If you ask: “Why does the All-Wise Qur’an not speak of beings in the same way as philosophy and science? It leaves some matters in brief form, and some it speaks of in a simple and superficial way that is easy in the general view, does not wound general feelings, and does not weary or tax the minds of ordinary people. Why is this?”

By way of an answer we say: Philosophy has strayed from the path of truth, that’s why. Also, of course you have understood from past Words and what they teach that the All-Wise Qur’an speaks of the universe in order to make known the Divine Essence, attributes, and Names. That is, it explains the meanings of the book of the universe to make known its Creator. That means it looks at beings, not for themselves, but for their Creator. Also, it addresses everyone. But philosophy and science look at beings for themselves, and address scientists in particular. In which case, since the All-Wise Qur’an makes beings evidences and proofs, the evidence has to be superficial so that it will be quickly understood in the general view. And since the Qur’an of Guidance addresses all classes of men, the ordinary people, which form the most numerous class, want guidance which is concise with unnecessary things being vague, and which brings subtle things close with comparisons, and which does not change things which in their superficial view are obvious into an unnecessary or even harmful form, lest it causes them to fall into error.

For example, it says about the sun: “The sun is a revolving lamp or lantern.” For it does not speak of the sun for itself and its nature, but because it is a sort of mainspring of an order and centre of a system, and order and system are mirrors of the Maker’s skill. It says:

اَلشَّمْسُ تَجْرِى

that is, the sun revolves. Through calling to mind the orderly disposals of Divine power in the revolutions of winter and summer, and day and night with the phrase, The sun revolves, it makes understood the Maker’s tremendousness. Thus, whatever the reality of this revolving, it does not affect the order, which is woven and observed, and which is the purpose. It also says,

وَجَعَلَ الشَّمْسَ سِرَاجًا

Through depicting through the word lamp the world in the form of a palace, and the things within it as decorations, necessities, and provisions prepared for man and living beings, and inferring that the sun is also a subjugated candleholder, it makes known the mercy and bestowal of the Creator. Now look and see what this foolish and prattling philosophy says:

“The sun is a vast burning liquid mass. It causes the planets which have been flung off from it to revolve around it. Its mass is such-and-such. It is this, it is that.” It does not afford the spirit the satisfaction and fulfilment of true knowledge, just a terrible dread and fearful wonder. It does not speak of it as the Qur’an does. You may understand from this the value of the matters of philosophy, whose inside is hollow and outside, ostentatious. So do not be deceived by its glittering exterior and be disrespectful towards the most miraculous expositions of the Qur’an!

Source: 19’th Word, Risale-i Nur Collection