About the Author:

Sheikh Wahiduddin Khan (1925-2021) was an Indian renowned Islamic Scholar and a peace activist. He rediscovered Islam from the Quran and Sunnah and presented it in a modern sense. He founded the Centre for Peace and Spirituality International in 2001 as a non-profit, non-political, non-governmental organization to present Islam. 

Quran and Nature

In Discovering the Quran, Sheikh Wahiduddin Khan opens by emphasizing that the Quran often alludes to natural phenomena—such as mountains, rain, and the heavens—only through subtle hints, inviting human inquiry to uncover their deeper meanings. Scientific discoveries, therefore, become vital tools for better understanding these divine signs, complementing the traditional sources like the prophetic traditions. Allah says in the Quran: “Praise be to Allah! He will show you His signs and you will recognize them. Your Lord is not unaware of what you do.” (Quran 27:93) As human knowledge advances, Khan argues, the recognition of Allah’s signs in the natural world will become increasingly profound.

Yet, Khan firmly warns against the misconception that the Quran is a book of science. Rather, scientific discoveries serve to elucidate the Quran’s allusions without forcing them onto the text. He criticizes exaggerated attempts to extract scientific theories from verses without basis. Nonetheless, he notes that when contemporary readers encounter verses like “We have made every living thing out of water.” (Quran 21:30), modern biology enables them to appreciate the Quran’s profound truth at a deeper level, thereby strengthening their faith.

Scientific Inquiry as a Path to Spiritual Insight

Building on this, Khan highlights how scientific advancement has shifted the human view of nature from a realm of mystery to one of rational investigation. This shift has made the signs of Allah more accessible to reflection, fulfilling the Quranic prophecy: “We shall show them Our signs in the Universe and within themselves until it becomes clear to them that this is the Truth.” (Quran 41:53). Scientific awakening, therefore, becomes a tool for spiritual enlightenment.

Integral to Khan’s discussion is the concept of faith in the unseen (iman bil-ghayb). He explains that belief in Allah, though He is unseen, mirrors how much of the universe’s reality remains invisible yet undeniable. Allah’s invisibility, far from irrational, serves as a divine test that spurs intellectual growth and reflection. Only an awakened mind, through study and contemplation, can truly realize Allah’s existence and appreciate His signs scattered throughout creation.

Delving deeper, Khan traces humanity’s historical search for Allah, noting that ancient Greek philosophers failed because they relied on flawed, direct observational methods. In contrast, the Quran teaches—through the story of Prophet Musa, that Allah must be discovered indirectly, through reflecting on His creation. Khan credits the scientific revolution, particularly Galileo’s methodical study of the observable world, for paving the way toward rational affirmation of a Creator.

Khan elaborates that Galileo’s distinction between the observable (quantitative) and the unobservable (qualitative) aspects of reality enabled modern science to flourish. This separation, while often misused to distance science from faith, actually provided a stronger intellectual foundation for belief in Allah, by reinforcing the value of inferential reasoning.

Modern Discoveries and Timeless Revelation

Transitioning from method to message, Khan underscores that the universe was created to serve humanity, offering countless signs for reflection. Allah says: “He has subjected whatever is in Heaven and on the earth to you; it is all from Him.” (Quran 45:13). By contemplating nature, humans elevate worship into a universal act of awe, love, and consciousness of the Hereafter. However, despite scientific progress, humanity has often failed to reach a deeper realization of Allah—a tragedy Khan attributes to negative thinking and spiritual negligence.

This negligence contrasts starkly with the scientific journey from Newton to Einstein, during which early materialism gradually gave way to recognition of consciousness and intelligent design. Discoveries such as the Big Bang and cosmic background radiation point towards a created universe. Observations by scientists like George Smoot, who spoke of “seeing the face of God,” further underline that modern science increasingly affirms the existence of a higher mind. Throughout, Khan emphasizes human powerlessness in the face of the vast, perfectly coordinated cosmos. Despite human ambition, man neither controls his existence nor the universe’s systems. Such observations compel humility and gratitude toward Allah.

