Scientific Proof of the Quran & how Ancient Greeks Got It Wrong

• published: 15 Mar 2015
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For more details. please vist. http://www.hamzatzortzis.com/essays-articles/prophetic-studies/did-the-prophet-muhammad-plagiarise-hellenic-embryology/ in brf. Pre-release version 0.5 – February 2011 Commentators assert that the quranic view on human development was plagiarised from ancient Greek (Hellenic) embryology. They specifically claim that the Prophet Muhammad ﷺ plagiarised the works of the ancient Greek philosopher and polymath Aristotle, and the 2nd century physician and philosopher Galen. To respond to this accusation, this section will articulate the mainstream Islamic scholarly position that the Prophet ﷺ did not plagiarise or borrow ideas from Hellenic medicine. Does similarity imply plagiarism? To address the contention that the Prophet Muhammad ﷺ borrowed or plagiarised Hellenic views on embryology, the philosophical implications of inferring plagiarism from similarity must be discussed. If there is a similarity between two things X and Y, to make the inference that X copied Y or Y copied X would require some form of evidence. Otherwise, the argument will be fallacious as it will commit the fallacy of argumentum ad ignoratiam, in other words, arguing from ignorance. Take the following example into consideration: there are two patent applications that have arrived at the patent office in the UK. The patent officer examines both applications and they appear to have a similar design for a particular product. Can the patent officer claim plagiarism? No. To justify this claim the patent officer would require a practical link establishing a connection between both authors of the patents in question. In absence of a practical link, the assertion that they copied each other is speculative and untenable. This also applies to the assertion that the Prophet ﷺ plagiarised Hellenic embryology. In light of above, practical links establishing a valid connection between the Qur’an and Hellenic embryology must be specific and direct. Non-direct evidence, such as an assumed popularised culture of Hellenic embryology, is not enough to prove borrowing or plagiarism. An inference made from such an assumption is weak unless all other possible explanations have been shown to be wrong or explained as improbable. For example, historians claim that there was some cultural exchange between the Greeks, Romans and Arabs. Evidence to support such a claim includes trade routes, the practice of cupping and cauterisation. However, from this evidence, can the inference that the Prophet ﷺ borrowed Hellenic views on embryology be made? The structure of the argument can be presented in the following way: 1. There were some cultural exchanges between Arabs and Greeks 2. The Prophet ﷺ was an Arab 3. Therefore the Prophet ﷺ plagiarised Hellenic views on embryology In light of the above, how does the conclusion (point 3) logically follow? For the commentators to claim that the Prophet ﷺ plagiarised Hellenic embryology based on the above argument is unwarranted. This is due to the fact they have assumed some hidden premises. These premises include: a. The Prophet ﷺ learned Hellenic embryology from someone who studied Greek medicine. b. Hellenic medicine was known, adopted and utilised by Arabian (or Arabic speaking) society in the early 7th century. c. The Prophet ﷺ was a liar, as He claimed the Qur’an to be the word of God and not the borrowed knowledge of Hellenic embryology. d. Hellenic and quranic views on embryology are similar. These premises will be addressed below to provide a strong case against the plagiarism thesis. Did the Prophet learn Hellenic medicine from someone who studied Greek medicine? According to the various biographies of the Prophet Muhammad ﷺ, the only person who may have studied Greek medicine and came into direct contact with the Prophet ﷺ was the physician al-Harith bin Kalada. Bin Kalada was born in the middle of the 6th century in the tribe of Banu Thaqif in Ta’if. Some historians maintain that he received his medical education at the Jundishapur medical school where he learnt the teachings of Aristotle and Galen.[1] According to these historians: The major link between Islamic and Greek medicine must be sought in late Sasanian medicine, especially in the School of Jundishapur rather than that of Alexandria. At the time of the rise of Islam, Jundishapur was at its prime. It was the most important medical centre of its time, combining the Greek, Indian and Iranian medical traditions in a cosmopolitan atmosphere which prepared the ground for Islamic medicine.[2] Following this narrative, some historians and commentators believe the Prophet ﷺ plagiarised Aristotelian and Galenic accounts of the developing human embryo via bin Kalada, and sought medical advice from him.[3] This is unfounded for various reasons: