslim Thinkers and researchers
• Money
• Psychology
• The ethical value of respecting life

 

THE CONCEPT OF MONEY AS A CHALLENGE TO MUSLIM ECONOMIC THINKERS

• The basic economic principles of Islam are clear and would be implementable if we started from a tabula rasa.
• Unfortunately, we operate in an international economic system that has different principles. We need to critique these principles vis a vis those of Islam.
• We also need to solve the problems of Muslims as individuals, families, communities, and governments who want to follow Islamic principles in a non-Islamic environment.
• At the moment we have many questions and few solutions. Muslim economists must undertake research to solve the conceptual/theoretical issues while building practical functioning models.
• The issue of money is foremost among the problems facing Muslim economists. I will mention some of these problems with the admission that personally I have no ideas about the practical solutions.

 

MONEY AND WEALTH IN THE QUR’AN

• Money of the people of the cave

• وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ قَالَ قَآئِلٞ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۚ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ فَٱبۡعَثُوٓاْ أَحَدَكُم بِوَرِقِكُمۡ هَٰذِهِۦٓ إِلَى ٱلۡمَدِينَةِ فَلۡيَنظُرۡ أَيُّهَآ أَزۡكَىٰ طَعَامٗا فَلۡيَأۡتِكُم بِرِزۡقٖ مِّنۡهُ وَلۡيَتَلَطَّفۡ وَلَا يُشۡعِرَنَّ بِكُمۡ أَحَدًا ﴿الكهف ١٩﴾

• Dirham as a unit of currency

• ﴿وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ﴾ سورة يوسف ٢٠

• Gold and Silver as wealth

• زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُعِندَهُ حُسْنُ الْمَآبِ. آل عمران ١٤
• يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۗ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِيسَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ. آلتوبة ٣٤ 

• Maal as wealth

• الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا. الكهف ٤٦ 

 

THE FUNCTION OF MONEY AS THE DEFINING FACTOR

• Islamic economics differs from modern economics in treating money as a medium of exchange and not a commodity to be sold or bought.
• Modern economics has dual functions for money as a ‘medium of exchange’ and as a ‘commodity’ that can be sold, bought, or lent.
• Money as a commodity with the accompanying riba will lead to the injustice of some people with money getting more money without earning it by selling goods or services.
• Those who have money to lend with riba become richer while those who borrow become poorer.
• There are also more complications of money as a commodity in modern economic practice that require the attention of Muslim economists.

 

MONEY AS A MEDIUM OF EXCHANGE AND STORE OF VALUE

• Money was discovered when early humans realized that the barter exchange of goods and services was inefficient.
• A farmer may want to barter rice in exchange for a piece of furniture from a carpenter. The carpenter does not agree to the barter transaction because he has no immediate need for rice.
• If money is used as a medium the transaction may be possible because the carpenter will sell the furniture for a price and keep the money until he needs to buy the rice from this farmer or another farmer.
• Money is therefore a store of value to enable efficient exchange of goods and services.

 

MONEY AS A COMMODITY TO BE TRADED IS REJECTED BY THE SHARI’AT

• It is forbidden to barter or exchange money for money because of fear of unfairness.
• It is forbidden to give or take interest because the borrower is at a disadvantage. This is very obvious today that borrowers have mounting debts they cannot pay whether they are consumers using credit cards or governments borrowing from international banks.
• Interest is also forbidden because the lender is getting wealth, he did not earn by selling goods or services.

 

THE PROBLEM OF THE FUTURE VALUE OF MONEY NEEDS INNOVATIVE THINKING

• Going back to the example of the farmer and the carpenter. If the carpenter sells furniture and keeps the money which he tries to use at a future date to buy rice. He will find that the money has less purchasing power and it buys less rice than before because of inflation.
• Can we develop an economic model that can keep the value of money constant by zero inflation?
• To avoid losses due to inflation the carpenter may decide to invest his money in a fishing business. If the investment is successful, he will be assured that his money will not lose its purchasing power. If the business loses, he may lose even his capital.
• The shari’at does not allow investments that guarantee a fixed profit in advance because that is riba.