In demonstrating how the Quran anticipated modern scientific findings, Khan highlights verses that remarkably align with discoveries like the Big Bang: “Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them?” (Quran 21:30). While maintaining that the Quran is not a science textbook, he stresses that its encouragement to study nature points to Allah’s extraordinary design.

Spiritual Fulfillment in the Age of Doubt

Khan then explores how scientific principles—like verificationism and compatibility—when applied sincerely, strengthen belief in Allah. Even agnostic scientists, though refraining from direct affirmation, often point towards intelligent design. The universe's harmonious structure, complexity, and planning reveal not randomness but deliberate creation.

Modern astronomy offers further evidence. Observing cosmic phenomena, such as massive black holes, invites awe of Allah’s majesty. The Quran describes true believers as those “whose hearts tremble when Allah is mentioned.” (Quran 8:2), and Khan shows how contemporary science cultivates this emotional and spiritual awareness.

He extends this reflection inward, noting that realization of one’s own limitations—and Allah’s limitless nature—leads to profound faith. Scientific exploration, approached with sincerity, becomes a gateway to recognizing Allah’s greatness.

Sheikh Wahiduddin also reflects on the intricate systems sustaining human life. Internally, organs like the heart and brain perform vital functions; externally, life depends on air, water, and sunlight. Their interconnectedness points to a deliberate divine arrangement that nurtures gratitude and humility in the reflective mind.

Adding historical evidence, Khan discusses the discovery believed to be Noah’s Ark on Mount Ararat, preserved as a sign for humanity (Quran 54:15; 29:15). The Ark’s preservation against natural decay is presented as a miraculous reminder of divine punishment and future accountability.

In discussing human nature, Khan critiques Freud’s theory of moral neutrality, highlighting modern research from Yale’s Infant Cognition Center that supports the Quranic view: “And inspired it [the soul] with [discernment of] its wickedness and its righteousness.” (Quran 91:7-8). This innate moral compass, he argues, is a divine gift, not a societal construct.

Khan then turns to the roots of modern atheism. He explains that it emerged not from profound scholarship but as a reaction to historical conflicts between the Church and science. Figures like Newton, Darwin, Freud, and Marx promoted secular ideas that sidelined God, often based on flawed reasoning. Yet, human psychological and spiritual needs remain unfulfilled by atheism. True peace lies in a relationship with Allah, as the Quran reminds: “And they ask you, [O Muhammad], about the soul. Say, 'The soul is of the affair of my Lord. And mankind has not been given of knowledge except a little.'” (Qur'an 17:85).

Highlighting human dignity, Khan notes that modern technologies—such as communication and transportation—are reflections of Allah’s blessings (Qur'an 17:70). He speculates that Paradise, described in the Quran, may be hidden within what scientists term “dark matter”—offering hope for ultimate fulfillment beyond worldly dissatisfaction.

Finally, Khan reflects on Allah’s unseen protection over Earth, citing near-misses like the 2012 solar storm as signs of divine mercy (Quran 21:42). He draws attention to cosmic marvels like HR 5171 A, a star 1,300 times larger than our sun, as further testimony to Allah’s majesty (Qur'an 56:75-76).

Throughout, Sheikh Wahiduddin maintains that nature’s subjugation to humanity—including the laws of buoyancy and the stability of the seas—should inspire profound gratitude. Scientific discoveries, rather than leading to denial of Allah, should instead open new windows for realizing His signs.

Ultimately, he concludes that the journey toward recognizing Allah begins with introspection. Even simple reflections—such as contemplating the purposeful design of fingers and toes—can awaken the soul. As Allah says: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.” (Quran 41:53). Discovering Allah, remains a natural and accessible journey for anyone sincerely seeking the truth.