Shaykh Salih al-Fawzan on the Study of the 'Scientific Miracle'

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Shaykh Salih al-Fawzan on the Study of the 'Scientific Miracle'
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Friday, August 23 2013 - by Abu.Iyaad
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Numerous people have been leading the 'Scientific Miracle' bandwagon and directing average Muslims into using this as a basis for inviting others to Islam. This is not the way of Ahl al-Sunnah wal-Jamaa'ah, the followers of the Salafi methodology in da'wah. The reason is quite obvious and plain. Scientific knowledge is always in a state of flux and attempting to correlate verses of the Qur'an with modern science is in reality speaking about the intent of Allaah without knowledge, and amounts to lying upon Allaah, the Exalted.
Whilst the Qur'an alludes to certain natural phenomenon, the primary purpose behind such texts is to make a man reflect on the universe and upon his own self and upon his own creation (how he came to be) so as to come to a concrete realization: That none has the right to be worshipped in truth except Allaah alone and that there is no true serenity and satisfaction for the hearts except in this.

Shaykh Salih al-Fawzan on the 'Scientific Miracle'

The Shaykh delivered a lecture entitled ( وقفة مع قوله تعالى: هو الذي أنزل عليك الكتاب ) and was asked the following question therein:

هل علم الإعجاز العلمي في القرآن ، علم محدث أم لا ؟

Is the science (study) of the scientific miracle of the Qur'an an innovated science or not?

The Shaykh answered:

محدث ، الإعجاز العلمي هذا محدث ، قصدهم العلمي ما هو بالعلم الشرعي ،قصدهم الصناعي و الأفكار التي إعتمدوها من المخترعات وهذا علم دنيوي ولا يفسر به القرآن وهذا يخطئ ويصيب أيضاً ، فكيف يفسر القرآن بشيء عرضه للخطأ، عرضة للخطأ وعرضة عدم للصحة، لأنها أقوال الناس . نعم .

It is newly-invented (muhdath), this 'scientific miracle' is newly-invented. Their intent behind 'scientific (knowledge, study)' is not the legislative (Shar'iah) knowledge, their intent is applied science or the ideas they depend upon from the newly-invented things. And this is worldly knowledge, the Qur'an is not to be interpreted by way of it, because it can be right and wrong too. So how can the Qur'an be interpreted with something that is subject to error, subject to error and subject to absence of (being) sound, because they are from the sayings of men. Yes.

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