Scientific Miracles in the Quran - Revision history

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Title of Malik (King) vs Pharaoh in the stories of Joseph and Moses

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	In the Quranic stories of Moses, the leader of the Egyptians is called Pharaoh (Firaun). However, in the Quranic stories of Joseph in Surah Yusuf, the Egyptian ruler is always called "the king" (al-malik). In this way the Qur'an is said to avoid an anachronism of the Biblical parallels, in which the book of Genesis calls the ruler Pharaoh even in the story of Joseph set hundreds of years earlier.		In the Quranic stories of Moses, the leader of the Egyptians is called Pharaoh (Firaun). However, in the Quranic stories of Joseph in Surah Yusuf, the Egyptian ruler is always called "the king" (al-malik). In this way the Qur'an is said to avoid an anachronism of the Biblical parallels, in which the book of Genesis calls the ruler Pharaoh even in the story of Joseph set hundreds of years earlier.

	Critics point out that the most obvious reason for the different Quranic titles is that the author thought Pharaoh was the actual name of the Egyptian ruler and not a title borne by many rulers in Egyptian history. In every ~~case he~~ is ~~simply called Firaun~~ without the definite article, "al-". In contrast, the dozen instances mentioning the ruler in Surah Yusuf use the definite article, al-malik (the king).		Critics point out that the most obvious reason for the different Quranic titles is that the author thought Pharaoh was the actual name of the Egyptian ruler and not a title borne by many rulers in Egyptian history. In every instance Firaun is treated as a name, is grammatically an Arabic diptote (like other personal names in the Quran) and always without the definite article, "al-". In contrast, the dozen instances mentioning the ruler in Surah Yusuf use the definite article, al-malik (the king). For a more detailed discussion on this point see [[Historical Errors in the Quran]].

	While the pharaoh at the time of the exodus story is traditionally believed to be Rameses II, it is unclear exactly when Joseph is supposed to have lived (secular historians generally consider neither Joseph nor Moses to be historical figures). Sometime during the era of the New Kingdom, Second Intermediate Period, the pharaoh title became the form of address for a person who was king. The [[w:Pharaoh#Etymology\|earliest confirmed usage]] of pharaoh as a title is for Akhenaten (reigned c. 1353–1336 BCE), or possibly Thutmose III (c. 1479–1425 BCE).		While the pharaoh at the time of the exodus story is traditionally believed to be Rameses II, it is unclear exactly when Joseph is supposed to have lived (secular historians generally consider neither Joseph nor Moses to be historical figures). Sometime during the era of the New Kingdom, Second Intermediate Period, the pharaoh title became the form of address for a person who was king. The [[w:Pharaoh#Etymology\|earliest confirmed usage]] of pharaoh as a title is for Akhenaten (reigned c. 1353–1336 BCE), or possibly Thutmose III (c. 1479–1425 BCE).

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	==Methodology of Islamic theologians==		==Methodology of Islamic theologians==
	A variety of theological methods are employed by modern Islamic scholars in making the case for any given scientific miracle in the Quran. These methods include what can be described and categorized as dehistoricization, pseudo-correlation, reinterpretation, disambiguation, elective literalism, elective esotericism, and data mining. While there exist any number of alternative approaches and combinations thereof to making the case for any given scientific miracle, the aforementioned methods are, in roughly descending order, the most common. These methods are not mutually exclusive and tend to employed in conjunction with one another in order to strengthen the case being made.		A variety of theological methods are employed by modern Islamic scholars in making the case for any given scientific miracle in the Quran. These methods include what can be described and categorized as mistranslation, dehistoricization, pseudo-correlation, reinterpretation, disambiguation, elective literalism, elective esotericism, and data mining. While there exist any number of alternative approaches and combinations thereof to making the case for any given scientific miracle, the aforementioned methods are, in roughly descending order, the most common. These methods are not mutually exclusive and tend to employed in conjunction with one another in order to strengthen the case being made.

