Is it permissible to interpret the Qur’an with modern scientific theories, and is the exegete sinful if this theory proves to be wrong?

The article discusses the ruling on scientific interpretation of the Qur’an, a topic on which scholars are divided into those who permit it and those who prohibit it, with a detailed exposition of both views. The article clarifies that scientific inimitability (I’jaz al-Ilmi) is the confirmation by established modern scientific discoveries of the truths found in the Qur’an and Sunnah. Its aim is to prove the truthfulness of Prophet Muhammad (peace be upon him) and to increase faith. It relies on established facts, necessitating the compatibility of the sacred text with the scientific truth according to linguistic rules and principles of exegesis. Furthermore, the researcher must be scientifically and Islamically qualified.

The article reviews the arguments of both those who permit and those who prohibit:

Those who permit it (such as Muhammad Abduh, Rashid Rida, Ibn Badis) set limits for scientific interpretation, including: adherence to the Arabic language (vocabulary, grammatical, and rhetorical rules), avoiding forced interpretations, considering the truths of the Qur’an as the origin and not subject to scrutiny, and interpreting the Qur’an based on certain, established scientific facts, not on hypotheses or theories.

Those who prohibit it (such as Mahmoud Shaltout, Sayyid Qutb) argue: The Qur’an is a book of guidance, not science; scientific interpretation exposes the Qur’an to fluctuation with changing scientific issues and leads to forced interpretations. They cite the verse about the new moons (crescent) as evidence, stating that it was revealed to clarify timings, not for a purely scientific purpose.

The article refutes the arguments of those who prohibit it: The Qur’an being a book of guidance does not preclude scientific allusions; they reject linking Qur’anic truths to scientific hypotheses; those who permit it stipulate controls for interpretation; and the weakness of using the new moons verse as evidence based on other narrations.

Conclusion: Scientific interpretation is rejected if it relies on unproven theories, deviates the Qur’an from its language, makes science the origin and the Qur’an a subordinate, or contradicts what the Qur’an or sound Sunnah indicate. It is acceptable if it adheres to the rules of exegetical principles and the limits of language and Sharia, and is undertaken by someone whom Allah has blessed with knowledge of the Qur’an and cosmic laws.

The article quotes the recommendations of the First International Conference on Scientific Inimitability, urging attention to issues of inimitability in educational curricula. Sheikh Al-Zindani defines scientific inimitability as the Qur’an or Sunnah informing of a truth that empirical science has proven, and which could not have been known at the time of revelation. He states it is a miracle fitting for the final message and manifests through the ages. Al-Zindani differentiates between scientific interpretation (uncovering meanings in light of sciences) and scientific inimitability (the revelation informing of truths that empirical science later proved). He mentions important rules: Allah’s knowledge is comprehensive, and human knowledge is limited; there is no conflict between definitive revelation and definitive science; the texts of revelation are comprehensive in meaning; if a definitive text conflicts with a scientific theory, the theory is rejected; and if the text is conjectural and the scientific fact is definitive, the text is interpreted in light of it. He enumerates aspects of scientific inimitability in the Qur’an and Sunnah: precise conformity with cosmic facts, correcting false ideas, integration of texts, legislating wise rulings, and the absence of conflict between the texts of revelation and discovered scientific facts. He cautions that scientific inimitability pertains specifically to meanings that are revealed through the ages, whereas beliefs and acts of worship have been explained by the Messenger (peace be upon him).