It is with due regret, that we observe, that science itself has also been involved in this modern Baconian System of Materialistic Progress and has been made the instrument of Atheism. We are not here to sum up the extent of the guilt of the tyrannical Church (as the Christian writers themselves reflect), nor we are tempted to attempt an assessment of the justification of the retaliate tendencies of the votaries of science against the Church at the same time of the renaissance of the West and the birth of modern science. The topic being very delicate, and one warranting fuller treatment and extremely realistic approach; and one which is out of our scope in this present work. We will only content ourselves by saying, that this science-religion-conflict whatever its causes, has been an extremely sad affair for the whole mankind. Leaving all relevant discussion out at present, we will skip to a place where with some unusual abruptness, we will now begin to say, that somehow, from Galileo’s Astronomy to Darwin’s Biology, and from Newton’s Gravity to Einstein’s Relativity, there has not been a discovery of Theoretical Nature in the whole field of modern science that failed to emerge as a subject of a science-religion controversy and a serious conflict. Later on a tendency appeared to believe in only doctrines of religion that were confirmed by science, and all the rest were to be rejected. In this criterion there were included the ascertained facts of science and hypotheses and speculative propositions thereof. Although religious doctrines are mainly spiritual, and science is spiritually blind. The predisposition of mind is seen to play a very conspicuous role in this philosophy in question. It however has provided us with a type of a philosophy which can be termed as the most typical of modern misguided trends of the materialistic, and how these trends have resulted in a misuse of science in a typical way to reject the established doctrines of faith philosophically. The merit of such a philosophy shall be put to test at a proper place later on in this book.
We have no mind here as we have said, to give our judgment in this science-church conflict, but so much only we shall say that the votaries of science, at a time when they had found themselves able, and were in a position to do so, they ought to have put up an Endeavour with a gusto equal to their gusto in science, to make a thorough research in religion and thereby ought to have conducted a reform in it instead of striving to strangle it to death in order to get rid of this supposed embarrassment. Their science in the absence of the controlling authority of faith consequently came to play havoc with their own and with all of the remaining humanity’s lives. Material progress, they have indeed made to an unusual degree, but alas! To what end?
The scientific philosophy of the unscientific scientist philosopher may be found in the first twelve pages of “The Mysterious Universe” of Sir James Jeans. Sir James Jeans has tried to draw his own conclusions from the facts presented by science. He has sought to know how far this present-day-science can enlighten us on certain difficult questions. That perhaps are, for ever set, beyond the reach of human understanding. In the last chapter of his book, he has placed his own interpretations on the scientific facts and hypotheses discussed in the main part of the book. In the first chapter, under the caption of “The Dying Sun”, he has presented a philosophy about the creation of earth, the appearance of life and man’s existence on earth and the probable end of life on earth, in the light and limitations of the present-day-science. Most of these points appeal in contradiction to the views of religion about these points. We have viewed these points in the light of the Quran to find a radical opposition between the two philosophies. How the Quran has fared in this very exciting and interesting contest is simply far beyond the expectations of the generality of the scholarly world. The Quran will be seen working wonder after wonder, leaving the spectators against with wonder lost in amazement.
Very interesting and very instructive in its own way, and indeed very amusing, is the philosophy which appears as a result of this science-limited standard. It may be clearly seen, they who evolved a philosophy by placing their own interpretations on ascertained facts and hypotheses of science, how in so doing they have in a very amusing manner made a general slaughter of religion, philosophy, logic, science and everything, but in spite of all this carnage, a great fact which they have brought to the knowledge of the general body of humanity, a fact generally unknown is, about the limitations of science, and the present level of scientific knowledge which in fact is hopelessly low. Science is openly declared, as unable at present time to give answer to the greatest questions which have so log haunted human mind. They, also, deserve our heart-felt gratitude for having provided us with unmistakable modern type of philosophy though in fact it is only the modernized echo of the ancient doubt and disbelief.