	===General criticisms===		===General criticisms===
	No verse contained in the Quran has ever prompted a scientific discovery, and modern Muslim scholars have also generally not tried to argue that this has ever been the case. As such, all the purported instances of miraculous scientific foreknowledge in the Quran have been identified as such ''only'' ''after'' the science they are alleged to describe has been discovered. Critics ~~have pointed out~~ this weakness and generally hold these so-called scientific miracles to be the product of crude pattern-matching sophistry whereby science is ''read back into'' the Quran upon discovery.		No verse contained in the Quran has ever prompted a scientific discovery, and modern Muslim scholars have also generally not tried to argue that this has ever been the case. As such, all the purported instances of miraculous scientific foreknowledge in the Quran have been identified as such ''only'' ''after'' the science they are alleged to describe has been discovered. Critics often note this as a weakness and generally hold these so-called scientific miracles to be the product of crude pattern-matching sophistry whereby science is ''read back into'' the Quran upon discovery.

	Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.		Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.
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	===Specific methods and criticisms thereof===		===Specific methods and criticisms thereof===
	==== Mistranslations ====		==== Mistranslations ====
	~~In many cases~~ purported scientific miracles simply involve mistranslations from Arabic to English, or from Classical Arabic to Modern Arabic. For example, it is claimed that daḥāhā دَحَاهَا means "He made it ostrich-egg-shaped" such that the Earth's roundness is described. This verb actually means "He spread it out", and while it can be used for an ostrich spreading out flat the ground where it lays its eggs, neither the verb nor words from the same root have the meaning of an egg nor making such a shape<ref>Lane's Lexicon dictionary on [https://ejtaal.net/aa/#hw4=h328,ll=900,ls=h5,la=h1338,sg=h375,ha=h210,br=h325,pr=h55,aan=h185,mgf=h296,vi=h142,kz=h686,mr=h221,mn=h391,uqw=h509,umr=h357,ums=h289,umj=h236,ulq=h696,uqa=h130,uqq=h102,bdw=h298,amr=h220,asb=h280,auh=h558,dhq=h175,mht=h276,msb=h79,tla=h48,amj=h229,ens=h1,mis=h633 daḥā دَحَا]</ref> (the shape of an ostrich egg is in any case not an oblate spheroid like the earth - see: [[Islamic Views on the Shape of the Earth]]). Or that yasbaḥoona / يَسْبَحُونَ means 'rotating on it's own axis' (applied to the sun in e.g. verse 21:33), of which there is no such meaning (it simply means 'swimming').<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD Yasbahoona / سبح] Lane's Lexicon Classical Arabic Dictionary (quranx.com)</ref> Or that sulb / ﺻُﻠﺐ (which means backbone)<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD sulb ' ﺻُﻠﺐ] - Lane's Lexicon Classical Arabic Dictionary</ref> or tara'ib / تَّرَآئِب (rib or other chest bones)<ref>[https://www.studyquran.org/LaneLexicon/Volume1/00000338.pdf Tara'ib تَّرَآئِب] - Lane's Lexicon Classical Arabic Dictionary</ref> mean sexual areas of a man or woman so as to not contradict facts about reproduction (''see: [[Semen Production in the Quran]]'').		Many purported scientific miracles simply involve mistranslations from Arabic to English, or from Classical Arabic to Modern Arabic. For example, it is claimed that daḥāhā دَحَاهَا means "He made it ostrich-egg-shaped" such that the Earth's roundness is described. This verb actually means "He spread it out", and while it can be used for an ostrich spreading out flat the ground where it lays its eggs, neither the verb nor words from the same root have the meaning of an egg nor making such a shape<ref>Lane's Lexicon dictionary on [https://ejtaal.net/aa/#hw4=h328,ll=900,ls=h5,la=h1338,sg=h375,ha=h210,br=h325,pr=h55,aan=h185,mgf=h296,vi=h142,kz=h686,mr=h221,mn=h391,uqw=h509,umr=h357,ums=h289,umj=h236,ulq=h696,uqa=h130,uqq=h102,bdw=h298,amr=h220,asb=h280,auh=h558,dhq=h175,mht=h276,msb=h79,tla=h48,amj=h229,ens=h1,mis=h633 daḥā دَحَا]</ref> (the shape of an ostrich egg is in any case not an oblate spheroid like the earth - see: [[Islamic Views on the Shape of the Earth]]). Or that yasbaḥoona / يَسْبَحُونَ means 'rotating on it's own axis' (applied to the sun in e.g. verse 21:33), of which there is no such meaning (it simply means 'swimming').<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD Yasbahoona / سبح] Lane's Lexicon Classical Arabic Dictionary (quranx.com)</ref> Or that sulb / ﺻُﻠﺐ (which means backbone)<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD sulb ' ﺻُﻠﺐ] - Lane's Lexicon Classical Arabic Dictionary</ref> or tara'ib / تَّرَآئِب (rib or other chest bones)<ref>[https://www.studyquran.org/LaneLexicon/Volume1/00000338.pdf Tara'ib تَّرَآئِب] - Lane's Lexicon Classical Arabic Dictionary</ref> mean sexual areas of a man or woman so as to not contradict facts about reproduction (''see: [[Semen Production in the Quran]]'').
	====Dehistoricization====		====Dehistoricization====
	~~The most~~ common practice in making the case for a scientific miracle in the Quran is dehistoricization. Dehistoricization is the process whereby a historical event (in this case a verse of the Quran) is removed from its historical context. Since no Islamic scripture nor Muhammad himself claimed to predict modern discoveries about the natural world or ancient history, the great majority of scientific and historical miracle claims require a degree of dehistoricization.		A common practice in making the case for a scientific miracle in the Quran is dehistoricization. Dehistoricization is the process whereby a historical event (in this case a verse of the Quran) is removed from its historical context. Since no Islamic scripture nor Muhammad himself claimed to predict modern discoveries about the natural world or ancient history, the great majority of scientific and historical miracle claims require a degree of dehistoricization.

