Question # 585: Assalamualaikum, I seek clarity and understanding regarding Qur’anic terminology. Is it permissible to interpret Qur’anic words in a way that aligns with modern science? I am not asking about the scientific details but about the approach to interpretation. In Surah Al-Mu’minun 23:14, Allah uses the word “Idgham” (bones) instead of “Ghudroof” (cartilage) when describing embryonic development. Does this linguistic choice affect the scientific accuracy of the verse? In embryology, what initially forms is not literal bones but cartilage, which later ossifies into bone. Given this, can the term “bones” in the verse be understood as including cartilage as its precursor? If so, can you provide evidence that supports that this interpretation is possible/legal? Thank you! Jazakallahu khair.

Bismi-llahi r-raḥmani r-raḥīm,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: It is permissible in Islam to interpret Qur’anic words in a way that aligns with modern scientific understanding, provided the interpretation does not contradict established meanings from classical tafsir, remains faithful to the Arabic language, and the scientific information is well-established and not speculative. The goal should not be to reduce the Qur’an to a science textbook, but rather to highlight its harmony with observable reality. Scholars employ linguistic analysis, context, and the potential range of meanings in Arabic to ensure that interpretations are sound and not forced to fit external ideas.

In Soorah Al-Mu’minun 23:14, the Qur’an describes embryonic development using the word “Iẓām” (bones). Scientifically, cartilage forms first and later ossifies into bone. The term “Iẓām” can refer to both cartilage and bone in the context of early development, as cartilage is the precursor to bones. This linguistic usage is supported by the fact that the Arabic language sometimes uses the name of the final form (bone) to refer to its precursor (cartilage) when describing a process.

However, it is crucial to remember that the Qur’an is fundamentally a book of divine guidance, not a scientific manual. Its primary purpose is to direct humanity toward spiritual well-being and salvation. Overemphasis on scientific or mathematical interpretations can distract from the Qur’an’s true message and the understanding of the early righteous scholars. The essence of the Qur’an’s guidance lies in spiritual reflection and aligning one’s heart with Allah (سبحانه و تعالى) and His Messenger (صلى الله عليه و سلم).

Long Answer: Linguistic interpretation of the Qur’an involves explaining the meanings of Qur’anic terms based on the Arabic language. As one of the primary sources of Qur’anic exegesis, linguistic interpretation has a significant impact, since Qur’anic terms can be classified into two categories:

  • Terms with Only One Meaning: These words carry a single, unambiguous meaning. They are either straightforward and well-known to all Arabs, such as “earth” and “sky,” which are commonly understood, or they might be slightly obscure to some but still only carry one possible meaning, like “tabab” (destruction), “ahqaf” (sand dunes), and “shani’” (hater).
  • Terms with Multiple Meanings: These words have more than one possible meaning in the Arabic language, such as “qur’” (which can mean either menstruation or purification period), “‘as‘as” (to approach or withdraw), “‘atiq” (ancient or liberated), … and “mamnun” (uninterrupted or diminished). It is in this category that the effects of linguistic interpretation become prominent, as terms with a single meaning allow for no disagreement or alternate interpretation.

Due to the potential for multiple interpretations, linguistic interpretation has two primary impacts:

  • Negative Impact: This arises when a commentator’s interpretation of Qur’anic terms is influenced by incorrect beliefs, leading them to selectively seek out linguistic meanings that align with their preconceptions. They might interpret the Qur’an in accordance with their beliefs by relying on uncommon or metaphorical meanings of words that support their views, while disregarding interpretations that are closer to the intended meaning. For example, some Mu‘tazilites might seek out linguistic support to deny the believers’ vision of Allah (سبحانه و تعالى) on the Day of Resurrection, using such interpretations in their exegesis. This selective approach has a negative impact on this type of linguistic interpretation.
  • Positive Impact: This occurs when the multiple linguistic meanings of Qur’anic terms are utilized in a way that aligns with a sound understanding of Allah’s words. Such interpretations may be permissible if the verse can accommodate these meanings without causing contradiction, or it may be otherwise, with each possibility being assessed and either accepted or rejected based on the principles held by trustworthy commentators.

Sources of Disagreement in Linguistic Interpretation

Disagreements stemming from linguistic interpretation of the Qur’an can arise from several factors:

  • Polysemy (Linguistic Ambiguity): Differences may arise due to words having multiple meanings.
  • Contradictory Meanings: Discrepancies may occur when a word has opposing meanings.
  • Divergence from the Most Common Meaning: Conflicts may surface when a less common meaning of a word is used.
  • Word Origin and Derivation: Differences may result from variations in the root and derivation of words.

Guidelines to Prevent Misinterpretation

To prevent excessive or erroneous interpretations, scholars have established certain guidelines for linguistic interpretation, such as:

  • Any linguistic interpretation from the early generations (salaf) is regarded as authoritative Arabic usage and takes precedence over later linguistic opinions.
  • If more than one correct linguistic meaning is possible for a verse, it is permissible to interpret the verse with those meanings.
  • Relying solely on language without other interpretive sources is not appropriate.
  • There is no contradiction between linguistic interpretation and interpretive meanings based on context.

