HARMONIZING FAITH AND SCIENCE

HARMONIZING FAITH AND SCIENCE Scrutiny of Scriptures E VERYONE is familiar with the idea that God created the world in six days. The Bible (Gen 2: 1-3) tells us so, and so does the Quran (7: 54). However, the notion of the creation of our world and everything in it within the span of six days has become untenable in the light of recent scientific findings. In fact, there is no way that the ‘days’ could even have existed when the natural phenomena that produce them, i.e., the earth and its rotation around the sun, were still not supposedly in existence. In “The Bible, the Quran and Science,” Dr. Maurice Bucaille writes: “The idea that successive phases of the Creation...could have been compressed into the space of one week is one that cannot be defended from a scientific point of view. Today we are perfectly aware that the formation of the Universe and the Earth took place in stages that lasted for very long periods.” (p.27) But we need not allow this apparent inconsistency with modern scientific data to shake our fundamental beliefs. The Quran indeed tells us, “He directs all affairs from heaven to earth. Then all will again ascend to Him on a Day whose length is a thousand years by the way you measure. (32: 5) Another verse states, “....A Day with your Lord is like a thousand years in your reckoning. (22: 47) Yet another verse equates the day to an even longer period: “He is the Lord of the Ascending Stairways, by which the angels and the Spirit will ascend to Him in one Day which will last for fifty thousand years.” (70: 3-4) If we refer the original Arabic Quran, we find that the word used for “day” (sing. yaum, pl. ayyam) does not necessarily refer to the interval of time that elapses between two successive sunrises or sunsets for an inhabitant of the earth. The word can also have the broader meaning of a ‘period of time’ as is evident from the above-quoted verses. This means that we may interpret the creation of the heavens and the earth to have taken place in six ‘periods of time’ or, as Abdullah Yusuf Ali writes in his commentary on the Quran (1934), six “stages in the It is crucial to possess divine scriptures that have been preserved in their original form, without interpolation, distortion, or damaging omissions due to neglect. The Quran meets such exacting historical requirements.