Scientific Miracles in the Quran: Difference between revisions

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The concept of scientific miracles in the Quran basically means that there (supposedly) is scientific information in the Quran that wasn't known in the 7th century when the Quran was first written which proves that the Quran's origin is divine.
[[Category:Miracles]]
[[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.
 
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.
 
''Astronomy and medicine (two fields that are particularly relevant to 'scientific miracles') were relatively advanced for their time (especially astronomy) during the Islamic Empire's, which scientists never credited the Qur'an with prompting discoveries.''</ref> classical Islamic scholars/exegetes on the Quran aware of these facts never put forward theories of scientific foreknowledge.<ref>[https://yalebooks.co.uk/book/9780300177718/islam-science-and-the-challenge-of-history/ ''Islam, Science, and the Challenge of History (The Terry Lectures Series)''.] Dallal, Ahmad. Yale University Press. 2012. Kindle Edition. ''See Kindle locations 1958 - 1972.  And Chapter 'The Quran and Science' locations 2618 - 2723 covering this issue.''</ref> Instead when science is inevitably discussed in verses relating to the natural world, they either confirm incorrect scientific worldviews at the time, and/or provide counter re-interpretations as new theories gain traction, ''and never before''. In fact, in many cases the Quran has been cited directly as the reason to support traditional unscientific views against those of e.g. astronomers,<ref>For example, in the debate between traditionalists and non-traditionalists on whether the Earth was flat, see: [https://www.academia.edu/93485940/Against_Ptolemy_Cosmography_in_Early_Kal%C4%81m_2022_ ''Against Ptolemy? Cosmography in Early Kalām (2022).''] Omar Anchassi. Journal of the American Oriental Society, 142(4), 851–881. <nowiki>https://doi.org/10.7817/jaos.142.4.2022.ar033</nowiki>
 
(''This period covers the first five centuries of Islam, though examples of Islamic scholars quoting the Quran. Many more going beyond that period can be found in this Wordpress article: [https://theislamissue.wordpress.com/2019/03/22/scholarly-consensus-of-a-round-earth/ Scholarly Consensus of a Round Earth])''</ref> (which hardly matches the idea of a book of scientific foreknowledge) and is still being used today to deny established scientific facts.<ref>For example:
 
'''Geo-centrism''' has been supported by Sheikh Bandar al-Khaibari, covered in this ''Daily Mail [https://www.dailymail.co.uk/news/article-2957414/Saudi-cleric-online-laughing-stock-telling-student-sun-rotates-Earth-planes-not-able-fly.html article].'' And Sheik al-Fawzan, which can be seen in this [https://www.youtube.com/watch?v=OvG-606KqwU&t=694s ''YouTube video''] at 12:48.
 
'''Creationism''' has large support over evolution in the Muslim world among Islamic scholars, as we see in this ''Telegraph'' [https://www.telegraph.co.uk/news/science/evolution/6587642/Muslim-scholars-rejecting-Darwins-theory-of-evolution-as-unproven.html ''article'']
 
The prominent modern Islamic scholar Seyyed Hossein Nasr rejects evolution on religious grounds [https://jis.cis-ca.org/on-the-question-of-biological-origins.html ''Journal of Islam & Science, Vol. 4 (Winter 2006) No. 2''], who is one of many.</ref>
 
In the eyes of historians, the Quran's author(s) almost certainly made no pretensions about predicting modern science. In support of this perspective, there is no Islamic scripture that actually claims that the Quran (or Islamic scripture in general) contain allusions to future scientific discoveries. Consequently, where the Quran makes mention of what are today perceived as topics of scientific interest (such as the wonders of the day and night sky, fauna and flora, or the human spirit), historians suggest that these passages were originally intended to simply inspire awe in their audience by orienting that audience's attention towards the world's many marvels and especially those marvels accessible to individuals living in the harsh, arid, and rocky environment of early 7th century Arabia.
 
==History of the scientific miracles movement and statements by Western Scientists==
{{Main|Bucailleism}}
In 1976 the book ''The Quran, the Bible, and Science'', by Dr. Maurice Bucaille was published. It purports to prove that the Qur'an, in contrast to the [[Taurat|Bible]], has always been in agreement with modern scientific discoveries. It was immensely popular "across the Muslim world" where it "sold millions of copies" and was "translated into several languages." <ref name="SubvHoodb"> [http://www.zmag.org/ZMag/articles/oct01hoodbhoy.htm When Science Teaching Becomes A Subversive Activity By Pervez Hoodbhoy]</ref>
 
During the 1980s and 1990s a Muslim scholar named [http://en.wikipedia.org/wiki/Abdul_Majeed_al-Zindani Abdul Majeed al-Zindani] organized various events to which scientists from around the world (mainly the west) were invited to talk. The ultimate result of these events was a documentary by Zindani, This is the Truth, in which some of these scientists were shown to be confirming the miraculous nature of the Quran, or were quoted as making statements off camera. This documentary was followed up in 1998 by a book of the same name, authored by Abdullah M al-Rehaili, which is now in its 3rd edition.
 
In a 2002 ''Wall Street Journal'' article and further interviews posted on Youtube in 2011, some of these scientists explained that they had been misled and manipulated by Zindani and do not endorse the Quran as scientifically accurate (see main article as well as the external links section of this article).
 
The most popular Islamic voices who have argued for the existence of scientific miracles in the Quran in the West include [[Harun Yahya]], [[Zakir Naik]], I.A. Ibrahim, and Hamza Tzortzis. Notably, in 2013, Hamza Tzortzis published an essay withdrawing his case for scientific miracles in the Quran and stating that the entire endeavor to prove such miracles "has become an intellectual embarrassment for Muslim apologists" and "has exposed the lack of coherence in the way they have formulated" their arguments, noting that "many Muslims who converted to Islam due to the scientific miracles narrative, have left the religion".<ref>{{Citation|author=Hamza Andreas Tzortzis|url=https://www.hamzatzortzis.com/does-the-quran-contain-scientific-miracles-a-new-approach/|publication-date=8/21/2013|archiveurl=https://web.archive.org/web/20190416194024/https://www.hamzatzortzis.com/does-the-quran-contain-scientific-miracles-a-new-approach/|chapter=Does the Quran contain scientific miracles?}}</ref> Zakir Naik's preaching has been banned in India, Bangladesh, Canada, the UK, and Malaysia under anti-terrorism and anti-hate laws.<ref name="lmzn2">{{cite web|work=Livemint|title=Zakir Naik's colourful, controversial past|url=http://www.livemint.com/Politics/nEgC4RcrRkydW33OMxbvdN/Zakir-Naiks-controversial-past.html|accessdate=16 July 2016|date=7 July 2016|archive-url=https://web.archive.org/web/20160710003129/http://www.livemint.com/Politics/nEgC4RcrRkydW33OMxbvdN/Zakir-Naiks-controversial-past.html|archive-date=10 July 2016|url-status=live|df=dmy-all}}</ref><ref>{{cite web|work=NDTV|title=Foreign Media On Zakir Naik, 'Doctor-Turned-Firebrand Preacher'|url=http://www.ndtv.com/india-news/foreign-media-on-zakir-naik-doctor-turned-firebrand-preacher-1431875|accessdate=16 July 2016|date=15 July 2016|archive-url=https://web.archive.org/web/20160716133126/http://www.ndtv.com/india-news/foreign-media-on-zakir-naik-doctor-turned-firebrand-preacher-1431875|archive-date=16 July 2016|url-status=live|df=dmy-all}}</ref> On January 11th, 2020, Harun Yahya was sentenced to 1,075 years in prison for, among other charges, operating a sex cult, sexual assault, blackmail, and money laundering.<ref>{{Citation|chapter=Turkish court sentences TV preacher to more than 1,000 years in jail - state media|newspaper=Reuters|publication-date=1/11/2021|url=https://www.reuters.com/article/turkey-court-preacher-idUSL4N2JM23C|archiveurl=https://web.archive.org/web/20210131004740/https://www.reuters.com/article/turkey-court-preacher-idUSL4N2JM23C|editor=Reuters Staff}}</ref><ref>{{Citation|url=https://www.bloomberg.com/news/articles/2021-01-11/turkey-sex-cult-chief-sentenced-to-more-than-1-000-years-in-jail|archiveurl=https://web.archive.org/web/20210111124141/https://www.bloomberg.com/news/articles/2021-01-11/turkey-sex-cult-chief-sentenced-to-more-than-1-000-years-in-jail|publication-date=1/11/2021|newspaper=Bloomberg|author=Taylan Bilgic|chapter=Turkey Sex Cult Chief Sentenced to More Than 1,000 Years in Jail}}</ref>
 
==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.
===Methodology===
While modern Islamic theologians have employed the various methods discussed here in order to develop cases of scientific miracles in the Quran, philosophical and/or religious justification for the employment of these methods has been scant if at all forthcoming. Critics who have pointed out the problems inherent in the use of some/all of these methods have generally not been responded to or taken seriously by establishment theologians.
 
==== Mistranslations ====
In many cases the scientific miracles simply involve mistranslations from Arabic to English, or from Classical Arabic to Modern Arabic. For example, the claim that daḥā/daḥāhā دَحَا /دَحَاهَا means ostrich-egg-shaped, used to make the claim that the author of the Qur'an knew the state the Earth is an oblate sphere, showing it's divinity - when it actually means 'spreading' the earth out, and can also be used for the (flat spread-out) place where an ostrich makes a nest in the ground, but not it's eggs<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 also not like that of 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> means sexual areas of the man or women as to not contradict modern embryology (''see: [[Semen Production in the Quran]]''). 
====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 claims to be predictive of modern science, the great majority of scientific miracle cases require a degree of dehistoricization. [[Muhammad]] did not, after all, appeal directly to his companions by telling them he could forecast scientific discoveries that would be made more than a thousand years hence, in a future they would not live to see. Similarly, Muhammad did not appeal to his companions by forecasting historical events would be uncovered by future archaeological research. If he had done either, the miracle would have been ineffective and gone over the heads of his contemporaries who would not have known what Muhammad was talking about. Indeed, if his contemporaries could have verified the scientific or historical remark made by Muhmmad, it would not have been a miracle (as this would mean that Muhammad could also have learned of the fact through similar means).


Islamic apologists came with many claims about scientific miracles in the Quran. Usually ''after'' science discovers something, they re-interpret some Quranic verses and claim that "the Quran mentioned it 1400 years ago".
As a result, verses have to be dehistoricized and subsequently reframed as forecasts of future scientific (or archaeological) discoveries. For instance, when 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 its attention to a common mythological notion that this audience held to be true. Islamic theologians thus take this and similar verses and reframe them as predictions.


{{Core}}
In cases where the scientific or historical fact to which Muhammad is alluding is described accurately, modern Islamic theologians are required to engage in a double dehistoricization: firstly, the description must be reconceived as a prediction, and, secondly, the possibility of Muhammad acquiring the relevant fact through other than divine means must be precluded.
==Deceptive tactics==
===Presenting vague verses as very specific===
Many verses of the Quran are vague, but apologists force very specific interpretations on them and then claim that the specific information is in the verse when in fact it isn't.


===Mistranslations===
To achieve the latter, Islamic theologians will variously argue that the relevant fact was not known to anyone in the 7th century, that Arabia was prohibitively isolated from global currents of knowledge, that Muhammad in particular was isolated from knowledge in general, that Muhammad was illiterate and therefore incapable of accessing knowledge even if it were available to him, and/or that the mental capabilities of ancient persons were significantly less than those of modern persons.
Sometimes when the verse looks similar to something scientific, but there is something in the verse that doesn't fit, apologists will mistranslate the problematic part to hide it. Mistranslation can also help make a vague verse look more specific.


===Data-mining===
Critics and historians have been unaccepting of either of these forms of dehistoricization and assiduously maintain that historical texts can only be understood in their historical context, that there is no fact accurately described in the Quran that was not also known in the 7th century, that Arabia evidently had access to global currents of knowledge, that there is no reason to believe that Muhammad was uniquely isolated from knowledge, that Muhammad was probably not illiterate, that if Muhammad was illiterate he would still be capable of significant learning in what was a primarily oral culture, and that there is no scientific evidence that ancient persons circa the 7th century were drastically less intelligent than modern persons.
Sometimes apologists don't use the text of the Quran, but rather count verses and chapters and try to find some interesting coincidences and then they cherry-pick them and present them as the rule. But interesting coincidences should be expected from any text, there's nothing miraculous about numerical co-incidences.
====Pseudo-correlation====
Another common practice employed by Islamic theologians in making the case for scientific miracles in the Quran is drawing what are best described as pseudo-correlations between the Quran and scientific fact. This is achieved through: the use of decontextualized quotations from scientific publications, scientific and grammatical jargon in a confounding manner, metaphorical interpretations of science, equating the common historical observation of a phenomenon with its modern scientific explanation, as well as inaccurate or incorrect understandings of the relevant scientific fact.


===Presenting parables as literal descriptions of nature===
In the case of the Quran 'predicting the stabilizing role of mountains', for instance, Islamic theologians suppose that the thickened continental crust or "roots" beneath mountain ranges in some sense stabilize the Earth's crust, whereas modern science does not hold this to be the case.
The Quran uses parables. When the Quran says something like "the disbeliever is like a mountain that...". If the parable mentions something special about the mountain, it was mentioned because of the parable, not because it happens in mountains in nature. So if something in the parable is similar to something that is literally true, then it's a coincidence, not a miracle.


===Ignoring alternative explanations===
Critics suggest that where the science correlated to Quranic verses by Islamic theologians has been misunderstood, misapplied, or misrepresented, the case made for the scientific miracle is invalid.
If the Quran says something counter-intuitive about nature. For example that "mountains will move" and then science discovers that mountains are actually moving, it doesn't necessarily mean that the author of the Quran knew it. He could have just tried to make a shocking descriptions (of the Judgement Day). Mountain is something that is generally considered as not moving, so the author says it will move, to make the story interesting. Not because he knows that mountains are actually moving.
====Reinterpretation====
It is also generally necessary for Islamic theologians to flout interpretive tradition (classical [[Tafsir|tafsirs]]) in their reading of the portion of the verse said to describe a scientific fact. The interpretations flouted sometimes include those provided by Muhammad himself and, much more frequently, those provided by [[Sahabah|Muhammad's companions (the Sahabah)]].


And the counter-intuitive descriptions of nature are often in the context of description of the Judgement Day, so it can't be a description of our universe today.
Specific examples of the types of shifts involved in this type of rereading include: taking verses from passages descriptive of the hereafter and interpreting them as descriptive of the modern era, taking verses from passages descriptive of supernatural or miraculous events and interpreting them as descriptive of eternal laws of nature, and taking verse from passages descriptive of particular historical events and interpreting them as eternal laws of human society.


===Ignoring the fact that the scientific interpretation came only after science made the discovery===
This type of reinterpretation is particularly common in the West, where translations of scripture are often reworded in a manner that is distinct from the original Arabic text and which better accommodates or, at times, directly endorses the desired reinterpretation.
After science discovers something, Islamic apologists come with absolute confidence, claiming that it was already mentioned in the Quran. But how can they be so sure that it is in the Quran, when none of the Islamic scholars interpreted the verse in this way before the scientific discovery was made? None of the "scientific miracle" claims contain a sentence of humility like "This is just an interpretation." or "Maybe it's not the original meaning."


If the scientific miracle was ''clearly'' there, Muslims would make the scientific discovery a long time ago.
Critics and historians hold that this type of rereading strains credulity for its neglect of textual and historical context and, where it influences translations, have often condemned it as a form of academic and intellectual dishonesty. Critics also point out that flouting the early exegetical tradition, especially where it relies on and reiterates the perspective found in the narrations of Muhammad ([[Hadith|hadiths]]) or the sayings of his companions (''aqwal al-sahabah''), undermines traditional Islamic doctrine which holds the word of Muhammad as final and which very often elevates the theological and exegetical statements of Muhammad's companions to status comparable to Muhammad's own words.
====Disambiguation====
The verses that appear to be best suited as candidates for scientific miracles are those verses comprised of words and phrases whose meaning is opaque and cryptic or whose meaning has simply been lost to time. Islamic theologians have most often used verse of this variety in order to make cases for scientific miracles in the Quran.


===Presenting Quranic descriptions of the Judgement Day as descriptions of the current universe===
Critics have argued that if there is no justification for the highly specific reading projected upon an essentially ambiguous verse, then this cannot be considered miraculous.
The Quran describes many supernatural event that will happen on the Judgement Day. The Judgement Day didn't happen yet. So descriptions of the Judgement Day don't apply to our universe today (before the Judgement day). But the apologists take these descriptions and try to interpret them as descriptions of the current world.
====Elective literalism====
Sometimes, the verses presented by Islamic theologians as scientific miracles are verses containing a metaphor which taken literally appears to describe some scientific phenomenon. In many such cases, the same or similar metaphor or metaphorical word is used elsewhere in the Quran in a context which clarifies its meaning and where a literal reading results in no sensible interpretation.


