Detailed Abstract
Research Objective: One of the unique characteristics of the Holy Qur'an is its reference to various phenomena at a time when many scientific disciplines had yet to be discovered. These include descriptions of natural events such as wind and rain, entities like the sea, the earth, iron, and plant fertilization, as well as the stages of human creation. These references are collectively considered manifestations of the Qur’an’s scientific miraculousness (iʿjāz ʿilmī). This study focuses on one specific aspect of this scientific miracle: the stages of human creation as discussed in several Qur’anic verses. On the other hand, among the various methods employed in interpreting the Qur'an, the scientific exegesis approach is the only one that deliberately engages with such verses. It is worth noting that some Qur’anic exegetes, particularly classical ones, do not acknowledge the concept of scientific miracles in the Qur’an and consequently do not adopt the scientific exegetical method. This research, however, sets aside such views and instead focuses on exegetes who accept both the notion of scientific miraculousness and the scientific exegetical method. Interestingly, even among those who share this approach, there exist significant differences in interpretation when it comes to the verses on human creation. These discrepancies suggest that beyond the exegetical method itself, other critical factors influence the outcome, such as the exegete’s theological perspective, their familiarity with contemporary scientific developments, their comprehensive understanding of the Qur'an, and their attentiveness to the textual context of the verses. To explore these interpretive differences, this study selects one Shiʿi and one Sunni Qur’anic exegete: Ayatollah Makārim Shīrāzī, author of Tafsir Nemūneh, and Shaykh Ṭanṭāwī, author of Tafsir al-Jawāhir. The objective is a comparative examination of their interpretations of the stages of human creation. The significance of this topic extends beyond empirical sciences into religious disciplines, particularly Qur’anic exegesis, given the explicit mention of human creation in various Qur’anic verses.
Given the centrality of interpretive methodology in understanding the Qur’an, this research focuses on comparing how the two aforementioned Qur’anic exegetes engage with the scientific verses related to human creation. Ayatollah Makārim’s approach to scientific verses is characterized by the application of science to understand the Qur'an, rather than deriving science from the Qur'an. In contrast, Shaykh Ṭanṭāwī’s methodology centers on extracting scientific knowledge directly from the Qur'an.
Research Methodology: This study employs a descriptive-comparative approach. Initially, the interpretations of Ayatollah Makārim and Shaykh Ṭanṭāwī in Tafsir Nemūneh and Tafsir al-Jawāhir respectively are analyzed. Their views are then compared to identify points of similarity and difference.
Findings: The study reveals that the two Qur’anic exegetes share similar views on some terms such as “tumnūn” and “ʿalaq”; however, in most areas—including the creation of Hazrat Adam and Eve from clay, māʾ dāfiq (gushing fluid), nuṭfah amshāj (mixed sperm-drop), and the concepts of mukhalaqqah (formed) and ghayr mukhalaqqah (unformed) embryo—they differ significantly. The main source of these differences lies in their respective exegetical methodologies. Ayatollah Makārim’s approach involves employing established scientific findings to explain the Qur’an while emphasizing the context of verses and scientific credibility. Shaykh Ṭanṭāwī, on the other hand, seeks to extract scientific knowledge from the Qur’an, often elaborating in detail and including personal reflections, sometimes without regard to the contextual flow of the verses. Another feature of Tafsir al-Jawāhir is its reliance on unverified scientific theories, such as Darwin’s theory of evolution, which further distinguishes it from Tafsir Nemūneh.
Conclusion: The study concludes that the use of a valid and accurate scientific methodology can help clarify general statements in the Qur’an, aid in the interpretation of scientific verses, and unveil aspects of the Qur’an’s scientific miraculousness. Conversely, reliance on unreliable scientific methods may obscure the intended meaning and diminish the illuminating nature of the Qur’an. This research can serve as a valuable resource for scholars interested in the intersection of empirical science and Qur’anic exegesis.