لطفا منتظر باشید ...
Message of Thaqalayn
The Geography of Qur'anic Accounts: Eight Questions from Six Scholars of the
Qur'an *
Translated by I. Rasuli
Vol. 2, Nos. 2 & 3
While reading the holy Qur'?n we come across
the names of certain nations, places and persons such as Dhul Qarnayn
Dam, A#<?b-e Kahf Cave, Dh?t al-Im?d,
etc. The question is that is it possible to locate these places in the
present natural geography or they have gone under any changes? Can we take
recourse to science and rely upon the scientific method in dealing with
these Qur'anic names?
All the matters in this context were prepared
in the form of questionnaire and were sent to some of researchers and connoisseurs.
Among them Dr. A<mad A<mad?, ?yatull?h Mu<ammad
H?d? Marifat, Bah? al-D?n Khorramsh?h?,
Dr. Mu<ammad \usayn Ru<?n?, Dr. Ab?l Q?sim
Im?m? and Dr. Abb?s Zary?b Kho? have
replied which is hereby presented to our readers. Hope the answers would
be beneficial to the seekers of the Qur'?nic learning.
Q.1- Are the historic places mentioned in the Qur'?n in connection with the
nations and events, available in the present natural geography in the same form
or have they gone under any changes?
A- A<mad A<mad?:
Some of the places might have been destroyed. The historical changes do
not keep anything constant. Sometimes a riverbed changes or the sea advances
or regresses. ?beskun island in the Caspian Sea, was a residential
place once upon a time, where Khw?razm Sh?h had come from.
It has now gone under the sea and there is no sign of it. Its name only
has come in the history. We see some places which have earlier been at
the coasts. Through, in the course of historical changes, a hill might
have disappeared. Therefore, it cannot be said that the places mentioned
in the Qur'?n have remained in the same original forms.
A- Ab?l Q?sim Im?m?
: There are certain places related to the ancient tribes which
has naturally been changed or disappeared. Except in some cases like the
holy house of God (Bayt Allah al-\ar?m) and the related places
or some other places which have relatively retained their previous states.
Of course, before referring to the references which have computed these
places, a prompt comment is not possible in this regard. In this connection
a consultation with archeology organizations will be a good beginning in
recognizing the relevant countries.
A- Bah? al-D?n Khorramsh?h?:
Whereas the Qur'?n points to the ancient lands or geographical places
such as W?d? Ayman, Madyan, Qur?
or Madain L?t, M'?rib Dam which had probably
been built against Al-Iram flood and so on, belonging to more than
15-20 centuries ago, their present locations are probably unknown and require
archaeological researches. On the other hand, whatever is located or recognized
will be quite different from what have been in the past. 15-20 centuries
are enough for not only a city, but also a civilization to bloom or decline.
A- Mu<ammad \usayn Ru<?n?:
A geographical site on this globe may not remain in the same place due
to the following incidents:
a) An earthquake which is an underground product
known as Ptate-tectonic bringing about deep changes in the superficial
layer of the earth, demolishing surface of the earth easily in a short
time.
b) Tides have great effects on the seas.
c) Human factor causes the increasing destruction
of the crust of the earth.
d) Falls of such as snow, rain and hail, bring
about destructive floods.
e) Soil erosion is a slow, constant and gradual
process that ever changes the structure of the earth. This terminology
has many applications throughout the present scientific geography.
I, as the editor-in-chief of the Great Islamic
Encyclopedia (from 7-10-85 to 16-12-87) asked for a research grant
from the management on the "?beskun" article following researches
of British Orientalist "Minorski" and Dr. Manoocher Setudeh. The fund was
granted and days and days the geographers and researchers investigated
on a boat in the Caspian Sea, but they did not find its exact location.
A- Mu<ammad H?d? Marifat:
The regions pointed by the Qur'?n may have some trace today, such
as M'?rib dam, ruins of which are available today, even the
valves and shutter used to close or open the dam are available. To study
those cases, some scientific delegations (from Iran and abroad) visited
the site and brought good information. They even could understand how the
flood destroyed this dam. Another example is "A<q?f" which
are very soft sands is situated around Adan, even today.