The science has discovered, that, this earth on which we live, is far too small, a mere microscopic fragment of a grain of sand in comparison with the incomparably great magnitude of the universe. This material insignificance of earth has led the unscientific scientist philosopher to infer that the great architect of this grand universe could have no special interest in either this tiny earth or the puny life upon it. And, since the kind of life, we know on earth is suspected by him to exist on earth alone, its comparative insignificance would render it vain. Any probability therefore of design, purpose, resurrection, judgment or life in heaven could not be entertained. As far as purpose of man’s existence is concerned, because science is unable to give some idea about it, man therefore has to find nothing but bewilderment in this respect.
The atoms have been discovered by science to exist in some particular arrangement in the living cell. And because a monkey blindly strumming on a typewriter for untold millions of years stood a chance to type off a Shakespeare’s sonnet. In the light of this example, atoms might happen to arrange themselves in a way in which they are arranged in a living cell, therefore POST HOC ERGO PROPTER HOC, life could be of accidental nature and the product of blind play of chance, and hence no probability of a design, order, purpose, control, resurrection, judgment or the other world.
It has been scientifically realized, as physical and astronomical principles have shown that life must eventually cease to exist on earth. But science being unable to show the possibility of any revival of life after the entropy had attained it climax, life were to be considered as for ever lost, with no possibility of a resurrection, and so on so forth. We frankly own ourselves quite at a loss to recognize the true merit of such a philosophy. Again, we might be utterly mistaken, but we think very honestly that a butcher might be regarded more far more competent in his own trade than this our philosopher who is found laboring in the shambles of philosophy. Within these few pages, the wonder-pen of Sir Jeans has set all the most essential points of the Philosophy of our unscientific scientist philosopher in an amazing array. In view of the style which Sir James Jeans has adopted in stating the facts, there is every likelihood of a misunderstanding that the thought is his own, but it is not so, and we are again obliged to sound a warning that the words but not the thought belong to Sir Jeans.
We intend to show the Quran’s view against the views to be found in these twelve pages, with a belief that this comparison will be found interesting, particularly because there are instances of Quran’s having based its point on the very same fact of science, on which the unscientific scientist philosopher has happened to base his, yet the two inferences emerge in diametrical opposition to each other. Another very interesting feature of the study is the presence of instances wherein the Quran has anticipated the thought and has at times forestalled the very words of Sir James Jeans writings quite miraculously. The Quran has claimed to contain every example, which claims as it shall be seen the Quran has amazingly brought to a proof.
The reader shall see in this book, how the truths which science had discovered, and which could have served as aids to augment the light of faith have in the hands of a skeptic world turned into layers of darkness in an endeavor to obscure the light of faith. How very often we have wished during this study, the presence of this unscientific scientist philosopher, before us that we may tell him of the atrocities perpetuated by the tyrannical hierarchies, cruel prelates, merciless bishops, and inconsiderate popes on Christendom, but would only ask him to what hellish corners of existence our benign science has driven the whole mankind today, and to what abominable end this mankind is being driven today or tomorrow. The flames which consumed one Bruno by the decision of the papal inquisition, were not worse than the flames of atomic hell into which the whole mankind is going to be cast by the scientific exquisition, nor was the scourging whip, and torturing rack of the clergy after all worse, at least we may now think, than the piercing cancer-ridden rays of nuclear radiation. Neither did the faith in church imply anyway the birth of monsters in an ulcer-ridden humanity. How little this our philosopher has known in his zeal for apostasy that this his philosophy dealt the last deadly blow to science itself, because it is such apostate philosophies that caused ill-application and misdirection of science to its atomic end, the end which will bring humanity to its end, and the end of science along with it. Only the devil can be happy with such philosophies, because he serves to bring about that kind of end to humanity, which he so much desires. It will be seen that this philosopher has done no more than echo the doubts of the ancient disbeliever, except that he has sought to prove the points in reference to modern science, and in so doing he has marred the basis of science, itself. He has committed a glaring blunder in denying whatever the science was unable to prove, little realizing that present day science in the realm of knowledge blinked in wonderment, dumb and mute in the arms of Mother Nature. The absence of light of faith and lack of fear of resurrection has turned science into the mother of consuming Hell. Yet here is a chance left. Will mankind therefore condescend to lend a thought to the matter, or will they allow the things as they may come. It is the eleventh hour; the next will be the zero hour. Pray watch for the first atomic bomb detonated, and say your last prayer, only if you will ever be allowed.