 

THE PROBLEM OF THE GOVERNMENT BORROWING FROM CITIZENS NEEDS INNOVATIVE THINKING BY MUSLIM ECONOMISTS

• Governments must spend money on infrastructure projects with long-term economic and social benefits for the country. The taxes collected today are not sufficient. They borrow from citizens in the form of bonds planning to pay them back from future taxes.
• In this case, the lender is the citizen and the borrower is the government that represents the same citizens.

 

MONEY-LESS ECONOMIC SYSTEMS

• Virtual Money
• Digital currency

 

THE DISCIPLINE OF PSYCHOLOGY AS A CHALLENGE TO MUSLIM THINKERS

• The human duality: nafs + jasad. Nafs is the essence of the human and is permanent while the jasad is temporary. Jasad cannot exist independently of the nafs while the nafs can exist outside the jasad.
• The nafs manifests in many ways not fully understood by humans: ruh, qalb, fuaad, etc. Scholars have discussed the nature of the nafs and have differences which we will not discuss here. All we need to know is that nafs exists and is the essence of the human.

 

SUBJECT MATTER OF PSYCHOLOGY

• Psychology is the study of the human mind and human behavior. It is not only a study of the nafs (‘ilm Al nafs).
• Psychology studies both the nafs and the jasad especially the interaction of the two. We know that the nafs influence the jasad. There is controversy about whether jasad influences the nafs.
• Qur’an uses the word nafs interchangeably between jasad and nafs.

 

NAFS IS THE ESSENCE OF PERSONHOOD

• وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ. البقرة ٤٨ 
• كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ. آل عمران ١٨٥
• مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚوَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ. المائدة ٣٢ 

 

NAFS CAN BE GOOD OR BAD

• وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ. يوسفغ ٥٣
• وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ. الابقرة ٢٠٧
• يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً. الفجر ٢٨

 

PSYCHOLOGY IS COMPLEX

• Both nafs and jasad influence the human mind and human behavior.
• The human mind and human behavior manifest the human duality of the material and non-material components. 
• This makes psychology a complex subject.

 

PSYCHOLOGY AND HUMAN BEHAVIOR

• Psychologists have developed insights into human behavior that have enabled them to control and direct human behavior.
• The use of psychology to control human behavior has had its positive and negative consequences in many fields: media, industry, politics, etc.

 

THE SUFI EXPERIENCE

• Sufi experiences are a spectrum with some extremes. The main idea is spiritual discipline among the adherents.
• Sufi masters are able through training to get full submission of the followers to a disciplined spiritual life.

 

DEFINITION OF VALUES AND ETHICS

• Ethics: a branch of philosophy that studies what is right and wrong.
• Akhlaqiyyat is not an Arabic translation for ethics; the difference between ethics and law.
• Western perspective ethics is not always legal and vice versa.
• Islamic perspective ethics = Law. Haram = unethical and halal is ethical.

 

SECULAR VALUES

• Secular according to Oxford Languages ‘not connected with religious or spiritual matters’.
• The rise of European secularism in the post-renaissance period was against the ‘Church’ and not religion.
• Europeans left the religion forced on them by the Roman Empire and returned to their original Greco-Roman and pagan ‘religions’.
• Secularism was, therefore, a move from formal organized religion to informal religion.
• Secularism being against formal religion shares characteristics of ‘shirk’. Informal religion is easy to follow you can choose and make your own god who does not control you but you make the god and you have control so you are free to do what you want.
• Examples of secular religions are juche, scientism, Maoism, aspects of Hinduism, and aspects of Buddhism.

