The scientific theories of darkness era in Quran

The main purpose of Quran is to guide people and other topics discussed are related to this main purpose. Quran is not a scientific, historical and literary book and each topic has a role in the path of guiding human and it has been used in Quran. Hence, we should not search the features of a scientific and literary book in Quran.
There are a lot of scientific matters in Quran, whether experimental sciences or humanities, and in some cases, they prove that Quran is a miracle. But some opponents have criticized Quran comparing the scientific matters of Quran with uncertain and unproved matters in science. In this lesson, we will analyze doubts related to the scientific theories of Quran.
The scientific theories of darkness era in Quran:
Some persons have expressed about the scientific theories of Quran and its effect getting from the culture of darkness era:
If the committee of Ptolemaos or the medicine of Jalinusi is reflected in Quran, we should not deny them and if we abolish the progress of science, the committee of Ptolemaos or the medicine of Jalinusi are abolished, it should not be concluded that the rules of Quran have been abolished because Quran has retrieved the culture of darkness era and in all cases, Quran considers transient and permanent realities and in other parts, the matter of seven skies in this area.
In the story of the wrangle of Hazrat Ibrahim with Namrud, Hazrat Ibrahim said to Namrud '' My God has the sun shine from the east; if you are able, have the sun shine from the west'' ( Baghareh Surah/ verse 285). In this statement, the moving of the sun and the stagnation of the earth have been considered.
The answer of the doubts of scientific theories in Quran:
Apart from general answers expressed in the previous session, some notifications should be expressed:
First: in some verses, Quran has referred to astronomical, medical and sanitary matters and the more the experimental sciences of human progress; the more the scientific miracles of Quran are proved. In this cases, there are a lot of examples about being in pairs ( Zariat Surah/ verse 49), the movement of the sun ( Yaasin Surah/ verse 38) and the movement of the mountains and the earth ( Naml Surah/ verse 88).

Of course, we should pay attention that we do not impose scientific theories on Quran and should take care of appropriate interpretative norms.
Second: Quran invites human toward science and knowledge and it does not include any matters against scientific certain matters. Basically, Quran disagrees with inappropriate scientific matters before the Islam.
For example, Ptolemy was born in 150 A.D. and the committee of Ptolemaos had distributed their thoughts in the era of the Bethat of the prophet (610 A.D), but Quran has disagreed with the certain accepted matters of the committee about the stag nation of the earth and has talked about the movement of the mountains.
Third: some interpreters may have made mistakes and had considered the verses of Quran related to the committee of Ptolemaos or the medicine of Jalinusi. But this does not mean that Quran has such ideas and has said according to their unscientific beliefs and has accepted the mistake of the tribe, but this has been the misunderstanding of some interpreters.

Moreover, Hazrat Ibrahin talked according to the beliefs of people (Namrud and his people around him) in his wrangle with Namrud. According to their false point of views, they thought that the sun moved from the east toward the west. Hence, Hazrat Ibrahim states '' if you can, reverse this movement. (Baghare Surah/ verse 258). According to the principles of a good argumentation, it is not problematic that a person expresses talks according to the foundations of the opposite side and abolishes his or her ideas.
In other words, Quran narrates this wrangle from Hazrat Ibrahim and Hazrat Ibrahim cannot express and accept the verbal and scientific necessities of this example and wrangle. When all of scientists and physicians talk about some persons with mental problems (lunatic persons), they apply the word '' a mad person'' whereas an ogre is an imaginary creature. On the other hand, Quran talks about the movement of the mountains and the earth. (Naml Surah/ verse 88).
Hence, it turns out that the stagnation of the earth is not intended by Quran and this is in contrast with the claim of the mentioned writer.

Fourth: Paying attention to the following points are necessary about seven skies:
The matter of seven skies is considered as one of challenging matters between cosmology and holy books that have been discussed since many years ago and the scientists and the interpreters of holy books have expressed their opinions about it.
Some consider it in contrast with the committee of Ptolemy and as the sign of scientific miracle of Quran and some contemporary interpreters consider it in contrast with science and in line with the committee of Ptolemy . In this part, we will deal with analyzing the ideas of sides.
Introduction:
God mentions matters about seven skies clearly in seven cases and ironically in two cases. In a case, Quran mentions matters about seven lands. We will refer to some of these verses.