Some other regions have been referred to in
the holy Qur'?n and they were existing during the revelation of
the Qur'?n, such as the remnants ofL?'s tribe (37: 137-138).
1- It is obvious that there has been something
in front of them on the journey routes of Quraysh. I did not find anybody
in the present era to follow this matter, which is worth following. One
of the essential issues is follow up, the geographical regions of the history
of Islam such as sites of the wars of A<z?b and Khandaq,
or Uh?d war. We have seen these places but are not reliable.
A serious research is required to locate their real sites.
Q. 2- What is the objective of studying archaeological subjects of the
Qur'?n?
A- A<mad A<mad?: Many
ancient historical and geographical regions have been mentioned in the
stories of the holy Qur'?n such the river or sea through which the
Bani Israel passed, the land of As<?b-e Hijr, Dhul
Qarnayn Dam, As<?b-e Kahf's Cave, earthy paradise
of Dh?t al-Im?d etc. Research on these and finding
their traces is very effective in understanding the Qur'?n. In addition,
being involved in exploring the past would provide a good background to
take lessons from the past on which the holy Qur'?n in the following
verses to persuade us to do so:
"Have they not travelled in the earth and seen
how was the end of those before them? They were stronger than these in
powers..." (30:9)
"Indeed there have been examples before you;
Therefore travel in the earth..." (3:136)
"...Therefore travel in the land, then see
what was the end of the rejecters." (16:36)
"Say: Travel in the earth, then see how was
the end of the guilty." (27:69)
"But we will this day deliver you with your
body that you may be a sign to those after you, and most surely the majority
of the people are heedless of our communications." (10:92)
In this verse, the God's intention of
bringing the body of Pharaoh out of water rather than leaving it decaying or
being eaten by the sea animals is to give a lesson to future generations.
As far as I remember^an?w? says: "The body of Pharaoh contemporaneous
to Moses is now in a museum in Egypt."
Many of the existing problems in our national
culture and literature need extensive archaeological research. In case
of finding new information, our views will be changed about our culture
and literature. For example, Alexander dam with its present condition has
its effects on our literature stories and proverbs, and we can feel its
position in our culture. Supposing that Alexander is the same Dhul Qarnayn
of the Qur'?n, he has been given a great status (like a prophet)
and a poet like Niz?m? has written one of his complete poetical
works in his name. When the archeology or the history proves it wrong that
Alexander is not Dhul Qarnayn, our cultural views will change.
With respect to the importance of this subject,
we suggested the Cultural Revolution Council in 1982 to include Qur'?nic
archeological studies in the educational curricula of the universities.
A- Ab?l Q?sim Im?m?:
The objective of archaeological endeavor
is to work out the best method and necessary preparations for recognition
of geographical places mentioned in the Qur'?n and study condition
of those people whose names in the Qur'?n are associated with those
places. Concluding that such studies are necessary for better understanding
the Qur'?n.
A- Bah? al-D?n Khorramsh?h?:
The objective of taking up archaeological subjects of the Qur'?n
is to understand the lessons pointed out by the Qur'?n. As we intend
to recognize Prophet Ibrahim (s), the father of prophets Shoayb, al-yasa
and Khidr in the stories of the Qur'?n, likewise, for the same reasons
and motives, we should try to understand geographical places of the Qur'?n.
A- Mu<ammad \usayn Ru<?n?:
In my opinion, "archaeological discussions" with its present meaning has
not been dealt with in the Qur'?n. There are many historical accounts
in the Qur'?n which are considered to be historical facts. Even
the opponents in the Qur'?n reproach themselves for the phrase "stories
of the predecessors" is attributed to them . (6:25; 16:24; 8:31; 23:83;
25:5; 27:68; 46:17; 68:15; 83:13.)
All those are historical facts which signify the
continuity, constancy and everlasting feature of the "divine order" on
permeate in the individual, family, and social life of the people. These
facts always give alarming to those who deviate from the right path. It
seems that at the time of the revelation of the Qur'?n, the word
"history" did not exist in Arabic language and according to Dr. Mu<ammad
Mu<ammadi this word was derived from the Persian word Mahrooz.