 

SOURCE OF SECULAR ETHICS: EUROPEAN ETHICAL THEORIES

• Utilitarian consequence-based theory (balance of good and bad, relative, no absolute right and wrong). JEREMY BENTHAM 1747-1832 (click pic from Google) & JOHN STUART MILL 1806-1873 (click pic from Google).
• Obligation-based theory  (moral obligations,  absolute right, and wrong). IMANUEL KANT 1724-1804 (click pic from Google).
• Rights-based theory is based on respect for human rights (individual rights).
• Community-based theory (community decides).
• Relation-based theory (family and physician-patient relations).
• Case-based theory (practical case-by-case decision).

 

ISLAMIC VALUES

• Islamic values (القيم الاخلاقية) are universal human values that shape the human personality and behavior and apply to every place and time. They are not exclusive to Muslims others may share some of them with Muslims.
• Values reflect the basic fitra of the human and are consonant with the mission of the human on earth which is ibadat in its widest sense manifested at the societal level by the three concepts of istikhlaf (استخلاف), taskhiir (تسخير), and isti’maar (استعمار). The three are closely related to respect for life.
• Values are understandable from appreciating the duality of the human as nafs and jasad as well as the balance between the two in varying circumstances.

 

SOURCES OF ISLAMIC VALUES

• The Qur’an and sunnat are the primary source of all values.
• Some secondary values can be derived from the primary sources by human reasoning.  There is harmony between the 2 sources: تكامل القل والنقل
• The prophet’s life was a practical manifestation of the Islamic values.
•  لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا . الأحزاب ٢١
• The shari’at comprises all values.  It is positive law + morality/ethics.
•  لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا. المائدة ٤٨
• Maqasid al shari’at. Values are practical and not only philosophical constructs.
• Values depend on the worldview: Qur’anic worldview is holistic = nafs + jasad). The secular worldview is material jasad only.

 

FOCUS ON THE VALUE OF RESPECT FOR LIFE

• Khilafa has to do with life. The first failure of the human was when he was killed. The angels knew the human nature fisq and fasaad.

• وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ . البقرة ٣٠

• For lack of time and expertise focus on only the value of respecting human life. It is the main one:

• مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ . المائدة ٣٢.

 

ABORTION: COMPARISON OF FETAL WASTAGE US vs NIGER in 2020

•  وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا . الاسراء ٣١

• The US induced abortion ratio was 198 abortions per 1,000 live births in 2020[1].
• The US-induced abortion rate was 11.2 abortions per 1,000 women aged 15–44 years,
• The US infant mortality ratio was 5.44 deaths per 1,000 live births in 2021[2],
• Niger-induced abortion ratio in 2020 was 0.4-6.7 per 1000 women[3]
• The infant mortality rate for Niger in 2020 was 43.495 deaths per 1000 live births[4]

 

SELECTIVE FEMALE ABORTION IN INDIA

•  وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا. تكوير ٨-٩ 

 

FORCED STERILIZATION IN INDIA

• On 6 August 1976, the state of Maharashtra became the first governmental unit to enact legislation mandating compulsory sterilization of men and women after the birth of a third child.

 

FORCED STERILIZATION IN BANGLADESH

• Bangladesh had a long-running government-operated civilian sterilization program as a part of its population control policy, which targets mainly poor women and men.
• The government offers money for women to undergo tubal ligation and men to undergo vasectomy.

 

COMPULSORY STERILIZATION IN Xinjian, CHINA

• Forced sterilization in Xinjiang.
• Part of the Uyghur genocide.

 

EUTHANASIA and PHYSICIAN ASSISTED SUICIDE

• Euthanasia: active vs passive.

• حَدَّثَنَا الحُمَيْدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، قَالَ: حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ، قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ، أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ، يَقُولُ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ t عَلَى المِنْبَرِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا، أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ الأمور بمقاصدها

• Physician-assisted suicide is legal in some countries.
• Austria, Belgium, Canada, Germany, Luxembourg, the Netherlands, New Zealand, Portugal, Spain, Switzerland, parts of the United States and Australia.

• وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ (80] (المؤمنون: 80[

 

UNETHICAL CLINICAL TRIALS IN AFRICA

• Uneducated research subjects are ignorant of their rights.
• Recruited into research without proper consent
• Exposed to risks that cannot be accepted in Europe and America
• Pfizer meningitis trial in Nigeria 1996 meningitis epidemic
• The company tested its antibiotic trovafloxacin (Trovan) against ceftriaxone. Families were not informed that Trovan was an experimental drug. Randomisation was not proper. Parents did not know that the standard treatment was available.

Reference:

• [1] https://www.cdc.gov/reproductivehealth/data_stats/abortion.htm
• [2] National Vital Statistics Reports - CDC
• [3] PLOS Glob Public Health 023 Oct 13;3(10)
• [4] https://www.macrotrends.net/countries/NER/niger/infant-mortality-rate  

230302P - THE PRIMARY SOURCES OF LAW: QUR’AN AND SUNNAH

Remarks at the launching of the launch of the online course on Alqur’an and sunnah at the International Islamic University Malaysia on March 2, 2023 8.30pm Malaysia time by Professor Omar Hasan Kasule MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Chairman of Human Ethics and Research Ethics at the King Abdullah bin Abdulaziz University Hospital Riyadh

Definition of the Qur’an

• The Qur'an is 'Allah’s words revealed to Muhammad (PBUH) in Arabic
• Transmitted to us in continuity
• Written in the mashaf
• Its recitation is worship
• Commencing with surat al fatihat and ending with surat al nas.

Revelation and preservation of the Qur’an

• Verses of the Qur’an were revealed adhoc each associated with sabab al nuzuul.
• Memorized and also written down immediately.
• Abubakar collected the written records
• Othman issued one official version in the Quraishi dialect that is used all over the world.

Characteristics of the Qur’an

• The Qur’an is practical, rational, and miraculous.
• Three themes of the Qur’an: aqidat, spiritual refinement, and practical guidance.
• Legal rulings, ayat al ahkaam, are a minority of its more than 6000 verses being distributed munakahaat 70, mu'amalat 70, jinayaat 30, iqtisaad 10 verses, qadha 13 verses, government 10 verses, and international law 25 verses.
• The Qur’an is comprehensive and complete but deals with issues in a generic and not specific way.

Qur’an and the law

• Verses are muhkamat or mutashabihat.
• Qur’an challenges the intellect does not indoctrinate, and gives room for opposing views.
• Qur'anic evidence for legal rulings is either qatui, or dhanni.
• The Qur'an is the primary source of law. All other recognized sources are secondary to the Qur'an and are validated by it.

Definition of sunnat

• Sunnat, a subgroup of hadith and part of wahy, is defined as words, actions, and tacit agreement of the Prophet.
• A hadith consists of a sanad, and matn.
• It can be hadith nabawi or hadith qudsi.

Collection and transmission of hadith

• Writing of hadith systematically started late to avoid confusion with Qur’an.
• Hadith collections are classified as sihaah, sunan, masanid, and muwatta’at.

Reporting of hadith

• Hadith is described as mutawatir if narrated by many
• Mmash'hur if reported by at least 2
• Aahaad is reported by only 1 sahabi.

Grades of hadith

• Sahiih, jayyid, and hasan.
• Muttafaq ‘alayhi is reported by both Bukhari and Muslims.
• Musnad has a chain of narrators to the prophet.
• Muttasil has an unbroken chain of narrators.
• The sanad stops at a sahabi in mawquf and at a tabi’e in a marfu’u hadith.
• In mursal the tabi’e reports directly from the prophet.
• Munqati’u has an incomplete sanad.
• Dha’if lacks the attributes of the sahiih and hasan.

Role of Sunnat in Legislation

• Sunnat can affirm, explain, or elaborate on the Qur'an or bring up matters not mentioned in the Qur’an.
• Obedience of the prophet implies following his sunnat.
• The sunnat comes second to the Qur'an as a source of law.
• The daliil of the sunnat may be definitive, qatai, or probable, dhanni.
• The sunnat is interpreted in the light of general principles of the Qur'an, the social situation in the prophetic era, and the Arabic language.

