Mujeeb Haqqie

This book delves into the intersection of science and spirituality, particularly from an Islamic perspective. The title itself, “Divine Whispers”, suggests a focus on understanding the subtle ways in which divine guidance and knowledge can be perceived within the natural world.

The book aims to reconcile scientific understanding with Islamic faith, suggesting that the natural world contains “divine whispers” that point to the existence and wisdom of God. It seeks to demonstrate that scientific discoveries can strengthen, rather than contradict, religious belief.

The author addresses the limitations of purely materialistic scientific explanations, arguing that science, while valuable, cannot fully account for the origins and purpose of the universe. It is noted that science is limited to the observations of our senses, and the brain, which are limited to the material.

The book explores how natural phenomena, from the complexity of biological systems to the vastness of the cosmos, can be interpreted as signs of divine design. The book encourages readers to reflect on the wonders of creation and to contemplate the deeper meaning behind them. It is designed to cause the reader to think deeply about their place in the universe, and their relation to their creator.

In essence, the book seeks to foster a deeper appreciation for the interconnectedness of science and faith, inviting readers to perceive the “divine whispers” that resonate within the natural world. It aims to show how everything from the microscopic to the cosmic reveals the creators handiwork. The book invites readers to engage in deep reflection on the meaning of life and their connection to the divine. It is designed to cause the reader to ponder over their role in the universe.

The book bridges the perceived gap between scientific understanding and religious belief. It emphasizes the importance of recognizing the signs of God in the natural world. It encourages a contemplative approach to life, fostering a deeper connection with spirituality.

The author argues that through science, we can explain origin of universe from big bang and origin of life from a self-replicating molecule. But, the question of agency and will is outside the domain of science. If this universe had a beginning, then it cannot explain itself from within its constituents in the form of matter, energy, physical laws, physical forces and various kinds of life which evolved much later after the beginning of universe. All of these elements of the universe must also have an origin.

A great many scientists even including those who are agnostics and atheists find that there is a respectable case and reason for a deity. Some explain it as watchmaker or blind watchmaker. Some describe it as mathematician giving birth to laws and mathematics in the universe and its working. Science can help us thus far in questions of origins. Those who believe in scientism stop at this point and do not entertain the questions of purpose and meaning which are beyond the scope of science.

Nonetheless, logic and human curiosity demands that we go further in search, if not with science, then with our ability to infer the unseen from the seen.

The author also highlights the problem of specialization of knowledge which makes us reach conclusions which are bounded by the specific jargon and scope of the disciplines.

Living in a 3-D world having seen life originating from water as a source, we may not conceive and observe reality and possibly more complex life in higher dimensions. The concept of angels and Jinns is not implausible given that science also admits the possibility of higher dimensions, multiverse and different physical laws in different universes. Dark matter and dark energy are also not observable directly, but we do not regard them as absurdities.

The author also highlights the problem of biases in science. Scientists may camouflage naturalistic explanations with particular philosophy to present an atheistic worldview in the guise of science. Methodological naturalism uses naturalism as a methodology to come up with workable models for explaining reality. It does not necessitate rejecting God or religion or having even a position about God or religion.

For instance, in seeking cure through a vaccine, medical knowledge can be utilized to develop the right vaccine. It is a completely different matter to use methodological naturalism under philosophical naturalism. Philosophical naturalism ascribes to Godless philosophy to assume away any agency other than naturalistic explanation. However, it is neither necessary nor assuming away the will and agency a scientifically provable judgement.

The author gives the example of Hadron collider. Scientists try to replicate the conditions of early universe after the big bang. How much planning, organization and meticulous design and execution it requires from scores of scientists in a coordinated way. How Big Bang and what happened afterwards can be executed so precisely in mathematical terms that everything works to create conditions of life on a knife’s edge. How implausible is it to deny the agency or to regard that agency as a bystander watchmaker with no concern and no connection with the creation?

Physical laws, forces, their precise values, energy, gravity, time, space and fields require their own explanation. We are just merely taking them as a given to explain the universe from a particular point forward.

The author also explains that there is no contradiction between Qur’an and established science. On the contrary, it is remarkable that Quranic description of nature actually verifies a lot of scientific facts. It does not present something which is definitely against established scientific facts. It is inconceivable that any work of humans could achieve such level of accuracy 1,400 years ago.

The author also explains that if time travel becomes possible, it is not at all impossible to believe in Waqia-e-Mairaaj as reported in narrations. Likewise, the way computers work in a network, it is not inconceivable that a supreme being can perform simultaneous functions if human beings can get it achieved through supercomputers and servers in a network computing system. Quantum physics and theory of relativity has opened possibilities of new ways of looking at time and space and reality itself.

The author explains the difference between body and soul using the metaphor of hardware and software. Our biological body is a chemical composition. Faith essentially addresses not our chemical composition of bodies, but our personality and consciousness. Soul is embodied in our skull that is made up of chemicals. Body is just the host of our soul. Animals also have bodies and some have similar chemical composition.

But, our soul is given a special ability of conscience. We have the innate ability to differentiate right from wrong. We have likeness for and the wish to see fairness, justice, honesty, truthfulness and cooperation in the universe where species survive on survival instincts.

In the final chapter, the author presents the Islamic worldview explaining the meaning and purpose of life and how religion appeals to moral consciousness and brings attention towards revealed knowledge to act in morally upright ways. Following religion, one can avoid being on the wrong side of divine justice in afterlife which will actualize cause and effect in moral sphere of life by establishing absolute justice.