There is a delicate probability of "story" or "stories" (Arabic from the
branches of semitic mother tongue) to be taken from the words "histor,
historia, histoire, history". This seems impossible. I was a member of
a group working on "Ibdal" in Arabic, at the Academy of Iranian
Languages, to trace the words and then to compare them with Indo-European
mother tongue in order to extract the common root words. There were signs
of common root.
It is not surprising to know that the main root
of "history" is the Greek word "weid". Perhaps the Qur'?n has used
the word "stories" for history or report or a historical report.
A- Mu<ammad H?d? Marifat:
Historical problems have two important restrictions, i.e., they
are bound by two things: one is "time", the other is "place". That means,
a historian needs the exact time of a historical event to be able to study
it. It has sometimes been noted that the historians study scientific and
religious books to trace a geographical location. For instance, the palace
of "Ibn Hubayrah" has been around Kufa. Finding location of an incident
has vital importance for a historian, that means as the time is important
for a historian, the place is more important. Perhaps the ancient historians
were not giving much importance to the element of place, but the present
historians give much importance to the place than time, and I am also of
the same opinion. Many unclear historical problems and authenticity or
untruth of a historical event can be proved by finding the place.
Q.3) What are the advantages or outcome of determining the sites and ancient
positions of the stories of the Qur'?n?
A- Ab?l Q?sim Im?m?:
Reaching at an accurate image of ancient places mentioned in the Qur'?n,
or specifying the geography of the Qur'?nic accounts is naturally
effective in understanding the verses of the Qur'?n. It can clarify
the lessons given in the Qur'?nic accounts and makes their experimental
values more evident. The advantages of every research is known after its
completion. Whatever stated in advance cannot be the final conclusion.
On the other hand, this depends on the nature of archaeological science
as well as accuracy of their methods. It is to be pointed out that all,
archeology itself is an important part of historical science, hence, with
its potentialities it should be evaluated, taking into account its methods
and data as well.
A- Bah? al-D?n Khorramsh?h?:
The advantages and outcomes of determining the geographical sites as referred
to, directly or indirectly, in the Qur'?n, is related to its objective
which I clarified in the answer given to the earlier question. Moreover
, these studies and the scientific outcomes would provide a better understanding
of the holy Qur'?n and the philosophy of particular history of the
Qur'?n. Ultimately, such studies will be at the service of the exegesis
of the Qur'?n.
A- Mu<ammad \usayn Ru<?n?:
The advantages and outcomes of finding geographical sites and archaeological
positions would help to develop a new understanding of the Qur'?n,
the necessity of which is felt.
A- Abb?s Zary?b Kho?:
Recognition of the places mentioned in the Qur'?n about the ancient
nations and stories of the prophets is important from scientific, historical
and geographical point of view, but it has a pure scientific aspect and
is useful to satisfy ones curiosity. But the holy Qur'?n is not
for explanation of the history of nations. Its stories are lessons and
examples. It will not harm the understanding of the Qur'?n if the
geographical sites are not traced except in cases like \ajj (pilgrimage)
and understanding its rites.
The Europeans made various efforts in the 19th
century to find unknown regions in Saudi Arabia and Palestine. They traversed
throughout the Saudi territory by camel and horse and found many stones
and inscriptions. They took away most of them and started finding their
scripts and languages. It can be stated that they have discovered the history
and geography of pre-Islamic areas. It is obvious that this work was performed
for the sake of knowledge and information. For example, the purpose of
reading \imayr? or Tham?d? scripts was
not for unscientific or colonial aims, because colonization is possible
without knowledge of M?'rib dam or old cities of Yemen and
Roab, and the colonizers are other than those who spend their days and
nights in reading inscriptions and discovering their secrets. A number
of books have been written in finding locations and ancient places of Saudi
Arabia by Europeans. The list of these books and many other articles are
in many volumes. In order to gain a very brief knowledge of this immense
ocean, the multi-volume history book Arabs before Islam written
by Dr. Jaw?d Al? will be useful.