	The purported miracles could not have been intended for Muhammad's contemporaries who would not have been able to verify the scientific or historical accuracy thereof. As a result, verses have to be dehistoricized and reframed as forecasts of future scientific (or archaeological) discoveries for the benefit of today's audience. From a historian's perspective, however, when for instance the Quran states the Earth has been 'spread out' as a 'bed' and that mountains have been cast down upon the Earth as stabilizing 'stakes', it intends to inspire its contemporary audience's awe by directing their attention to a common mythological notion that this audience held to be true.		The purported miracles could not have been intended for Muhammad's contemporaries who would not have been able to verify the scientific or historical accuracy thereof. As a result, verses have to be dehistoricized and reframed as forecasts of future scientific (or archaeological) discoveries for the benefit of today's audience. From a historian's perspective, however, when for instance the Quran states the Earth has been 'spread out' as a 'bed' and that mountains have been cast down upon the Earth as stabilizing 'stakes', it intends to inspire its contemporary audience's awe by directing their attention to a common mythological notion that this audience held to be true.
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	{{Quote\|{{quran-range\|41\|11\|12}}\|Then He directed (Himself) towards the heaven while it (was) smoke, and He said to it and to the earth, "Come both of you willingly or unwillingly." They both said, "We come willingly." So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.}}		{{Quote\|{{quran-range\|41\|11\|12}}\|Then He directed (Himself) towards the heaven while it (was) smoke, and He said to it and to the earth, "Come both of you willingly or unwillingly." They both said, "We come willingly." So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.}}

