However, this should not prevent us from making full use of what human sciences
uncover about man, life and the world, for a better understanding of the Qur’ān. God
says: “We shall show them Our signs across all horizons and within themselves, until they
clearly see that this [revelation] is the truth.” (41: 53) This is a clear call to study closely
and absorb what science discovers of God’s signs and to use them to expand the
meaning and application of the Qur’ānic injunctions, without undermining or
demeaning the immutability and integrity of the Qur’ān.
This may be illustrated further by the following examples:
The Qur’ān says: “And He created all things and ordained them in due proportion.” (25:
2) Scientific observation also has led to the conclusion that there are inherent
harmony, very intricate interactions and consonances within the structure of the
universe. The earth’s shape and distance from both the sun and the moon, its size
relative to theirs, its speed and axis of rotation, and countless other factors combine
to make life on earth possible and sustainable. None of this may be attributed to
chance or coincidence, or can be said to be without purpose.
These observations no doubt are useful in gaining a better understanding of the
Qur’ānic statement. This is quite legitimate and should be encouraged. But here are
other examples that are neither legitimate nor scientifically correct.
The Qur’ān says: “We created man from an extraction of clay.” (23: 12) Centuries later,
scientists such as Charles Darwin, proposed a theory of evolution which purports
that life began in water as a single cell, and that human beings are the result of
millions of years of evolution. Now, it would be pointless, indeed wrong, to attempt
to show that this is precisely what the Qur’ān says
To begin with, the theory is not conclusive and, within a century, it underwent
several amendments and changes that have made it almost unrecognizable. There
were flaws in the original theory, which was conceived at a time when nothing was
known of the genes which carry hereditary properties and distinguish one species
from another. Several aspects of Darwin’s theory have since been disproved, and
many others are still a matter of debate.
The Qur’ānic statement is conclusive as it establishes the origin of man without
giving any details of the process involved. It does not aim at more than that and
The Qur’ān tells us: “And the sun runs towards its resting place.” (36: 38) This is a
statement of fact concerning the movement of the sun. Science has shown that the
sun is indeed moving relative to other stars nearby and is part of a galaxy which
itself is moving. Furthermore the speeds at which the sun and the galaxies move are
measured. Such observations, relative and inconclusive as they are, do not affect the
truth of the Qur’ānic statement, which is final.
The Qur’ān says: “Are the unbelievers unaware that the heaven and the earth were once
one single entity, which We then parted asunder?” (21: 30) Some have tried to reconcile
this statement with the theory that suggests that the earth was part of the sun and
then they were separated. It is futile to try and limit Qur’ānic statements with human
scientific theory. This particular theory is not the only one in its field and it is
contested by many scientists, while the Qur’ānic statement is complete and
conclusive. It merely states a fact without telling us what is meant by ‘heavens’ or
how the fragmentation occurred. No scientific proposition should be used to
corroborate Qur’ānic statements, no matter how apparently close or similar the
conclusions may be.
Having established these principles, we may now return to the Qur’ānic text:
“Righteousness does not mean that you enter houses from the rear, but truly righteous is he
who fears God. Enter houses by their doors and fear God, so that you may be successful.”
(Verse 189)
This part of the verse and the preceding one relating to phases of the moon seem
to be connected by the theme of pilgrimage: the new moon as an astronomical time
marker for pilgrimage and other events, and the pre-Islamic Arab pilgrimage custom
of entering houses from the rear.
Al-Bukhārī and Muslim relate a report by al-Barā’, in which he said: “It was the
custom of the Anşār [i.e. Muslims from Madinah] that on returning from pilgrimage
they would approach their houses from the rear. When one of them broke this
tradition and entered by the front door, he was severely criticised. It was at this point
that the verse was revealed.” A similar report is related by Abū Dāwūd.
Whether this custom related to the pilgrimage only, which seems more probable,
or to travelling in general, the Arabs had maintained the belief that it was a sign of
piety and righteousness to uphold it. However, the Qur’ān refutes that as an empty
gesture that could serve no religious purpose. It goes on to establish the proper
religious concept of righteousness as consciousness of God and His presence at all
times and in all situations, rather than as a routine gesture that had no meaning
whatsoever. Therefore it gives the instruction that houses must be approached from
the front, and re-emphasizes the importance of God-fearing as the road to success in
this life.
The verse, then, focuses our minds and hearts on taqwā, God- fearing, as a basic
fact of faith, and links it with the attainment of absolute success, both in this life and
in the life to come. It repeals a useless, ignorant tradition and directs the believers to
appreciate God’s grace in providing them with the new moon at the beginning of
every month to enable them to determine the time for pilgrimage and other human
activities. carries no other connotations or meaning.