Q. 4) Is it possible to clear certain geographical sites in the Qur'?n such
as Adn? al-Ar_, M'utafik?t, al-Udwah al-Duniy? and al-Udwah al-Qu#w? and
As<?b-e Hijr, etc.?
A- Ab?l Q?sim Im?m?:
Although it is a very difficult task, losing hope is not fair.
A- Bah? al-D?n Khorramsh?h?:
In this regard, I should say that the work of science and research is to
clear up the things which have been obscure prior to the investigation.
The Muslim commentators and geographers acquainted with the Qur'?nic
culture and interested in its development and expansion have spared no
effort in clearing up the geographical sites of the Qur'?n such
as Adn?l Ar_ (Sh?m?t), Mutafik?t
(the village of L?t which according to some researches is
under Ba<r al-Mayyit), al-Udwah al-Duniy? and
Udwah Qu#w? (two hills or strategic points near Medina),
or Babylon. Such attempts have reduced superstitions and increased the
certainty.
A- Mu<ammad \usayn Ru<?n?:
Yes, it is possible to clear up such uncertainty from geographical sites
of the Qur'?n.
A- Mu<ammad H?d? Marifat:
It is definitely possible. The present historians have cleared up these
places. Today "Adn? al-Ar_ and al-Udwah al-Duniy?
and Qusw? in Badr war are known. The A#<?b-e
Hijr is A<q?f. I have seen in some history books that
the geographical route through which Imam \usayn travelled from Mecca to
Karbala has been shown accurately, and this is valuable for us. The migration
of Imam Al? from Medina to Kufa, or the route that took the captives
from Karbala to Damascus are clear and hence many questions have been answered.
Q. 5) What is the difference between archeology of the Qur'?nic accounts and
scientific interpretation of the verses? Does it have the same problem of
scientific interpretation?
A- A<mad A<mad?: Scientific
interpretations are always unstable due to the instability of the hypotheses
and the theories adopted by the theoreticians. Since no hypothesis is the
last one, every new invention requires a new theory for its interpretation
or explanation. Therefore, scientific theories are subject to change. Like
the Einstein's theory of relativity that changed the Newton's physics,
the results of archaeological studies cannot be taken for granted to be
the definite meaning. Of course, this possibility also helps us to solve
some of the obscurities to some extent.
A- Ab?l Q?sim Im?m?:
The scientific interpretation, if accepted in the same term, is the adaptation
of the meanings of some verses to the relative and variant data, and this
is nothing but a superficial understanding of the Qur'?n, because
the knowledge has a new word or theory every time. But in archeology of
the Qur'?nic, accounts have a constant meaning and possess incomplete
or sometimes complete existence outside. The work of archeology is to unveil
the fact which once upon a time existed with its special position and has
now changed or disappeared but has exactly been the subject matter of the
Qur'?nic verses. Perhaps, from this point of view, it can briefly
be stated that archeology of the Qur'?n is more tangible than some
other subjects of revelation.
A- Bah? al-D?n Khorramsh?h?:
About the difference between archeology of the geography of the Qur'?nic
accounts and scientific interpretation, it should be stated that it is
very close to the methods and attitudes of scientific interpretation. Naturally,
it may bear the shortcomings of the scientific interpretation. A question
may arise here as: if for example, all the Qur'?nic geography researchers
come to the conclusion that there has been no city or a region known as
"Madyan" in ancient world and that this region is not compatible
with the natural geography of the world in the past or present, then, what
stand should be adopted and what comment should be made? It is against
the shariah (religious law) to consider them as myth. For example,
such an approach would affect the real historical fate and identity of
the prophets like Moses and Shoayb (peace be upon them) and ultimately
it reaches a point where the historic ruins and geography of the Qur'?n
are looked at in a mythical sense or as literary creation. This is obviously
against the official creed of Islam.
Thus, if scientific researchers are determined
that cities like Madyan was not a historic or geographical fact,
then scholars of the Qur'?n cannot admit it for science deals with
senses and natural objects, while religion is based on revelation, i.e.
permanent realities which are beyond observation, experiment and natural
facts. Certainty of faith and realities of the Qur'?n should not
be dealt with conjectures of the science.
