Qur’on o‘quvchilarini, agar uning Allohdan kelganiga ishonmasalar, unda xatolar topishga da’vat etadi.

The Qur’aan challenges its readers to find any errors in it if they do not believe it is really from God.

Tanqidchilar tez-tez keltiradigan bir nechta ko‘rinadigan “ziddiyatlar” osongina tushuntiriladi.

The few apparent “contradictions” commonly mentioned by critics are easily explained.

Tanqidchi yozadi: “Chaqirish yoki ajratish? Yaratilish jarayonida osmon va yer avvaliga ajralgan edi va ular birlashishga chaqiriladi [41:11], holbuki 21:30 ularning dastlab bir parcha bo‘lib, keyin ajratilganini bayon qiladi.” Avvalo, har bir oyatning matnига qaraylik. Anbiyo surasining 30-oyati shunday deydi:

One critic writes: “Calling together or ripping apart? In the process of creation, heaven and earth were first apart and are called to come together [41:11], while 21:30 states they were originally one piece and then ripped apart.” First let us look at the text of each verse. Verse 30 of Soorah al-Ambiyaa’ states:

Boshqa tomondan, Fussilat surasining 11 va 12-oyatlarida shunday deyilgan:

On the other hand, verses 11 and 12 of Soorah Fussilat say:

Shuni hayratlanarli deb hisoblash mumkinki, Amerika universitetida ta'lim olgan tanqidchi ushbu ikki oyat o'rtasida ziddiyat topadi, chunki bunday universitetlarda o'rgatiladigan kosmogoniyaning hukmron nazariyasi Katta portlash nazariyasidir. Astronomlar va fiziklarning fikricha, koinotdagi barcha materiya juda yuqori zichlik va harorat holatidan paydo bo'lgan, so'ngra u portlashda parchalanib ketgan, bu esa harorat va zichlikning tez pasayishiga olib kelgan. Bu esa ma'lum atom yadrolarining shakllanishiga imkon bergan. Ularning aytishicha, bir million yildan so'ng koinot hidrogen va geliy atomlari hosil bo'lish uchun yetarlicha sovigan. Bir necha yuz million yildan so'ng kengayayotgan gaz bulutidagi zichlik tebranishlari oxir-oqibat galaktikalarga ajralishga olib kelgan. Keyin galaktikalardagi gaz bulutlari alohida yulduzlarni hosil qilish uchun birlashgan. Bu model yaratilish jarayonida ikki bosqichni nazarda tutadi. Birinchisi - tasavvur qilib bo'lmas darajada zich qattiq massa. Ikkinchisi - yuqori energiyali zarralarning kengayuvchi bulutidir, u oxir-oqibat gaz bulutiga aylanguncha sovigan, undan esa galaktikalar shakllangan.

It is surprising that a critic educated in an American university would find a contradiction between these two verses, considering that the dominant theory of cosmogony taught in such universities is the Big Bang theory. According to astronomers and physicists, all the matter in the universe emerged from a state of extremely high density and temperature, which then split apart in an explosion that led to a rapid decrease in temperature and density. This allowed for the formation of certain atomic nuclei. They say that after a million years the universe was sufficiently cool for hydrogen and helium atoms to form. After a few hundred million years, fluctuations in density in the expanding gas cloud led to an eventual separation into galaxies. Clouds of gas in the galaxies then pulled together to form individual stars.65 This model envisions two stages in the process of creation. The first is an unimaginably dense solid mass. The second is an expanding cloud of high energy particles which eventually cooled enough to be called a gas cloud, from which the galaxies formed.

Ushbu tanqidchi keltirgan ikki Qur’on oyati koinot tarixidagi ikki bosqichni tasvirlaydi. Hech bir oyat qaysi holat birinchi bo‘lganini aniq ko‘rsatmaydi, lekin dastlab siqilgan bir massa bo‘lib, u yorilib ajralgan, natijada gazsimon (“tutun”) bosqich vujudga kelgan va undan keyin osmonlar ajralib shakllangan, deb taxmin qilish uzoq emas.

The two Qur’aanic passages cited by this critic describe two stages in the history of the universe. Neither passage explicitly indicates which state came first, but it is not far-fetched to suppose that there was an original compacted mass that was split asunder, which led to a gaseous (“smoke”) stage, from which the heavens then became differentiated.

Ushbu tanqidchi yozadi: "Inson nimadan yaratilgan? Qon laxtasidan [96:1-2], suvdan [21:30, 24:45, 25:54], 'tovush chiqaradigan' (ya'ni kuydirilgan) loydan [15:26], tuproqdan [3:59, 30:20, 35:11], hech narsadan [19:67] va bu keyin 52:35 da inkor etiladi, yerdan [11:61], qalinlashgan suyuqlikning bir tomchisidan [16:4, 75:37]." Keling, keltirilgan oyatlarga qaraylik.