===Presenting descriptions of supernatural events as descriptions of nature===
Critics have argued that this effectively arbitrary and rare reading of metaphors in literal terms is tendentious and a practice which capitalizes on chance usage rather than anything that could seriously be described as an intended meaning on the part of the author(s).
The Quran describes many supernatural events that were done by Allah. If Allah did it, then it means it probably isn't something that just happens in nature regularly. But when the supernatural event resembles something that science discovered happens in nature, apologists will say that the Quran describes the natural phenomena.
====Data mining====
One recurring category of scientific miracles presented by Islamic theologians derive from compiling counts of individual root-words set in various grammatical forms throughout the text of the Quran. Words which happen to appear an equal number of times or in some interesting ratio are then presented as scientific miracles of a mathematical sort. Many variations on this sort of miracle case exist, with some theologians going to extraordinary ends to compile larges quantities of numbers calculated using various aspects of verses including their letter count, position in the surah, position the Quran, and other such aspects in order to find relationships.


===Presenting description of an event as a description of a general rule===
Critics have argued that these purported miracles draw on the laws of probability and reveal nothing supernatural about the Quran.
If the Quran says that something happened one time, or will happen one time, then we can't say that the Quran predicted that in similar conditions the same thing will happen. For example, the Quran says that women will miscarry on the Judgement Day. Apologists then say that the Quran knew that stress can cause miscarriage. But the Quran didn't say it and didn't say the exact reason why the women will miscarry on the Judgement Day.
====Elective esotericism====
A situation slightly different from standard cases of scientific miracles arises on occasion where the Quran describes a scientific phenomenon in relatively clear terms, albeit incorrectly. While these situations are not frequently attended to by modern Islamic theologians, they have at times insisted that while the apparent meaning of the verse may appear incorrect, they are in fact true in some esoteric sense. Despite being of an evidently lower caliber, these cases are also at times advanced as scientific miracles.
===Philosophical concerns with methodology===
Certain philosophical considerations have often been proposed as being of interest for those who either take the idea of scientific miracles in the Quran seriously or who are considering whether they should.


===Quoting the Quran out of context===
*The proposition that Humans have access to a miracle from God/gods would be incredibly consequential or at least extremely interesting if true, and thus deserves to be thought about with great seriousness and scrutiny. Otherwise, any number of contradictory parties would be able to claim that their respective scriptures contained scientific miracles.
The context often demolishes the miracle. Sometimes the context is a description of the Judgement day, or it is a parable, or it gives a specific meaning to the vague verse. The vague verses can often be interpreted specifically when they are compared with other verses, which then shows that the apologetic interpretation is wrong.


===Quoting scientific information out of context===
*A god/gods desiring to present humankind with a miracle of scientific foreknowledge would need meet this justifiable scrutiny with a miracle so uniquely clear and sound as to distinguish itself from false miracle claims, else the god/gods would have failed in their purpose, which is a supposed impossibility. It would indeed have to be ''impossible to have reason to deny'' such a miracle - this is the meaning of certainty.
Sometimes the Quran says something that could be considered scientific, but it's not that right. So apologists quote some part of a scientific article that makes the Quran look right. All you have to to debunk that miracle is to read the original article, but unfortunately many people will just believe the apologists and their citation.


===Lying about science===
*A scriptural statement containing a scientific statement would be evident as a miracle if and only if it is at once: (1) unambiguous and intentional, (2) ascertainably unknowable at the time of revelation, and (3) scientifically sound, because:
For example in [[Fat Miracle in the Quran]], apologists claimed it's not possible to burn fat by sprinting, only because it helped their miracle claim.
**(1) An ambiguous or unintentional scientific statement could be correct only by accident
**(2) A scientific statement knowable at the time and place of revelation would not be a miracle


===Assuming that a description of a phenomena means understanding of the phenomena===
*Additionally, it may be that none of the above criteria can be established regarding any scientific statement because: (1) language is inherently ambiguous, (2) it is impossible to prove something is not an accident, and (3) history is fundamentally inaccessible. Nonetheless, one can and probably will disregard the skepticism necessitated by this last bullet point in their analysis.
It's easy to describe a phenomena how it looks. But it's not easy to explain why it happens. But apologists just take a verse that describes a natural phenomena, the description is on a level of a 7th century Arab, and then they add a scientific article which explains it and claim that the author of the Quran also understood it.


===Assuming that the information wasn't known===
==Purported scientific miracles==
Sometimes the Quran says something related to science and it is right, but it's not new information. It is something that was already known. So it can't be a scientific miracle, but apologists present it as such.
Below are the most-often discussed of the many so-called scientific miracles of the Quran


===Assuming Arabia was isolated from information===
===The Big Bang===
Apologists stress that the 7th century was primitive and information from other places couldn't have gotten to Arabia. But how is it possible that Alexander the Great in 3rd century BC conquered territory from Greece to India and in the 1st century, the Roman Empire had relations with China, but in the 7th century, sill no information from outside got to Arabia?
Many modern Islamic scholars have argued that {{Quran|21|30}} describes the Big Bang. Historians, by contrast, have shown that the verse describes a version of world egg creation myth which was widely believed in earlier times through much of the world. According to the archetype of the myth, the Earth and heavens both existed in an egg-shaped structure which split (or hatched) to become the separate Earth and heaven, ushering in the era of mankind.


The same argument is also used for religious information about Judaism and Christianity. The Old Testament mentions Arabs on many places <ref>https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Arabian-Arabians-Arabs</ref>. How is it possible that the Jews knew about Arabs, but Arabs didn't know anything about the Jews and their religion? Not to mention that there were Jews living in the Arabian peninsula during time of Muhammad.
{{Quote|{{Quran|21|30}}|Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?}}


===Assuming Muhamamd was isolated from information===
The verse states that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and heavens are two distinct entites after the cloving, and the next verse speaks of mountains being placed on Earth. This conflicts with the modern scientific understanding that the Earth only began to form from material within the emerging solar system, 9 billion years after the big bang.
Some apologists stress that Muhammad lived in pagan environment in Mecca, so he didn't know the Bible. We know that Muhammad went to Syria on a business trip, so his reach wasn't limited to his little city. We also know that he spent a lot of time with Waraqa ibn Nawfal, who was a Christian.


===Appeal to Muhammad's illiteracy===
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.
Firstly it's not clear that he was illiterate and secondly illiteracy doesn't prevent a person from listening.
{{Main|Muhammad and illiteracy|l1=Muhammad and illiteracy}}


===Underestimating the intellect of 7th century people===
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.
Apologists like to assume that 7th century people didn't know or understand anything and therefore any information for them was a scientific miracle. But for example in embrology, people knew that sex is necessary and they knew that the baby then grows inside the woman, so by common sense they could understand that there must be some stages of the development of the embryo. Probably the muscles and bones had to develop and so on.. Apologists are quick to say that the people couldn't have guessed it, but they don't even try to imagine if the thoughts were really un-achievable in the 7th century.


===Ignoring classical interpretations===
{{Quote|{{Quran|50|38}}|
There are already accepted interpretations in the tafsirs (of Ibn Kathir, al-Jalalayn..). The tafsirs are basing their interpretation on comparing the verses with other verses and on interpretations of the early Muslims and scholars. So how can a new interpretation be better? The apologists usually don't put any effort into disproving the classical interpretations. As long as apologists don't prove that the classical interpretation is wrong, they can't claim that the miracle claim is definitely there.
And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.}}
===Using impressive fancy words===
Sometimes apologists use a scientific word that sounds impressive to people who don't know science (and the meaning of the word), but in reality the meaning of the word is primitive. And this way apologists create a false impression that Quran talks about complicated science in people who don't understand science. For example [[Isotropy in the Quran Miracle|the Isotropy miracle]].


===Complete gibberish===
The same pre-scientific cosmology was already present in other near eastern cultures before Islam:
This is the most helpless tactic. Apologists want to prove that some impressive scientific information is in the Quran, so they start with the Quran and then they make '''any''' kind of construction as long as the conclusion is that the scientific information is in the Quran. The most obvious example is [[Singularity in the Quran]] miracle, where the logic is "Allah swears by the stars and Allah is one (=singluar), therefore the Quran says that stars can become a singularity".


==The "miracles"==
{{Quote|[https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian Creation Myths]<BR>Ira Spar, Department of Ancient Near Eastern Art, The Metropolitan Museum of Art|A Sumerian myth known today as “Gilgamesh and the Netherworld” opens with a mythological prologue. It assumes that the gods and the universe already exist and that once a long time ago the heavens and earth were united, only later to be split apart}}
These are the most wide-spread miracles, debunked:
===Qur'an and the Big Bang===
{{Main|Quran and the Big Bang|l1=Qur'an and the Big Bang}}


Islamic apologists attempt to claim that the “Big Bang” is actually described by the Qur’an in one of many miraculous displays of scientific precocity in text. However on closer examination, Muslim claims of miraculous scientific information in the Qur’an are shown to be, yet again, in error. In reality, the Qur’an is completely silent on the “big bang” because it clearly has no awareness whatsoever of a universe that pre-existed the creation of the planet Earth, or extended outwards into infinite space. It has no understanding of galaxies, or clusters of galaxies, or quasars or pulsars or any of the other things that could have easily been mentioned by an omniscient Allah, and left us no room for quibbling.
This view persisted into the age of Greek civilization:


===Qur'an and a Universe from Smoke===
{{Quote|A. Seidenberg (1969) [https://www.jstor.org/stable/1259101 The Separation of Sky and Earth at Creation (II)], Folklore 80(3), 188-196|Euripides the Greek Tragedian (Born 480 BC) - "And the tale is not mine, but from my mother, how sky and earth were one form and when they separated apart from each other they bring forth all things, and give them up into light; trees, birds, beasts, the creatures nourished by the salt sea, and the race of mortals"}}
{{Main|Quran and a Universe from Smoke|l1=Qur'an and a Universe from Smoke}}


Prominent apologists such as Harun Yahya and I. A. Ibrahim have claimed that the Qur'an contains an accurate account of the formation of stars and early phases of the Universe.  
===A universe from smoke===
{{Main|Quran and a Universe from Smoke}}Many modern Islamic scholars and popular voices, such as Harun Yahya and I. A. Ibrahim, have argued that {{Quran|41|11}} contains an accurate account of the early phases of the Universe when matter was in a gaseous state. Critics have pointed out that the phrasing is extremely vague and that in the context where the verse is found, a chronology of creation is described that in no way aligns with the history of the universe. They point to two main problems:
1) The Earth is described as being created first in the preceeding verses ({{Quran-range|41|9|10}}), along with all that is present on its surface, and only thereafter is the heaven made to be seven heavens and the lowest adorned with stars (see also {{Quran|2|29}}).<BR>
2) Moreover, they point out, the Earth is addressed by Allah in the verse in question as distinct from the heaven, which alone is described as smoke but not the earth too. Several other criticisms have also been made, described in the main article.


The entire argument rests on the Qur'anic description of the "heavens" as "smoke"; a claim which in-turn rests on a false equivalence made between smoke and the makeup of the early universe. It also presupposes that the Qur'anic author must describe something as complex as the earliest phase of the universe using only a single word. A presupposition that makes little sense and is far from convincing when you consider how such information could have validated the authenticity of the Qur'anic message.
{{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.}}


The attempt to show that the Qur'an correctly describes the formation of stars (by quoting a portion of Qur'an 41:11) and then the earth (by quoting Qur'an 21:30) is shown to be disingenuous. When the whole of verse 41:11 and its surrounding verses are read in context, it provides a clear chronological account of the earth being formed first and then the hills and sustenance are created upon it. Only after the earth has been created does Allah create the stars. The entire account in the Qur'an is not an accurate reflection of the formation of the Universe.
===The universe is steadily expanding===


===Qur'an Predicted Black Holes And Pulsars===
Some modern Muslims scholars are of the opinion that the Quran had already told that universe has been constantly expanding even before this was discovered by modern science. 
{{Main|Quran Predicted Black Holes And Pulsars|l1=Qur'an Predicted Black Holes And Pulsars}}


This article analyzes two separate claims made by Harun Yahya concerning black holes and pulsars.
They present the following verse as their proof:


The analysis shows the claim that the Qur'an predicted the modern understanding of Black Holes is not backed by the scientific evidence, and the claim that the Qur'an predicted the modern understanding of pulsars is conjectural and not supported by the scientific evidence.  
{{Quote|[https://www.islamawakened.com/quran/51/47/default.htm Quran 51:47]|وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُون </br>


It has also shown Harun Yahya’s self-contradiction as he used the same Qur'anic verse to ‘prove’ both the black hole and the pulsar. Since a black hole cannot possibly also be a pulsar, it appears that Harun Yahya has refuted himself.
'''Muhammad Assad:''' AND IT IS We who have built the universe with [Our creative] power; ''and, verily, it is We who are steadily expanding it''.}}
[[Zakir Naik]] writes regarding this verse:
{{Quote|[http://web.archive.org/save/https://sunnahonline.com/ilm/quran/qms.pdf The Quran and Modern Science by Zakir Naik]|The Arabic word mûsi‘ûn (in verse 51:47) is correctly translated as ‘expanding it’, and it refers to the creation of the expanding vastness of the universe. Stephen Hawking, in his book, ‘A Brief History of Time’, says, “The discovery that the universe is expanding was one of the great intellectual revolutions of the
20th century.” The Qur’aan mentioned the expansion of the universe, before man even learnt to build a telescope!}}


===Speed of Light in the Qur'an===
====Mistranslation====
{{Main|Speed of Light in the Quran|l1=Speed of Light in the Qur'an}}
Critics point out that some modern Quran translations have altered the meaning of 51:47 in four ways:


In an article published in Islami City, Dr. Mansour Hassab-Elnaby claims verse 32:5 reveals that light in one day travels a distance equal to 12,000 lunar orbits, and upon calculating that distance we find the exact speed of light.
*They have translated the Quranic word “heaven سَّمَاءَ” as “universe”, which is not correct ''(see analysis and issues in [[Science and the Seven Earths]])''.
*They have taken the Arabic noun “We are the expanders”, but turned it into the verb “The Universe is expanding,
*And then they added the entirely superfluous adverb “steadily” in an attempt to insert into the Quran additional ideas that are not actually there.
*In any case the meaning of the word most like means vast or strong (as was understood in tafsirs)


Verse 32:5 has nothing to do with the speed of light. There is no mention of the moon, light or even distance in this verse. If these methods were to be applied to other texts, such as Shakespeare's writings or Virgil's Georgics, they too can be "proven" divine.
With these four translational liberties, they have completely changed the meaning of this verse from a simple description of Allah’s creation of the heavens into a scientific statement of Hubble’s expanding universe that is not actually contained in the Quran.


No matter how Dr. Hassab-Elnaby's calculations are viewed, they are mathematically incorrect. Even the notion of measuring the speed of light with the orbit of the Moon or the length of the day is a fallacy.
Critics point out that the term “lamūsi‘ūna لَمُوسِعُونَ ” in this verse is a noun and not a verb, and it describes "God" and not the "heaven" (i.e. the term “wa-innā lamūsi‘ūna وَإِنَّا لَمُوسِعُونَ” at best means "God is the Expander", and not "the Universe is Expanding").


Dr. Hassab-Elnaby also makes many deliberate errors to doctor a scientific miracle, and in his enthusiasm to ascribe miracles to the Qur'an, he discards the concept of Allah's omnipresence. The creator of the Universe, according to him, depends on the speed of light to manage his affairs.
Thus the earlier Quran translators translated it as:


Finally, assuming there really is a miracle in this plagiarized allegory, should not the credit go to the Bible from which it originates?
{{Quote|{{Quran|51|47}}|'''Yusuf Ali:''' With power and skill did We construct the Firmament: '''for it is We Who create the vastness of space'''. </br>
'''Sahih International:''' And the heaven We constructed with strength, and indeed, '''We are [its] expander.'''</br>
'''Pickthall:''' We have built the heaven with might, and '''We it is Who make the vast extent (thereof).'''}}


===Seven Heavens and Seven Earths===
Moreover, the root word of لَمُوسِعُونَ (lamūsiʿūna) is و س ع (waw-sin-ayn), which Lane's lexicon of classical Arabic explains as to make ample room or width.<ref name="LexiconExpanders">وسع awsa'a - [http://www.studyquran.org/LaneLexicon/Volume8/00000306.pdf Lane's Lexicon] page 3052 [http://www.studyquran.org/LaneLexicon/Volume8/00000307.pdf and page] 3053</ref> In the Quran, this word and its derivatives have elsewhere been used in the meanings of "'''Encompassing"'''.
{{Main|Science and the Seven Earths}}


This article analyzes several different apologetic arguments claiming the Qur'an correctly asserts that there are "seven heavens" and "seven earths". In doing so, it finds the scientific evidence does not support any of the claims concerning the Qur'anic verse 65:12 and its scientific accuracy.  
This is seen in the following verses:
{{Quote|{{Quran|6|80}}|'''وَسِعَ''' رَبِّى كُلَّ شَىْءٍ عِلْمًا </br>'''Sahih Intl:''' My Lord '''encompasses''' all things in knowledge}}
Also see verses {{Quran|7|89}} and {{Quran|20|98}}.


Earth's atmosphere is divided into five main layers based on temperature. Within these five principal layers, several secondary layers may be distinguished by other properties. There is no classification into 7 layers.
In another verse the word "'''احاط'''" (encompass) has been used instead of "wasi'a"
{{Quote|{{Quran|65|12}}|وَأَنَّ ٱللَّهَ قَدْ '''أَحَاطَ''' بِكُلِّ شَىْءٍ عِلْمًۢا</br>'''Sahih Intl:''' and that Allah has '''encompassed''' all things in knowledge.}}


Modern geology states that there are only four or five layers of the Earth, or up to eight if the new hypotheses of the subcore georeactor are accepted. Without the double-counting of layers, There is no classification into 7 layers.
ٖFor this reason, a few translators used this figurative meaning:
{{Quote|{{Quran|51|47}}|'''Maududi:''' And heaven – We made it with Our Own Power ''and We have the Power to do so''.</br>
'''Abdul Majid Daryabadi:''' And the heaven! We have built it with might, and verily We are powerful.}}


The number of continents is traditionally considered seven, but there are only six as Europe and Asia are technically a single land mass (i.e. Eurasia) and on the same tectonic plate. Therefore, the traditional number of seven continents is more a cultural bias than an actual geographical/geological fact.
Critics also point out that exactly the same grammar has been used in the next verse 51:48.
{{Quote|{{Quran|51|48}}|'''Yusuf Ali:''' And We have spread out the (spacious) earth: ''How excellently We do spread out!''}}
{{Quote|{{Quran|51|48}}|'''Pickthall:''' And the earth have We laid out, how gracious is the Spreader (thereof)!}}


Furthermore, if one delves a little deeper into the Islamic sources, it is discovered that the seven earths being referred to in verse 65:12 are in fact flat islands, one under the other.
In this verse, the word الْمَاهِدُونَ l-māhidūna (spreader/smoother) has exactly the same grammar <ref>Active Participle Form I male plural noun [https://corpus.quran.com/wordbyword.jsp?chapter=51&verse=48 Corpus Quran] Verse 51:48</ref> as the word لَمُوسِعُونَ lamūsiʿūna (i.e. expander) in the previous verse, but no one translated it as "earth is steadily spreading out". It is from the root mahada مهد which means to make plain, even, smooth, spread a bed<ref>مهد mahada - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>. Also from this root is the noun mahdan, meaning a bed or even expanse, which appears in other verses about the creation of Earth where it was made a bed in the past tense. The tense is clear in those verses to mean a past event rather than an ongoing process ({{Quran|20|53}},{{Quran|43|10}} and {{Quran-range|78|6|7}}).  


===Qur'an and the Descent of Iron===
====Universe consists of "Space", while the Quranic heaven is a solid canopy which could not expand====
{{Main|Quran and the Descent of Iron|l1=Qur'an and the Descent of Iron}}
Critics also point out that according to science, the universe consists of space and galaxies are travelling away from each other in this space and thus it is considered as an expansion of the universe.


This article analyzes the ‘iron sent down from heaven miracle’. A chief proponent of this claim is Harun Yahya.
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>. Here, the heavens are described as a multi-story building over the earth. 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&#61;2&tid&#61;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}}


There is nothing miraculous about surah 57:26 describing iron being ‘sent down’ by a deity. The ancient Egyptians already derived that concept three thousand years before Islam. They called iron “ba-en-pet” or ‘metal from heaven’. This concept was also shared by the ancient Mesopotamians.  
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.


The term ‘anzala’ used to describe iron being ‘sent down’ is also used to describe cattle, garments, food, and the people of the book being ‘sent down’ by some deity. There is nothing to suggest that these too were not created in supernovae and sent down to earth. It is intellectually dishonest to assign a literal interpretation when referring to iron but figurative interpretations when referring to everything else without the evidence to distinguish when to use the literal as opposed to the figurative interpretation.
===Every living thing from water===
In two verses the Quran states that Allah created every living thing from water:


There is nothing miraculous about the surah reference and the atomic number of iron. This is mere coincidence as other metals are also mentioned in the Qur'an and their atomic numbers bear no relation to their surah references. To selectively assign miracles based on coincidence (since godly design is unproven) is a logical fallacy.
{{Quote|{{Quran|21|30}}|Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?}}
{{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.}}


Thus there is nothing miraculous about surah 57:26 and the ‘descent’ of iron. The claims apologists make in this regard have either been known many centuries before Islam or are scientifically inaccurate.
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>[https://faberinstitute.com/wp-content/uploads/2019/01/Ephrem-the-Syrian-Commentary-on-Genesis-2-3-Brock.pdf Ephrem's commentary on Genesis] - Faber Institute.com</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures|this article]].


===Qur'an Describes Altitude Sickness (aka Hypoxia)===
Critics of the miracle claim sometimes also point out that the ancient Greek philosophers Thales believed that life originated from water,<ref>''[https://teachersinstitute.yale.edu/curriculum/units/1980/5/80.05.11.x.html#:~:text=One%20of%20Thales'%20contributions%20was,died%20when%20deprived%20of%20it. The Origin of Life: A History of Ancient Greek Theories.] Man and the Environment.'' Curricular Resources > 1980 Volume V > Unit 11 (80.05.11) > Section 1. Joyce Puglia. Yale-New Heaven Teachers Institute</ref> and Anaximander proposed that the first living creatures were made from evapourated water.<ref>[https://www.britannica.com/biography/Anaximander Anaximander] - Britannica.com</ref>
{{Main|Quran Describes Altitude Sickness|l1=Qur'an Describes Altitude Sickness}}


This article analyzes the apologetic claim that the Qur'an's description of altitude sickness is somehow miraculous, scientifically accurate, or prophetic.
===Black holes and pulsars===
Some modern Islamic scholars and popular voices, particularly Harun Yahya, have argued that the {{Quran|77|8}} and {{Quran-range|86|1|3}} contain an accurate description of black holes and pulsars. {{Quran|77|8}} speaks of the stars being "obliterated" or "effaced" and {{Quran-range|86|1|3}} speaks of a star of "piercing brightness". Critics have argued that neither of these verses imply anything other than the eschatological disappearance and observable brightness of stars, neither of which statements is particularly noteworthy. Indeed, it is said, that the sense of the word used in {{Quran|77|8}} which means "effaced" even suggests a solid firmament above the Earth upon which the stars are some sort of sprinkled light. Critics also point out that the same verse ({{Quran|77|8}}) is interpreted by Islamic figures, including Yahya, to describe both black holes and pulsars and that this is plainly impossible as the two are in no way the same phenomenon.{{Quote|{{quran|77|8}}|'''Yusuf Ali:''' Then when the stars become dim;


If the verse is taken figuratively, then it is not miraculous, since it is describing a phenomenon that would have been well-known to the wandering Arab nomads long before the revelation of the Qur'an.
'''Corpus:''' So when the stars are obliterated,


If the verse is taken literally, then it is scientifically inaccurate. There is no “tightening” of the chest. The constrictive sensation experienced at high altitudes is simply a result of having less air to breathe into your lungs, in addition to the gas already there actually expanding.
'''Daryabadi:''' So when stars are effaced.}}{{Quote|{{quran-range|86|1|3}}|By the Sky and the Night-Visitant (therein);- And what will explain to thee what the Night-Visitant is?- (It is) the Star of piercing brightness;-}}


In fact, when modern scientific knowledge is taken into consideration, problems with a literal interpretation are two-fold since it has been postulated that human adaption has lead to people born and raised in high altitudes to have enlarged chests which "could allow for increased lung volumes and thereby increase oxygen uptake."
===Seven heavens, seven earths===
{{Main|Science and the Seven Earths|Cosmology of the Quran}}Some modern Islamic scholars have argued that {{Quran|65|12}} contains a scientifically-sound insight in its statement that there exist seven heavens and seven entities 'like' the Earth. Various interpretations to this effect include the reading of the 'seven heavens' as descriptive of atmospheric layers and the reading of the 'seven earths' as descriptive of the 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 the 'seven earths' spoken of in the Quran in all likelihood reference the seven stacked disks of which Earth is the top-most that are described extensively in many places scattered throughout hadith literature and the sayings of Muhammad's companions.{{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.}}


There is also a newer version of the miracle claim, that uses a fancy word "hypoxia":
===The descent of Iron===
* [[Hypoxia in the Quran]]
Some modern Islamic scholars and voices, including Harun Yahya, have argued that {{Quran|57|25}} provides a scientifically-sound description of the origin of the iron that is present on Earth. Historians have pointed out that the myth regarding the heavenly-descent of iron vastly predates Abrahamic scriptures and can be found some three millennia prior to the advent of Islam among the ancient Egyptians who describe Iron as '''ba-en-pet''<nowiki/>' or 'metal from heaven'.<ref>[https://www.smithsonianmag.com/smart-news/the-ancient-egyptians-had-iron-because-they-harvested-fallen-meteors-86153874/ The Ancient Egyptians Had Iron Because They Harvested Fallen Meteors] - Smithsonian Institution, 13 May 2013</ref> Similar descriptions have also been found among the even more ancient people of Mesopotamia.


===The Qur'an and Mountains===
Critics have pointed out that this is a clear case of 'elective literalism'. The term used to describe the 'descent' of Iron is '''anzala''<nowiki/>', which is frequently used elsewhere in the Quran where it describes cattle, garments, food, and even the [[People of the Book|people of the book (Jews and Christians)]] as being 'sent down' by some deity. In all these cases and many others, ''anzala'' is not taken as literally meaning descent from outer space.
{{Main|The Quran and Mountains|l1=The Qur'an and Mountains}}


Many articles have been written in response to the claim that the Qur'an is validated by the geological science concerning mountains. This article adds to these by addressing several newer points that have been adopted to justify the original claim or to evade contrary scientific evidence.
{{Quote|{{quran|10|59}}|Say: 'Have you considered the provision God has '''sent down''' for you, and you have made some of it unlawful, and some lawful?' Say: 'Has God given you leave, or do you forge against God?'}}{{Quote|{{quran|6|114}}|[Say], "Then is it other than Allah I should seek as judge while it is He who has '''sent down''' to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.}}{{Quote|{{quran|39|6}}|He created you of a single soul, then from it He appointed its mate; and He '''sent down''' to you of the cattle eight couples.}}{{Quote|{{quran|7|26}}|Children of Adam! We have '''sent down''' on you a garment to cover your shameful parts, and feathers; and the garment of godfearing -- that is better; that is one of God's signs; haply they will remember.}}{{Quote|{{quran|31|34}}|Indeed, Allah [alone] has knowledge of the Hour and '''sends down''' the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.}}


The claim that mountains are pegs is untrue as not all mountains have "peg-like" roots. And even the ones that can be claimed to have these peg-like roots, resemble pegs only with a lot of imagination. The claim that mountains stabilize the crust or the earth is (at best) unproven. There is no scientific evidence for this assertion, therefore the Qur'an cannot be validated by scientific evidence that does not exist.
Some Islamic scholars have also argued that the occurrence of the word 'iron' in the 26th verse of the surah is miraculous, given that Iron's atomic number is 26. Critics have argued that this nothing more than a coincidental product of numerological datamining and have asked why the surah number could not also have been 55 or 56, rather than 57, to also match Iron's atomic weight, which is 55.845.{{Quote|{{quran|57|25}}|Certainly We sent Our Messengers with clear proofs and We sent down with them the Scripture and the Balance that may establish the people justice. And We sent down [the] iron, wherein (is) power mighty and benefits for the people, and so that Allah may make evident (he) who helps Him and His Messengers, unseen. Indeed, Allah (is) All-Strong All-Mighty.}}


The mere fact of isostacy is not proof that mountains stabilize the crust or the earth. The mere fact that collision-type mountains are formed at the edges of tectonic plates is not proof that mountains stabilize the plates. The mere fact that mountains have deep roots is not proof that mountains stabilize anything.
===Chest-tightening in hypoxic environments===
Many modern Muslims scholars have argued that {{Quran|6|125}} contains a scientifically accurate description of Hypoxia, altitude sickness, or the general phenomenon of lower oxygen levels in the air (thus called 'hypoxic air') at higher altitudes. Critics have pointed out that any Arab living in the general vicinity of Muhammad would have been familiar with the difficulty involved in breathing at higher altitudes, and that Muhammad particularly would have been aware of this phenomenon if accounts of his regularly climbing mountains just prior to proclaiming himself a prophet are to be trusted. In fact writings attributed to the famous Greek philosopher and scientist Aristotle (384-322 BC) describing travel on Mount Olympus in Macedonia discuss this phenomena ''<nowiki/>'..because the rarity of the air which was there did not fill them with breath, they were not able to survive there unless they applied moist sponges to their noses''<nowiki/>'.<ref>Davis, P & Pattinson, K & Mason, N & Richards, Paul & Hillebrandt, D. (2011). ''[https://www.researchgate.net/publication/51018812_High_Altitude_Illness#:~:text=Writings%20attributable%20to%20Aristotle%20(384,their%20noses'%20(1). High Altitude Illness.]'' Journal of the Royal Army Medical Corps. 157. 12-7. 10.1136/jramc-151-04-05.</ref>
Critics have also argued that if one takes the verse literally, the description provided is inaccurate, as the difficulty breathing at higher altitudes is not due to the constriction of one's chest, although this is what one may think based on the sensation of shortened breath which is experienced in hypoxic environments. Indeed, in the lower air pressure of higher altitudes, gasses and air actually expand, and it is also the case that one's chest would expand a very small amount in this environment as there is less atmospheric compression being applied to your body (as opposed to someone, say, at the bottom of the sea, who would instantly be crushed). Persons born and raised in higher altitudes have actually been recorded to have enlarged chests which compensate for the hypoxic environment by allowing the individual to breath in larger quantities of air in order to acquire the necessary quantity of oxygen.<ref>Callison, W.É., Kiyamu, M., Villafuerte, F.C. et al. ''[https://www.nature.com/articles/s41598-022-13263-5#:~:text=Individuals%20living%20in%20a%20hypoxic,partially%20a%20population%2Dlevel%20adaptation. Comparing high versus low-altitude populations to test human adaptations for increased ventilation during sustained aerobic activity.]'' Sc''i'' Rep ''1''2, 11148 (2022). <nowiki>https://doi.org/10.1038/s41598-022-13263-5</nowiki></ref>{{Quote|{{quran|6|125}}|'''Corpus:''' So whoever wants Allah that He guides him - He expands his breast to Islam; and whoever He wants that He lets him go astray He makes his breast tight and constricted as though he (were) climbing into the sky. Thus places Allah the filth on those who (do) not believe.<br>'''Daryabadi:''' So whomsoever Allah willeth that he shall guide, He expoundeth his breast for Islam; and whomsoever He willeth that he shall send astray, He maketh his breast strait, narrow, as if he were mounting up into the sky, thus Allah layeth the abomination on those who believe not.}}


Lastly, is the Qur'an really the first scripture to make the assertion that mountains stabilize the earth? Some Christians do not think so, and the Bible predates the Qur'an by at least 400 years.
===Mountains as pegs, cast down to stabilize the Earth===
{{Main|The Quran and Mountains}}
The Quran describes mountains as pegs or stakes and as having been cast into the earth lest it shift with its inhabitants. In early or pre-Islamic poetry (see main article), mountains anchor the earth, and the Quranic verses too most straightforwardly seem to refer to mountains stabilizing the earth as a whole. Many modern Islamic scholars have argued that the Quran's description of mountains as 'pegs' accurately depicts their physical nature in terms of the scientifically known phenomenon of isostasy, and that verses stating that mountains were 'cast' into the Earth's surface in order to prevent it shifting refers to some role in preventing earthquakes. Isostasy is the phenomenon where some mountains exist atop a similar accumulation of crust underground. Both the mountain and thickened continental crust beneath them form when tectonic plates collide, with some crust matter being propelled upward (becoming the visible mountain) and, sometimes, a similar quantity of crust matter being propelled downward.  


===Qur'an Predicted Land Decreasing===
Critics have pointed out that while there is at times an underground accumulation of crust-matter below mountains, scientists have pointed out that this phenomenon does not in any way stabilize the Earth's surface. Indeed, modern science has discovered that mountains (and their underground underbellies) are in fact a direct product of the instability of the Earth's surface, which form when tectonic plates collide and generate destructive earthquakes.
{{Main|Quran Predicted Land Decreasing|l1=Qur'an Predicted Land Decreasing}}


Dr. Al Zeiny, PhD, claims a so-called ‘proof’ of Qur'anic Science by positing the proposition that the Qur'an correctly predicted the geological fact that land is decreasing due to the movements of tectonic plates. He cites verses 13:41 and 21:44 as evidence.  
Secondly, critics point out that unlike pegs which are objects placed into something else, mountains caused by plate tectonics are of continuous material as the surrounding crust, albeit of a different or contorted shape due to geological processes. This shape is also nothing like a peg, since the thickening which occurs when continental plates collide extends all along the length of the resulting mountain range. Moreover, they do not peg anything to something else since the thickened crust beneath mountain ranges merely protrudes deeper than the surrounding crust into the Earth's mantle, which is molten and not a solid object. Far more substantial downward protrusions into the mantle are the subducted edges of tectonic plates and craton keels.