Qur’an and sunnat are ahead and not behind us

• The 2 sources of the law are not legacy (turath)
• The sources of law anticipate and solve future problems
• Muslims’ understanding is usually behind
• Islamic reform is going ahead and not backward

Ethics of Artificial Intelligence

• AI can diagnose diseases, pass examinations, write poetry, drive cars
• AI can be programmed to have some human-like behaviors like compassion
• Who is responsible for the mistakes of AI?
• Machines can produce goods without human input: is that riba?
• AI and the concept of taskhiir. 

230428P - HISTORICITY OF QUR'ANIC EVENTS FROM AN ISLAMIC EPISTEMOLOGICAL PERSPECTIVE

Presented at a round table meeting of Scandinavian and Albanian Researchers in Islamic Studies, Durres Albania 29-30 April 2023 by Dr Omar Hasan Kasule MB ChB (MUK), MPH (Harvard), DrPH (Harvard) epidemiologist and bioethicist. Chairman of Human Ethics and Research Ethics Committees at King Abdullah bin Abdulaziz University Hospital Princess Nourah University.

THE MAIN ISSUE: SOURCES OF KNOWLEDGE (مصادر المعرفة)

• Islam accepts 2 types of knowledge: rational knowledge (‘ilm ‘aqli) and revealed knowledge (‘ilm naqli). Events told in the Qur’an are believed to be historical based on revelation alone. The emphasis is more on the moral lessons derived and not the historical details of persons, places, and time.
• The modern secular outlook accepts only one source of knowledge: only rational knowledge (‘ilm aqli) with material evidence (oral, written, archeological etc) that can be proved. Historians consider accounts with no proof as ‘legends’ and not ‘historiography’.
• Historicity studies the relation of the Bible to history based on historical evidence. There are diverse opinions among scholars some doubting that the events occurred in the way described. Some look at the personalities in these stories as ‘legendary’, ‘mythical’ or to have never existed.

QURANIC IS NOT LEGENDS (اساطير)

• The Quran in many verses as we shall see below took pains to distinguish its message as true revelation from false legends that were very current at the time of revelation.
• The non-believers and rejectionists claimed Qur’an was legends from the ancients: Qalam: 15[1], Furqan: 5[2], Naml: 68[3], An’am: 25[4], Ahqaf: 17[5], Nahl: 24[6], Muminuun: 83[7], Mutafifun: 13[8], Anfal: 31[9].

QURAN FOCUSES ON THE MORAL AND NOT THE PERSON-SPACE-TIME ASPECTS OF TRUE HISTORICAL EVENTS

• Quranic verses are about revelation and not historiography. They focus on the moral message and are short on historical details of true events.
• Ancient scholars had to resort to biblical stories calledاسرائيليات  for historical details.
• اسرائيليات are quoted from the gospels and the torat and are three types; those known to be true, those known to be false, and those whose truth cannot be established. Some are pure fabrications.
• The field of tafsir was very confused until it was cleared of سرائيليات  ا

STORIES OF PROPHETS (قصص الانبياء)

• The stories of the prophets and messengers mentioned in the Qur’an deal with the moral dimensions and not person-space-time dimensions.
• The distinguishing characteristic of Prophetic stories is conveying moral teachings and not historical information. This can be seen on analysis of the stories of Adam and Hawa, Nuh, Ibrahim, Ishaq, Yaqub, Yusuf, Musa, and Isa.
• Surat Yusuf tells the most coherent and continuous story but it is focused on the low morals of the siblings of Yusuf, the Egyptian society and the high moral standing of Yusuf. The details were necessary because the events involved psychological and emotional dimensions.

THE PEOPLE OF THE CAVE (اهل الكهف) Kahf: 22[10]

• The Quran discouraged arguments about the number of the people of the cave because it was not important what mattered was the moral lessons behind.
• The moral lesson was rejection evil and self-isolation of a righteous minority from an immoral society.

