Salam,
----- Some reminders before starting -----
1) Reminder n ° 1: The Quran, which is a Holy scripture of guidance/meaning, can only be
understood on the basis of the primary recipients to whom it is addressed, and who it wants to convince to rally to its speech.
2) Reminder n ° 2:
Danger to adopt an "atomistic" analysis of the text (end to end) is to take the risk of cutting yourself off from the initial meaning desired by the text, and of projecting onto the text our own beliefs, desires. .
3) Reminder n ° 3: the formula to understand the Quran is as follows: “(1) Meaning of the root + (2) Meaning of the Form + (3) Meaning of the Context (
Textual and Anthropological). Cf.
https://free-minds.org/forum/index.php?topic=9610915.0-------------------------------------------------------
There is a passage from the Quran of which so much is spoken and written, and that some people want to pass for a
scientific miracle (origin of the universe): 21-30:
"Do not those who disbelieve see/yara that the heavens and the earth were closed up/
ratqan,
but We have opened them/
fataqnāhumā,
and We have made of/
mina water everything living, will they not then believe?" (translation from Shakir)
- Some make the evocation of the
big bang theory in these terms: "we read a scientific description of what happened during the Big Bang, the event which led to the creation of the universe. The Big Bang theory suggests an explosive origin to the universe that produced space, matter and time. The Big Bang itself is the result of an extremely dense singularity. Matter and space were united, or "joined", then were separated in the explosion: "We then disjoined them"."
- Others do
not referred to the Big Bang theory in this verse
BUT they concede that this verse participates and
refers to the origin of the universe.
However, by leaning on this passage we realize that we are in the presence of a
misinterpretation committed both by the defenders of the “scientific miracle” of the Quran but also by the translators (Undoubtedly influenced by the text biblical genesis or scientific discoveries from the past century).
This interpolation has its main origin in two words:
-
RATQ which designates WELDING (total closure)
-
FATQ which designates its opposite ie detaching/UNSOLDERING (opening in the sense of separating what was joined by a hinge or more simply the opening of what was previously closed).
One term is the antonym of the other, in other words it is the opposite.
We go from total closing (RATQ) to total opening (FATQ).
The verse talks about the "heavens" and the "earth" that would go from a state of total closure to a state of total opening.
But what do these two words really refer to?By studying the text as close as possible to the words, we see that it is 2 separate spaces (heaven and earth), both of which were closed and which the God-Creator will allow the JOINT opening.
This is how the water contained in the celestial reservoirs/tanks (khazaa’in) will be able to descend to the earth, which is in turn opening, to fertilize it.
We are therefore with this passage in the well-known theme of the dead land which becomes alive again. And not in a representation totally foreign to the Quran (Note : Tabari exposing several points of view about this passage had delivered this view from among others):
36-33 (intratextuality) :
"And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it. "(Translation by Shakir)
This understanding is confirmed by the Quran by 2 internal textual elements from this verse:
-
The second part of the sentence "and We have made of water everything living, will they not then believe?" Which expresses
the consequence of the first part. The word "
water" serving as a link. This verse forms a unity of meaning linked and framed by two prefixed interrogative: INTG - prefixed interrogative alif (21-30:1 and 21-30:17).
- The use of the word
"to see/yara" in the sense of seeing, to perceive something with the idea of
astonishment associated with the word
awalam (obviousness itself). Furthermore, this word is imperfect verb and not past tense which suggests an action in the process of being carried out or always at work and unfinished (could the Meccan witness the formation of the universe?) Each of which human living on this earth can testify.
Exegetical conclusion:From this example we see how important it is
to bring the text of the Quran both to the coherence of its thematic (bringing together parts in a coherent way - fundamental meaning of the Quran) AND to the reality of its territory: Arabia arid and semi-arid from the 7th century.