	Academic scholarship has identified a late antique Christian homilitic precedent for these enigmatic verses. Basil the Great of Caesarea Mazaca in Cappadocia (d. 379 CE) understood Isaiah 51:6 in the Bible to mean that the heaven was initially made from a smoke-like substance (the Greek translation says the heaven as smoke [ὡς καπνός] was made firm [ἐστερεώθη], whereas the Hebrew verse says vanished like smoke).<ref>[https://www.newadvent.org/fathers/32011.htm Hexaemeron, Homily 1:8] - New Advent church fathers website</ref><ref>Julien Decharneux (2023), Creation and Contemplation: The Cosmology of the Qur’ān and Its Late Antique Background, Berlin: De Gruyter, pp. 128-9</ref>		Academic scholarship has identified a late antique Christian homilitic precedent for these enigmatic verses. Basil the Great of Caesarea Mazaca in Cappadocia (d. 379 CE) understood Isaiah 51:6 in the Bible to mean that the heaven was initially made from a smoke-like substance (he used the Septuagint Greek translation which says the heaven as smoke [ὡς καπνός] was made firm [ἐστερεώθη], whereas the Hebrew verse says vanished like smoke).<ref>[https://www.newadvent.org/fathers/32011.htm Hexaemeron, Homily 1:8] - New Advent church fathers website</ref><ref>Julien Decharneux (2023), Creation and Contemplation: The Cosmology of the Qur’ān and Its Late Antique Background, Berlin: De Gruyter, pp. 128-9</ref>

	===The universe is steadily expanding===		===The universe is steadily expanding===
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	===Seven heavens, seven earths===		===Seven heavens, seven earths===
	{{Main\|Science and the Seven Earths\|Cosmology of the Quran}}Some modern Islamic scholars have argued that {{Quran\|65\|12}} is scientifically ~~correctly~~ in stating that there are seven heavens and seven entities 'like' the Earth. Various interpretations to this effect include reading the 'seven heavens' as atmospheric layers and reading the seven earths as layers of the Earth's surface or the number of continents. Critics have pointed out that the lowest of the seven heavens is said to contain the stars (see {{Quran\|41\|12}} and {{Quran\|37\|6}}); that no classification of the layers of the Earth's atmosphere holds there to be seven layers; that no classification of the Earth's layers holds there to be seven layers; that the seven-count of continents is moreso a cultural/historical artifact than anything grounded in geographical or geological fact (with Eurasia, for instance, being a more geologically-sound candidate for a continent); and that seven earths in the Quran in all likelihood would refer to seven stacked disks, the top-most of which is the Earth on which humans reside. Mentions of these are scattered throughout hadith literature and the sayings of Muhammad's companions (see main article).{{Quote\|{{quran\|65\|12}}\|Allah (is) He Who created seven heavens and of the earth, (the) like of them. Descends the command between them that you may know that Allah (is) on every thing All-Powerful. And that, Allah indeed, encompasses all things (in) knowledge.}}		{{Main\|Science and the Seven Earths\|Cosmology of the Quran}}Some modern Islamic scholars have argued that {{Quran\|65\|12}} is scientifically correct in stating that there are seven heavens and seven entities 'like' the Earth. Various interpretations to this effect include reading the 'seven heavens' as atmospheric layers and reading the seven earths as layers of the Earth's surface or the number of continents. Critics have pointed out that the lowest of the seven heavens is said to contain the stars (see {{Quran\|41\|12}} and {{Quran\|37\|6}}); that no classification of the layers of the Earth's atmosphere holds there to be seven layers; that no classification of the Earth's layers holds there to be seven layers; that the seven-count of continents is moreso a cultural/historical artifact than anything grounded in geographical or geological fact (with Eurasia, for instance, being a more geologically-sound candidate for a continent); and that seven earths in the Quran in all likelihood would refer to seven stacked disks, the top-most of which is the Earth on which humans reside. Mentions of these are scattered throughout hadith literature and the sayings of Muhammad's companions (see main article).{{Quote\|{{quran\|65\|12}}\|Allah (is) He Who created seven heavens and of the earth, (the) like of them. Descends the command between them that you may know that Allah (is) on every thing All-Powerful. And that, Allah indeed, encompasses all things (in) knowledge.}}

	===The descent of Iron===		===The descent of Iron===

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Every living thing from water

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	The Jewish apocryphal book 2 Esdras (1st / 2nd century CE) contains the same concept when describing the days of creation. It is not quite as general as the later Quranic version, as verse 53 states that on the 6th day cattle, beasts and creeping things were brought forth from the earth.		The Jewish apocryphal book 2 Esdras (1st / 2nd century CE) contains the same concept when describing the days of creation. It is not quite as general as the later Quranic version, as verse 53 states that on the 6th day cattle, beasts and creeping things were brought forth from the earth.

	{{Quote\|[[https://www.biblegateway.com/passage/?search=2%20Esdras%206&version=RSV\|2 Esdras 6:42, 47-48]]\|42 “On the third day thou didst command the waters to be gathered together in the seventh part of the earth; six parts thou didst dry up and keep so that some of them might be planted and cultivated and be of service before thee.<BR/>		{{Quote\|1=[https://www.biblegateway.com/passage/?search=2%20Esdras%206&version=RSV 2 Esdras 6:42, 47-48]\|2=
			42 “On the third day thou didst command the waters to be gathered together in the seventh part of the earth; six parts thou didst dry up and keep so that some of them might be planted and cultivated and be of service before thee.<BR/>
	...<BR/>		...<BR/>
	47 “On the fifth day thou didst command the seventh part, where the water had been gathered together, to bring forth living creatures, birds, and fishes; and so it was done.<BR/>		47 “On the fifth day thou didst command the seventh part, where the water had been gathered together, to bring forth living creatures, birds, and fishes; and so it was done.<BR/>

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	[[Category:Miracles]]		[[Category:Miracles]]
	[[Category:Islam and Science]]		[[Category:Islam and Science]]
	{{QualityScore\|Lead=4\|Structure=3\|Content=3\|Language=4\|References=3}}In recent times, many Muslim scholars have interpreted certain [[Qur'an\|Quranic]] verses as being miraculously predictive of modern scientific discoveries and have presented these interpretations as evidence of the Quran's divine origin. Tellingly, no verse contained in the Quran has ever prompted a scientific discovery, and modern Muslim scholars have also generally not tried to argue that this has ever been the case. As such, all the purported instances of miraculous scientific foreknowledge in the Quran have been identified as such ''only'' ''after'' the science they are alleged to describe has been discovered by independent and unrelated means. Critics have pointed out this weakness and generally hold these so-called scientific miracles to be the product of theological sophistry whereby science is ''read back into'' the Quran upon discovery. Critics also maintain that there is no instance in the Quran where a scientific subject has been described with sufficient clarity, specificity, and accuracy as to qualify as anything Miraculous.		{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}In recent times, many Muslim scholars have interpreted certain [[Qur'an\|Quranic]] verses as being miraculously predictive of modern scientific discoveries and have presented these interpretations as evidence of the Quran's divine origin. Tellingly, no verse contained in the Quran has ever prompted a scientific discovery, and modern Muslim scholars have also generally not tried to argue that this has ever been the case. As such, all the purported instances of miraculous scientific foreknowledge in the Quran have been identified as such ''only'' ''after'' the science they are alleged to describe has been discovered by independent and unrelated means. Critics have pointed out this weakness and generally hold these so-called scientific miracles to be the product of theological sophistry whereby science is ''read back into'' the Quran upon discovery. Critics also maintain that there is no instance in the Quran where a scientific subject has been described with sufficient clarity, specificity, and accuracy as to qualify as anything Miraculous.

	Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.		Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.
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	Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>		Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>

	Just as with the above [[Scientific Miracles in the Quran#The Big Bang\|big bang alleged miracle]], it is worth noting that ~~the context~~ these ideas (all living things being made from water, and the Earth and skies being split) ~~raised in in Q21:30~~ are ~~that~~ the ~~contemporary~~ (~~and~~ pre-scientific - somewhat negating the idea that this is a scientific miracle~~) Arab pagans are already in agreement with Muhammad on them~~.<ref name=":0" /> Rather the polemical point being made here is that given God can do these things then why would they question God's power for e.g. resurrection, not disputing the common motifs themselves.		Just as with the above [[Scientific Miracles in the Quran#The Big Bang\|big bang alleged miracle]], it is worth noting that Q21:30 assumes that these ideas (all living things being made from water, and the Earth and skies being split) are already accepted by the (pre-scientific) pagan Arabs, somewhat negating the idea that this is a scientific miracle.<ref name=":0" /> Rather, the polemical point being made here is that given God can do these things then why would they question God's power for e.g. resurrection, not disputing the common motifs themselves.

	===Black holes and pulsars===		===Black holes and pulsars===

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Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

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	However, the Quran heaven is a solid canopy: {{Quote\|{{Quran\|2\|22}}\| الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون </br>Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). }}The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"<ref>بِنَاء binaa - [http://www.studyquran.org/LaneLexicon/Volume1/00000298.pdf Lane's Lexicon] page 261</ref>. In {{Quran\|67\|4}} and {{Quran\|71\|15}}, the heavens are described as layers. There are seven layers or stories to this building called the heavens. The heavens are built on a foundation called "the earth". The tafsir of Ibn Kathir, among others, elaborates this<ref>[https://tafsir.app/2/22 Tafsirs 2:22]</ref>:{{quote \|[http://tafsir.com/default.asp?sid=2&tid=1494 Tafsir Ibn Kathir]\| These Ayat indicate that Allah first created the earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors}}		However, the Quran heaven is a solid canopy: {{Quote\|{{Quran\|2\|22}}\| الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون </br>Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). }}The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"<ref>بِنَاء binaa - [http://www.studyquran.org/LaneLexicon/Volume1/00000298.pdf Lane's Lexicon] page 261</ref>. In {{Quran\|67\|4}} and {{Quran\|71\|15}}, the heavens are described as layers. There are seven layers or stories to this building called the heavens. The heavens are built on a foundation called "the earth". The tafsir of Ibn Kathir, among others, elaborates this<ref>[https://tafsir.app/2/22 Tafsirs 2:22]</ref>:{{quote \|[http://tafsir.com/default.asp?sid=2&tid=1494 Tafsir Ibn Kathir]\| These Ayat indicate that Allah first created the earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors}}

	And according to the tradition in {{Bukhari\|4\|56\|~~557~~}}, prophets are residing upon these solid heavens along with their nations, and solid things don't expand.		And according to the tradition in {{Bukhari\|\|\|3342\|darussalam}}, prophets are residing upon these solid heavens along with their nations, and solid things don't expand.

	===Every living thing from water===		===Every living thing from water===

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Every living thing from water

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	48 '''The dumb and lifeless water produced living creatures''', as it was commanded, that therefore the nations might declare thy wondrous works.}}		48 '''The dumb and lifeless water produced living creatures''', as it was commanded, that therefore the nations might declare thy wondrous works.}}

	Gabriel Said Reynolds notes in his academic commentary on the Quran an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran\|24\|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran\|21\|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures\|this article]].		Gabriel Said Reynolds notes in his academic commentary on the Quran another earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran\|24\|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran\|21\|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures\|this article]].

	Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>		Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>

Lightyears: 2 Esdras is an important parallel for every living thing from water. Will add to parallels article in due course.

2025-10-23T15:52:15Z

2 Esdras is an important parallel for every living thing from water. Will add to parallels article in due course.

← Older revision		Revision as of 15:52, 23 October 2025
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	A version of the Mesopotamian myth is sustained even in late antique Syriac Christian homilies, where commentators such as Ephrem (d. 373 CE) expound on the Biblical Genesis story of the waters above and waters below being separated when the firmament is created.<ref name="EphremGenesis" /> See also the quotes from Ephrem in the section [[Scientific_Miracles_in_the_Quran#Every living thing from water\|Every living thing from water]] below regarding the water part of {{Quran\|21\|30}} in the creation context.		A version of the Mesopotamian myth is sustained even in late antique Syriac Christian homilies, where commentators such as Ephrem (d. 373 CE) expound on the Biblical Genesis story of the waters above and waters below being separated when the firmament is created.<ref name="EphremGenesis" /> See also the quotes from Ephrem in the section [[Scientific_Miracles_in_the_Quran#Every living thing from water\|Every living thing from water]] below regarding the water part of {{Quran\|21\|30}} in the creation context.