THE STORY OF DHU AL QARNAIN  (ذو القرنين) Kahf: 83-100^[11]

• The name of Dhul al Qarnain was not mentioned. The places are also not specified.
• The moral was that Dhu al Qarnain used his great strength and talents to build a barrier to protect weak and threatened people.

THE STORY OF THE RIGHTEOUS MAN(الرجل الصالح)  Kahf: 60-82^[12]

• The story of the righteous man with Musa. The moral was that Allah gives some people knowledge and insights that he does not give to others.
• The name of the righteous man was not mentioned.
• The place was mentioned as only the ‘meeting of two seas’. Speculations have varied from the meeting of the Blue Nile and White Nile at Khartoum to the meeting of the Mediterranean Sea and the Atlantic Ocean.

AUTHENTICITY OF THE QURAN: Textual integrity

• The Quran was written down immediately after revelation by specialized scribes and was memorized by many companions.
• Thousands even millions memorized the Qur’an by heart down the centuries making its distortion impossible.
• No significant variants in the Quran text affecting meaning have been described showing one common origin free of distortions.
• The Quran is internally consistent with no residual unexplained apparent differences.

AUTHENTICITY OF THE QURAN: Intellectual integrity

• Opposing views were given space in the Quran. Statements of the most extreme opponents were reported and responded to intellectually.
• The Quran reported in direct speech Firaun’s claim to be the highest god. Nazi’aat:17-26[13].
• The Quran reported accusations against the Prophet that he was a mad poet (شاعر مجنون)[14]

AUTHENTICITY OF THE QURAN: Integrity of the messenger

• The Prophet was truthful; he recited verses that condemned him.
• The story of the blind man: The Prophet recited and exposed the Quranic condemnation of his frowning at an unreasonable blind man. The Prophet had given all the time and attention needed and then moved on to talk to others. The blind man then interrupted the Prophet in a rude manner. Abasa: 1-10[15].
• Ransom for prisoners of Badr: The Prophet recited and exposed verses of the Quran condemning him and the believers for entertaining taking ransom to free prisoners of war at the battle of Badr. Anfal 67-69.[16]

AUTHENTICITY OF THE QURAN: Scientific validation

• The body of Ramses: The Quran told us that the body of Firaun (Ramses II) was saved and was thrown out of the water as a sign to his people. Yunus: 92. Studies of the mummy of Ramses II by Maurice Bucaille support the Quranic account that the body of Ramses II did not perish in the water[17].
• Scientific facts: The text of the Quran does not contradict obvious scientific facts as studies of the scientific miracles of the Quran have shown[18].
• Belief in the whole book after proof of parts of it because it is an integrated text.

NOTES:

^[1]  اذا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ. القلم ١٥

 ^[2] وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا. الفرقان ٥

 ^[3] لقَدْ وُعِدْنَا هَٰذَا نَحْنُ وَآبَاؤُنَا مِن قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. النمل ٦٨

 ^[4] وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِن يَرَوْا كُلَّ آيَةٍ لَّا يُؤْمِنُوا بِهَا ۚ حَتَّىٰ إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. الانعام ٢٥

 ^[5] وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِين. الاحقاف ١٧

 ^[6] وَإِذَا قِيلَ لَهُم مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ. النحل ٢٤

 ^[7] لقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَٰذَا مِن قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. المؤمنون ٨٣

 ^[8] اذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ. المطففون ١٣

 ^[9] اذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَٰذَا ۙ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. الانفال ٣١