A- Abb?s Zary?b Kho?
= As we believe that the Qur'?n is from God, the places and locations
mentioned therein are relied to be real and if sometimes the geographical
or archaeological discoveries fail to comply with them. Then, this will
be regarded as drawback of the discoveries, because the archaeological
researches and discoveries are not certain, but it is a science based on
guess, but not a baseless guesses. It is a guess concluded from reasons
such as guess concluded from rational principles and its usage in principle
discussions. But the words of God are certain, so the guess and certainty
are not equal. As a long time has passed from the revelation of the holy
Book, therefore, many of the verses are of reasonable guess. Here the guess
of the archaeological discoveries and the reasonable guess of the holy
verses do not allow contradiction of those unconvincing discoveries with
Qur'?nic verses. In case discoveries help the certainty then we
have to interpret and paraphrase the verses. This is specially true in
cases like universe, skies and earth layers.
The science is attaining progress and perfection,
but one in hundred thousands of the mankind's obscurities has not been
unveiled, so the divine verses cannot be interpreted in conformity with
the science for the apparent controversy with scientific data, because
with new discoveries and invalidity of the previous scientific theories
a new interpretation should be made for the Qur'?n which is not
advisable.
A- Mu<ammad H?d? Marifat
= Yes, it has drawbacks of scientific interpretations, because for example
to find Dhul Qarnayn Dam it is possible to use the presently available
scientific theories while they might have totally gone wrong.
Therefore, making use of archaeological science
or geography to determine some locations cited in the Qur'?n should
be like the use of other sciences in understanding some of the verses.
They may be used as the probabilities. Of course, some places like the
M'arib Dam are definite and in these cases it cannot be said that
the Qur'?n was based on conjectures. Thus the Qur'?n should
not be based on sciences for the Qur'?n and religious laws are fixed.
It does not change by lapse of time unlike the science which is based on
uncertain laws. It is not advisable to deal uncertain matters with certain
ones. Except the fixed findings of the science such as the rotation of
the earth around sun. Similarly the geographical regions are no exception,
some discoveries are certain.
Q-6 Which sciences can be used to locate the geographical sites of the
Qur'?n?
A- A<mad A<mad?: A
number of sciences can be used in finding geographical sites of the holy
Qur'?n, such as: History, archeology, including identification of
scripts, stamps, coins, inscriptions, statues, tools instruments, and tombs,
geography, sociology, and studying of the nations' characteristics.
A- Ab?l Q?sim Im?m?
= This question is related to the archeology experts who know the tools
of their science better. Naturally, they would take help from the Qur'an
and the science of history.
A- Bah? al-D?n Khorramsh?h?
= The sciences which can be used are: Historical geography, history, and
archeology and their branches such as linguistics and etymology and so
on.
A- Mu<ammad \usayn Ru<?n?
= A book comprises 2,000 pages with about 1,000 satellite figures and cosmic
maps and computerized tables is published under the title of Elements
of Natural Geography written by Arthur N. Strahler (the greatest and
most famous contemporary geographer ).I have translated this book into
Persian. It is a very good book . This book could be used to understand
the geographical places of the Qur'?n.
Q-7 How much the knowledge of incidents and stories of the Qur'?n can help
the commentators of the Qur'?n ? What are the demerits of ignoring such
issues?
A- A<mad A<hmad? =
a commentator of the holy Qur'?n should explain and interpret
the historical and geographical events, otherwise his writings cannot be
called an interpretation. It only be the collection of others' writings and
sayings which does not have research value. Therefore, a commentator of the
Qur'an should provide his research on historical narrations and try to
clarify the dark and obscure angles of his work with reference to
geographical and archaeological sciences and carry out his researches with
methodological analysis. For example, in some narrations the palace of
Dh?t al-Im?d was contrasted with fabulous and fanciful heaven
of Shadd?d. Whereas a commentator of the Qur'an should not
confine to the narrations only, but he should deal with it accurately and
comprehensively as the late scholar All?mah^ab?ab?? did
so.