The geological facts do not support Dr. Zeiny's case that land is decreasing as the Qur'an supposedly suggests. In fact, they prove that the geological information contained in the Qur'an is in error.
Thirdly, continental crust thickening (sometimes called 'crustal roots' or 'mountain roots', terms which refer to the crust beneath entire mountain ranges rather than individual mountains) does not occur during the formation of other types of mountain, such as karsk mountains, plateau mountains, fault-block mountains, and lava dome mountains.


Land has not been decreasing at all over the past billion years. At present 29.1% of the total earth’s surface area is land. However, by the end of the Permian Period 200 million years ago, the supercontinent Pangaea covered only about a quarter of the earth’s surface.
Fourthly, critics also point out that there is no sense to the idea that mountains have been 'cast' into the Earth as 'pegs', for mountains are a byproduct of a larger process (usually, plate tectonics). Indeed, critics note that mountains continue to rise and erode away to this day, unlike the Quranic description of a one off event during the first four days of creation. In [[Cosmology|Islamic cosmology]], the Earth is just the top-most of seven terrestrial disks, which in one tradition are in turn stacked atop the back of [[The Islamic Whale|a giant whale]]. In one version of this tradition, the instability of the non-stationary whale causes the earth to be unstable, which must then be fastened to the back of the whale using mountain-pegs.


===Creation of Humans from Clay===
A number of other criticisms are set out in the main article.
{{Main|Creation of Humans from Clay}}


This article analyzes Harun Yahya's claim that the Qur'an displays scientific foreknowledge by correctly asserting the creation of human beings from clay.
{{Quote|{{quran|16|15}}|And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,}}
{{Quote|{{quran-range|78|6|7}}|Have We not made the earth a resting place And the mountains as stakes?}}
{{Quote|{{quran-range|41|8|12}}|Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.}}


The Qur'an's assertion that humans are created from clay is not a scientific miracle because it is apparent that folkloric tales about the creation of humans from clay/earth/mud is very common throughout the world, and many of these tales pre-date the existence of Islam.
===Embryology===
{{Main|Embryology in the Quran}}Many modern Islamic scholars have argued that the presentation of Embryology found in the Quran is both scientifically-sound and predictive of modern science. In this domain, Islamic scholars and authorities, including Dr. Al Zeiny, Dr. Zakir Naik, Dr. Ibrahim Syed, Dr. Sharif Kaf Al-Ghazal, Hamza Tzortzis, and Harun Yahya, have all drawn on the works of the Western doctors, particularly [[Dr. Keith Moore]] (lecturer and researcher at King Abdulaziz University; alongside his co-author Abdul Majeed al-Zindani) and [[Bucailleism|Dr. Maurice Bucaille]] (personal physician to the family of King Faisal of Saudi Arabia), who were collectively sponsored with millions of dollars by the Saudi government and who produced science publications which purported that Islamic scriptures contained scientifically sound information. Relevant verses include {{Quran|22|5}}, {{Quran-range|23|12|14}}, and {{Quran|40|67}}.
Critics have time and again responded to the various attempts made by Islamic scholars and doctors sponsored by the Saudi government to reconcile modern science with Islamic scriptures. ''The Daily Telegraph'' reported in 2010 that Bucaille's "assertions have been ridiculed by scientists".<ref>Sameer Rahim (8 October 2010). [https://www.telegraph.co.uk/culture/books/bookreviews/8048372/Pathfinders-The-Golden-Age-of-Arabic-Science-by-Jim-al-Khalili-review.html "Pathfinders: The Golden Age of Arabic Science by Jim al-Khalili: review"]. ''The Telegraph''.</ref> Beyond the various scientific errors within Islamic scriptures compared to the findings of modern science that critics have pointed out, historians have generally accepted that the incorrect embryological ideas present in the Quran largely derive from ancient sources including, most prominently, the works of Galen, a 2nd century Greek physician whose ideas had widespread and lasting influence.{{Quote|{{quran|22|5}}|O Mankind! if ye be in doubt respecting the Resurrection, then We have created you of the dust, then of a drop, then of clot, then of a piece of flesh, formed and unformed, that We might manifest unto you Our power. And We settle in the wombs that which We will until a term determined. Then We bring you forth as babes, then We let you reach your maturity. And of you is he who dieth, and of you is he who is brought back to the most abject age, so that after knowing he knoweth not aught. And thou beholdest the earth withered up, and when We send down thereon water, it stirreth and swelleth, and it groweth every luxuriant kind of growth.}}{{Quote|{{quran-range|23|12|14}}|And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.}}{{Quote|{{quran|40|67}}|He it is Who created you of dust, and thereafter of a drop, and thereafter of a clot, and thereafter He bringeth you forth as an infant, and thereafter He ordaineth that ye attain your full strength and thereafter that ye become old men-though some of you die before-and that ye attain the appointed term, and that haply ye may reflect.}}


It is also scientifically inaccurate because the Islamic faith claims that human beings were created from clay, contrary to the scientific hypothesis that clay merely 'match-makes' RNA and membrane vesicles - and therefore does not form a building block.
===All things in pairs===
Some Islamic scholars have argued that {{Quran|51|49}}, {{Quran|36|36}}, and similar verses contain a scientifically-sound insight regarding the existence of all living things in male and female pairs. Critics and historians have pointed out that the idea that all living things and things in general (as implied by {{Quran|51|49}}) exist in pairs simply draws on the widespread ancient motif of the duality of all things in nature. The most prominent example of this motif is perhaps the ancient Chinese Yin-Yang principle of duality, with similar concepts being described in the Rig-Veda and elsewhere. Critics have also pointed out that modern science has revealed that it is not the case that all living things exist in pairs. Exceptions, they argue, include the schizophyllum commune and the various and numerous asexual, hermaphroditic, and parthenogenetic organisms that populate the Earth.{{Quote|{{quran|51|49}}|And of every thing We have created pairs, so that you may remember.}}{{Quote|{{quran|36|36}}|Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.}}
===Qur'an and Semen Production===
{{Main|Quran and Semen Production|l1=Qur'an and Semen Production}}


This article analyzes the various attempts to show that the Qur'an correctly describes semen production from between the “sulb” and the “tara’ib” in verse 86:7.  
===Female honey bees===
It is sometimes claimed that {{Quran-range|16|68|69|}} correctly identifies female bees as the builders and collectors of honey in the hive because verse 68 uses the feminine verb ittakhidhī when it says Allah inspired the bees to "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct".
The claim has a number of problems. Firstly, the verb for "build" is not used here. It simply seems to describe the locations where bees should live. Both male and female bees have to live somewhere. Secondly, the use of a female verb in Arabic does not have to mean that the subject is actually female, especially when applied to certain types of objects. Nahl (bee) is a kind of noun called Ismul Jins Jam'ee (اسم جنس جامع), a collective, or mass noun of species and has nothing to do with the gender of the insects, and according to some Muslim commentators, in the Hijaz dialect is grammatically feminine. The Quran also says in the same surah, ({{Quran|16|79}}) that birds are controlled in the air using a verb in the feminine gender, yet this clearly does not refer only to female birds. The Quran also uses a verb in the feminine gender in {{Quran|30|2}} "The Romans have been defeated". Clearly, the Quran is not referring only to female Romans. For further explanation, see [https://www.youtube.com/watch?v=S6jiI367cmM this video]. Critics often further point out regarding verse 69 that while bees do sometimes eat fruit, primarily they need to eat nectar from flowers.


There are several distinct classes of explanations, and none of them are supported by modern scientific knowledge and are frequently conflicting. For example, Ibn Kathir refers to tara’ib as a female organ, while other tafsirs claim it belongs to the man. Another conflict is the definition of sulb to mean either the backbone or the ‘hardening’ of the loins.
{{Quote|{{Quran-range|16|68|69}}|And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.}}


A point often missed, though alluded to by Dr. Campbell, is the phrase “min bain” which literally means “from between”. If this interpretation is accepted, which seems to be the case from a reading of the commonly accepted translations, then one must also note that semen emanates from the penis, and not from between the penis and the vagina. To be strictly correct, semen emanates from the penis into the vagina. This point seems to rule out tara’ib as being anything to do with the female sexual partner.
===Diminishing land===
Some Islamic scholars and authorities, including Dr. Al Zeiny, PhD, have argued that {{Quran|13|41}} and {{Quran|21|44}} contain a scientifically-sound insight in their supposed implication that the quantity of land is continually diminishing due to the movement of tectonic plates. Critics have pointed out that there is no scientific evidence that suggests the ongoing diminishment of the quantity of land. They point out, for instance, that over the past billion or so years, land has not diminished, and that, for instance, whereas 29.1% of the Earth's surface is presently land, 200 million years ago, at the end of the Permian Period, the supercontinent Pangea covered only about a quarter of the Earth's surface. Historians have also objected and argued that these verses should not be read literally and that they should only be understood in their historical context and in their plain sense where what is described is simply the reduction of the territory possessed by Muhammad's opponents due to his ongoing conquests.{{Quote|{{quran|13|41}}|'''Corpus:''' Did not they see that We come (to) the land, reducing it from its borders? And Allah judges; (there is) no adjuster (of) His Judgment. And He (is) Swift (in) the reckoning.<br>'''Yusuf Ali:''' See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.}}{{Quote|{{quran|21|44}}|'''Daryabadi:''' Aye! We let these people and their fathers enjoy until there grew long upon them the life. Behold they not that We come unto the land diminishing it by the borders thereof? Shall they then be the victors?<br>'''Yusuf Ali:''' Nay, We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?}}


===Qur'an Describes Gender Determination By Sperm===
===Clay humans===
{{Main|Quran Describes Gender Determination By Sperm|l1=Qur'an Describes Gender Determination By Sperm}}
{{Main|Creation of Humans from Clay}}Some Islamic scholars and voices, such as Harun Yahya, have argued that the Quran's statement regarding the creation of Adam, the first man, from clay contains a scientifically-sound insight regarding the chemical composition of the human body. Relevant verses include {{Quran-range|38|71|72}}, {{Quran|37|11}}, and {{Quran|23|12}}. Critics and historians have argued that where the Quran describes the formation of the first man from clay, it is merely repeating the common ancient myth widespread throughout the Earth well before Islam. Critics have also argued that the description in the Quran is not scientifically-sound because whereas the Quran says that the first human was made from clay, modern science holds that clay only 'match-makes' the RNA and membrane vesicles involved in the production of living organisms and does not form a building block.{{Quote|{{quran-range|38|71|72}}|When said your Lord to the Angels, "Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of my spirit, then fall down to him prostrating."}}{{Quote|{{quran|37|11}}|Then ask them, "Are they a stronger creation or (those) whom we have created?" Indeed, we created them from a clay sticky.}}{{Quote|{{quran|23|12}}|'''Corpus:''' And indeed, We created the humankind from an essence of clay.<br>'''Daryabadi:''' And assuredly We created man of an extract of clay.<br>'''Pickthall:''' Verily We created man from a product of wet earth;<br>'''Yusuf Ali:''' Man We did create from a quintessence (of clay);}}


Various individuals have claimed the Qur'an is the only ancient book that states gender is determined by the sperm. In this, they may point out the ignorance of the Greeks who thought gender was determined by the relative strengths of sperm from the male and female parents as Hippocrates imagined.
===Semen production===
{{Main|Semen Production in the Quran}}
Many modern Islamic scholars, including particularly Zakir Naik, have argued the Quran's description of the production of semen 'from between' the ''sulb'' (backbone) and ''tara'ib'' (ribs) in {{Quran-range|86|6|7}} contains a scientifically-sound insight. Very diverse explanations, all mutually exclusive although nearly all depending upon a rereading of ''sulb'' to mean the Englist word 'loins' in its euphemistic sense (the male reproductive area) rather than its literal meaning (literally, the 'loins' are the lower back), have been advanced by Islamic scholars. Interestingly, classical scholars continually argued over the meaning the words contained in this verse as well. For instance, Ibn Kathir describes ''tara’ib'' as a female organ, while other classical tafsirs argue that it belongs to the male. Critics argue that there is no singular, cogent interpretation of this verse whereby it can be said to be scientifically sound. It appears, they argue, that this verse is simply repeating Hippocrates' theory regarding the production of sperm from between the backbones and ribs from the 5th century which had become popular in the region by the advent of Islam. Hippocrates taught that semen comes from all the fluid in the body, diffusing from the brain into the spinal marrow, before passing through the kidneys and via the testicles into the penis.<ref>Hippocratic Writings (Penguin Classics, 1983) pp. 317-318</ref>


This article does not seek to prove that the ancient Egyptians shared some aspects of the scientific understanding of gender determination and reproduction. It merely aims to show that the Qur'an was not the first religious text to suggest that gender is determined by the semen of the male parent.
Critics and linguists have also pointed out that ''sulb'' incontrovertibly meant 'backbone' in the 7th century, supported further by hadith evidence and other verses directly relevant to this context.


In viewing the evidence, it is apparent that some of the ancient Egyptians believed that gender is created by the sperm from the male parent, and reproduction is via male and female union. This belief predated the Qur'an by about 2,900 years as evidenced by the pyramid text of Pharaoh Pepi I, 2332-2283 BC.
{{Quote|{{quran-range|86|6|7}}|'''Corpus:''' He is created from a water, ejected, Coming forth from between the backbone and the ribs. <br>'''Sahih Intl:''' He was created from a fluid, ejected, Emerging from between the backbone and the ribs. <br>'''Pickthall:''' He is created from a gushing fluid That issued from between the loins and ribs.<br>'''Yusuf Ali:''' He is created from a drop emitted- Proceeding from between the backbone and the ribs:}}


===Qur'an and Embryology===
===Lying forelocks===
{{Main|Embryology in the Quran|l1=Embryology in the Qur'an}}
Many modern Islamic scholars, all drawing on the work of Saudi-financed researcher and lecturer at King Abdulaziz University Dr. Keith Moore, have argued that the {{Quran|96|16}}'s mention of a 'lying, sinful forelock' contains a scientifically-sound insight regarding the area of the brain that is employed in the activity of lying, namely, it is said, the prefrontal cortex (which lies below one's forelock).


There are propagations of Qur'anic Embryology by such luminaries as Dr. Keith Moore (alongside his co-author Abdul Majeed al-Zindani) and Dr. Maurice Bucaille. These works are copied by Dr. Al Zeiny, Dr. Zakir Naik, Dr. Ibrahim Syed, Dr. Sharif Kaf Al-Ghazal, Harun Yahya and others.  
Historians and linguists, by contrast, do not view this passage in the Quran as making any pretensions about predicting modern science. They view the phrase 'lying, sinful forelock' as a simple metaphorical and metonymic reference to the individual described in the preceding verse who is being dragged by his forelock rather than a reference to the portion of the brain it resides on top of - the intent of this usage, they suggest, is not that the forelock is literally lying (which is evidently impossible) but simple to say that the person, of whom this forelock is a part, is lying.  


There are already many responses available. So here we will attempt to add to this debate, concentrating solely on the Qur'anic verses, because inclusion of the hadiths would clearly show up the unscientific nature of Qur'anic embryology. Dr. Omar Abdul Rehman’s article on the subject will be used as the basis for our analysis as it is clearly the most detailed.  
Critics have also pointed out that there is plenty of modern research utilizing fMRI technology which militates against the idea that lying takes place in the pre-frontal cortex, including the work of Professor Jia-Hong Gao of Peking University (trained at Yale and MIT), Professor Scott H. Faro, Professor Frank A. Kozel (trained at Yale), Professor Daniel D. Langleben of the University of Pennsylvania, and Professor Stephen M. Kosslyn of Harvard University (trained at Stanford). This research shows that the portion of the brain responsible for lying may in fact be the anterior cingulate gyrus, which lies in the medial portion of the brain in frontal-parietal area and not beneath the forelock.{{Quote|{{quran-range|96|15|16}}|Nay! If not he desists, surely We will drag him by the forelock, A forelock lying, sinful.}}Furthermore, the word for 'forelock' is used elsewhere in the Quran as shown on [https://corpus.quran.com/search.jsp?q=con%3Aforelock Quran Corpus], including:
{{Quote|{{Quran|55|41}}|The criminals will be known by their marks, and they will be seized by the forelocks and the feet.}}
{{Quote|{{Quran|11|56}}|Indeed, I have relied upon Allah , my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."}}
However seizing, dragging, or holding someone by the 'prefrontal cortex' would be an odd statement to make.