The same critic writes: “What was man created from? A blood clot [96:1-2], water [21:30, 24:45, 25:54], ‘sounding’ (i.e. burned) clay [15:26], dust [3:59, 30:20, 35:11], nothing [19:67] and this is then denied in 52:35, earth [11:61], a drop of thickened fluid [16:4, 75:37].” Let us look at the verses cited:

Qarama-qarshilik haqidagi bu taassurot metafizika, kimyo va biologiya o'rtasidagi chalkashlikdan hamda biologik yaratilish jarayonining turli bosqichlari o'rtasidagi chalkashlikdan kelib chiqadi. Yuqoridagi birinchi ikki oyat metafizik ma'noda yaratilish haqida gapiradi. Birinchi oyatda Alloh odamlarga ularni va butun borliqni oxir-oqibat hech narsadan yaratganini eslatadi, bu Uning eng ulug' sifatlaridan biridir. Ikkinchi oyatda U inkor qilinadigan savol beradi: "Agar siz Xudoning mavjudligini inkor etsangiz, u holda siz yo'qlik sizni vujudga keltirgan deb o'ylaysizmi?" Yani, atеizmning qabul qilib bo'lmaydigan natijasini ta'kidlaydi. Shuning uchun bu ikki oyat o'rtasida hech qanday qarama-qarshilik yo'q.

The perception of contradiction here is a result of confusion between metaphysics, chemistry and biology, and between different stages of the process of biological creation. The first two verses above are dealing with creation in metaphysical terms. In the first verse, Allaah reminds human beings that He created them and all of creation ultimately from nothing, which is one of His most sublime attributes. In the second verse, He poses a rhetorical question to highlight the untenable implication of atheism, “If you deny the existence of God, then do you believe that nothingness brought you into existence?” Therefore, there is no contradiction between these two verses.

Quyidagi uch oyat barcha jonzotlarni, shu jumladan sudralib yuruvchilarni va insonlarni ham suvdan yaratilgan, deb bayon etadi. Bu hech kim inkor etmaydigan ilmiy haqiqatdir. Barcha tirik mavjudotlarning fiziologiyasi suvga asoslangan.

The next three verses state that all living creatures, including those that crawl and human beings, are created from water. This is a biological fact that no one denies. All living creatures have water-based physiologies.

Keyingi oyatlarda inson loydan va palchiqdan yaratilgani hamda yerdan paydo qilingani bayon etiladi. Bu oyatlar uchun ikki xil maqbul tafsir mavjud. Birinchisiga ko'ra, ular insoniyatning ota-bobosi Odam ﷺ haqida nozil bo'lgan. Ikkinchisiga ko'ra, ular har bir insonning kimyoviy tarkibi haqida. Yerda uglerod, vodorod, azot va boshqa elementlar mavjud. Fotosintez orqali bu elementlar o'simlik moddasiga aylanadi, inson uni to'g'ridan-to'g'ri iste'mol qiladi yoki o'simlik yegan hayvonlarning go'shtini yeydi. Shunday qilib, barcha tirik mavjudotlarning manbai oxir-oqibatda yerdir, boshqacha aytganda, yerning tuprog'idir, u suv bilan qo'shilganda esa "palchiq" deb ataladi.

The next set of verses state that the human being was created from dust and clay and was brought forth from the earth. There are two acceptable tafseers for these verses. One is that they refer to Aadam, the ancestor of mankind. The other is that they refer to the chemical composition of every human being. The elements of carbon, hydrogen, nitrogen, etc. are present in the earth. Through photosynthesis these elements are transformed into vegetable matter, which human beings consume directly or by eating the flesh of animals that have consumed plants. The source of all living creatures is thus, ultimately, the earth, or, by another expression, the dust of the earth, which when combined with water is called ‘clay.’

Qolgan oyatlar insonning yaratilishining biologik jihatlariga ishora qiladi. "Nutfah" so'zi odatda erkakning urug' suyuqligini anglatish uchun ishlatiladi, lekin uni ayollarning reproduktiv suyuqliklarini anglatish uchun ishlatish ham tilshunoslik jihatdan mumkin. Urug'langan zigota Qur'onda "nutfatun amshoj", ya'ni "aralashgan suyuqlik" deb ataladi.77 Bir hadisda "nutfah" so'zi aniq ayolning suyuqligini anglatish uchun ishlatilgan. Rivoyat qilinishicha, Payg'ambar ﷺ dan inson nimadan yaratilgani so'ralgan va u shunday javob bergan:

The rest of the verses refer to the biological aspects of human creation. The word nutfah is commonly used to refer to male seminal fluid, but it is also linguistically possible to use it to refer to the female reproductive fluids. The fertilized zygote is referred to in the Qur’aan as nutfah amshaaj, that is, ‘a mingled fluid’.77 In a hadeeth, the word nutfah is explicitly used to refer to the fluid of the woman. It was reported that the Prophet (r) was asked from what the human being was created, and that he replied,

Urug‘lanishdan so‘ng, embrion bachadon devorига o‘rnashib oladi. Aynan shu bosqichda u arabcha “alaq” deb ataladi.79 Shunday ekan, bu oyatlarning hech birida ziddiyat yo‘q, alhamdulillah.

After fertilization, the embryo implants itself in the uterine wall. It is at this stage that it is called an ‘alaq in Arabic.79 Therefore, there is no contradiction between any of these verses, al-hamdulillaah.