A- Ab?l Q?sim Im?m?
= If a commentator of the Qur'an cut off from the real sources in dealing
with the Qur'?nic ancient places he would relapse into illusion.
A- Bah? al-D?n Khorramsh?h?
= Some points have been made on necessity and advantages of discovering
the geographical sites mentioned in the Qur'?n which is a part of
the science of commentary. It is very obvious that every Muslim is eager
to know as who were J?l?t and ^al?t,
likewise, it is very obvious that he likes to know where are the places
mentioned in the Qur'?n such as Mad?na, Qaryah
or Ba<r. Such need may lead to writing and compiling books on
issues such as Dhul Qarnayn .
A- Mu<ammad \usayn Ru<?n?
= For interpretation of the Qur'?n it is necessary to identify the
sites of the events as mentioned in the historical reports of the Qur'?n.
Not paying attention to this fact will grow into an undesirable result
.
A- Mu<ammad H?d? Marifat
= The Qur'?n has paid attention to the historical aspects as well
. The battles of Islam against the infidels have been mentioned in the
Qur'?n - definitely have some obscure points for the commentators.
If the historical places and figures could be cleared up with reference
to time and place, it could enlighten even a faq?h in
certain issues, such as, the case of qasr prayer(prayer in shortened
form). Or take the case of a figure like Dhul Qarnayn which has
not been identified as to who is he? Where is the real site of the dam
constructed by Dhul Qarnayn ?
Fakhr Razi was the first person who said that
Dhul Qarnayn is the same Macedonian Alexander of Greece. His justification
is: the Dhul Qarnayn mentioned in the Qur'?n travelled to
the east and the west achieving victories. Then Fakhr R?z?
says: "While a survey in the history we do not find anybody other than
Macedonian Alexander, therefore, the Dhul Qarnayn is the same Macedonian
Alexander. This is the logic of Imam Fakhr R?z?: Since you
did not find it therefore it is he. It means to infer a positive proposition
from a non-existential proposition. We could not find anybody in the history
with the specifications of Dhul Qarnayn as mentioned in the Qur'?n.
Since we could not find him, therefore Dhul Qarnayn should be Macedonian
Alexander. Although it seems that Dhul Qarnayn belongs to ante historic
periods, like some of the prophets. "The first people appeared on the
earth were Dhul Qarnayn and Abraham, while according to the Old Testament,
the Macedonian Alexander existed 800 years after the Prophet Abraham. This
does not concur with the idea of Fakhr R?z?. Recently Maulana
Abulkalam Azad has compared Dhul Qarnayn with Cyrus and on the basis
of the reasons and evidences cited in Old Testament, he claims that this
personality has remained unknown to Muslims for being away from the Old
Testament thus, while by referring to Old Testament it becomes obvious
that Dhul Qarnayn is the same great Cyrus. This is a controversial
statement, because it is said that when Cyrus conquered Babylon, he shook
hand with a great idol called as "Mordoukh" to conciliate the nation
of Babylon. While the Dhul Qarnayn as described by the Qur'?n
was a pure servants of God. Thus this idea contradict Abul Kalam's viewpoint.
One of the subjects is Dhul Qarnayn dam
which has not been located and late Sayyid Hebat Allah Shahrest?n?
compared it with China wall, while it is not in agreement with the Qur'?n
because Qur'?n says: "That dam was made from molten iron and
copper." Some others have thought that Dhul Qarnayn dam is the
same dam of Bab al-Abw?b of Russia (i.e., present Turkmenian).
One of the other subjects is Nile Sea. Many of
our commentators have cited it Nile Sea, while it is not a sea but the
River Nile and Prophet Moses (s) did not cross the River Nile because he
moved towards Palestine with his people. When he departed from Egypt and
reached the land of Sina; The water that obstructed their way was the Red
Ocean which is mentioned in both Old Testament and Samaat prayers as Sauf
Sea which means Red Sea.
If our respected commentators had paid attention
to the route travelled by Prophet Moses (s), they would not have committed
mistake by diverting their mind to River Nile, because Nile is between
Egypt and Africa, and Prophet Moses (s) did not want to go to Africa or
Algeria. However, inattention to these places is misguiding in interpretation.