===Qur'anic Claim of Everything Created in Pairs===
===Fresh water-salt water barriers===
{{Main|Quranic Claim of Everything Created in Pairs|l1=Qur'anic Claim of Everything Created in Pairs}}
Many modern Islamic scholars argue that {{Quran|25|53}} contains a scientifically-sound insight regarding the 'separation' of fresh and salt water in estuaries, where fresh water rivers meet the salty ocean. Critics and historians argue that this verse is merely stating what any person viewing the convergence of a river and ocean with their unaided eye would observe - namely, that the two bodies of water maintain distinct coloration. The additional proposition made in the verse regarding the existence of some sort of barrier that causes the maintenance of this difference in coloration, they continue, is simply what a premodern person inclined to believe in metaphysical entities might hypothesize as the cause. Critics point out that there is, in fact, no such 'barrier' present in estuaries and that the persistent distinction between the two bodies of water is due a difference in the density of fresh and salt water - even this distinction, however, can be compromised when other factors, such as wind and stronger tidal forces, are at play which cause the bodies of water to mix with one another at a greater rate.


This article analyzes the claim that humans did not know anything about the "creation in pairs" at the time of the descent of the Qur'an. The case against the Qur'an is very simple. All one has to do is to show that not all creatures are created in pairs.  
In any case, the Quran appears to be referring to two mythological seas, one salty and one of fresh water.


Based on the existence of the schizophyllum commune, and asexual, hermaphroditic and parthenogenetic organisms, the Qur'anic verses about Allah creating all creatures in pairs (male and female) are shown to be in error.
{{Quote|{{quran|25|53}}|And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.}}
{{Quote|{{quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}
{{Quote|{{Quran-range|55|19|22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}
Another reference to "the two seas" (bahrayn) is found in the story of Moses and his servant.


The ancient Chinese Yin-Yang duality principle proves that the spurious claim of ‘creation in pairs’ to mean matter-antimatter complements to be unremarkable. Besides, some Hindus make similar claims about the Rig-Veda as the Muslims make about the Qur'an and scriptural allusions to matter and antimatter.
{{Quote|{{Quran-range|18|60|61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}


===Qur'an and the Lying Prefrontal Cerebrum===
The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedants of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].
{{Main|Quran and the Lying Prefrontal Cerebrum|l1=Qur'an and the Lying Prefrontal Cerebrum}}


Several apologists promulgate Professor Keith L. Moore's Qur'anic science of the lying sinful prefrontal area of the cerebrum (here referred to as the prefrontal cerebrum). There are many web sites that are copy-pasting this proposition, and a search of the internet reveals that all the claims come from the same source, i.e. Keith Moore.  
It may further be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains, "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites".<ref>ibid. page 17</ref> Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative).


However, Modern medical research utilizing fMRI conduct brain scans has revealed that the prefrontal cerebrum is not responsible for lying. Other brain regions are responsible, particularly the anterior cingulate gyrus which lies in the medial part of the brain in the frontal-parietal area and not in the prefrontal cerebrum.  
Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.


Thus, the scientific evidence does not support the claim that the Qur'an correctly asserts that the prefrontal region is responsible for lying as it is not the region responsible for the decision-making process of lying.
===The speed of light===
Some modern Islamic scholars and voices, particularly Dr. Mansour Hassab-Elnaby, have argued that {{Quran|32|5}} contains the information or is in some distinct manner cognizant of the fact that light in one day travels a distance roughly equal to 12,000 lunar orbits. Hassab-Elnaby's case is developed using abstruse mathematical calculations that employ various figures including the thousand-year period described in the verse and the distance the moon could be said to travel about the Earth if the Earth were stationary. Critics have argued that this case is a textbook example of numerological obscurantism whereby any text in existence can be taken and 'shown to be of divine origin' on the basis of various 'rare' numeric patterns which inevitably appear in any sufficiently complex data and limited set (similar techniques when applied to works such as Shakespearean plays and Virgil's Georgics, for instance, have revealed similarly 'dazzling coincidences').  


===Meeting of Fresh and Salt Water in the Qur'an===
Critics further note that while the speed of light is constant, both the length of an Earth day and lunar orbit distance are increasing, but the ratio between them is not constant and increases over time. This is a simple consequence of Kepler's 3rd law of planetary motion and tidal torque (see [https://archive.wikiislam.net/wiki/Speed_of_Light_in_the_Quran#Parameters here] for details).
{{Main|Meeting of Fresh and Salt Water in the Quran|l1=Meeting of Fresh and Salt Water in the Qur'an}}


Apologists believe that Surah 25:53 of the Qur’an is scientifically accurate concerning its description of the meeting of fresh and salt water. They conclude that since this process was unknown to humankind during the time of Prophet Muhammad, this verse (and the Qur’an as a whole) is revealed by Allah.  
{{Quote|{{quran|32|5}}|He disposeth every affair from the heaven unto the earth; thereafter it shall ascend unto Him in a Day the measure whereof is one thousand years of that which ye compute.}}


This article will prove that the verse in question is scientifically wrong, and show you how apologists make false statements and distort information in order to support their case. It will also demonstrate how a layman could make a better guess than the author of the Qur'an.
==Purported historical miracles==
Claims that the Qur'an miraculously preserves information from history generally involve the figure of Pharaoh and ancient Egypt. This section looks at the more common claims.


===Other miracles===
===Preservation of Pharaoh's body===
These are lesser known:
The medical Doctor [[Bucailleism|Maurice Bucaille]] is best known for his claim about the mummified body of the Pharaoh Merneptah (d. 1203 BCE), whose body is on display in a museum in Cairo. Merneptah's father was the more famous Rameses II, who died at the age of 90 and suffered from severe arteriosclerosis (nevertheless, Rameses is more commonly associated with the Exodus story). Bucaille claimed that the body of Merneptah, whom he assumes was the ruler in the Exodus story, shows signs of death by drowning, which in turn is claimed to be compatible with the story in {{Quran-range|10|90|92}}. Bucaille examined the mummy when it was temporarily moved to Paris as it was rapidly deteriorating.
* [[Antioxidants Miracle in the Quran]]
* [[Bacteria in the Quran Miracle]]
* [[Bedsores Miracle in the Quran]]
* [[Cataracts Miracle in the Quran]]
* [[Cholesterol Miracle in the Quran]]
* [[Distance Miracle in the Quran]]
* [[Eardrum Miracle in the Quran]]
* [[Equivalence Principle in the Quran Miracle]]
* [[Exoplanets in the Quran]]
* [[Eye Pupil Miracle In The Quran]]
* [[Fat Miracle in the Quran]]
* [[Fire Whirl Non-Miracle in the Quran]]
* [[Fluorescence Miracle in the Quran]]
* [[Full Moon Miracle in the Quran]]
* [[Galaxy Filaments Not In The Quran]]
* [[Gardens Miracle in the Quran]]
* [[Gravitational Lensing in the Quran]]
* [[Gravitational Waves in Quran Miracle]]
* [[Honey Healing in the Quran Miracle]]
* [[Human Senses Miracle in the Quran]]
* [[Hydrogen in the Quran]]
* [[Hydrothermal Vents in the Quran]]
* [[Inner Ear Miracle in the Quran]]
* [[Internal Waves in the Quran]]
* [[Invisible electromagnetic spectrum in the Quran]] (aka Light Miracle)
* [[Isotropy in the Quran Miracle]]
* [[Magnetosphere not in the Quran]]
* [[Microburst in the Quran Non-Miracle]]
* [[Minerals Miracle in the Quran]]
* [[Miscarriage Miracle in the Quran]]
* [[Name of Moses in the Quran Non-Miracle]]
* [[Nocturnal Animals Miracle in the Quran]]
* [[North Miracle in the Quran]]
* [[Orographic Effect in the Quran Miracle]]
* [[Paper money in the Quran]]
* [[Perspiration Miracle in the Quran]]
* [[Photic Zone Miracle in the Quran]]
* [[Photosynthesis in the Quran]]
* [[Pi in the Quran]]
* [[Plant Stress Miracle In The Quran]]
* [[Pompeii not in the Quran]]
* [[Prime Numbers Miracle in the Quran]]
* [[Pumice Miracle in the Quran]]
* [[Rayleigh Scattering Not In The Quran]]
* [[Redshifting not in the Quran]]
* [[Relational Algebra Miracle in the Quran]]
* [[Rust Miracle in the Quran]]
* [[Sea Breeze Miracle in the Quran]]
* [[Singularity in the Quran]]
* [[Solar Flare Non-Miracle in the Quran]]
* [[Sonic Weapons in the Quran]]
* [[Sound Waves Miracle in the Quran]] (sound of the Big Bang)
* [[Spacetime in the Quran]]
* [[Spider Web Miracle in the Quran]]
* [[Starlight Miracle in the Quran]]
* [[Steam Explosions in the Quran]]
* [[Subduction Miracle in the Quran]]
* [[Superionic Water in the Quran]]
* [[Tank Armor Piercing in the Quran]]
* [[Time relativity in the Quran]]
* [[Terminal Velocity Not In The Quran]]
* [[Weathering and Erosion Miracle in the Quran]]
* [[Weight of clouds in the Quran]]
* [[White Hair Miracle in the Quran]]
* [[Wind Snaps Trees in the Quran Miracle]]
* [[Work Miracle In The Quran]]
* [[Wormholes in the Quran]]


External:
{{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}}
* [https://www.answering-islam.org/authors/katz/haman/bucaille.html AnsweringIslam: The Haman Hoax]


==Debunking scientific miracles==
However, [[w:Merneptah|Merneptah]] suffered from arthritis and atherosclerosis and died as an old man. Further, the salt crystals in his body which was the basis for Bucaille's claim of death by drowning is simply a result of Egyptian burial and preservation practices. Natron, the drying agent used in ancient Egypt is a mixture of baking soda and salt. It is therefore entirely expected to find salt in mummies. In fact, secular historians do not even regard the [[w:The_Exodus#Origins_and_historicity|Exodus to have been a historical event]], let alone identify which Pharaoh was involved in order for him to be a sign for later generations, since there is a total absense of independent evidence to support the story as described in the scriptures.
The fact that so many "scientific miracles" were debunked shows how deceptive the scientific miracle industry is. Islamic apologists will make up another miracle anytime science discovers something. And they are not able to predict a new scientific discovery. So their work gives zero additional value to humanity. They're just re-interpreting an old text, that already has its interpretations in the classical tafsirs that are based on the Islamic tradition. They don't investigate the Quran, they are trying to force a scientific interpretation upon the Quran in any possible way. They don't shy away from mistranslation, mis-interpretation, taking the verses out of context, mis-information about science and other manipulations. So is it even necessary to debunk every single miracle they come with, when their whole methodology is wrong?


===Title of Malik (King) vs Pharaoh in the stories of Joseph and Moses===
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).
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).
The miracle claim is somewhat inaccurate regarding its claims about the Bible given that the Joseph parallels in Genesis chapters 39-41 in fact use Melekh (king) and Pharaoh interchangably.<ref>[https://www.mechon-mamre.org/p/pt/pt0139.htm "Genesis Chapter 39 בְּרֵאשִׁית"] mechon-mamre.org</ref> Compare for example Genesis [https://www.biblegateway.com/passage/?search=Genesis%2039%3A20&version=NIV 39:20], [https://www.biblegateway.com/passage/?search=Genesis%2040%3A1&version=NIV 40:1], [https://www.biblegateway.com/passage/?search=Genesis%2040%3A6&version=NIV 40:6], [https://www.biblegateway.com/passage/?search=Genesis%2041%3A46&version=NIV 41:46], and [https://www.biblegateway.com/passage/?search=Genesis%2047%3A11&version=NIV 47:11].
===Pharaoh's claim to divinity===
In a few verses, Pharaoh is quoted referring to himself as a god (See {{Quran|28|38}}, {{Quran|26|29}}, and {{Quran|79|24}}). This knowledge is claimed to have been lost by the time of the Quranic revelation.
{{Quote|{{Quran|28|38}}|And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.}}
Aside from controversies concerning exactly in what sense, when and by whom the pharaohs were considered to be divine, Jewish traditions in the centuries before the Quran maintained a trope that the pharaoh made such a claim for himself. These were based on Rabbinic exegesis of two verses in the Biblical book of Ezekiel.
{{Quote|[https://biblehub.com/ezekiel/29-3.htm Ezekiel 29:3]|Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself.”}}
{{Quote|[https://biblehub.com/ezekiel/29-9.htm Ezekiel 29:9]|Egypt will become a desolate wasteland. Then they will know that I am the Lord. “‘Because you said, “The Nile is mine; I made it,”}}
The earliest known Rabbinic tradition of this nature occurs in the Mekhilta of Rabbi Ismael (2nd century CE). The pharaoh is one of four Biblical figures together chastised in a number of sections for claiming to be a god.
{{Quote|Mekhilta of Rabbi Ismael (Shirata 8:32)<ref>Patmore, Hector M. (2008) Adam, Satan, and the King of Tyre: The reception of Ezekiel 28:11-19 in
Judaism and Christianity in late antiquity, Durham theses, Durham University pp. 170-171. Available at Durham
E-Theses Online: http://etheses.dur.ac.uk/2381/</ref><ref>See also [https://www.sefaria.org/Mekhilta_d'Rabbi_Yishmael.15.11.1?lang=bi&with=all&lang2=en Mekhilta d'Rabbi Yishmael 15.11.1] - Sefaria.org</ref>
|''Who Is Like unto Thee Among the Gods, 0 Lord'' (Exod. 15:11). Who  is  like  unto Thee  among  those  who  call  themselves gods? Pharaoh called himself a god, as it is said: 'The river is mine" (Ezek 29:9}; "And I have made myself" (Ezek. 29.3)}}
We see similar exegesis occuring a number of times in the midrash Tanhuma, a name given to three texts, of which the relevant one is the Yelammedenu (also known as Tanhuma B), though also occuring in later texts such as Exodus Rabba. The earliest date for the final redactive layer of the Tanhuma Yelammedenu is the eigth or nineth century CE.<ref>[https://www.sefaria.org/Midrash_Tanchuma%2C_Introduction?lang=bi Midrash Tanchuma introduction] - Sefaria.org</ref> However, its first phase seems to have existed by the sixth century.<ref>Myron B. Lerner, "The works of Aggadic Midrash and Esther Midrashim" in Eds. Sefrai et. al. (2006) [https://books.google.co.uk/books?id=Aed5DwAAQBAJ&pg=PA150 The literature of the Sages: Second Part] Netherlands: Royal van Gorcum and Fortress Press, p.150</ref> See for example Midrash Tanhuma Vaera 9.<ref>"See, I have set thee in God’s stead to Pharaoh (Exod. 7:1). The Holy One, blessed be He, said to Moses: The wicked Pharaoh boasts that he is a god. Make him realize that he is an insignificant being. Indeed, I will make you appear as a god to him. Whence do we know that he claimed to be divine? It is said: My river is mine own, and I have made it for myself (Ezek. 29:3). Therefore, he will look at you and say: “Surely this one is god.”"<BR>[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.9.1?lang=bi&with=all&lang2=en Midrash Tanhuma Vaera 9] Safaria.org</ref>
Another midrash on this topic from the Yelammedenu, occurs in Midrash Tanhuma Bereshit 7.
{{Quote|Midrash Tanhuma Bereshit 7<ref>[https://www.sefaria.org/Midrash_Tanchuma%2C_Bereshit.7.12?lang=bi&with=all&lang2=en Midrash Tanhuma Bereshit 7] Sefaria.org</ref>|Observe that everyone who desired to be worshipped as a divine being constructed a palace for himself in the midst of the sea. Pharaoh erected a palace in the midst of the water and dammed up the water of the Nile to keep it from flowing into the Mediterranean."}}
Yet another exegesis, this time of [https://biblehub.com/exodus/7-15.htm Exodus 7:15] occurs in Midrash Tanhuma Vaera 14 as quoted by Prof. Scott Noegel.
{{Quote|Midrash Tanhuma 2:2:14 (5th cent.)<ref>Footnote 1 in [https://www.thetorah.com/article/why-pharaoh-went-to-the-nile Why Pharaoh went to the Nile] by Prof. Scott B. Noegel Accessed 19 Oct 2021</ref><ref>It is also translated on the Sefaria site: "And the Lord said unto Moses: “Rise up early in the morning, and stand before Pharaoh; lo, he cometh from the water” (Exod. 8:16). Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to go to the water to relieve himself." [https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.14.1?lang=bi Midrash Tanhuma Vaera 14] Saferia.org</ref>|Why was he going out to the water? Because the wicked man was boasting of himself, for he had said that he was a god and had no need to relieve himself. Therefore he went out to the water in the morning, so that no one would see he was a (mere) man.}}
=== A small Exodus ===
The Quran contains the story of Moses and the Exodus from Egypt escaping the pharaoh. Modern archaeology carried out extensively across the Egyptian, Israeli/Palestinian and surrounding areas has found an astonishing lack of evidence for this allegedly historical event, with not a single Egyptian chronicle mentioning it, and plentiful evidence for the founding of the Israeli/Jewish people as simply emerging from ancient Canaanites who developed into a distinct culture.<ref>Finkelstein, Israel, and Silberman, Neil Asher. ''[https://www.google.co.uk/books/edition/The_Bible_Unearthed/lu6ywyJr0CMC?hl=en&gbpv=1 The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Sacred Texts]''. United Kingdom, Free Press, 2002.
See ''Chapter 2: Did the Exodus happen? pp 48-71,'' and ''Chapter 4: Who were the Israelites pp 97-122''</ref>
Some apologists claim that the fact that unlike the Bible, the Quran (which typically lacks more specific details in the story), does not mention the large numbers involved (~600,000 men and more women and children),<ref>Exodus 12:37. The Bible. New International Version. Bible Gateway. Biblegateway.com
''The Israelites journeyed from Rameses to Sukkoth. There were about six hundred thousand men on foot, besides women and children.''</ref> and cite a Quran verse where Pharoah proclaims to his men summoning troops that the Israelites are 'a small band', is evidence for a small scale group that may explain the lack of archaeological evidence for the exodus.
{{Quote|{{Quran|26|53-54}}|53. Then Pharaoh sent into the cities summoners,
54. Pharaoh said: "Indeed, those are but a small band."}}However, a quick examination of the previous verse (Q26:53) shows that firstly Pharoah sent these men to summon more men in different cities (plural), which would not have happened if this was a small number of Israelites, that the assumingly capital city the pharaoh would have resided in could quickly and easily have dealt with.
Secondly, what 'small' means here is not provided and could have a number of meanings, which have typically included being small relative to the larger Egyptian army, or are a small people meaning 'lowliest of people' as a form of insult and ridicule, rather than saying they were small in number. That is how it's been interpreted by classical exegetes who never saw it as negating the biblical story nor the large >600,000 figure which has been taken as fact, including for example Al-Jalalayn,<ref>Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/26.54 ''Verse 26:54''] </ref> Al-Zamakhshari, <ref>Tafsir Al-Zamakhshari on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref> Al-Qurtubi<ref>Tafsir Al-Qurtubi on ''[https://quran.ksu.edu.sa/tafseer/qortobi/sura26-aya53.html Verse 26:53]''</ref> At-Tabrisī,<ref>Tafsir Al-Tabrisī on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=2&Size=1&LanguageId=1 V''erse 26:54'']</ref> Al-Baydawi,<ref>Tafsir Al-Baydawi on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=6&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=2&Size=1&LanguageId=1 Verse 26:54]''</ref> Mawardi,<ref>Tafsir Mawardi on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=12&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref> Ibn Al-Jawzi<ref>Tafsir Ibn Al-Jawzi on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=15&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 ''Verse 26:54'']</ref>, Al-Tabari (who cites traditions confirming the large number)<ref>Al-Tabari on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=26&tAyahNo=54&tDisplay=yes&Page=1&Size=1&LanguageId=1 Verse 26:54]''</ref> and Al-Razi.<ref>Tafsir Al-Razi on ''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=4&tSoraNo=26&tAyahNo=54&tDisplay=yes&UserProfile=0&LanguageId=1 Verse 26:54]''</ref>
Thirdly, it is worth noting that it is quoting pharaohs' speech and not God telling us directly or for certain that it was 'small'. Pharaoh is set up as a villain who is dishonest, highly arrogant and even violently oppressive repeatedly in the Quran,<ref>''[https://www.iosrjournals.org/iosr-jrme/papers/Vol-10%20Issue-6/Series-5/I1006055560.pdf Pharaoh's personality traits in the Holy Qur'an]'' Dr. Akram A. Mansour Assistant Professor, Faculty of Education, Palestine University, Palestine. ''IOSR Journal of Research & Method in Education (IOSR-JRME)'' e-ISSN: 2320–7388, p- ISSN: 2320-737x Volume 10, Issue 6 Ser. V (Nov. – Dec. 2020), PP 55-60. https://www.iosrjournals.org/</ref> i.e. in no way a trustworthy character who would admit that he could be in danger from the Israelites, and when gathering soldiers from other cities could well be simply lying to galvanize the troops as a means of persuasion and/or hide the danger and challenge of the task.
And finally if the Quran really meant to 'correct' a biblical narrative, it easily could have done so by correcting the number of Israelites, just like it directly confronts and 'corrects' Biblical Christian notions of the trinity and crucifixion.
==See also==
==See also==
* [[Scientific Errors in the Quran]]
* [[Islam and Science]]


External:
*[[Scientific Errors in the Quran]]
* [https://www.youtube.com/playlist?list=PLC0D4187BE2661850 The Rationalizer: Top scientists comment on the Quran] (video playlist)
 
** Interviews with quote-mined scientists who supposedly approved the "scientific miracles"
*[[Scientific Errors in the Hadith]]
 
*[[Islam and Science]]
[[Category:Prophecies|Islamic Prophecies]]
 
==External links==
 
*[https://www.youtube.com/playlist?list=PLC0D4187BE2661850 The Rationalizer: Top scientists comment on the Quran] (video playlist, Interviews with quote-mined scientists who supposedly approved the so-called scientific miracles: Alfred Kroner, William Hay, Allison Palmer, Tom Armstrong)
*[https://www.youtube.com/watch?v=h3ewI1YXc-c Sherif Gaber - Zakir Naik - The Wizard of Scientific Miracles] - ''YouTube Video''
*[https://www.youtube.com/watch?v=OvG-606KqwU&t=35s The Masked Arab: Scientific miracles in the Quran? Analysis of Zakir Naik's claims] - ''YouTube video''
*[https://www.youtube.com/watch?v=vyqaohY3gKY Hassan Radwan - Guide to Scientific Miracles in the Qu'ran] - ''YouTube video''
*[https://www.youtube.com/watch?v=S6jiI367cmM Hassan Radwan - Qu'ran's Miracle of Female Honey Bees] - ''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=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''


==References==
==References==
[[Category:Miracles]]
<references />
[[Category:Islam and Science]]
[[Category:Dawah]]
[[Category:Apologetics]]
[[Category:Prophecies]]
[[Category:Qur'an]]
[[Category:Biology]]
[[Category:Cosmology]]
[[Category:Reproductive sciences]]
[[Category:Modern movements]]
[[ar:الإعجاز_العلمي_في_القرآن]]

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In recent times, many Muslim scholars have interpreted certain 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,[1] classical Islamic scholars/exegetes on the Quran aware of these facts never put forward theories of scientific foreknowledge.[2] Instead when science is inevitably discussed in verses relating to the natural world, they either confirm incorrect scientific worldviews at the time, and/or provide counter re-interpretations as new theories gain traction, and never before. In fact, in many cases the Quran has been cited directly as the reason to support traditional unscientific views against those of e.g. astronomers,[3] (which hardly matches the idea of a book of scientific foreknowledge) and is still being used today to deny established scientific facts.[4]

In the eyes of historians, the Quran's author(s) almost certainly made no pretensions about predicting modern science. In support of this perspective, there is no Islamic scripture that actually claims that the Quran (or Islamic scripture in general) contain allusions to future scientific discoveries. Consequently, where the Quran makes mention of what are today perceived as topics of scientific interest (such as the wonders of the day and night sky, fauna and flora, or the human spirit), historians suggest that these passages were originally intended to simply inspire awe in their audience by orienting that audience's attention towards the world's many marvels and especially those marvels accessible to individuals living in the harsh, arid, and rocky environment of early 7th century Arabia.

History of the scientific miracles movement and statements by Western Scientists

In 1976 the book The Quran, the Bible, and Science, by Dr. Maurice Bucaille was published. It purports to prove that the Qur'an, in contrast to the Bible, has always been in agreement with modern scientific discoveries. It was immensely popular "across the Muslim world" where it "sold millions of copies" and was "translated into several languages." [5]

During the 1980s and 1990s a Muslim scholar named Abdul Majeed al-Zindani organized various events to which scientists from around the world (mainly the west) were invited to talk. The ultimate result of these events was a documentary by Zindani, This is the Truth, in which some of these scientists were shown to be confirming the miraculous nature of the Quran, or were quoted as making statements off camera. This documentary was followed up in 1998 by a book of the same name, authored by Abdullah M al-Rehaili, which is now in its 3rd edition.

In a 2002 Wall Street Journal article and further interviews posted on Youtube in 2011, some of these scientists explained that they had been misled and manipulated by Zindani and do not endorse the Quran as scientifically accurate (see main article as well as the external links section of this article).

The most popular Islamic voices who have argued for the existence of scientific miracles in the Quran in the West include Harun Yahya, Zakir Naik, I.A. Ibrahim, and Hamza Tzortzis. Notably, in 2013, Hamza Tzortzis published an essay withdrawing his case for scientific miracles in the Quran and stating that the entire endeavor to prove such miracles "has become an intellectual embarrassment for Muslim apologists" and "has exposed the lack of coherence in the way they have formulated" their arguments, noting that "many Muslims who converted to Islam due to the scientific miracles narrative, have left the religion".[6] Zakir Naik's preaching has been banned in India, Bangladesh, Canada, the UK, and Malaysia under anti-terrorism and anti-hate laws.[7][8] On January 11th, 2020, Harun Yahya was sentenced to 1,075 years in prison for, among other charges, operating a sex cult, sexual assault, blackmail, and money laundering.[9][10]

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.

Methodology

While modern Islamic theologians have employed the various methods discussed here in order to develop cases of scientific miracles in the Quran, philosophical and/or religious justification for the employment of these methods has been scant if at all forthcoming. Critics who have pointed out the problems inherent in the use of some/all of these methods have generally not been responded to or taken seriously by establishment theologians.

Mistranslations

In many cases the scientific miracles simply involve mistranslations from Arabic to English, or from Classical Arabic to Modern Arabic. For example, the claim that daḥā/daḥāhā دَحَا /دَحَاهَا means ostrich-egg-shaped, used to make the claim that the author of the Qur'an knew the state the Earth is an oblate sphere, showing it's divinity - when it actually means 'spreading' the earth out, and can also be used for the (flat spread-out) place where an ostrich makes a nest in the ground, but not it's eggs[11] (the shape of an ostrich egg is also not like that of 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').[12] Or that sulb / ﺻُﻠﺐ (which means backbone)[13] or tara'ib / تَّرَآئِب (rib or other chest bones)[14] means sexual areas of the man or women as to not contradict modern embryology (see: Semen Production in the Quran).

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 claims to be predictive of modern science, the great majority of scientific miracle cases require a degree of dehistoricization. Muhammad did not, after all, appeal directly to his companions by telling them he could forecast scientific discoveries that would be made more than a thousand years hence, in a future they would not live to see. Similarly, Muhammad did not appeal to his companions by forecasting historical events would be uncovered by future archaeological research. If he had done either, the miracle would have been ineffective and gone over the heads of his contemporaries who would not have known what Muhammad was talking about. Indeed, if his contemporaries could have verified the scientific or historical remark made by Muhmmad, it would not have been a miracle (as this would mean that Muhammad could also have learned of the fact through similar means).

As a result, verses have to be dehistoricized and subsequently reframed as forecasts of future scientific (or archaeological) discoveries. For instance, when 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 its attention to a common mythological notion that this audience held to be true. Islamic theologians thus take this and similar verses and reframe them as predictions.

In cases where the scientific or historical fact to which Muhammad is alluding is described accurately, modern Islamic theologians are required to engage in a double dehistoricization: firstly, the description must be reconceived as a prediction, and, secondly, the possibility of Muhammad acquiring the relevant fact through other than divine means must be precluded.

To achieve the latter, Islamic theologians will variously argue that the relevant fact was not known to anyone in the 7th century, that Arabia was prohibitively isolated from global currents of knowledge, that Muhammad in particular was isolated from knowledge in general, that Muhammad was illiterate and therefore incapable of accessing knowledge even if it were available to him, and/or that the mental capabilities of ancient persons were significantly less than those of modern persons.

Critics and historians have been unaccepting of either of these forms of dehistoricization and assiduously maintain that historical texts can only be understood in their historical context, that there is no fact accurately described in the Quran that was not also known in the 7th century, that Arabia evidently had access to global currents of knowledge, that there is no reason to believe that Muhammad was uniquely isolated from knowledge, that Muhammad was probably not illiterate, that if Muhammad was illiterate he would still be capable of significant learning in what was a primarily oral culture, and that there is no scientific evidence that ancient persons circa the 7th century were drastically less intelligent than modern persons.

Pseudo-correlation

Another common practice employed by Islamic theologians in making the case for scientific miracles in the Quran is drawing what are best described as pseudo-correlations between the Quran and scientific fact. This is achieved through: the use of decontextualized quotations from scientific publications, scientific and grammatical jargon in a confounding manner, metaphorical interpretations of science, equating the common historical observation of a phenomenon with its modern scientific explanation, as well as inaccurate or incorrect understandings of the relevant scientific fact.

In the case of the Quran 'predicting the stabilizing role of mountains', for instance, Islamic theologians suppose that the thickened continental crust or "roots" beneath mountain ranges in some sense stabilize the Earth's crust, whereas modern science does not hold this to be the case.

Critics suggest that where the science correlated to Quranic verses by Islamic theologians has been misunderstood, misapplied, or misrepresented, the case made for the scientific miracle is invalid.

Reinterpretation

It is also generally necessary for Islamic theologians to flout interpretive tradition (classical tafsirs) in their reading of the portion of the verse said to describe a scientific fact. The interpretations flouted sometimes include those provided by Muhammad himself and, much more frequently, those provided by Muhammad's companions (the Sahabah).

Specific examples of the types of shifts involved in this type of rereading include: taking verses from passages descriptive of the hereafter and interpreting them as descriptive of the modern era, taking verses from passages descriptive of supernatural or miraculous events and interpreting them as descriptive of eternal laws of nature, and taking verse from passages descriptive of particular historical events and interpreting them as eternal laws of human society.

This type of reinterpretation is particularly common in the West, where translations of scripture are often reworded in a manner that is distinct from the original Arabic text and which better accommodates or, at times, directly endorses the desired reinterpretation.

Critics and historians hold that this type of rereading strains credulity for its neglect of textual and historical context and, where it influences translations, have often condemned it as a form of academic and intellectual dishonesty. Critics also point out that flouting the early exegetical tradition, especially where it relies on and reiterates the perspective found in the narrations of Muhammad (hadiths) or the sayings of his companions (aqwal al-sahabah), undermines traditional Islamic doctrine which holds the word of Muhammad as final and which very often elevates the theological and exegetical statements of Muhammad's companions to status comparable to Muhammad's own words.

Disambiguation

The verses that appear to be best suited as candidates for scientific miracles are those verses comprised of words and phrases whose meaning is opaque and cryptic or whose meaning has simply been lost to time. Islamic theologians have most often used verse of this variety in order to make cases for scientific miracles in the Quran.

Critics have argued that if there is no justification for the highly specific reading projected upon an essentially ambiguous verse, then this cannot be considered miraculous.

Elective literalism

Sometimes, the verses presented by Islamic theologians as scientific miracles are verses containing a metaphor which taken literally appears to describe some scientific phenomenon. In many such cases, the same or similar metaphor or metaphorical word is used elsewhere in the Quran in a context which clarifies its meaning and where a literal reading results in no sensible interpretation.

Critics have argued that this effectively arbitrary and rare reading of metaphors in literal terms is tendentious and a practice which capitalizes on chance usage rather than anything that could seriously be described as an intended meaning on the part of the author(s).

Data mining

One recurring category of scientific miracles presented by Islamic theologians derive from compiling counts of individual root-words set in various grammatical forms throughout the text of the Quran. Words which happen to appear an equal number of times or in some interesting ratio are then presented as scientific miracles of a mathematical sort. Many variations on this sort of miracle case exist, with some theologians going to extraordinary ends to compile larges quantities of numbers calculated using various aspects of verses including their letter count, position in the surah, position the Quran, and other such aspects in order to find relationships.

Critics have argued that these purported miracles draw on the laws of probability and reveal nothing supernatural about the Quran.

Elective esotericism

A situation slightly different from standard cases of scientific miracles arises on occasion where the Quran describes a scientific phenomenon in relatively clear terms, albeit incorrectly. While these situations are not frequently attended to by modern Islamic theologians, they have at times insisted that while the apparent meaning of the verse may appear incorrect, they are in fact true in some esoteric sense. Despite being of an evidently lower caliber, these cases are also at times advanced as scientific miracles.

Philosophical concerns with methodology

Certain philosophical considerations have often been proposed as being of interest for those who either take the idea of scientific miracles in the Quran seriously or who are considering whether they should.

  • The proposition that Humans have access to a miracle from God/gods would be incredibly consequential or at least extremely interesting if true, and thus deserves to be thought about with great seriousness and scrutiny. Otherwise, any number of contradictory parties would be able to claim that their respective scriptures contained scientific miracles.
  • A god/gods desiring to present humankind with a miracle of scientific foreknowledge would need meet this justifiable scrutiny with a miracle so uniquely clear and sound as to distinguish itself from false miracle claims, else the god/gods would have failed in their purpose, which is a supposed impossibility. It would indeed have to be impossible to have reason to deny such a miracle - this is the meaning of certainty.
  • A scriptural statement containing a scientific statement would be evident as a miracle if and only if it is at once: (1) unambiguous and intentional, (2) ascertainably unknowable at the time of revelation, and (3) scientifically sound, because:
    • (1) An ambiguous or unintentional scientific statement could be correct only by accident
    • (2) A scientific statement knowable at the time and place of revelation would not be a miracle
  • Additionally, it may be that none of the above criteria can be established regarding any scientific statement because: (1) language is inherently ambiguous, (2) it is impossible to prove something is not an accident, and (3) history is fundamentally inaccessible. Nonetheless, one can and probably will disregard the skepticism necessitated by this last bullet point in their analysis.