 ^[10] سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا .سورة الكهف ٢٢

 ^[11]وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا (83) إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا (84) فَأَتْبَعَ سَبَبًا (85) حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِنْدَهَا قَوْمًا قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ وَإِمَّا أَنْ تَتَّخِذَ فِيهِمْ حُسْنًا (86) قَالَ أَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُكْرًا (87) وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَى وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا (88) ثُمَّ أَتْبَعَ سَبَبًا (89) حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا (90) كَذَلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا (91) ثُمَّ أَتْبَعَ سَبَبًا (92) حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا (93) قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا (94) قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (95) آتُونِي زُبَرَ الْحَدِيدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا (96) فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا (97) قَالَ هَذَا رَحْمَةٌ مِنْ رَبِّي فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ وَكَانَ وَعْدُ رَبِّي حَقًّا (98) وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا (99) وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا 

 ^[12]وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُباً{60} فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَباً{61} فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَباً{62} قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَباً{63} قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصاً{64} فَوَجَدَا عَبْداً مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْماً{65} قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْداً{66} قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً{67} وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْراً{68} قَالَ سَتَجِدُنِي إِن شَاء اللَّهُ صَابِراً وَلَا أَعْصِي لَكَ أَمْراً{69} قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْراً{70} فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئاً إِمْراً{71} قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً{72} قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْراً{73} فَانطَلَقَا حَتَّى إِذَا لَقِيَا غُلَاماً فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْساً زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئاً نُّكْراً{74} قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِي صَبْراً{75} قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْراً{76} فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَاراً يُرِيدُ أَنْ يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْراً{77} قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْراً{78} أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْباً{79} وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَاناً وَكُفْراً{80} فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْماً{81} وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحاً فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْراً{82}

^[13] ﴿ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ ۝١٧ فَقُلۡ هَل لَّكَ إِلَىٰۤ أَن تَزَكَّىٰ ۝١٨ وَأَهۡدِیَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ ۝١٩ فَأَرَىٰهُ ٱلۡـَٔایَةَ ٱلۡكُبۡرَىٰ ۝٢٠ فَكَذَّبَ وَعَصَىٰ ۝٢١ ثُمَّ أَدۡبَرَ یَسۡعَىٰ ۝٢٢ فَحَشَرَ فَنَادَىٰ ۝٢٣ فَقَالَ أَنَا۠ رَبُّكُمُ ٱلۡأَعۡلَىٰ ۝٢٤ فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلۡـَٔاخِرَةِ وَٱلۡأُولَىٰۤ ۝٢٥ إِنَّ فِی ذَ ٰ⁠لِكَ لَعِبۡرَةࣰ لِّمَن یَخۡشَىٰۤ ۝٢٦﴾ [النازعات ١٧-٢٦]

^[14] وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓاْ ءَالِهَتِنَا لِشَاعِرٍۢ مَّجْنُونٍ. الصفات ٢٦

^[15] عبَسَ وَتَوَلَّى (1) أَنْ جَاءَهُ الْأَعْمَى (2) وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (3) أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى (4) أَمَّا مَنِ اسْتَغْنَى (5) فَأَنْتَ لَهُ تَصَدَّى (6) وَمَا عَلَيْكَ أَلَّا يَزَّكَّى (7) وَأَمَّا مَنْ جَاءَكَ يَسْعَى (8) وَهُوَ يَخْشَى (9) فَأَنْتَ عَنْهُ تَلَهَّى (10

^[16] مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ ٦٧ لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ ٦٨ فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ. الانفال ٦٧-٦٩

[17] For further reading see La Bible, le Coran et la Science: Les Écritures Saintes examinées à la lumière des connaissances modernes, Seghers 1976.

[18] Keith L. Moore and Abdul-Majeed A. Azzindani, The Developing Human: Clinically Oriented Embryology; With Islamic Additions: Correralation Studies With Qur’an and Hadith (3rd ed., Philadelphia, PA: W.B. Saunders Company, 1982; 3rd ed., Jeddah, Saudi Arabia: Dar Al-Qiblah for Islamic Literature, 1983) [ISBN: 0721664725].