Q- 8 Does Qur'?n use symbolic language in connection with the places or does
it refer exactly to the natural historical sites as existed in the world?
A- A<mad A<hmad? =
some Islamic sects have gone to extremes in paraphrasing the outer beings
of certain verses. For instance, even they paraphrase zak?t,
prayers and \ajj (pilgrimage). By doing so the Qur'?n which is the
referral of all Muslims will lose its authenticity. Of course, in some
cases it is allowed to touch the inner meanings of the verses by virtue
of its own specific criteria, instance of which can be seen in Al-M?z?n.
Sometimes we come across certain <ad?th as see in a saying:
"This is the inward meaning of Qur'?n."
A- Ab?l Q?sim Im?m?
= It's too early to answer this question. This question should be postponed
to a time that final stage of researches in the field of archeology have
been carried out.
A- Bah? al-D?n Khorramsh?h?
= Regarding the places cited by the Qur'?n either in the stories
or in symbolic way, my definite opinion as a Qur'?n researcher and
the translator of the Qur'?n into Persian is that all the places
pointed by the Qur'?n are historical and real. Of course, it is
possible to find some differences in the opinions of the commentators of
the Qur'an for instance about ^?r as to whether it is a proper
mountain or is a mountain in general equal to Jabal or for example
where was W?d? Im?n or Alj?nib al-Gharbi
(i.e., west side), west as per which direction? Here it should be stated
that differences of opinion among the scholars is a mercy and bring in
its wake scientific progress. Moreover, it is a trimmed of the truth and
uncompromising with dogmatistic approach but this should not lead into
the denial of historical fact or doubt in reality of geographical places
of the Qur'?n.
At the end, I should add that I regard the Qur'?n
as linguistic - literary miracle, therefore, I regard usages of figurative,
metaphoric, allusion, symbol and other linguistic and literary points,
as definite inevitable, positive, desirable and even natural and obvious.
It is very wise and acceptable when God, the Owner and main Speaker of
the Qur'?n uses figurative, speaking about a wall He says: "They
found a wall about to collapse" (Kahf, Verse 77). It is not
acceptable if one doubts the existence of a wall or city with a treasure
under the wall .
A- Mu<ammad \usayn Ru<?n?
= Name of not even a single place has come throughout the Qur'?n
symbolically.
A- Mu<ammad H?d? Marifat
= Regarding the Qur'?nic accounts it is a question as to whether
the stories are symbolic, or real. Some people have gone to extremes and
dealt with them as unreal things. Some others have said: "The Qur'?n
is not other than the reality." In this context a middle way can be selected.
Because the Qur'?n itself says: "Surely Allah is not ashamed
to set forth any parable-(that of) a gnat or any thing above that..."(1:26)
.Now let us cite one example from the Qur'an: "Surely we offered the
trust to the heavens and the earth..."(33:72)
Now can we say that God offered the trust which
is wisdom to the heaven it and the heaven said: "I do not want." In fact
this holy verse of the Qur'?n reveals something on behalf. It means
when we evaluate all the creatures, it is found that they do not deserve
to enjoy wisdom. By evaluating human, it is found that he deserves wisdom.
Therefore, accepting or rejection of wisdom depends on the nature of the
creatures. Many such subjects exist in the Qur'?n. Therefore, we
can neither deny absolutely nor become absolutely positive. They must be
evaluated case by case. Some cases are definitely symbolic and are the
scenarios and at places they are absolutely real and many other things
are still obscure. For example, the story of Adam and Eve, heaven
and Satan. The scholars definitely work on these subjects to find whether
they are scenario or reality. Most of the scholars believe them to be realities.
But it is also being spoken that this is also a scene. This means it is
a secret and so is the mankind's nature. We do not want to believe it,
but there is a croon.
*The present article is the English version of Geografiyaye Qi#a#-e
Qur'?n which was published in Bayyin?t-3 (A Quarterly Magazine on the Holy
Qur'?n).
