Revelation and Reality: Two Books from the Same Author

By Dr. Afzal M. Dogar, New Age Islam 6 September 2025 The relationship between science and revelation has long engaged theologians, scientists, and seekers of truth. This article examines the harmony between Qur’anic revelation and modern scientific discovery, focusing on embryology, cosmology, and the philosophy of knowledge. Among the most striking points of convergence is the Qur’an’s detailed description of human embryonic development, which parallels insights of contemporary biology. Such examples illustrate that revelation and reality are not adversaries but complementary perspectives—two books authored by the same Creator: the Book of Revelation and the Book of Creation. More broadly, this synthesis reflects a distinctly Qur’anic worldview in which faith is not blind assent but a conviction grounded in reflection, evidence, and alignment with observable reality. 1. Qur’an as a Confirmer of Reality “Between the Hands” A recurring Qur’anic phrase is مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ (Muṣaddiqan Limā Bayna Yadayhi), often translated as “confirming what came before it.” Classical commentators understood this primarily as affirming earlier revelations such as the Torah and the Gospel. For instance, the Qur’an declares: “And We have revealed to you the Book in truth, confirming what is between its hands of the Scripture and as a criterion over it...” (Qur’an 5:48) Here the Qur’an affirms its continuity with earlier revelations, while also serving as a guardian (Muhayminan) and criterion over them. Yet the idiom Bayna Yadayhi—literally “between its hands”—can also carry a broader sense, pointing to realities immediately present and observable. For example: “That which We have revealed to you of the Book is the truth, confirming what is between its hands...” (Qur’an 35:31) This suggests that the Qur’an not only validates earlier scriptures but also confirms accessible truths—natural phenomena, moral realities, and scientific facts. The Qur’an itself emphasizes this convergence: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth...” (Qur’an 41:53) Thus, revelation and observable reality work in harmony, both flowing from the same divine source. 2. Islamic Faith (Īmān) as Peace, Not Blind Belief As Dr. Garry Miller (Abdul-Ahad Omar), a mathematician and former Christian preacher, noted, īmān in Islam is not a matter of blind belief. The word derives from the same root as amn (peace, security), signifying that true faith brings a state of assurance rooted in knowledge and conviction. In Islam, faith arises when the revealed signs (āyāt) of the Qur’an align with observed reality, producing certainty of heart and peace of mind. Other contemporary scholars have echoed this. Maurice Bucaille, in The Bible, the Qur’an, and Science (1976), wrote that the Qur’an “follows a consistent course with modern scientific knowledge” and that Muslims need not fear inquiry, since faith is strengthened by verification. Classical voices also affirm this understanding. Al-Ghazālī argued that reason and revelation are “two lights from the same niche,” and that contradiction between them is only apparent, arising from human misinterpretation. Fakhr al-Dīn al-Rāzī, in his Tafsīr al-Kabīr, emphasized that the Qur’an repeatedly directs believers to reflect upon creation as a means of arriving at certainty in God’s truth. The Qur’an itself frequently invites reflection and verification: “Do they not reflect upon the Qur’an? If it had been from other than Allah, they would surely have found much contradiction therein.” (Qur’an 4:82) “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur’an 3:190–191) “Say, ‘Observe what is in the heavens and the earth.’ But signs and warnings do not avail a people who do not believe.” (Qur’an 10:101) Taken together, these perspectives underscore that Islamic faith is not a leap into the unknown but a journey toward peace through knowledge. Revelation provides guidance, and reason confirms it, so that īmān becomes a state of secure conviction rooted in reflection, evidence, and harmony between the divine word and the created world. 3. Science as “God’s Other Book” In Islamic thought, creation itself is often described as a book (Kitāb Al-Kawn). Revelation (Waḥy) is God’s command (Amr), while creation is His act (fiʿl). Both emerge from the same divine source and thus cannot ultimately contradict one another (Nasr, Religion and the Order of Nature, 1996). This idea was given profound philosophical expression by Muhammad Iqbal in his Reconstruction of Religious Thought in Islam. For Iqbal, science is not a rival to religion but rather a complementary path to truth. He argued that Islam, unlike medieval Christianity, never developed a deep conflict between religion and science, because the Qur’an consistently invites observation, reflection, and inquiry into the natural world. Iqbal described the Qur’an as a book that “emphasizes ‘deed’ rather than ‘idea,’” encouraging human beings to explore and harness nature. Scientific inquiry, in this view, is a form of religious activity, since it uncovers the divine patterns (Sunan Allāh) embedded in creation. He wrote: “The birth of Islam… is the birth of inductive intellect. In Islam, prophecy reaches its perfection in discovering the need for its own abolition. This involves the keen perception that life cannot forever be kept in leading-strings; that in order to achieve full self-consciousness man must finally be thrown back on his own resources.” (Reconstruction, Lecture I) For Iqbal, this meant that revelation sets the direction, but human reason and experimentation must unfold the details. Science, therefore, becomes “God’s other book,” a living testimony of His creative activity. The Qur’an provides the metaphysical framework, while science explores the mechanisms through which divine will manifests in the cosmos. Iqbal further observed that scientific progress, far from weakening faith, should deepen it: “The scientific view of the universe is a further development of the Qur’anic view, and there is nothing in it to create any serious antagonism between religion and science.” (Reconstruction, Lecture V) Thus, studying nature is not merely an intellectual pursuit but a spiritual act, one that leads to greater awe of the Creator. 