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BIBLE QURAN AND SCIENCE PDF

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The Quran and kienf:e. "La Bible, Ie Coran et la Science". THE HOLY SCRIPTURES. EXAMINED IN THE LIGHT. OF MODERN KNOWLEDGE. Translated from. The Qur'an and Science. “La Bible, le Coran et la Science”. The Holy Scriptures Examined. In The Light Of Modern Knowledge. By. Dr. Maurice Bucaille. The Holy Scriptures Examined in the Light of Modern Knowledge. A great book by resourceone.infoce Bucaille.


Bible Quran And Science Pdf

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Bible, Quran And Science. Creation. Age of the Earth. The Flood. The Pharaoh. Introduction. On the 9th of November, , an unusual lecture was given at the. So it is not surprising to find reflections on the mountains in certain passages of the Qur'an, such as the following: Sura 79, verse “And the mountains (God). Book The Bible The Quran And Science Dr Maurice Bucaille PDF. 1. The Bible, The Qur'an and Science “La Bible, le Coran et la Science” The.

It is a unique contribution in the field of religion and science. Being an outstanding Scientist, he was elected to treat the mummy of Merneptah Pharaoh which he did. During his visit to Saudi Arabia he was shown the verses of the Holy Quran in which Allah says that the dead body of the Pharaoh will be preserved as a ''Sign'' for posterity. An impartial scientist like Dr.

Bucaille, who being also a Christian was converstant with the Biblical version of Pharaoh's story as being drowned in pursuit of Prophet Moses. He was pleasantly surprised to learn that unknown to the world till only of late, the Holy Quran made definite prediction about the preservation of the body of that same Pharaoh of Moses time.

This led Dr. Bucaille to study the Holy Quran thoroughly after learning the Arabic language. Apart from this Book, you can also check my catalog to download Dr. More comparative religion mp3 lectures and books are available in my catalog. You can find the following: Reviews Review Policy. View details. Flag as inappropriate. Visit website.

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Works Offline. Dr Zakir Naik. Greentech Apps Foundation. Use this app to supercharge your Iman through authentic Du'a and Zikr! Idris Abkar Quran. Ovais Khan. The Elohist text is not present in the first eleven chapters. The overlapping of Yahvist and Sacerdotal contributions is here quite clear. For the Creation and up to Noah first five chapter's , the arrangement is simple: a Yahvist passage alternates with a Sacerdotal passage from beginning to end of the narration. For the Flood and especially chapters 7 and 8 moreover, the cutting of the text according to its source is narrowed down to very short passages and even to a single sentence.

In the space of little more than a hundred lines of English text, the text changes seventeen times. It is from this that the improbabilities and contradictions arise when we read the present-day text.

The Bible, The Quran and Science - Maurice Bucaille: Film One

Here stress is laid upon what one might call the 'national event' which is presented as the fulfillment of Divine word. In the narration however, historical accuracy has rather been brushed aside: a work such as the Book of Joshua complies first and foremost with theological intentions. With this in mind, E. Jacob underlines the obvious contradiction between archaeology and the texts in the case of the supposed destruction of Jericho and Ay.

The Book of Judges is centered on the defense of the chosen people against surrounding enemies and on the support given to them by God. The Book was adapted several times, as Father A. The story of Ruth is attached to the narrations contained in Judges. The second figure in brackets indicates the number of phrases, sometimes divided into two parts indicated by the letters a and b.

Letters: Y indicates Yahvist text, S indicates Sacerdotal text. Example: The first line of the table indicates: from Chapter 1, phrase 1 to Chapter 2, phrase 4a, the text published in present day Bibles is the Sacerdotal text. Their historic worth is the subject of debate. From this point of view E. Jacob finds numerous errors in it, because there are sometimes two and even three versions of the same event.

The prophets Elias, Elisha and Isaiah also figure here, mixing elements of history and legend. For other commentators, such as Father A.

He resumes the whole history of the Creation up to this period, although his genealogical tables only go up to David.