Sir James Jeans deserves heart-felt gratitude of mankind for having exposed the limitations of science in his “Mysterious Universe”. I am not aware in what light the people of the west and the scientist community has viewed this great work. Sir James Jeans has in a very brilliant analysis of the facts — in a manner so marvelous no doubt as a mind of the talent and the caliber of Sir James Jeans only could successfully have adopted, retained and brought to a finish— exposed the limitations of science unknown to the mankind in general.
I suspect this to be a very abrupt introduction of a very vast and serious topic, and new and novel indeed. I have brought the Quran in the field to show Quran’s views on the various points. The Quran, as the reader will himself read, has done wonders in this respect. I will, to make the theme clearer at the outset now, quote in part or in full the foreword of Sir James Jeans as appears in his “The Mysterious Universe”. I feel myself obliged to do this. He writes:-
“The Present book contains an expansion of lecture delivered before the University of Cambridge in Nov. 1930. There is widespread conviction that the new teachings of Astronomy and Physical Science are destined to produce an immense change on our outlook on the Universe as a whole, and our views as to the significance of human life. The question at issue is ultimately one of philosophic discussion, but before the philosopher has a right to speak, science ought first to be asked to tell all she can, as to ascertained facts and provisional hypotheses. Then, and then only, may discussion legitimately pass into the realm of philosophy. With some such thoughts as these in my mind, I wrote the present book, obsessed by frequent doubts as to whether I could justify an addition to the great amount, which has already been written on the subject. I can claim no special qualifications beyond the proverbially advantageous position of the mere onlooker; I am not a philosopher either by training or inclination, and for many years my scientific work has lain outside the arena of contending physical theories. The first four chapters, which form the main part of the book, contain brief discussions, on very broad lines; of such scientific questions as seem to me to be of interest, and to provide useful material for the discussion of the ultimate philosophical problem. As far as possible, I have avoided overlapping my former book, “The Universe around Us”, because I hope the present book may be read as a sequel to that. But an exception has been made in favor of material which is essential to the main argument, so as to make the present book complete in itself.
The last chapter stands on a different level. Every one may claim the right to draw own conclusions from the facts presented by modern science. This chapter merely contains the interpretations, which I, a stranger in the realm of philosophical thought, feel inclined to place on the scientific facts and hypotheses discussed in the main part of the book. Many will disagree with it. It was written to that end”.
(Dorking 1930 J.H.Jeans)
Sir James Jeans continues in his foreword:-
“In preparing a second edition, I have tried to bring the scientific matter of the first four chapters up to date, and to remove all ambiguities from my argument. I found with regret that certain passages in the original book were liable to be misunderstood, misinterpreted, and even misquoted in various unexpected ways. Some of these passages have been expunged, some rewritten and some amplified. Here and there new paragraphs, occasionally whole pages have been added in the hope of making the argument clearer”.
(Dorking July 1st, 1931) (J.H.Jeans)
The line of argument of the modern science-guided skeptics due to their relatively greater knowledge of the universe is different from their ancient counterpart. For, whereas the ancient skeptic was generally lead to doubt and disbelief due to ignorance, the doubts of the modern scientist regarding religion are paradoxically the creation of their own knowledge Quran’s genius therefore shines supreme to amount to a miracle, since we see, that the Quran surprisingly enough if on the one hand it has for generations in the past furnished the doubting mind of an ignorant skeptic with sufficiently convincing reason, it could on the other hand successfully clear the doubts of the modern knowledgeable scientist and in both the instances bringing into play the same words and the same verses. Such indeed is the versatile comprehensiveness of its marvelous composition, such unfathomable adoptability of its fluent, crystal clear expression, such unsurpassable sublimity of its exceedingly superb diction with such supernaturally unlimited resourcefulness of every word and verse in an amazingly surreptitious, esoterically occult manner, Quran seems no doubt the work of an omniscient, and all pervading author, who fully anticipated the future trends of the mind of humanity, even sometimes would repeat exact words, expressions and the true purport of a passage by a distant author in a different language, and displaying always the particular mood catachrestic of foreknowledge. Quran has its own complete, perfected philosophy and a most agreeable code of human life. When it differs it does it so with the vehemence, clarity, and reassurance of a divine oracle.
This we intend to show in an example out of innumerable examples. We have selected the first twelve pages of the famous book “Mysterious Universe” and a part of the last chapter of the same work, in which the celebrated author Sir James jeans, has admirably summarized the philosophical thought of the modern scientist. The two philosophies shall therein be found in the contesting arena in their true perspective and at their best.The topic of my book might become clear by now, and this is a very interesting foreword of Sir James Jeans.
“There was a widespread conviction in the year 1930,” he says “that the new teachings of Astronomy and Physical Science were destined to produce an immense change on our outlook on the universe as a whole, and our views as to the significance of human life”.
No doubt the year 1945 appeared with a change and the sun of the 6th August appeared on earth with the future scientific manifesto of the human life in its rays. But as far as the question of the change of man’s outlook in virtue of the new teachings of Astronomy and Physical Science is concerned, the universal conviction in 1930 was the result only of universal ignorance about the present limits of theoretical science, which were wishfully and ignorantly and exceedingly over-estimated in virtue of scientific inventions of chemical and mechanical kind. The same state of man’s mind might have continued for long, or forever, in utter and self-imposed ignorance about science but for two events, namely, the explosion of atomic bomb in Hiroshima, and the publication of “The Mysterious Universe” of Sir James Jeans. The former has exposed the inventive faculty of science, the latter its philosophical caliber, and its ability to give answers to such questions as have haunted human mind since the appearance of mankind on this earth, which only is deplorable. As far as the question of the significance of human life is concerned, it has been dropped to a level where cities and countries could be blasted out of existence without scruple, or a sigh or a groan. Indeed human life has lost all value in this world, thanks to the new teachings of science. And yet, I am writing these words, and am thinking myself as addressing a universal herd of intoxicated, inebriated and drunken, Baconian species that would neither listen to, nor understand the language in which the detrimental side of science or its dreadful hazards is expressed. They would not listen to a word against it. I too could panegyrize science to inebriate this mankind and gain gratitude, credit, applause and prizes.
Sir James Jeans makes a confession of his non-philosophical inclination, and denies any philosophical training. If, Sir James Jeans was indeed such as he took himself to be, or feigned himself to be, then it is heartily wished that let all the philosophers now shed their philosophical aptitude and unlearn their philosophical training, for it may well be seen while perusing “The Mysterious Universe” that a non-philosophical had rushed into the zones almost recklessly, where philosophical would fear to tread. Not all the philosophical productions of this modern age could do that which this little book has done to expose the reality of modern science and to measure its dimensions. How very dearly I would wish to know the heart of Bertrand Russell regarding this great, epoch-making work, this stirring-the-concealed-embers attempt by an exceptionally talented mind.
Why a book that went through seven successive prints in the span of only three months should suddenly lose its popularity thereafter, is the question that deserves inquiry by the inquisitive. And why the passages of the original book were to be misunderstood, misinterpreted and even misquoted is another question that needs answers. And what were those unexpected ways in which the passages in question were held up to criticism, as Sir James Jeans has complained. And did the dissension emerge from religious or from scientific circles, or both Perhaps indeed, the author of so out-spoken, so realistic a venture, and the views expressed therein with such apparent bluntness should expect to fare no better in an age which was in the habit of being lulled by soft, inebriating song of hope in a paradisiacal future age having lost itself into the confidence in science, an age bowing before science in defying allegiance with hopes in it even greater than their hopes in God, the actual, but unseen Creator. Sir James Jeans perhaps was saved from the rack due to his great standing as a scientist, and his great ability that amounted to genius. He made a pell-mell of modern science with daring and with effect and escaped severe lashing by the presumptive champions of science among the mediocrity. The Quran could not have anything against the science proper. That is, the ascertained knowledge of the laws of nature based on proved truths, but such a philosophy as this which the unscientific scientist philosopher has produced, could in no way gain Quran’s recognition. Nor would this atom bomb producing, this atomic radiation, plague-bomb producing science, expect Quran’s confirmation. Quran is not merely a book of religion, it rather contains all knowledge that human ken could grasp, including this modern science, all of it to nuclear phenomenon, and this modern Baconian Philosophy too to its minuteness.