	It is also worth highlighting the context of the polemical verse (Q21:30) in that it is clear the point being disputed by the opponents is not that the Earth and sky were split apart (or all living things are made from water), but rather ''the contemporary (and pre-scientific) Arabic pagans were already in agreement with this'';<ref name=":0">Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,] pp.46.'' Journal of Semitic Studies, 2025;, fgaf012, <nowiki>https://doi.org/10.1093/jss/fgaf012</nowiki></ref> therefore negating this as a scientific miracle. The point being made here is rather that ~~the~~ knowing this makes their rejection of his message of God's abilities (e.g. of resurrection) the more confusing.<ref name=":0" /> Al-Jallad (2025) notes that therefore the motifs of the Earth/sky split may not have come from Judeo-Christian traditions, but rather both them and the native Arab religion from a common source just as found in ancient Mesopotamia/Near East cosmological myths.<ref>Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,]'' pp. 46 & further evidence is cited in Ibid. pp. 4 where he notes the verb for 'to create' ''khalaqa'' ~~etymology's relation~~ to splitting suggests this was an ancient ancestral Arabic belief:		It is also worth highlighting the context of the polemical verse (Q21:30) in that it is clear the point being disputed by the opponents is not that the Earth and sky were split apart (or all living things are made from water), but rather ''the contemporary (and pre-scientific) Arabic pagans were already in agreement with this'';<ref name=":0">Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,] pp.46.'' Journal of Semitic Studies, 2025;, fgaf012, <nowiki>https://doi.org/10.1093/jss/fgaf012</nowiki></ref> therefore negating this as a scientific miracle. The point being made here is rather that them knowing this makes their rejection of his message of God's abilities (e.g. of resurrection) the more confusing.<ref name=":0" /> Al-Jallad (2025) notes that therefore the motifs of the Earth/sky split may not have come from Judeo-Christian traditions, but rather both them and the native Arab religion from a common source just as found in ancient Mesopotamia/Near East cosmological myths.<ref>Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,]'' pp. 46 & further evidence is cited in Ibid. pp. 4 where he notes that the etymology of the verb for 'to create' ''khalaqa'' is related to splitting, which suggests this was an ancient ancestral Arabic belief:

	''Another clue as to the mythological background of the pre-Islamic Allāh lies in the etymology of the verb ‘to create’ in Arabic, found in the question posed in Q39:38, for example: laʾin saʾalta-hum man ḫalaqa s-samāwāti wa-l-ʾarḍa la-yaqūlunna llāh ‘if you ask them who created the heavens and the earth they unequivocally reply ‘Allāh’.''		''Another clue as to the mythological background of the pre-Islamic Allāh lies in the etymology of the verb ‘to create’ in Arabic, found in the question posed in Q39:38, for example: laʾin saʾalta-hum man ḫalaqa s-samāwāti wa-l-ʾarḍa la-yaqūlunna llāh ‘if you ask them who created the heavens and the earth they unequivocally reply ‘Allāh’.''
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	{{Quote\|{{Quran\|24\|45}}\|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}		{{Quote\|{{Quran\|24\|45}}\|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}

	The key to understanding the meaning is the context apparent in the first verse, 21:30, which is about the creation of the world. Gabriel Said Reynolds notes in his academic commentary on the Quran an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran\|24\|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran\|21\|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures\|this article]].		The key to understanding the meaning is the context apparent in the first verse, 21:30, which is about the creation of the world.

