On November 9, 1976, there was a strange reading in the French Academy of Medicine. Its title was “Physiological and Embryological Data in the Koran.” I presented my study on the basis that in the Koran there are some statements concerning physiology and reproduction. The reason for doing so was that our knowledge in these disciplines is such that it is impossible to explain how a text like the Qur’an in his time contained ideas that have been discovered only in modern times.
In fact, no human work prior to modern times that contains statements that were equal in advance in the state of knowledge for the time it appeared and which could be compared to the Koran.
Besides this, a comparative study of similar data contained in the Bible (Old and New Testament) seemed desirable. This is how the project was formed in a confrontation between modern knowledge and certain passages in the scriptures of every monotheistic religion. This resulted in the publication of a book entitled The Bible, Quran and Science. The first French edition appeared in May 1976.
No wonder that religion and science have always been considered twin sisters by Islam and that today, at a time when science has come leaps and bounds, are still associated, and even more, certain scientific data used for better understanding of the Koranic text. What’s more, in a century where scientific truth is hard at religious belief, it is precisely the discoveries of science, an objective examination of the Islamic revelation has brought to light the supernatural character of certain aspects of revelation.
What has been said and done, generally speaking, scientific knowledge may seem, despite what people may say, being highly conducive to reflect on the existence of God. Once we begin to ask an impartial and unbiased about the metaphysical lessons to be driven from a current knowledge (eg, our knowledge of the infinitely small or the problem of life) indeed found many reasons to think in these lines. When we think about the remarkable organization presiding at birth or the maintenance of life surely will become clear that the probability of this is the result of chance is less and less, both our knowledge and progress in this field expands. Certain concepts should seem to rise unacceptably, for example, if you put in front of French Nobel laureate in medicine who tried to make people admit that living matter was self created as the result of fortuitous circumstances under the influence of certain external influences by using simple chemical elements as a basis. From this it has been claimed that living organisms are part of beings, being the prominent complex called man. For me, it seems that scientific progress made to understand the great complexity of higher beings provides stronger arguments for the opposite theory: in other words, the existence of an extraordinarily methodical organization presiding over the remarkable arrangement of the phenomena of life.
In many parts of the book, the Quran has, in simple terms, this kind of general reflection. But it also contains infinitely more precise data that are directly related to facts discovered by modern science, these are the ones that exert a magnetic attraction for scientists of today.