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَماوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ( Talagh Surah/ verse 12)
Quran talks about seven skies in Baqareh Surah/ verse 29, Asraa Surah/ verse 44, Momenun Surah/ verse 86 and Foslet Surah/ verse 12, Malek Surah/ verse 3 and Nuh Surah/ verse 15. Quran talks about seven skies in Momenun Surah/ verse 17 apparently, but it has not been expressed clearly
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ
This matter is remembered ironically in Am Surah/ verse 123
وَبَنيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً
Quran talks about seven lands in Talagh Surah/ verse 12 apparently, but it has not been expressed clearly
وَمِنَ الْأَرْضِ مِثْلَهُنَّ
Backgrounds and points of views:
Quran narrates seven skies from the remarks of Hazrat Nuh ( Nuh Surah/ verse 15). Allame Tabatabaei concludes from the verse that polytheists believed in seven skies and Hazrat Nuh considered them as reasons through this matter. Hence, it turns out that the topic of seven skies was discussed before the Islam and before the emerge of religions such as Jewish and Christian Religions.
Our holy book expresses some matters about the sky over and over again; sometimes, material sky and sometimes, spiritual sky that out of this world and holiness and happiness will be there and it will be a special place for God. Moreover, Hazrat Christ or the son of human will descend there.
inexperienced persons believe that seven skies exist, three of them are Christian
material and four of them are spiritual and angels and holy persons reside there.
After Quran mentioned some matters about seven skies, the Greece theories of cosmology entered the world of the Islam and the Muslims got familiar with the committee of Ptolemaos in the era of the caliphate of Abasi and this problem appeared, the number of the skies is nine in the committee of Ptolemaos and the number of mentioned skies in Quran is seven.
Hence, the Muslim scientists tried to explain and to adapt the scientific findings of their time with the verses of Quran. In this case, they presented several solutions.
1. Buali Sina( 370-428 Gh): According to Haghe Surah/ verse 17, the throne in Quran is the ninth sky or the highest heaven of the committee of Ptolemaos and he considers eight skies as eight angels that carry throne. He tried to conclude from the remarks of God and the committee of Ptolemaos.
2. Khaje Tusi (597-672 Gh): he was a well-known spokesman and gastronomist and tried to decrease the number of skies from nine to seven, but his ideas were not supported by scientists.
3. Allame Majlesi( 1111Gh): This Shiite well-known Mohadeth wrote about Baghare Surah/ verse 9

ثُمَّ اسْتَوَى‏ إِلَى السَّماءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ
The number of seven skies is not in contrast with the number of nine skies that have been proved in the science of astronomy because the eighth sky and the ninth sky are interpreted as sky and throne.
4. Haj Mola Hadi Sabzevari: he considers in his book '' the explanation of his collection'' written in 1261 Gh considers the eighth sky as a sky and the ninth sky as a throne and considers its reason as the combination of the religion and wisdom.
Notification: Buali Sina, Allame Majlesi and Mola Hadi Sabzevari have not presented convincing reasons; hence, their remarks are not acceptable, but lexical and expression meanings of the sky and the throne are not in line with the eighth sky and the ninth sky.
5. Yadollah Niyazmand Shirazi:
6. Fakhr Razi: In the opinion of Razi, seven skies are same seven heavenly spheres (moons, mercury, evening star, sun, Mars, Jupiter and Saturn) and adapted it with the committee of Ptolemaos.
7. Sheikh Ghasemi: He says in the book '' the interpretation of the beard of Al-Tavil'' that seven skies in Quran are same seven planets that some of them are higher than others.

The sky means throne and it refers to the domination and the prudence of God. Lexically, throne means a roofed house and it also means the crown of government because it is high. In Quran and narrations, this word means the centre of the orders of the world whose the string of the affairs results in it. Interpreters consider its meaning as '' the representative of the government'' and the government of God.
Notification: Fakhr Razi and Sheikh Ghasemi did not know that one day Uranus, Neptune (1846 ( A.D), Proton ( 1930 A.D) and small planets between Jupiter and Mars would add to the number of the planets of the solar system.
Basically, as we will express, sky does not mean (planets and stars) in lexical and expression aspects the spheres of the sky in order to seven skies over the seven planets of the solar system. The atmosphere and the position of stars in Quran ( Forqan Surah/ verse 61; Ibrahim Surah/ verse 24; Ghaf Surah/ verse 9), but it does not mean stars.
Hence, the remarks of Niyazmand Shirazi, Fakhr Razi and Shiekh Ghasemi have no reasons and they are considered as a kind of imposition on Quran.
8. Abd Al-Ghader Maghrebi: the reason of the mentioning seven skies in Quran is that addressees could not see more than seven planets and think about. Number seven was common among people; therefore, Quran sufficed to this number.
Notification: this matter has no reasons and is in contrast with sense because Arabic and non-Arabic persons see a lot of stars at night and they can think about them, but in some cases, Quran mentions some matters that are beyond the mind of human. Pay attention to this verse
إِن تَعُدُّوا نِعْمَتَ اللَّهِ لاَتُحْصُوهَا( Ibrahim Surah/ verse 34; Nahl Surah/ verse 18)
If his purpose is that number seven represents high number, it is a sensible possibility that should be analyzed.
9. Some of scientists: they consider seven skies as planets that orbit around the sun.
Notification: this matter is in contrast with expression and lexical meanings as we will express.