Jacob , but he nevertheless adds precise facts that have been confirmed by archaeology. In these works care is taken to adapt history to the needs of theology. The Book of Ezra and the Book of Nehemiah have been severely criticised because they are full of obscure points, and because the period they deal with the Fourth century B.

In them very big liberties are taken with history. They are in fact stories designed to serve a moral end, peppered with historical improbabilities and inaccuracies.

The Books of Maccabees are of quite a different order. They provide a version of events that took place in the Second century B. It is for this reason that they constitute accounts of great value. The collection of books under the heading 'historical' is therefore highly disparate.

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History is treated in both a scientific and a whimsical fashion. The prophetic books cover the period from the Eighth to the Second century B. In the Eighth century B.

The first of these is famous for his condemnation of social injustice, the second for his religious corruption which leads him to bodily suffering for being forced to marry a sacred harlot of a pagan cult , like God suffering for the degradation of His people but still granting them His love.

Isaiah is a figure of political history. In addition to his personal works, his oracles are published by his disciples right up until the Third century B. It is certain that in the case of the second and third Isaiah, the prophetic intention is paralleled by political considerations that are as clear as daylight.

The preaching of Michah, a contemporary of Isaiah, follows the same general ideas. In the Seventh century B. Jeremiah became a martyr. His oracles were collected by Baruch who is also perhaps the author of Lamentations. The period of exile in Babylon at the beginning of the Sixth century B. Ezekiel figures importantly as the consoler of his brothers, inspiring hope among them.

His visions are famous. The Book of Obadiah deals with the misery of a conquered Jerusalem. After the exile, which came to an end in B. When it was completed, writings going under the name of Malachi appeared.

They contain various oracles of a spiritual nature. One wonders why the Book of Jonah is included in the prophetic books when the Old Testament does not give it any real text to speak of.

Jonah is a story from which one principle fact emerges: the necessary submission to Divine Will. Daniel was written in three languages Hebrew, Aramaic and Greek. According to Christian commentators, it is a , disconcerting' Apocalypse from an historical point of view. It is probably a work from the Maccabaean period, Second century B. Its author wished to maintain the faith of his countrymen, at the time of the 'abomination of desolation', by convincing them that the moment of deliverance was at hand.

Foremost among them are the Psalms, the greatest monument to Hebrew poetry. A large number were composed by David and the others by priests and levites. Their themes are praises, supplications and meditations, and they served a liturgical function. The book of Job, the book of wisdom and piety par excellence, probably dates from B.

The author of 'Lamentations' on the fall of Jerusalem at the beginning of the Sixth century B. We must once again mention the Song of Songs, allegorical chants mostly about Divine love, the Book of Proverbs, a collection of the words of Solomon and other wise men of the court, and Ecclesiastes or Koheleth, where earthly happiness and wisdom are debated.

We have, therefore, a collection of works with highly disparate contents written over at least seven centuries, using extremely varied sources before being amalgamated inside a single work. How was this collection able, over the centuries, to constitute an inseparable whole and-with a few variations according to community-become the book containing the Judeo-Christian Revelation? This book was called in Greek the 'canon' because of the idea of intangibility it conveys. The amalgam does not date from the Christian period, but from Judaism itself, probably with a primary stage in the Seventh century B.

It is to be noted however that the first five books, forming the Torah or Pentateuch, have always been given pride of place. Once the proclamations of the prophets the prediction of a chastisement commensurate with misdemeanour had been fulfilled, there was no difficulty in adding their texts to the books that had already been admitted.

The same was true for the assurances of hope given by these prophets. By the Second century B. Other books, e. Psalms, on account of their liturgical function, were integrated along with further writings, such as Lamentations, the Book of Wisdom and the Book of Job. Before it was transformed under Paul's influence, Christianity accepted the heritage of the Old Testament without difficulty.

The authors of the Gospels adhered very strictly to the latter, but whereas a 'purge' has been made of the Gospels by ruling out the 'Apocrypha', the same selection has not been deemed necessary for the Old Testament. Everything, or nearly everything, has been accepted. Who would have dared dispute any aspects of this disparate amalgam before the end of the Middle Ages-in the West at least? The answer is nobody, or almost nobody.

From the end of the Middle Ages up to the beginning of modern times, one or two critics began to appear; but, as we have already seen, the Church Authorities have always succeeded in having their own way. Nowadays, there is without doubt a genuine body of textual criticism, 21 but even if ecclesiastic specialists have devoted many of their efforts to examining a multitude of detailed points, they have preferred not to go too deeply into what they euphemistically call difficulties'.

They hardly seem disposed to study them in the light of modern knowledge. They may well establish parallels with history-principally when history and Biblical narration appear to be in agreement-but so far they have not committed themselves to be a frank and thorough comparison with scientific ideas. They realize that this would lead people to contest notions about the truth of Judeo-Christian Scriptures, which have so far remained undisputed.

F III. The Old Testament and Science Findings ew of the subjects dealt within the Old Testament, and likewise the Gospels, give rise to a confrontation with the data of modern knowledge. When an incompatibility does occur between the Biblical text and science, however, it is on extremely important points.

As we have already seen in the preceding chapter, historical errors were found in the Bible and we have quoted several of these pinpointed by Jewish and Christian experts in exegesis. The latter have naturally had a tendency to minimize the importance of such errors. They find it quite natural for a sacred author to present historical fact in accordance with theology and to write history to suit certain needs.

We shall see further on, in the case of the Gospel according to Matthew, the same liberties taken with reality and the same commentaries aimed at making admissible as reality what is in contradiction to it. A logical and objective mind cannot be content with this procedure. From a logical angle, it is possible to single out a large number of contradictions and improbabilities.

The existence of different sources that might have been used in the writing of a description may be at the origin of two different presentations of the same fact. This is not all; different adaptations, later additions to the text itself, like the commentaries added a posteriori, then included in the text later on when a new copy was made-these are perfectly recognized by specialists in textual criticism and very frankly underlined by some of them.

In the case of the Pentateuch alone, for example, Father de Vaux in the General Introduction preceding his translation of Genesis pages 13 and 14 , has drawn attention to numerous disagreements. We shall not quote them here since we shall be quoting several of them later on in this study. The general impression one gains is that one must not follow the text to the letter.

Further on however, we note in Genesis 11, that the ten descendants of Noah had lifespans that range from to years see table in this chapter showing Noah's descendants down to Abraham. The contradiction between these two passages is quite obvious.

The explanation is elementary. The first passage Genesis 6, 3 is a Yahvist text, probably dating as we have already seen from the Tenth century B. The second passage in Genesis 11, is a much more recent text Sixth century B.

This version is at the origin of these genealogies, which are as precise in their information on life spans as they are improbable when taken en masse. These concern three essential points: 1 the Creation of the world and its stages; 2 the date of the Creation of the world and the date of man's appearance on earth; 3 the description of the Flood.

When examining them from the point of view of their compatibility with modern scientific data, we must look at each one separately. First Description of the Creation The first description occupies the first chapter and the very first verses of the second chapter. It is a masterpiece of inaccuracy from a scientific point of view. It must be examined one paragraph at a time. The text reproduced here is from the Revised Standard Version of the Bible.

The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. To mention the existence of water at this period is however quite simply pure imagination. We shall see in the third part of this book how there is every indication that at the initial stage of the formation of the universe a gaseous mass existed. It is an error to place water in it. And God saw that the light was good; and God separated the light from the darkness.

God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day. We shall come back to them in the third part of this work. At this stage in the Creation, however, according to the Bible, the stars were not yet formed.

It is illogical, however, to mention the result light on the first day, when the cause of this light was created three days later. The fact that the existence of evening and morning is placed on the first day is moreover, purely imaginary; the existence of evening and morning as elements of a single day is only conceivable after the creation of the earth and its rotation under the light of its own star, the Sun!

And it was so.

And God called the firmament Heaven. And there was evening and there was morning, a second day. This image of the division of the waters into two masses is scientifically unacceptable. God called the dry land Earth, and the waters that were gathered together he called Seas.

And God saw that it was good. The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And there was evening and there was morning, a third day. What is totally untenable is that a highly organized vegetable kingdom with reproduction by seed could have appeared before the existence of the sun in Genesis it does not appear until the fourth day , and likewise the establishment of alternating nights and days.

The Bible, the Qur'an, and Science: The Holy Scriptures Examined in the Light of Modern Knowledge

And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also. And God set them in the firmament of the heavens to give light upon earth, to rule over. And there was evening and there was morning, a fourth day. The only criticism one could level at this passage is the position it occupies in the description as a whole. Earth and Moon emanated, as we know, from their original star, the Sun.

To place the creation of the Sun and Moon after the creation of the Earth is contrary to the most firmly established ideas on the formation of the elements of the Solar System. The Biblical description informs us that it was not until the next day-as we shall see in the following verses-that the earth itself was populated by animals.

It is certain that the origins of life came from the sea, but this question will not be dealt with until the third part of this book. From the sea, the earth was colonized, as it were, by the animal kingdom.

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It is from animals living on the surface of the earth, and in particular from one species of reptile which lived in the Second era, that it is thought the birds originated. Numerous biological characteristics common to both species make this deduction possible. The beasts of the earth are not however mentioned until the sixth day in Genesis; after the appearance of the birds.

This order of appearance, beasts of the earth after birds, is not therefore acceptable. And God made the beasts of the earth according to their kinds and the cattle according to their kinds, and everything that creeps upon the ground according to its kind.

And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.

And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, a sixth day. The author lists all the living creatures not mentioned before and describes the various kinds of food for man and beast. As we have seen, the error was to place the appearance of beasts of the earth after that of the birds. Man's appearance is however correctly situated after the other species of living things.

And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his 25 work which he had done.

So God blessed the seventh day and hallowed it, because on it God rested from all his work which he had done in creation; These are the generations of the heavens and the earth when they were created. This description of the seventh day calls for some comment. Firstly the meaning of certain words. The text is taken from the Revised Standard Version of the Bible mentioned above. The word 'host' signifies here, in all probability, the multitude of beings created.

As for the expression 'he rested', it is a manner of translating the Hebrew word 'shabbath', from which the Jewish day for rest is derived, hence the expression in English 'sabbath'.

It is quite clear that the 'rest' that God is said to have taken after his six days' work is a legend. There is nevertheless an explanation for this. We must bear in mind that the description of the creation examined here is taken from the so-called Sacerdotal version, written by priests and scribes who were the spiritual successors of Ezekiel, the prophet of the exile to Babylon writing in the Sixth century B.

We have already seen how the priests took the Yahvist and Elohist versions of Genesis and remodeled them after their own fashion in accordance with their own preoccupations. Father de Vaux has written that the 'legalist' character of these writings was very essential.

An outline of this has already been given above. Whereas the Yahvist text of the Creation, written several centuries before the Sacerdotal text, makes no mention of God's sabbath, taken after the fatigue of a week's labor, the authors of the Sacerdotal text bring it into their description. They divide the latter into separate days, with the very precise indication of the days of the week. They build it around the sabbatic day of rest which they have to justify to the faithful by pointing out that God was the first to respect it.

Subsequent to this practical necessity, the description that follows has an apparently logical religious order, but in fact scientific data permit us to qualify the latter as being of a whimsical nature. The idea that successive phases of the Creation, as seen by the Sacerdotal authors in their desire to incite people to religious observation, could have been compressed into the space of one week is one that cannot be defended from a scientific point of view.

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Today we are perfectly aware that the formation of the Universe and the Earth took place in stages that lasted for very long periods. In the third part of the present work, we shall examine this question when we come to look at the Qur'anic data concerning the Creation.The second passage in Genesis 11, is a much more recent text Sixth century B. The Earth was submerged right up to and above the mountain peaks. Firstly the meaning of certain words.

We do not in fact have an eyewitness account from the life of Jesus, contrary to what many Christians imagine. The author then quotes other critics who refuse to ascribe to Moses a part, at least, of the Pentateuch. What strikes us today.