Another point which deserves notice and excites feelings of real admiration in our heart is the scientist’s scrupulous honesty in matters of science and his really admirable discernment of various scientific values to a most minute degree and to slightest shades. He evinces a very reliable knowledge of the existing state of every point of science, its flaws, its doubts, its discrepancies, its merits, the degree of its reliability and its possible future trends and scopes, in contrariety to some non-scientist writers, who sometimes venture to treat purely a topic of science, to demonstrate their vagueness. The disposition of their mind and the play of their emotions, and particularly insufficient knowledge and little understanding of all the various corners of science, their pens are seen to play the pranks of a nature which are worth seeing, and rarely fail to excite wonder or laughter or contempt or all. For example, whereas Sir James Jeans, while explaining his hypothesis about the separation of earth and other planets from the sun, has described the whole thing in a language which clearly shows the suggestive nature of his view. The non-scientist in repeating the very same thing would reproduce the same as a proved variety and a most ascertained fact of science, ignoring all the “ifs” and “buts” and “perhaps” and “might bees” of Sir James Jeans. But the dazzle which the unscientific scientist philosopher has not been able to bear is that of faith, like a bat that, though, extremely dexterous in the darkness of night is seen to be quite helpless during the day in the presence of sun’s light. I, however, despite all my extreme philosophical differences, have entertained a real regard for the unscientific scientist philosopher due merely to his spotless honesty, immaculate conduct and creditable knowledge of science; yet, for his lack of faith I could not blame him, since faith is a gift of God, and no amount of knowledge could procure that quality in case it were not there. No teacher or preacher, or sign can create faith if not given by God. But God’s Grace is affluent, and His Mercy inbounding. He can give the gift of faith to anyone any moment. Springs have been found to gush forth from the heart of rocks, and most obstinate of infidels have been known to become leading among the faithful. If then by the grace of the Beneficent and Merciful Allah, our present day unscientific scientist philosopher would ever feel the inebriating dazzle of faith in his heart and the truth has dawned on him, surely he will prove a real asset to mankind due to his factual knowledge of science and his honesty, and then he will be found to the joy of believing world to employ the same facts of science in favor of faith, design, purpose, order and divine government by exposing and repudiating this modern Baconian science just as Sir James Jeans has done due to the extreme urge of real knowledge and truth. He certainly will reveal to the ignorant and innocent world the real curse of this curse of curses, this modern, systematic, ever-increasing, infinite and eternal science. This world which today despite its ever growing heaps of commodities, despite its dazzling shows of luxury, and despite its cars, cameras, radios, televisions, clinics, and cinemas, its aero planes, Apollo’s, sea-ships and sky-scrapers is a frightful hovel of miseries, and a prey to the atomic demon, could become a place worth living, and struggling peacefully toward the destination, real destination: the heaven, in case this mother of atomic miseries, this one-eyed science were removed to leave this world free to think and act. And let it be remembered, that whenever we refer to unscientific scientist philosopher, we do not at all mean, Sir Jeans. He has only presented the presumable thought of others. Rather he has exposed the weakness of science. His thought appears in the last chapter of the same book “The Mysterious Universe”, which is quite different from this unscientific scientist philosopher’s and shows serenity. And lastly let it be remembered that the thought and conclusions found in the twelve pages of “The Mysterious Universe” which are the subject of our discussion here are not at all those of Sir James Jeans’ own. He has only represented the trend and the capacity of science in the field of philosophy. He has manifestly negated most of these conclusions in the last chapter of his book. He deserves utmost respect of mankind. He has clarified the things and has shown the limitations of modern science in a way what warrants unusually great admiration.