Purported scientific miracles

Below are the most-often discussed of the many so-called scientific miracles of the Quran

The Big Bang

Many modern Islamic scholars have argued that Quran 21:30 describes the Big Bang. Historians, by contrast, have shown that the verse describes a version of world egg creation myth which was widely believed in earlier times through much of the world. According to the archetype of the myth, the Earth and heavens both existed in an egg-shaped structure which split (or hatched) to become the separate Earth and heaven, ushering in the era of mankind.

Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?

The verse states that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and heavens are two distinct entites after the cloving, and the next verse speaks of mountains being placed on Earth. This conflicts with the modern scientific understanding that the Earth only began to form from material within the emerging solar system, 9 billion years after the big bang.

The word translated "joined together" is ratqan (رَتْقًا)[15] meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.

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.

And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.

The same pre-scientific cosmology was already present in other near eastern cultures before Islam:

A Sumerian myth known today as “Gilgamesh and the Netherworld” opens with a mythological prologue. It assumes that the gods and the universe already exist and that once a long time ago the heavens and earth were united, only later to be split apart
Mesopotamian Creation Myths
Ira Spar, Department of Ancient Near Eastern Art, The Metropolitan Museum of Art

This view persisted into the age of Greek civilization:

Euripides the Greek Tragedian (Born 480 BC) - "And the tale is not mine, but from my mother, how sky and earth were one form and when they separated apart from each other they bring forth all things, and give them up into light; trees, birds, beasts, the creatures nourished by the salt sea, and the race of mortals"
A. Seidenberg (1969) The Separation of Sky and Earth at Creation (II), Folklore 80(3), 188-196

A universe from smoke

Many modern Islamic scholars and popular voices, such as Harun Yahya and I. A. Ibrahim, have argued that Quran 41:11 contains an accurate account of the early phases of the Universe when matter was in a gaseous state. Critics have pointed out that the phrasing is extremely vague and that in the context where the verse is found, a chronology of creation is described that in no way aligns with the history of the universe. They point to two main problems:

1) The Earth is described as being created first in the preceeding verses (Quran 41:9-10), along with all that is present on its surface, and only thereafter is the heaven made to be seven heavens and the lowest adorned with stars (see also Quran 2:29).
2) Moreover, they point out, the Earth is addressed by Allah in the verse in question as distinct from the heaven, which alone is described as smoke but not the earth too. Several other criticisms have also been made, described in the main article.

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.

The universe is steadily expanding

Some modern Muslims scholars are of the opinion that the Quran had already told that universe has been constantly expanding even before this was discovered by modern science.

They present the following verse as their proof:

وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُون
Muhammad Assad: AND IT IS We who have built the universe with [Our creative] power; and, verily, it is We who are steadily expanding it.

Zakir Naik writes regarding this verse:

The Arabic word mûsi‘ûn (in verse 51:47) is correctly translated as ‘expanding it’, and it refers to the creation of the expanding vastness of the universe. Stephen Hawking, in his book, ‘A Brief History of Time’, says, “The discovery that the universe is expanding was one of the great intellectual revolutions of the 20th century.” The Qur’aan mentioned the expansion of the universe, before man even learnt to build a telescope!

Mistranslation

Critics point out that some modern Quran translations have altered the meaning of 51:47 in four ways:

  • They have translated the Quranic word “heaven سَّمَاءَ” as “universe”, which is not correct (see analysis and issues in Science and the Seven Earths).
  • They have taken the Arabic noun “We are the expanders”, but turned it into the verb “The Universe is expanding,”
  • And then they added the entirely superfluous adverb “steadily” in an attempt to insert into the Quran additional ideas that are not actually there.
  • In any case the meaning of the word most like means vast or strong (as was understood in tafsirs)

With these four translational liberties, they have completely changed the meaning of this verse from a simple description of Allah’s creation of the heavens into a scientific statement of Hubble’s expanding universe that is not actually contained in the Quran.

Critics point out that the term “lamūsi‘ūna لَمُوسِعُونَ ” in this verse is a noun and not a verb, and it describes "God" and not the "heaven" (i.e. the term “wa-innā lamūsi‘ūna وَإِنَّا لَمُوسِعُونَ” at best means "God is the Expander", and not "the Universe is Expanding").

Thus the earlier Quran translators translated it as:

Yusuf Ali: With power and skill did We construct the Firmament: for it is We Who create the vastness of space.

Sahih International: And the heaven We constructed with strength, and indeed, We are [its] expander.

Pickthall: We have built the heaven with might, and We it is Who make the vast extent (thereof).

Moreover, the root word of لَمُوسِعُونَ (lamūsiʿūna) is و س ع (waw-sin-ayn), which Lane's lexicon of classical Arabic explains as to make ample room or width.[16] In the Quran, this word and its derivatives have elsewhere been used in the meanings of "Encompassing".

This is seen in the following verses:

وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْمًا
Sahih Intl: My Lord encompasses all things in knowledge

Also see verses Quran 7:89 and Quran 20:98.

In another verse the word "احاط" (encompass) has been used instead of "wasi'a"

وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا
Sahih Intl: and that Allah has encompassed all things in knowledge.

ٖFor this reason, a few translators used this figurative meaning:

Maududi: And heaven – We made it with Our Own Power and We have the Power to do so.
Abdul Majid Daryabadi: And the heaven! We have built it with might, and verily We are powerful.

Critics also point out that exactly the same grammar has been used in the next verse 51:48.

Yusuf Ali: And We have spread out the (spacious) earth: How excellently We do spread out!
Pickthall: And the earth have We laid out, how gracious is the Spreader (thereof)!

In this verse, the word الْمَاهِدُونَ l-māhidūna (spreader/smoother) has exactly the same grammar [17] as the word لَمُوسِعُونَ lamūsiʿūna (i.e. expander) in the previous verse, but no one translated it as "earth is steadily spreading out". It is from the root mahada مهد which means to make plain, even, smooth, spread a bed[18]. Also from this root is the noun mahdan, meaning a bed or even expanse, which appears in other verses about the creation of Earth where it was made a bed in the past tense. The tense is clear in those verses to mean a past event rather than an ongoing process (Quran 20:53,Quran 43:10 and Quran 78:6-7).

Universe consists of "Space", while the Quranic heaven is a solid canopy which could not expand

Critics also point out that according to science, the universe consists of space and galaxies are travelling away from each other in this space and thus it is considered as an expansion of the universe.

However, the Quran heaven is a solid canopy:

الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون
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"[19]. Here, the heavens are described as a multi-story building over the earth. 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[20]:

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 Sahih Bukhari 4:56:557, prophets are residing upon these solid heavens along with their nations, and solid things don't expand.

Every living thing from water

In two verses the Quran states that Allah created every living thing from water:

Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?
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)."[21] 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".[22] For many more parallels between the Quran and Syriac Christian literature see this article.

Critics of the miracle claim sometimes also point out that the ancient Greek philosophers Thales believed that life originated from water,[23] and Anaximander proposed that the first living creatures were made from evapourated water.[24]

Black holes and pulsars

Some modern Islamic scholars and popular voices, particularly Harun Yahya, have argued that the Quran 77:8 and Quran 86:1-3 contain an accurate description of black holes and pulsars. Quran 77:8 speaks of the stars being "obliterated" or "effaced" and Quran 86:1-3 speaks of a star of "piercing brightness". Critics have argued that neither of these verses imply anything other than the eschatological disappearance and observable brightness of stars, neither of which statements is particularly noteworthy. Indeed, it is said, that the sense of the word used in Quran 77:8 which means "effaced" even suggests a solid firmament above the Earth upon which the stars are some sort of sprinkled light. Critics also point out that the same verse (Quran 77:8) is interpreted by Islamic figures, including Yahya, to describe both black holes and pulsars and that this is plainly impossible as the two are in no way the same phenomenon.

Yusuf Ali: Then when the stars become dim;

Corpus: So when the stars are obliterated,

Daryabadi: So when stars are effaced.
By the Sky and the Night-Visitant (therein);- And what will explain to thee what the Night-Visitant is?- (It is) the Star of piercing brightness;-

Seven heavens, seven earths

Some modern Islamic scholars have argued that Quran 65:12 contains a scientifically-sound insight in its statement that there exist seven heavens and seven entities 'like' the Earth. Various interpretations to this effect include the reading of the 'seven heavens' as descriptive of atmospheric layers and the reading of the 'seven earths' as descriptive of the 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 the 'seven earths' spoken of in the Quran in all likelihood reference the seven stacked disks of which Earth is the top-most that are described extensively in many places scattered throughout hadith literature and the sayings of Muhammad's companions.

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

Some modern Islamic scholars and voices, including Harun Yahya, have argued that Quran 57:25 provides a scientifically-sound description of the origin of the iron that is present on Earth. Historians have pointed out that the myth regarding the heavenly-descent of iron vastly predates Abrahamic scriptures and can be found some three millennia prior to the advent of Islam among the ancient Egyptians who describe Iron as 'ba-en-pet' or 'metal from heaven'.[25] Similar descriptions have also been found among the even more ancient people of Mesopotamia.

Critics have pointed out that this is a clear case of 'elective literalism'. The term used to describe the 'descent' of Iron is 'anzala', which is frequently used elsewhere in the Quran where it describes cattle, garments, food, and even the people of the book (Jews and Christians) as being 'sent down' by some deity. In all these cases and many others, anzala is not taken as literally meaning descent from outer space.

Say: 'Have you considered the provision God has sent down for you, and you have made some of it unlawful, and some lawful?' Say: 'Has God given you leave, or do you forge against God?'
[Say], "Then is it other than Allah I should seek as judge while it is He who has sent down to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.
He created you of a single soul, then from it He appointed its mate; and He sent down to you of the cattle eight couples.
Children of Adam! We have sent down on you a garment to cover your shameful parts, and feathers; and the garment of godfearing -- that is better; that is one of God's signs; haply they will remember.
Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.

Some Islamic scholars have also argued that the occurrence of the word 'iron' in the 26th verse of the surah is miraculous, given that Iron's atomic number is 26. Critics have argued that this nothing more than a coincidental product of numerological datamining and have asked why the surah number could not also have been 55 or 56, rather than 57, to also match Iron's atomic weight, which is 55.845.

Certainly We sent Our Messengers with clear proofs and We sent down with them the Scripture and the Balance that may establish the people justice. And We sent down [the] iron, wherein (is) power mighty and benefits for the people, and so that Allah may make evident (he) who helps Him and His Messengers, unseen. Indeed, Allah (is) All-Strong All-Mighty.

Chest-tightening in hypoxic environments

Many modern Muslims scholars have argued that Quran 6:125 contains a scientifically accurate description of Hypoxia, altitude sickness, or the general phenomenon of lower oxygen levels in the air (thus called 'hypoxic air') at higher altitudes. Critics have pointed out that any Arab living in the general vicinity of Muhammad would have been familiar with the difficulty involved in breathing at higher altitudes, and that Muhammad particularly would have been aware of this phenomenon if accounts of his regularly climbing mountains just prior to proclaiming himself a prophet are to be trusted. In fact writings attributed to the famous Greek philosopher and scientist Aristotle (384-322 BC) describing travel on Mount Olympus in Macedonia discuss this phenomena '..because the rarity of the air which was there did not fill them with breath, they were not able to survive there unless they applied moist sponges to their noses'.[26]

Critics have also argued that if one takes the verse literally, the description provided is inaccurate, as the difficulty breathing at higher altitudes is not due to the constriction of one's chest, although this is what one may think based on the sensation of shortened breath which is experienced in hypoxic environments. Indeed, in the lower air pressure of higher altitudes, gasses and air actually expand, and it is also the case that one's chest would expand a very small amount in this environment as there is less atmospheric compression being applied to your body (as opposed to someone, say, at the bottom of the sea, who would instantly be crushed). Persons born and raised in higher altitudes have actually been recorded to have enlarged chests which compensate for the hypoxic environment by allowing the individual to breath in larger quantities of air in order to acquire the necessary quantity of oxygen.[27]

Corpus: So whoever wants Allah that He guides him - He expands his breast to Islam; and whoever He wants that He lets him go astray He makes his breast tight and constricted as though he (were) climbing into the sky. Thus places Allah the filth on those who (do) not believe.
Daryabadi: So whomsoever Allah willeth that he shall guide, He expoundeth his breast for Islam; and whomsoever He willeth that he shall send astray, He maketh his breast strait, narrow, as if he were mounting up into the sky, thus Allah layeth the abomination on those who believe not.

Mountains as pegs, cast down to stabilize the Earth

The Quran describes mountains as pegs or stakes and as having been cast into the earth lest it shift with its inhabitants. In early or pre-Islamic poetry (see main article), mountains anchor the earth, and the Quranic verses too most straightforwardly seem to refer to mountains stabilizing the earth as a whole. Many modern Islamic scholars have argued that the Quran's description of mountains as 'pegs' accurately depicts their physical nature in terms of the scientifically known phenomenon of isostasy, and that verses stating that mountains were 'cast' into the Earth's surface in order to prevent it shifting refers to some role in preventing earthquakes. Isostasy is the phenomenon where some mountains exist atop a similar accumulation of crust underground. Both the mountain and thickened continental crust beneath them form when tectonic plates collide, with some crust matter being propelled upward (becoming the visible mountain) and, sometimes, a similar quantity of crust matter being propelled downward.

Critics have pointed out that while there is at times an underground accumulation of crust-matter below mountains, scientists have pointed out that this phenomenon does not in any way stabilize the Earth's surface. Indeed, modern science has discovered that mountains (and their underground underbellies) are in fact a direct product of the instability of the Earth's surface, which form when tectonic plates collide and generate destructive earthquakes.

Secondly, critics point out that unlike pegs which are objects placed into something else, mountains caused by plate tectonics are of continuous material as the surrounding crust, albeit of a different or contorted shape due to geological processes. This shape is also nothing like a peg, since the thickening which occurs when continental plates collide extends all along the length of the resulting mountain range. Moreover, they do not peg anything to something else since the thickened crust beneath mountain ranges merely protrudes deeper than the surrounding crust into the Earth's mantle, which is molten and not a solid object. Far more substantial downward protrusions into the mantle are the subducted edges of tectonic plates and craton keels.

Thirdly, continental crust thickening (sometimes called 'crustal roots' or 'mountain roots', terms which refer to the crust beneath entire mountain ranges rather than individual mountains) does not occur during the formation of other types of mountain, such as karsk mountains, plateau mountains, fault-block mountains, and lava dome mountains.

Fourthly, critics also point out that there is no sense to the idea that mountains have been 'cast' into the Earth as 'pegs', for mountains are a byproduct of a larger process (usually, plate tectonics). Indeed, critics note that mountains continue to rise and erode away to this day, unlike the Quranic description of a one off event during the first four days of creation. In Islamic cosmology, the Earth is just the top-most of seven terrestrial disks, which in one tradition are in turn stacked atop the back of a giant whale. In one version of this tradition, the instability of the non-stationary whale causes the earth to be unstable, which must then be fastened to the back of the whale using mountain-pegs.

A number of other criticisms are set out in the main article.

And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,
Have We not made the earth a resting place And the mountains as stakes?
Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.

Embryology

Many modern Islamic scholars have argued that the presentation of Embryology found in the Quran is both scientifically-sound and predictive of modern science. In this domain, Islamic scholars and authorities, including Dr. Al Zeiny, Dr. Zakir Naik, Dr. Ibrahim Syed, Dr. Sharif Kaf Al-Ghazal, Hamza Tzortzis, and Harun Yahya, have all drawn on the works of the Western doctors, particularly Dr. Keith Moore (lecturer and researcher at King Abdulaziz University; alongside his co-author Abdul Majeed al-Zindani) and Dr. Maurice Bucaille (personal physician to the family of King Faisal of Saudi Arabia), who were collectively sponsored with millions of dollars by the Saudi government and who produced science publications which purported that Islamic scriptures contained scientifically sound information. Relevant verses include Quran 22:5, Quran 23:12-14, and Quran 40:67. Critics have time and again responded to the various attempts made by Islamic scholars and doctors sponsored by the Saudi government to reconcile modern science with Islamic scriptures. The Daily Telegraph reported in 2010 that Bucaille's "assertions have been ridiculed by scientists".[28] Beyond the various scientific errors within Islamic scriptures compared to the findings of modern science that critics have pointed out, historians have generally accepted that the incorrect embryological ideas present in the Quran largely derive from ancient sources including, most prominently, the works of Galen, a 2nd century Greek physician whose ideas had widespread and lasting influence.

