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The Expansion of the Universe
The expansion of the Universe is the most imposing discovery of modern science.
Today it is a firmly established concept and the only debate centres around the way this is taking place.
It was first suggested by the general theory of relativity and is backed up by physics in the examination of the galactic spectrum; the regular movement towards the red section of their spectrum may be explained by the distancing of one galaxy from another.
Thus the size of the Universe is probably constantly increasing and this increase will become bigger the further away the galaxies are from us.
The speeds at which these celestial bodies are moving may, in the course of this perpetual expansion, go from fractions of the speed of light to speeds faster than this.
The following verse of the Qur' an (sura 51, verse 47) where God is speaking, may perhaps be compared with modern ideas:
"The heaven, We have built it with power. Verily. We are expanding it."
'Heaven' is the translation of the word sama' and this is exactly the extra-terrestrial world that is meant.
'We are expanding it' is the translation of the plural present participle musi'una of the verb ausa'a meaning 'to make wider, more spacious, to extend, to expand'.
Some translators who were unable to grasp the meaning of the latter provide translations that appear to me to be mistaken, e.g. "we give generously" (R. Blachère).
Others sense the meaning, but are afraid to commit themselves: Hamidullah in his translation of the Qur'an talks of the widening of the heavens and space, but he includes a question mark. Finally, there are those who arm themselves with authorized scientific opinion in their commentaries and give the meaning stated here. This is true in the case of the Muntakab, a book of commentaries edited by the Supreme Council for Islamic Affairs, Cairo. It refers to the expansion of the Universe in totally unambiguous terms.
E. THE CONQUEST OF SPACE
From this point of view, three verses of the Qur'an should command our full attention. One expresses, without any trace of ambiguity, what man should and will achieve in this field. In the other two, God refers for the sake of the unbelievers in Makka to the surprise they would have if they were able to raise themselves up to the Heavens; He alludes to a hypothesis which will not be realized for the latter.
1) The first of these verses is sura 55, verse 33: "O assembly of Jinns and Men, if you can penetrate regions of the heavens and the earth, then penetrate them! You will not penetrate them save with a Power." [ This verse is followed by an invitation to recognize God's blessings. It forms the subject of the whole of the sura that bears the title 'The Beneficent'.]
The translation given here needs some explanatory comment:
a) The word 'if' expresses in English a condition that is dependant upon a possibility and either an achievable or an unachievable hypothesis. Arabic is a language which is able to introduce a nuance into the condition which is much more explicit. There is one word to express the possibility (ida), another for the achievable hypothesis (in) and a third for the unachievable hypothesis expressed by the word (lau). The verse in question has it as an achievable hypothesis expressed by the word (in). The Qur'an therefore suggests the material possibility of a concrete realization. This subtle linguistic distinction formally rules out the purely mystic interpretation that some people have (quite wrongly) put on this verse.
b) God is addressing the spirits (jinn) and human beings (ins), and not essentially allegorical figures.
c) 'To penetrate' is the translation of the verb nafada followed by the preposition min. According to Kazimirski's dictionary, the phrase means 'to pass right through and come out on the other side of a body' (e.g. an arrow that comes out on the other side). It therefore suggests a deep penetration and emergence at the other end into the regions in question.
d) The Power (sultan) these men will have to achieve this enterprise would seem to come from the All-Mighty.
There can be no doubt that this verse indicates the possibility men will one day achieve what we today call (perhaps rather improperly) 'the conquest of space'. One must note that the text of the Qur'an predicts not only penetration through the regions of the Heavens, but also the Earth, i.e. the exploration of its depths.
2) The other two verses are taken from sura 15, (verses14 and 15). God is speaking of the unbelievers in Makka, as the context of this passage in the sura shows:
"Even if We opened unto them a gate to Heaven and they were to continue ascending therein, they would say. our sight is confused as in drunkenness. Nay, we are people bewitched."
The above expresses astonishment at a remarkable spectacle, different from anything man could imagine.
The conditional sentence is introduced here by the word lau which expresses a hypothesis that could never be realized as far as it concerned the people mentioned in these verses.
When talking of the conquest of space therefore, we have two passages in the text of the Qur'an: one of them refers to what will one day become a reality thanks to the powers of intelligence and ingenuity God will give to man, and the other describes an event that the unbelievers in Makka will never witness, hence its character of a condition never to be realized. The event will however be seen by others, as intimated in the first verse quoted above. It describes the human reactions to the unexpected spectacle that travellers in space will see. their confused sight, as in drunkenness, the feeling of being bewitched . . .
This is exactly how astronauts have experienced this remarkable adventure since the first human spaceflight around the world in 1961. It is known in actual fact how once one is above the Earth's atmosphere, the Heavens no longer have the azure appearance we see from Earth, which results from phenomena of absorption of the Sun's light into the layers of the atmosphere. The human observer in space above the Earth's atmosphere sees a black sky and the Earth seems to be surrounded by a halo of bluish colour due to the same phenomena of absorption of light by the Earth's atmosphere. The Moon has no atmosphere, however, and therefore appears in its true colors against the black background of the sky. It is a completely new spectacle therefore that presents itself to men in space, and the photographs of this spectacle are well known to present-day man.
Here again, it is difficult not to be impressed, when comparing the text of the Qur'an to the data of modern science, by statements that simply cannot be ascribed to the thought of a man who lived more than fourteen centuries ago.
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