Did Muhammad know about neuroscience?
The ‘lying forelock’ of Abu Jahl
Their Claim:
The Quran says the forehead is a liar, which refers to the frontal lobe of the human brain that is responsible for lying, as science has recently discovered. No one could have known this 1400 years ago.
“If he does not desist, We will surely drag him by the forelock, A lying, sinning forelock.” [Quran 96:15–16]
Our Response:
This verse was revealed in the context of Abu Jahl who threatened the Prophet for performing Salah at the Kaaba. The correct translation of the word is forelock, not forehead. Verse 15 describes the threat to grab him by the forelock while Verse 16 figuratively calls the forelock a sinful liar, thereby referring to its owner. The forelock was not singled out randomly but rather had a specific meaning in the social context of the Arabs and in the context of the entire Quran.
Al-Qurtubi writes: “The forelock: the hair of the front of the head. (…) The forelock is singled out; it was the habit of Arabs to grab by the forelock to humiliate. (…) A false forelock, i.e. Abu Jahl. He described the forelock as a sinful liar. And it was said: That is, its owner is a false liar. (…) (Note: Al- Qurtubi explains the figurative phrasing) Describing the forelock as a false liar is like the description of faces by looking at the Almighty’s saying: to their Lord, they look. And it was said: That is, its owner is a liar, a sinner. As it is also said: His day is fasting, and his night is standing (praying); That is, he is fasting during the day, then standing in the night.
The Study Quran (Seyyed Hossein Nasr) writes: “These verses are taken by most as an answer to v. 14, meaning that Abū Jahl did not know that God sees. Thus Abū Jahl would not cease to attempt to prohibit the Prophet from praying. The application is nonetheless general, as in 55:41: The guilty shall be known by their marks; and they shall be seized by the forelocks and by the feet. From a Quranic perspective, there is no creature that crawls, but that He holds it by its forelock [Quran 11:56/.”
At-Tabari writes: “And it was said: It was said (to seize(/scorch) the forelock) and the meaning: to blacken his face, so he sufficed with mentioning the forelock from the whole face, as the forelock was in the front of the face. And it was said: The meaning of that: We will take his forelock to the Fire, as he said: He will be taken by the forelocks and the feet. (…) Then he will be taken by the forelock and his feet. (…) [lying and sinning forelock] and the meaning is its owner.”
Baghaway writes: “Let us take his forelock (i.e. the hair at the front of the head) and let us lead him to hell. (…) [false forelock], meaning its owner is a sinful liar.
Al-Jalalayn writes: “We shall seize him by the forelock, We shall drag him to the Fire by his forelock. (…) [a lying, iniquitous forelock!] the description of this [forelock] in such terms is meant figuratively, and what is actually meant is that individual.”
Maududi writes: “The forelock” here implies the person with the forelock.
Ibn Kathir writes: “meaning, `indeed We will make it extremely black on the Day of Judgement.’” “There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight.” [Quran 11:56]
“The criminals will be known by their marks, and they will be seized by the forelocks and the feet.” [Quran 55:41]
“On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): “Did you reject faith after accepting it Then taste the torment (in Hell) for rejecting faith.’’ [Quran 3:106]
Al Qurtubi (55:41) notes: “On the Day when faces will become white and faces will become black. So he will be taken by the forelock and the feet, i.e. the angels will take hold of their forelocks, i.e., by the tip of their heads and feet, and they will throw them into the Fire. (…) Al-Dahhak said: He joins his forelock and his feet in a chain behind his back. (…) A man’s legs are taken and he joins them with his forelock until his back is cut into pieces, then he is thrown into the fire.”
At-Tabari (55:41) writes: “(The criminals are known by their marks) God Almighty says: The angels recognize the criminals by their marks and their marks with which God marks them is from the blackening of their faces and the blueness of their eyes.”
If one were to interpret the verse literally, then it would mean that the forelock is a sinful liar. Had the author intended to refer to the frontal lobe of the brain under the skull, it would have been communicated so by simply mentioning the front part of the brain, given that people knew what the word for a brain (دماغ, as used by Muhammad) is. To say the verse refers to the frontal lobe, is a far-fetched interpretation that makes no sense in light of the rest of the Quran. Nothing in the Quran suggests that it has any understanding of the function of the brain. If anything, it seems to follow the ancient understanding by designating the heart as center of thought and reasoning. It comes to no surprise that Islamic scholars throughout history tried to make sense of the quranic statements and reconcile them with what they knew to be correct, namely that the brain is the center of reason. Some proposed that the heart in this context is merely a metaphor for the essence of humans. However, the apparent, literal meaning of these verses strongly indicates that the author thought of the heart to be the center of reason, while being completely unaware of the function of the brain.
Only continuing an outdated hypothesis?
It seems Islam only continues using the once very popular but now outdated Cardiocentric hypothesis, which was the view that the heart is what we humans use for reasoning, memory, emotions and so on. Later replaced by Cephalocentrism which is the view proven by modern science, that it is our brain, not our hearts, that is responsible for our reasoning, memory and emotions. Which is why sayings such as “learn by heart” have tuned into metaphors today. But those phrases were understood literally in the past.
“a prevailing Aristotelian concept which stated that the heart is the seat of intelligence, rational thoughts, emotions, and desires. (…) The Babylonians thought that (…) the heart was the center of the mind. (…) The ancient Egyptians cited the heart as the center of feelings and emotions (…). ” https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3221200/
“The heart was important to the ancient Egyptians as they considered the heart the seat of intelligence and of life itself” https://www.researchgate.net/publication/233771123_The_Air_of_History_Early_Medicine_to_Gale n_Part_I
“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.” [Quran 22:46]
“Most surely there is a reminder in this for him who has a heart” [Quran 50:37]
“My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom.” https://sunnah.com/muslim:164a
“While I was at the Ka’bah, in a state between sleep and wakefulness, three men came, and one of them who was in the middle came toward me. I was brought a basin of gold, filled with wisdom and faith, and he slit open from the throat to the lower abdomen, and washed the heart with Zamzam water, then — it was filled with wisdom and faith.” https://sunnah.com/nasai:448
“Allah has not made for any man two hearts inside his body.” [Quran 33:4]
Tafsir at Tabari [33:4]:
ذلك تكذيب من الله تعالى قول من قال لرجل ف جوفه قلبان يعقل بهما
“This is a denial from God, the saying of the one who said to a man in his belly two hearts that he can reason with”
• Muhammad Mohar Ali [33:4]:
Islamic scholars themselves were confused about these verses about the heart. They differed in the interpretation of those verses.
Popular Islamic website that dispenses Islamic scholarly rulings (Fatawas) IslamWeb.net, writes: “The difference in opinion regarding the location of reasoning in one’s body started a long time ago. According to the Shaafi‘i and Scholastic Theology scholars, the heart is the place of one’s reason. The same view was also adopted by philosophers. On the other hand, Abu Haneefah, may Allaah have mercy upon him, was of the view that the brain is the place of one’s reason, which is also the view of physicians. Those who advocated the first view quoted the following verses as proof: Allaah The Almighty Says (what means):
{So have they not traveled through the earth and have hearts by which to reason?} [Quran 22: 46] {Indeed in that is a reminder for whoever has a heart.} [Quran 50: 37]
Commenting on the second verse, scholars of Tafseer (Quranic exegesis) mentioned that the heart here refers to one’s reasoning. They quoted the Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam, in which he said that the righteousness or corruption of the whole body is contingent on the righteousness or corruption of the small lump of flesh, which is the heart. [Muslim] In this Hadeeth, the Prophet, sallallaahu ‘alayhi wa sallam, said that the righteousness or corruption of the whole body depends on the state of the heart, and of course the brain is a part of the body and, therefore, its righteousness or corruption depends on the state of the heart. For this reason, they concluded that it is not possible to say that the brain is the place of one’s reason. Those who advocate the view that reason is located in one’s brain argued that brain damage causes the damage of one’s reason; and that epilepsy is one of the results of brain damage. When Shaykh Al-Islam Ibn Taymiyyah, may Allaah have mercy upon him, was asked about reasoning and its location in one’s body, his answer was that reason drives the human self as a whole and organizes its affairs. Concerning its location inside the body, he said that it is in one’s heart. As proof, he quoted the verse in which Allaah The Almighty Says (what means): {So have they not traveled through the earth and have hearts by which to reason?} [Quran 22: 46] He also used as proof the Hadeeth of Ibn ‘Abbaas, may Allaah be pleased with him, who was asked about his extensive knowledge and his answer was that he gained it through his frequently-questioning tongue and frequently- reasoning heart. However, Ibn Taymiyyah, may Allaah have mercy upon him, mentioned that the term ‘heart’ may refer to either of two things: First, the pine-shaped lump of flesh that lies on the left side of the human body and has a black clot inside it, as stated in the aforementioned Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam, about the dependence of the righteousness or corruption of the whole body on the heart. Second, it may refer to the essence of the human being in general, such as saying the heart of the grain of wheat, almond and walnut. Consequently, he said that if the word ‘heart’ refers to the essence of the human being in general, then reason in this case is connected to both the heart and the brain, because they are parts of the body; and that is why many physicians are of the view that the brain is the place of one’s reason.
The same view was also held by Imaam Ahmad, may Allaah have mercy upon him. According to a group of the companions of Imaam Ahmad, may Allaah have mercy upon him , the original place of one’s reason is his heart then if it becomes perfect, it settles in the brain. Ibn Taymiyyah, may Allaah have mercy upon him, added that considering that the soul is connected to both the heart and the brain, likewise reason is connected to both of them. An action does not occur unless it is conceived in one’s brain and intended in one’s heart and, therefore, both of them participate in it. From this we conclude that reason is connected to both the heart and the brain.”
So bearing all of the above in mind, it’s very unlikely that Muhammad was referring to the frontal lobe. Rather it seems likely that he and the Quran is only continuing, rather than correcting, the widely held false Cardiocentric hypothesis. It seems likely then, that the verses about the heart are not simply metaphors as Muslims today would like to claim. Insisting those verses are solely metaphors is ignoring the historial facts stated above.
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