			The Jewish apocryphal book 2 Esdras (1st / 2nd century CE) contains the same concept when describing the days of creation. It is not quite as general as the later Quranic version, as verse 53 states that on the 6th day cattle, beasts and creeping things were brought forth from the earth.

			{{Quote\|[[https://www.biblegateway.com/passage/?search=2%20Esdras%206&version=RSV\|2 Esdras 6:42, 47-48]]\|42 “On the third day thou didst command the waters to be gathered together in the seventh part of the earth; six parts thou didst dry up and keep so that some of them might be planted and cultivated and be of service before thee.<BR/>
			...<BR/>
			47 “On the fifth day thou didst command the seventh part, where the water had been gathered together, to bring forth living creatures, birds, and fishes; and so it was done.<BR/>
			48 '''The dumb and lifeless water produced living creatures''', as it was commanded, that therefore the nations might declare thy wondrous works.}}

			Gabriel Said Reynolds notes in his academic commentary on the Quran an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran\|24\|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran\|21\|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures\|this article]].

	Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>		Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>

Lightyears: /* The Big Bang (the Earth was split from the Heavens) */

2025-10-02T23:52:56Z

The Big Bang (the Earth was split from the Heavens)

← Older revision		Revision as of 23:52, 2 October 2025
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	The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.		The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.

			Mirroring this is the word fataqnāhumā ("we clove them asunder"), whose root rhymes with ratqan and means to slit, rent asunder, divide, unstitch.<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000115.pdf Lane's Lexicon p. 2331 فتق]</ref>

	The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran\|2\|164}} and birds {{Quran\|24\|41}}). Tafsirs stated that it did not rain until the heavens and earth were separated, which also makes sense of the end of the verse where it says Allah made from water every living thing.		The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran\|2\|164}} and birds {{Quran\|24\|41}}). Tafsirs stated that it did not rain until the heavens and earth were separated, which also makes sense of the end of the verse where it says Allah made from water every living thing.

CPO675: /* External links */ Added one more video covering a 'miracle' not covered in the main article.

2025-08-10T14:05:30Z

External links: Added one more video covering a 'miracle' not covered in the main article.

← Older revision		Revision as of 14:05, 10 August 2025
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	*[https://www.youtube.com/watch?v=wyUGc8SGBfQ Hassan Radwan - The Qu'ran's Miracle of Haman] - ''YouTube video''		*[https://www.youtube.com/watch?v=wyUGc8SGBfQ Hassan Radwan - The Qu'ran's Miracle of Haman] - ''YouTube video''
	*[https://www.youtube.com/watch?v=vS1Mn90T2Bc CaptainDisguise: Miracle of the Pharaoh & Maurice Bucaille - Why do we laugh at Dawahgandists? #Dawahganda] - ''YouTube video''		*[https://www.youtube.com/watch?v=vS1Mn90T2Bc CaptainDisguise: Miracle of the Pharaoh & Maurice Bucaille - Why do we laugh at Dawahgandists? #Dawahganda] - ''YouTube video''
	*[https://www.youtube.com/watch?v=O9Voh0xLLUw ~~islamwhattheydonttellyou164 -~~ Waters that Never Mix: The Honest Truth], [https://www.youtube.com/watch?v=v_M-7qh2bko Underwater Waves] and [https://www.youtube.com/watch?v=M-w3Nxh-r8c&t=1360s The Quran and Science] - ''YouTube videos''		*[https://www.youtube.com/@islamwhattheydonttellyou164 islamwhattheydonttellyou164] - [https://www.youtube.com/watch?v=O9Voh0xLLUw Waters that Never Mix: The Honest Truth], [https://www.youtube.com/watch?v=v_M-7qh2bko Underwater Waves], [https://www.youtube.com/watch?v=bCzOHqnBi-Q Three Layers of Darkness] and [https://www.youtube.com/watch?v=M-w3Nxh-r8c&t=1360s The Quran and Science] - ''YouTube videos''

	==References==		==References==