4. Qur’anic verses and Scientific Parallels The Qur’an in Surah Al-Mu’minun 23:12–14 offers a remarkably detailed description of human embryogenesis: "We created man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot (ʿAlaqah), and We made the clot into a lump (Muḍghah), and We made from the lump bones, and We covered the bones with flesh. Then We developed him into another creation. So blessed is Allah, the best of creators." Another verse, Surah Al-Ḥajj 22:5, echoes this embryological progression, also mentioning stages of clinging clot, lump, and partially formed and unformed tissue. These descriptions have drawn attention from prominent scientists, especially Dr. Keith L. Moore, a leading embryologist and professor at the University of Toronto. In his textbook The Developing Human: Clinically Oriented Embryology, Moore recognized parallels between Qur’anic descriptions and modern embryology: “It is clear to me that these statements must have come to Muhammad from God, or Allah, because most of this knowledge was not discovered until many centuries later.” (Moore & Persaud, The Developing Human, 7th ed.) Moore’s collaboration with Muslim scholars led him to incorporate Qur’anic references in later editions of his textbook, offering both medical students and religious readers a unique bridge between faith and science. 5. Other Examples of Harmony Science and Revelation ● Cosmic Origins and Expansion “Did not the disbelievers see that the heavens and the earth were joined together, then We split them apart?” (Qur’an 21:30) “And the heaven We constructed with strength, and indeed, We are [its] expander.” (Qur’an 51:47) → These verses mirror Big Bang cosmology and cosmic expansion (cf. Hawking, A Brief History of Time, 1988). ● Sex Determination “And that He creates the two mates—the male and female—from a sperm-drop when it is emitted.” (Qur’an 53:45–46) → Modern biology confirms that sex is determined by the male sperm (XY chromosomes). ● Creation Cycles “The Day when We will fold the heaven like the folding of a written sheet. As We began the first creation, We will repeat it—a promise binding upon Us.” (Qur’an 21:104) → This resonates with cyclic cosmological theories of expansion and collapse (Steinhardt & Turok, Endless Universe, 2007). 6. Revelation and Human Knowledge: A Convergence God’s knowledge is perfect and encompasses all things. When He reveals through revelation, it descends from the highest source of truth. By contrast, human knowledge—gained through reason, experimentation, and inquiry—remains partial and limited. Yet, whenever scientific theories mature and become objective realities, they often harmonize with what has already been revealed in the Qur’an. In other words, revelation descends while human knowledge ascends; when they meet, a spark of wonder occurs—that “magic” of recognition. Perhaps this is precisely what the Creator intends: that through the convergence of science and revelation, we come to know Him more fully and feel the awe of His grandeur. This resonates with the Qur’an’s affirmation: “It is only those of His servants who have true knowledge who stand in awe of God.” (Qur’an 35:28) Conclusion: A Living Revelation in Dialogue with the Cosmos The Qur’an’s harmony with modern scientific discoveries—whether in embryology, cosmology, or biology—is not its primary claim to truth but a powerful confirmation of its enduring relevance. Faith in the Qur’anic sense is not a leap into the dark, but a settled conviction born of evidence, reflection, and inner recognition. It is the peace of knowing that the Ayat of the universe and the Ayat of revelation point to the same reality. In a world still wrestling with the supposed conflict between science and religion, the Qur’an stands as a timeless example that true revelation does not fear inquiry—it invites it. References: Moore, K.L. & Persaud, T.V.N. The Developing Human: Clinically Oriented Embryology. Elsevier, 7th ed. Hawking, S. A Brief History of Time. Bantam, 1988. Steinhardt, P.J., & Turok, N. Endless Universe: Beyond the Big Bang. Doubleday, 2007. Nasr, S.H. Religion and the Order of Nature. Oxford University Press, 1996. ----- Dr. Afzal M. Dogar is an independent scientific writer based in Zurich, Switzerland. He is a former Associate Professor at Lahore University of Management Sciences (LUMS) with a background in molecular biology, RNA therapeutics, and biotechnology. He has conducted research in gene regulation, cancer biology, and RNAi/miRNA-based therapeutics, and has trained graduate students in advanced molecular techniques. Currently based in Switzerland, he writes on the intersections of science, society, and interfaith dialogue, with a focus on reconciling scientific inquiry with ethical and spiritual perspectives. 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