Meaning of the word “Iẓām” in Soorah Al-Mu’minun 

[As for the Soorah Al-Mu’minun 23:14 mentioned in the question,] the word عظام ‘Iẓām includes the early developmental stage when bones are still cartilage. Modern scientific research, including microscopic examination, confirms that development in the womb occurs in a manner remarkably consistent with the Qur’anic description. Initially, cartilage forms in the embryo, which then transforms into bone. Muscle cells subsequently develop from the surrounding tissue and gather around the bones. Thus, the findings of modern embryology are in complete agreement with the stages outlined in the Qur’an, especially when the text is interpreted with attention to its linguistic and stylistic nuances.

Furthermore, the Arabic particle ف (fa), used in this verse, which denotes succession, does not necessarily imply a time delay; it can also indicate order or progression, allowing for simultaneous events. Classical dictionaries indicate that Ghudroof can be referred to as Iẓām, meaning Iẓām broadly encompasses both cartilage and ossified (hard) bone. This aligns with modern observations where cartilage templates later harden into bone. When the Qur’an’s language is understood in this way, there is no contradiction between its verses and scientific knowledge.

Scholars recognize that the Qur’anic language often describes processes in summary or in terms familiar to its initial audience, while still accommodating deeper or broader meanings that become clearer over time. Usul al-Fiqh allows for interpretations that are consistent with the language and do not contradict established meanings, especially when supported by early scholarly usage or classical dictionaries. The grammatical structure of the verse does not necessitate strict sequentiality; it can allow for simultaneous or overlapping processes, which matches embryological findings.

Qur’an is Not a Book of Science

The Qur’an employs a literary and culturally rich style of language, rather than precise scientific terminology; therefore, it should be interpreted within this context. To illustrate the limitations of language, phrases such as “the heart desires” highlight how everyday expressions often prioritize emotional or poetic meaning over scientific accuracy; after all, no one says, “My brain wants to eat fritters.” In the same way, the Qur’an mentions stages of embryonic development like nutfah (seed), alaqah (clinging clot), mudghah (chewed lump), followed by bones, and then flesh. These descriptions are symbolic and expressive rather than strictly sequential or scientific stages.

It is also important to recognize that the Qur’an is not intended to be a scientific textbook. Rather, it is the Divine Speech of Allah, offering guidance for humanity’s worldly needs and ultimate salvation, and serving as a warning for those who transgress. Unless one is pursuing scholarly specialization or general interest, it is best to focus on these essential aspects of the Qur’an and strive to align one’s heart with Allah (سبحانه و تعالى) and His Messenger (صلى الله عليه و سلم). Ultimately, this spiritual connection is what truly matters and embodies the essence of the Qur’an’s guidance.

In recent times, however, people have sought to explain the Qur’an in various ways, hoping to appeal to the masses such that their explanations are understood, convincing, and accepted. Despite their good intentions and noble objectives, they exceed the limits of the virtuous Imams of this Ummah. They delved into attempting to prove the validity of the Qur’an by deducing scientific miracles, highlighting palindromes, and applying the Qur’an to modern theories. Another by-product of adopting this ‘academic’ approach, is that people are misdirected away from the true soul of the Qur’an, in believing and pondering over the meanings of the Qur’an as the pious Imams understood, and instead people are cultivated upon calculating useless mathematical facts and formulae which bring no benefit in this world nor the Hereafter.

In this regard, the following fatawa are noteworthy:

Shaykh Muhammad Ibn Saalih al-Uthaymeen (Reference: Kitaab al-‘Ilm)

Explaining the Qur’an with scientific theories has its dangers; such that if we explained the Qur’an with a particular theory, and then other theories were purported in contradiction to the previous theory, this then necessitates that the Qur’an has now become incorrect in the eyes of the enemies of Islam.

As for the Muslims, they say that the error is in this person who imagines the Qur’an to be explained with such a theory. However, the enemies of Islam await any misfortune.

For this reason, I severely warn from impulsive explanation of the Qur’an with such scientific theories; rather we should leave such matters to established reality. If such theories are proven, then there is no need to say that the Qur’an established such theories. The Qur’an was revealed for worship, manners and contemplating as Allah (سبحانه و تعالى) says in the Qur’an: “[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded” (Soorah Sad, 38:29)

The Qur’an [was not revealed for] such matters that are known through scientific experimentation or due to people coming to know of them through [technological] studies. Also, there is a great danger in applying the Qur’an upon [such theories].

Shaykh Saalih al-Fawzaan (Reference: Majallah ad-Da’wah)

This can be applied to many of the ignorant authors today who explain the Qur’an according to their own understanding and opinions, or they explain the Qur’an according to modern theories from medical advancements, astronomy, or advancements of space research. They call this ‘Scientific Miracle of the Noble Qur’an.’ In this lies the increased danger of lying upon Allah. Despite many of the authors doing this with a good intention and trying to prove the status of the Qur’an, however this is an action which is not permitted. The Prophet (صلى الله عليه و سلم) said, “Whoever speaks regarding the Qur’an according to his opinion and according to what he does not know, then let him reserve his seat in the Fire” (Narrated by Ibn Abbas & Ibn Jubayr; Collected by An-Nasa’i, at-Tirmidhi & Ahmad). So the Qur’an is not explained except by the Qur’an, Sunnah, or a statement of a companion, as is known by the prudent scholars.

Finally, critics who focus exclusively on scientific accuracy often misunderstand the Qur’an’s language, mistaking its stylistic and expressive qualities for literal scientific claims. To truly appreciate the Qur’an, one must look beyond scientific analysis and consider its spiritual, cultural, and linguistic context.

(Most part of the above reply is based on the following references, alongside other resources:

  • Seekersguidance.org
  • madeenah.com)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam