Weird science

According to some Muslim scholars, everything from genetics to robotics and space travel is described in the Quran. What nonsense.


Science has acquired a new meaning in certain Muslim circles. When classical Muslim scholars declared that "whosoever does not know astronomy or anatomy is deficient in the knowledge of God", they were emphasising the importance of the scientific spirit in Islam and encouraging the pursuit of empirical science. But today, to a significant section of Muslims, science includes the discovery of "scientific miracles" in the Quran.

The Quran does contain many verses that point towards nature, and constantly asks its readers to reflect on the wonders of the cosmos. "Travel throughout the earth and see how He brings life into being" (29:20) is a piece of advice we frequently find in the Muslim sacred text. "Behold," we read elsewhere, "in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding . . ." (3:190).

But these verses do not have any specific scientific content - they simply urge believers to study nature and reflect on the awe-inspiring diversity and complexity of the universe. The emphasis in many of these verses, such as "The sun and the moon follow courses (exactly) computed; and the stars and the trees both prostrate in adoration; and the heavens He has raised high, and He has set up the balance" (55:5-7), is on the general predictability of physical phenomena.

It requires considerable mental gymnastics and distortions to find scientific facts or theories in these verses. Yet, this height of folly is a global craze in Muslim societies, as is a popular literature known as ijaz, or "scientific miracles of the Quran". Islamic bookshops are littered with this literature, television preachers talk endlessly about how many different scientific theories can be found in the Quran, and numerous websites are devoted to explaining the phenomenon. It can seem as if ijaz literature has taken total control of the Muslim imagination.

"Almost everything, from relativity, quantum mechanics, Big Bang theory, black holes and pulsars, genetics, embryology, modern geology, thermodynamics, even the laser and hydrogen fuel cells, have been 'found' in the Quran," says Nidhal Guessoum, professor of astrophysics at the American University of Sharjah. Whereas centuries ago, Muslim mathematicians discovered algebra (and led the world in countless fields of knowledge), some of today's believers look to the Quran for equations to yield the value of the speed of light or the age of the universe, and other bewildering feats.

The tendency to read science in the Quran has a long history. In the 1950s, for example, when the US and the Soviet Union were competing to put a man in space, pamphlets appeared in India and Pakistan in which Quranic verses on the all-powerful nature of God were quoted to "prove" that manned space flight would never happen. However, for the current manifestation of ijaz, we need to thank not writers from the madrasas of the Middle East, but two western professors - neither man a Muslim.

It began in 1976, with the publication of The Bible, the Quran and Science by Maurice Bucaille, a French surgeon who had served the Saudi monarchy and acquired his basic knowledge of the Quran in the kingdom. He set out to examine "the holy scriptures in the light of modern knowledge", focusing on astronomy, the earth, and the animal and vegetable kingdoms. His conclusion was that "it is impossible not to admit the existence of scientific errors in the Bible". In contrast: "The Quran most definitely did not contain a single proposition at variance with the most firmly established modern knowledge." Many Muslims embraced Bucaille's thesis as proof of the divine origins of the Quran.

Ijaz literature received a further boost almost a decade later with the publication of the paper Highlights of Human Embryology in the Quran and the Hadith by Keith Moore, a Canadian professor of anatomy who was then teaching in Saudi Arabia. Moore illustrated certain verses from the Quran with clinical drawings and textbook descriptions. For example, the verse "We created man from a drop of mingled fluid" (76:2) is explained by Moore as referring to the mixture of a small quantity of sperm with the oocyte and its follicular fluid.

He was quite a performer, and stunned the gathering at the seventh Saudi Medical Meeting, held in 1982 in Dam mam. He read out the Quranic verses: "We have created man from the essence of clay, then We placed him as a drop of fluid in a safe place, then We made that drop into a clinging form, and made the form into a lump of flesh, and We made the lump into bones, and We clothed these bones with flesh, and We made him into other forms . . ." (23:12-14).

Moore then shaped some Plasticine to resemble an embryo at 28 days and dug his teeth into it. The chewed Plasticine, he claimed, was an exact copy of the embryo, with his teeth marks resembling the embryo's somites (the vertebral column and musculature). He displayed photographs to show that bones begin to form in the embryo at six weeks, and muscles attach to them. By the seventh week, the bones give a human shape to the embryo; ears and eyes begin to form by the fourth week and are visible by the sixth. All these developments, Moore claimed, fit the Quranic description exactly.

Both Bucaille and Moore played on the inferiority complex of influential Saudis, suggesting that the Quran was a scientific treatise and proof that Muslims were modern long before the modern world and modern science. The Saudi government poured millions into ijaz literature. The Commission on Scientific Signs in the Quran and Sunnah was established. The first international conference on the subject was held in Islamabad, in 1987. Moore's paper was included in an illustrated study: Human Development As Described in the Quran and Sunnah. The field has been growing exponentially ever since.

Guessoum, who is about to publish a book on ijaz literature, says that most works on scientific miracles follow a set pattern. They start with a verse of the Quran and look for concordance between scientific results and Quranic statements. For example, one would start from the verse "So verily I swear by the stars that run and hide . . ." (81:15-16) and quickly declare that it refers to black holes, or take the verse "[I swear by] the Moon in her fullness; that ye shall journey on from stage to stage" (84:18-19) and decide it refers to space travel. And so on. "What is meant to be allegorical and poetic is transformed into products of science," Guessoum says.

These days, the biggest propagator of ijaz literature is Harun Yahya (real name Adnan Oktar), a Turkish creationist. He has published scores of pamphlets and books that are heavily subsidised and sold very cheaply. The latest, Miracles of the Quran, explains the verses of the Quran "in such a way as to leave no room for doubt or question marks". The author suggests that the verse "We have sent down iron in which there lies great force and which has many uses for mankind" (57:25) is a "significant scientific miracle", because "modern astronomical findings have disclosed that iron found in our world has come from the giant stars in outer space". The verse "Glory be to Him Who created all the pair of things that the earth produces" (36:36) is claimed to predict anti-matter.

But these inanities are not limited to crackpots. "Even respected university professors believe this nonsense," Guessoum says. "In my own university, around 70 per cent of science professors subscribe to the view that the Quran is full of scientific content, facts as well as theories." Indeed, many respected scientists have contributed to the literature. Prime among these is The Geological Concepts of Mountains in the Quran (1991). Written by the Egyptian scientist Zaghloul el-Naggar, who held the chair of geology at King Fahd University of Petroleum and Minerals in Dhahran, Saudi Arabia, the book has gone through numerous editions. It was so successful that el-Naggar gave up teaching to become the chair of the Committee of Scientific Notions in the Glorious Quran, established by the Supreme Council of Islamic Affairs in Cairo. Today, he lectures on "geology in the Quran" and CDs of his talks sell out.

The latest tome on the subject is The Computer Universe: a Scientific Rendering of the Holy Quran by P A Wahid, the former dean of the Faculty of Agriculture at Kerala Agricultural University. In the book, he develops a model of science in the Quran and purports to explain the existence of angels ("intelligent robots in Allah's kingdom"), the Divine Master Plan, and how the Quran predicted the advent of chemistry and biology. Ehsan Masood, who writes on science in developing countries for Nature, recounts how he "once met a former chief scientist to a defence ministry who told me excitedly he was refining a research paper that would use mathematics to prove the existence of angels".


All their own creation


The underlying message of these books is that all the science you need is in the Quran - no need to get your hands dirty in a lab or work within mainstream theories. But there is an overt message, too: works such as those of Wahid and el-Naggar are aggressively anti-evolution. Many more Muslim scientists, says Guessoum, are "scientists by day and creationists by night".

Creationism is not at all a natural Muslim position. In the early 10th century, Muhammad al-Nakhshabi wrote in The Book of the Yield: "While man has sprung from sentient creatures, these have sprung from plants, and these in turn from combined substances." In Life of Hai by the 12th-century Andalusian philosopher ibn Tufayl, evolution is strongly emphasised. Hai is "spontaneously generated", emerges from the slime, evolves through various stages and discovers the power of reason to shape his world and to understand the universe. In contrast, creationism has taken hold over the past decade in Muslim societies - Turkey, for example, came last, just behind the US, in a recent survey of 34 countries on public acceptance of evolution.

Ijaz literature goes hand in hand with creationism, though Masood says that Muslim creationists are strongly influenced by their American Christian counterparts: "The two groups genuinely believe that the destiny of Islam and Christianity is to work together to defeat evolution and that this alliance is the answer to the clash of civilisations."

Yahya's lavishly illustrated tome Atlas of Creation is widely distributed. In Turkey, it anonymously turned up in numerous schools and libraries. Last year, it was sent unsolicited to schools across France, prompting the education ministry to proscribe the volume. The Atlas blames everything, from Nazism to terrorism, on evolution. "It contains lie upon lie upon lie," says Jean Staune, visiting lecturer in philosophy of sciences at the HEC School of Management in Paris, who has made a special study of Harun Yahya's works. "It denigrates the faith which it purports to support."

And we can say the same about all literature, popular or academic, that purports to discover "scientific miracles" in the Quran.

Ziauddin Sardar, writer and broadcaster, describes himself as a ‘critical polymath’. He is the author of over 40 books, including the highly acclaimed ‘Desperately Seeking Paradise’. He is Visiting Professor, School of Arts, the City University, London and editor of ‘Futures’, the monthly journal of planning, policy and futures studies.

This article first appeared in the 25 August 2008 issue of the New Statesman, How to survive the recession

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The love affairs of Stan Laurel: "If I had to do it over again things would be different"

A romantic who craved stability, the English comedian Stan Laurel led a Hollywood love life as chaotic as his films’ plots

The comedian Stan Laurel was, even by the standards of his time, a prodigious correspondent. The Stan Laurel Correspondence Archive Project contains more than 1,500 artefacts, and these are only the documents that have so far been traced, as many of his early missives appear to have been lost. He was, quite literally, a man of letters.

His punctiliousness about correspondence can be ascribed, at least in part, to his natural good manners, but letters were also a means of filling his long retirement. He outlived his screen partner Oliver Hardy – “Babe” to his friends – by almost eight years but refused all offers of work during that time. Instead, heartbreakingly, he wrote sketches and routines for the duo that would never be performed. It was, perhaps, a way for Laurel to speak with Babe again, if only in his head, until he followed him into the dark on 23 February 1965.

Though Laurel and Hardy have never been forgotten, they are currently undergoing an energetic revival. Stan and Ollie, a film dramatisation of their later years, starring Steve Coogan as Stan Laurel and John C Reilly as Oliver Hardy, is scheduled for release in 2018. Talking Pictures TV is to start showing the duo’s long features from September. Sixty years since Oliver Hardy’s death on 7 August 1957, the duo will soon be rediscovered by a new generation.

They were such different men and such unlikely partners. Laurel was born Arthur Stanley Jefferson in 1890, in Ulverston, then part of Lancashire, the son of AJ, a theatre manager, and Margaret, an actress. He made his stage debut at the age of 16 and never again considered an alternative profession, eventually leaving for the United States to act on the vaudeville circuit before finally ending up in the nascent Hollywood. Norvell Hardy, meanwhile, came from Harlem, Georgia, the son of a slave overseer who died in the year of his son’s birth, 1892, and whose first name, Oliver, Norvell took as his own.

Hardy, who had worked as a singer and as a projectionist, became a jobbing actor, often being cast as the “heavy”because of his bulk. Laurel, by contrast, was groomed for stardom, but it repeatedly slipped through his fingers. Unlike Chaplin’s Tramp, or the boater-and-glasses-wearing Harold Lloyd, he had no persona. Only when Hal Roach paired him with Hardy did he finally find a mask that fitted, and thus a professional marriage slowly grew into a friendship that would endure until Babe’s death.

Laurel was the creative engine of the partnership, creating storylines and gags, intimately involving himself in the directing and editing of each film, but Hardy was the better, subtler actor. Laurel was a creature of the stage, trained to act for the back rows; Hardy, by contrast, had watched countless films from his projectionist’s perch and knew that the smallest of gestures – the raising of an eyebrow, a glance flicked in the audience’s direction – would be writ large on the screen. Laurel recognised this and tailored his scripts to his partner’s strengths.

Thus – and unusually for such partnerships – they never argued with each other about either screen time or money, despite the notorious parsimony of their producer Hal Roach, who paid them what he could get away with and would not let them negotiate their contracts together in order to weaken their bargaining position. Indeed, apart from one contretemps about the degree of dishevelment permitted to Babe’s hair, it seems that Laurel and Hardy never argued very much at all.

And then Babe died, leaving his partner bereft. What was a man to do but remember and write? So Laurel, always a prodigious correspondent, spent much of his retirement communicating with friends and fans by post. It helped that he had a curious and abiding affection for stationery. During one of the many interviews he conducted with John McCabe, his first serious biographer, Laurel revealed a wish to own a stationery store. Even he didn’t seem sure exactly why, but he admitted that he was quite content to while away entire afternoons in examining grades of paper.

Since letters were Laurel’s primary source of contact with the world, much of his writing is quite mundane. He deals with repeated inquiries about the state of his health – “I’m now feeling pretty good,” he informs a Scottish fan called Peter Elrick on 8 June 1960. “I suffered a slight stroke in ’55, fortunately I made a good recovery & am able to get around quite well again, of course I shall never be in a condition to work any more.” He notes the passing of actors he has known (to Jimmy Wiseman on 29 January 1959: “That was a terrible thing about [Carl] ‘Alfalfa’ Switzer wasn’t it? All over a few dollars’ debt he had to lose his life. I knew him very well as a kid in Our Gang films…”), answers queries about his films and his late partner (to Richard Handova on 21 March 1964: “Regarding the tattoo on Mr Hardy’s right arm – yes, that was an actual marking made when he was a kid – he always regretted having this done”) and often writes simply for the pleasure of having written, thus using up some stationery and enabling him to shop for more (“Just a few more stamps – hope you’re feeling well – nothing much to tell you, everything is as usual here,” represents the entirety of a letter to Irene Heffernan on 10 March 1964).

In researching my novel about Stan Laurel, I read a lot of his correspondence. I had to stop after a while, because the archive can overwhelm one with detail. For example, I might have found a way to include Oliver Hardy’s tattoo, which I didn’t know about until I read the letter just now. But of all the Laurel letters that I have read, one in particular stands out. It was written to his second wife, Ruth, on 1 July 1937, as their relationship was disintegrating. It is so striking that I quote it here in its entirety:

Dear Ruth,

When Lois divorced me it unbalanced me mentally & I made up my mind that I couldn’t be happy any more. I met & married you in that frame of mind, & the longer it went on, the stronger it became. That’s why I left you with the insane idea Lois would take me back.

After I left you, I found out definitely that she wouldn’t. I then realised the terrible mistake I had made & was too proud to admit it, so then I tried to find a new interest to forget it all, & truthfully Ruth I never have. I have drank just to keep up my spirits & I know I can’t last doing that, & am straining every effort to get back to normal.

You’ve been swell through it all, except the few rash things you did. I don’t blame you for not being in love with me, but my state of mind overrules my true feeling. If I had to do it over again things would be a lot different, but not in this town or this business. My marital happiness means more than all the millions.

Why has this letter stayed with me? I think it’s because of the penultimate sentence: “If I had to do it over again things would be a lot different, but not in this town or this business.” Hollywood brought Laurel a career, acclaim and a personal and professional relationship by which he came to be defined, but all at a price.

Stan Laurel was a complicated man, and complicated men lead complicated lives. In Laurel’s case, many of these complexities related to women. His comic performances and lack of vanity on screen often disguise his handsomeness, and monochrome film cannot communicate the blueness of his eyes. Women fell for him, and fell hard. He amassed more ex-wives than is wise for any gentleman (three in total, one of whom, Ruth, he married twice), to which number may be added a common-law wife and at least one long-standing mistress.

Had Laurel remained in Britain, serving an apprenticeship to his father before assuming control of one of the family’s theatres, women might not have been such a temptation for him. At the very least, he would have been constrained by a combination of finances and anonymity. Instead, he left for the United States and changed his name. In 1917, he met Mae Dahlberg, an older Australian actress who claimed to be a widow, despite the existence elsewhere of a husband who was very much alive and well. Laurel and Mae worked the vaudeville circuit together and shared a bed, but Mae – who lacked the talent to match her ambition – was eventually paid to disappear, as much to facilitate Laurel’s wedding to a younger, prettier actress named Lois Neilson as to ensure the furtherance of his career.

Yet it wasn’t long into this marriage before Laurel commenced an affair with the French actress Alyce Ardell, one that would persist for two decades, spanning three further nuptials. Ardell was Laurel’s pressure valve: as marriage after marriage fell apart, he would turn to her, although he seemed unwilling, or unable, to connect this adultery with the disintegration of his formal relationships.

The end of his first marriage was not the result of Laurel’s unfaithfulness alone. His second child with Lois, whom they named Stanley, died in May 1930 after just nine days of life. For a relationship that was already in trouble, it may have represented the final, fatal blow. Nevertheless, he always regretted leaving Lois. “I don’t think I could ever love again like I loved Lois,” he writes to Ruth on Christmas Eve in 1936. “I tried to get over it, but I can’t. I’m unhappy even after all you’ve done to try to make me happy, so why chase rainbows?”

But chasing rainbows was Stan Laurel’s default mode. He admitted advertising his intention to marry Ruth in the hope that Lois might take him back. Even after he and Ruth wed for the first time, he wrote letters to Lois seeking reconciliation. It set a pattern for the years to come: dissatisfaction in marriage; a retreat to Alyce Ardell’s bed; divorce; another marriage, including a year-long involvement with a notorious Russian gold-digger named Vera Ivanova Shuvalova, known by her stage name of Illiana (in the course of which Laurel, under the influence of alcohol, dug a hole in his garden with the stated intention of burying her in it), and finally contentment with another Russian, a widow named Ida Kitaeva Raphael, that lasted until his death.

These marital tribulations unfolded in full view of the media, with humiliating details laid bare. In 1946, he was forced to reveal in open court that alimony and child support payments left him with just $200 at the end of every month, and he had only $2,000 left in his bank account. In the course of divorce proceedings involving Illiana, his two previous wives were also briefly in attendance, leading the press to dub Lois, Ruth and Illiana “triple-threat husband hazards”. It might have been more accurate to term Stan Laurel a wife hazard, but despite all his failings, Lois and Ruth, at least, remained hugely fond of him.

“When he has something, he doesn’t want it,” Ruth told a Californian court in 1946, during their second set of divorce proceedings, “but when he hasn’t got it, he wants it. But he’s still a swell fellow.”

Laurel’s weakness was women, but he was not promiscuous. I think it is possible that he was always looking for a structure to his existence and believed that contentment in marriage might provide it, but his comedy was predicated on a conviction that all things tended towards chaos, in art as in life.

Thanks to the perfect complement of Oliver Hardy, Laurel was perhaps the greatest screen comedian of his generation – greater even than Chaplin, I would argue, because there is a purity to Laurel’s work that is lacking in Chaplin’s. Chaplin – to whom Laurel once acted as an understudy and with whom he stayed in contact over the years – wanted to be recognised as a great artist and succeeded, but at the cost of becoming less and less funny, of leaving the comedian behind. Stan Laurel sought only to make his audience laugh, and out of that ambition he created his art.

“he: A Novel” by John Connolly is published by Hodder & Stoughton on 24 August

This article first appeared in the 25 August 2008 issue of the New Statesman, How to survive the recession