O Mankind! if ye be in doubt respecting the Resurrection, then We have created you of the dust, then of a drop, then of clot, then of a piece of flesh, formed and unformed, that We might manifest unto you Our power. And We settle in the wombs that which We will until a term determined. Then We bring you forth as babes, then We let you reach your maturity. And of you is he who dieth, and of you is he who is brought back to the most abject age, so that after knowing he knoweth not aught. And thou beholdest the earth withered up, and when We send down thereon water, it stirreth and swelleth, and it groweth every luxuriant kind of growth.
And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.
He it is Who created you of dust, and thereafter of a drop, and thereafter of a clot, and thereafter He bringeth you forth as an infant, and thereafter He ordaineth that ye attain your full strength and thereafter that ye become old men-though some of you die before-and that ye attain the appointed term, and that haply ye may reflect.

All things in pairs

Some Islamic scholars have argued that Quran 51:49, Quran 36:36, and similar verses contain a scientifically-sound insight regarding the existence of all living things in male and female pairs. Critics and historians have pointed out that the idea that all living things and things in general (as implied by Quran 51:49) exist in pairs simply draws on the widespread ancient motif of the duality of all things in nature. The most prominent example of this motif is perhaps the ancient Chinese Yin-Yang principle of duality, with similar concepts being described in the Rig-Veda and elsewhere. Critics have also pointed out that modern science has revealed that it is not the case that all living things exist in pairs. Exceptions, they argue, include the schizophyllum commune and the various and numerous asexual, hermaphroditic, and parthenogenetic organisms that populate the Earth.

And of every thing We have created pairs, so that you may remember.
Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.

Female honey bees

It is sometimes claimed that Quran 16:68-69 correctly identifies female bees as the builders and collectors of honey in the hive because verse 68 uses the feminine verb ittakhidhī when it says Allah inspired the bees to "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct". The claim has a number of problems. Firstly, the verb for "build" is not used here. It simply seems to describe the locations where bees should live. Both male and female bees have to live somewhere. Secondly, the use of a female verb in Arabic does not have to mean that the subject is actually female, especially when applied to certain types of objects. Nahl (bee) is a kind of noun called Ismul Jins Jam'ee (اسم جنس جامع), a collective, or mass noun of species and has nothing to do with the gender of the insects, and according to some Muslim commentators, in the Hijaz dialect is grammatically feminine. The Quran also says in the same surah, (Quran 16:79) that birds are controlled in the air using a verb in the feminine gender, yet this clearly does not refer only to female birds. The Quran also uses a verb in the feminine gender in Quran 30:2 "The Romans have been defeated". Clearly, the Quran is not referring only to female Romans. For further explanation, see this video. Critics often further point out regarding verse 69 that while bees do sometimes eat fruit, primarily they need to eat nectar from flowers.

And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.

Diminishing land

Some Islamic scholars and authorities, including Dr. Al Zeiny, PhD, have argued that Quran 13:41 and Quran 21:44 contain a scientifically-sound insight in their supposed implication that the quantity of land is continually diminishing due to the movement of tectonic plates. Critics have pointed out that there is no scientific evidence that suggests the ongoing diminishment of the quantity of land. They point out, for instance, that over the past billion or so years, land has not diminished, and that, for instance, whereas 29.1% of the Earth's surface is presently land, 200 million years ago, at the end of the Permian Period, the supercontinent Pangea covered only about a quarter of the Earth's surface. Historians have also objected and argued that these verses should not be read literally and that they should only be understood in their historical context and in their plain sense where what is described is simply the reduction of the territory possessed by Muhammad's opponents due to his ongoing conquests.

Corpus: Did not they see that We come (to) the land, reducing it from its borders? And Allah judges; (there is) no adjuster (of) His Judgment. And He (is) Swift (in) the reckoning.
Yusuf Ali: See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.
Daryabadi: Aye! We let these people and their fathers enjoy until there grew long upon them the life. Behold they not that We come unto the land diminishing it by the borders thereof? Shall they then be the victors?
Yusuf Ali: Nay, We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?

Clay humans

Some Islamic scholars and voices, such as Harun Yahya, have argued that the Quran's statement regarding the creation of Adam, the first man, from clay contains a scientifically-sound insight regarding the chemical composition of the human body. Relevant verses include Quran 38:71-72, Quran 37:11, and Quran 23:12. Critics and historians have argued that where the Quran describes the formation of the first man from clay, it is merely repeating the common ancient myth widespread throughout the Earth well before Islam. Critics have also argued that the description in the Quran is not scientifically-sound because whereas the Quran says that the first human was made from clay, modern science holds that clay only 'match-makes' the RNA and membrane vesicles involved in the production of living organisms and does not form a building block.

When said your Lord to the Angels, "Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of my spirit, then fall down to him prostrating."
Then ask them, "Are they a stronger creation or (those) whom we have created?" Indeed, we created them from a clay sticky.
Corpus: And indeed, We created the humankind from an essence of clay.
Daryabadi: And assuredly We created man of an extract of clay.
Pickthall: Verily We created man from a product of wet earth;
Yusuf Ali: Man We did create from a quintessence (of clay);

Semen production

Many modern Islamic scholars, including particularly Zakir Naik, have argued the Quran's description of the production of semen 'from between' the sulb (backbone) and tara'ib (ribs) in Quran 86:6-7 contains a scientifically-sound insight. Very diverse explanations, all mutually exclusive although nearly all depending upon a rereading of sulb to mean the Englist word 'loins' in its euphemistic sense (the male reproductive area) rather than its literal meaning (literally, the 'loins' are the lower back), have been advanced by Islamic scholars. Interestingly, classical scholars continually argued over the meaning the words contained in this verse as well. For instance, Ibn Kathir describes tara’ib as a female organ, while other classical tafsirs argue that it belongs to the male. Critics argue that there is no singular, cogent interpretation of this verse whereby it can be said to be scientifically sound. It appears, they argue, that this verse is simply repeating Hippocrates' theory regarding the production of sperm from between the backbones and ribs from the 5th century which had become popular in the region by the advent of Islam. Hippocrates taught that semen comes from all the fluid in the body, diffusing from the brain into the spinal marrow, before passing through the kidneys and via the testicles into the penis.[29]

Critics and linguists have also pointed out that sulb incontrovertibly meant 'backbone' in the 7th century, supported further by hadith evidence and other verses directly relevant to this context.

Corpus: He is created from a water, ejected, Coming forth from between the backbone and the ribs.
Sahih Intl: He was created from a fluid, ejected, Emerging from between the backbone and the ribs.
Pickthall: He is created from a gushing fluid That issued from between the loins and ribs.
Yusuf Ali: He is created from a drop emitted- Proceeding from between the backbone and the ribs:

Lying forelocks

Many modern Islamic scholars, all drawing on the work of Saudi-financed researcher and lecturer at King Abdulaziz University Dr. Keith Moore, have argued that the Quran 96:16's mention of a 'lying, sinful forelock' contains a scientifically-sound insight regarding the area of the brain that is employed in the activity of lying, namely, it is said, the prefrontal cortex (which lies below one's forelock).

Historians and linguists, by contrast, do not view this passage in the Quran as making any pretensions about predicting modern science. They view the phrase 'lying, sinful forelock' as a simple metaphorical and metonymic reference to the individual described in the preceding verse who is being dragged by his forelock rather than a reference to the portion of the brain it resides on top of - the intent of this usage, they suggest, is not that the forelock is literally lying (which is evidently impossible) but simple to say that the person, of whom this forelock is a part, is lying.

Critics have also pointed out that there is plenty of modern research utilizing fMRI technology which militates against the idea that lying takes place in the pre-frontal cortex, including the work of Professor Jia-Hong Gao of Peking University (trained at Yale and MIT), Professor Scott H. Faro, Professor Frank A. Kozel (trained at Yale), Professor Daniel D. Langleben of the University of Pennsylvania, and Professor Stephen M. Kosslyn of Harvard University (trained at Stanford). This research shows that the portion of the brain responsible for lying may in fact be the anterior cingulate gyrus, which lies in the medial portion of the brain in frontal-parietal area and not beneath the forelock.

Nay! If not he desists, surely We will drag him by the forelock, A forelock lying, sinful.

Furthermore, the word for 'forelock' is used elsewhere in the Quran as shown on Quran Corpus, including:

The criminals will be known by their marks, and they will be seized by the forelocks and the feet.
Indeed, I have relied upon Allah , my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."

However seizing, dragging, or holding someone by the 'prefrontal cortex' would be an odd statement to make.

Fresh water-salt water barriers

Many modern Islamic scholars argue that Quran 25:53 contains a scientifically-sound insight regarding the 'separation' of fresh and salt water in estuaries, where fresh water rivers meet the salty ocean. Critics and historians argue that this verse is merely stating what any person viewing the convergence of a river and ocean with their unaided eye would observe - namely, that the two bodies of water maintain distinct coloration. The additional proposition made in the verse regarding the existence of some sort of barrier that causes the maintenance of this difference in coloration, they continue, is simply what a premodern person inclined to believe in metaphysical entities might hypothesize as the cause. Critics point out that there is, in fact, no such 'barrier' present in estuaries and that the persistent distinction between the two bodies of water is due a difference in the density of fresh and salt water - even this distinction, however, can be compromised when other factors, such as wind and stronger tidal forces, are at play which cause the bodies of water to mix with one another at a greater rate.

In any case, the Quran appears to be referring to two mythological seas, one salty and one of fresh water.

And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.
Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.
He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.

Another reference to "the two seas" (bahrayn) is found in the story of Moses and his servant.

And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedants of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article Parallels Between the Qur'an and Late Antique Judeo-Christian Literature.

It may further be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".[30] Wensinck explains, "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites".[31] Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative).

Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.

The speed of light

Some modern Islamic scholars and voices, particularly Dr. Mansour Hassab-Elnaby, have argued that Quran 32:5 contains the information or is in some distinct manner cognizant of the fact that light in one day travels a distance roughly equal to 12,000 lunar orbits. Hassab-Elnaby's case is developed using abstruse mathematical calculations that employ various figures including the thousand-year period described in the verse and the distance the moon could be said to travel about the Earth if the Earth were stationary. Critics have argued that this case is a textbook example of numerological obscurantism whereby any text in existence can be taken and 'shown to be of divine origin' on the basis of various 'rare' numeric patterns which inevitably appear in any sufficiently complex data and limited set (similar techniques when applied to works such as Shakespearean plays and Virgil's Georgics, for instance, have revealed similarly 'dazzling coincidences').

Critics further note that while the speed of light is constant, both the length of an Earth day and lunar orbit distance are increasing, but the ratio between them is not constant and increases over time. This is a simple consequence of Kepler's 3rd law of planetary motion and tidal torque (see here for details).

He disposeth every affair from the heaven unto the earth; thereafter it shall ascend unto Him in a Day the measure whereof is one thousand years of that which ye compute.

Purported historical miracles

Claims that the Qur'an miraculously preserves information from history generally involve the figure of Pharaoh and ancient Egypt. This section looks at the more common claims.

Preservation of Pharaoh's body

The medical Doctor Maurice Bucaille is best known for his claim about the mummified body of the Pharaoh Merneptah (d. 1203 BCE), whose body is on display in a museum in Cairo. Merneptah's father was the more famous Rameses II, who died at the age of 90 and suffered from severe arteriosclerosis (nevertheless, Rameses is more commonly associated with the Exodus story). Bucaille claimed that the body of Merneptah, whom he assumes was the ruler in the Exodus story, shows signs of death by drowning, which in turn is claimed to be compatible with the story in Quran 10:90-92. Bucaille examined the mummy when it was temporarily moved to Paris as it was rapidly deteriorating.

And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless

However, Merneptah suffered from arthritis and atherosclerosis and died as an old man. Further, the salt crystals in his body which was the basis for Bucaille's claim of death by drowning is simply a result of Egyptian burial and preservation practices. Natron, the drying agent used in ancient Egypt is a mixture of baking soda and salt. It is therefore entirely expected to find salt in mummies. In fact, secular historians do not even regard the Exodus to have been a historical event, let alone identify which Pharaoh was involved in order for him to be a sign for later generations, since there is a total absense of independent evidence to support the story as described in the scriptures.

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

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).

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 earliest confirmed usage of pharaoh as a title is for Akhenaten (reigned c. 1353–1336 BCE), or possibly Thutmose III (c. 1479–1425 BCE).

The miracle claim is somewhat inaccurate regarding its claims about the Bible given that the Joseph parallels in Genesis chapters 39-41 in fact use Melekh (king) and Pharaoh interchangably.[32] Compare for example Genesis 39:20, 40:1, 40:6, 41:46, and 47:11.

Pharaoh's claim to divinity

In a few verses, Pharaoh is quoted referring to himself as a god (See Quran 28:38, Quran 26:29, and Quran 79:24). This knowledge is claimed to have been lost by the time of the Quranic revelation.

And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.

Aside from controversies concerning exactly in what sense, when and by whom the pharaohs were considered to be divine, Jewish traditions in the centuries before the Quran maintained a trope that the pharaoh made such a claim for himself. These were based on Rabbinic exegesis of two verses in the Biblical book of Ezekiel.

Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself.”
Egypt will become a desolate wasteland. Then they will know that I am the Lord. “‘Because you said, “The Nile is mine; I made it,”

The earliest known Rabbinic tradition of this nature occurs in the Mekhilta of Rabbi Ismael (2nd century CE). The pharaoh is one of four Biblical figures together chastised in a number of sections for claiming to be a god.

Who Is Like unto Thee Among the Gods, 0 Lord (Exod. 15:11). Who is like unto Thee among those who call themselves gods? Pharaoh called himself a god, as it is said: 'The river is mine" (Ezek 29:9}; "And I have made myself" (Ezek. 29.3)
Mekhilta of Rabbi Ismael (Shirata 8:32)[33][34]

We see similar exegesis occuring a number of times in the midrash Tanhuma, a name given to three texts, of which the relevant one is the Yelammedenu (also known as Tanhuma B), though also occuring in later texts such as Exodus Rabba. The earliest date for the final redactive layer of the Tanhuma Yelammedenu is the eigth or nineth century CE.[35] However, its first phase seems to have existed by the sixth century.[36] See for example Midrash Tanhuma Vaera 9.[37]

Another midrash on this topic from the Yelammedenu, occurs in Midrash Tanhuma Bereshit 7.

Observe that everyone who desired to be worshipped as a divine being constructed a palace for himself in the midst of the sea. Pharaoh erected a palace in the midst of the water and dammed up the water of the Nile to keep it from flowing into the Mediterranean."
Midrash Tanhuma Bereshit 7[38]

Yet another exegesis, this time of Exodus 7:15 occurs in Midrash Tanhuma Vaera 14 as quoted by Prof. Scott Noegel.

Why was he going out to the water? Because the wicked man was boasting of himself, for he had said that he was a god and had no need to relieve himself. Therefore he went out to the water in the morning, so that no one would see he was a (mere) man.
Midrash Tanhuma 2:2:14 (5th cent.)[39][40]

A small Exodus

The Quran contains the story of Moses and the Exodus from Egypt escaping the pharaoh. Modern archaeology carried out extensively across the Egyptian, Israeli/Palestinian and surrounding areas has found an astonishing lack of evidence for this allegedly historical event, with not a single Egyptian chronicle mentioning it, and plentiful evidence for the founding of the Israeli/Jewish people as simply emerging from ancient Canaanites who developed into a distinct culture.[41]

Some apologists claim that the fact that unlike the Bible, the Quran (which typically lacks more specific details in the story), does not mention the large numbers involved (~600,000 men and more women and children),[42] and cite a Quran verse where Pharoah proclaims to his men summoning troops that the Israelites are 'a small band', is evidence for a small scale group that may explain the lack of archaeological evidence for the exodus.

53. Then Pharaoh sent into the cities summoners, 54. Pharaoh said: "Indeed, those are but a small band."

However, a quick examination of the previous verse (Q26:53) shows that firstly Pharoah sent these men to summon more men in different cities (plural), which would not have happened if this was a small number of Israelites, that the assumingly capital city the pharaoh would have resided in could quickly and easily have dealt with.

Secondly, what 'small' means here is not provided and could have a number of meanings, which have typically included being small relative to the larger Egyptian army, or are a small people meaning 'lowliest of people' as a form of insult and ridicule, rather than saying they were small in number. That is how it's been interpreted by classical exegetes who never saw it as negating the biblical story nor the large >600,000 figure which has been taken as fact, including for example Al-Jalalayn,[43] Al-Zamakhshari, [44] Al-Qurtubi[45] At-Tabrisī,[46] Al-Baydawi,[47] Mawardi,[48] Ibn Al-Jawzi[49], Al-Tabari (who cites traditions confirming the large number)[50] and Al-Razi.[51]

Thirdly, it is worth noting that it is quoting pharaohs' speech and not God telling us directly or for certain that it was 'small'. Pharaoh is set up as a villain who is dishonest, highly arrogant and even violently oppressive repeatedly in the Quran,[52] i.e. in no way a trustworthy character who would admit that he could be in danger from the Israelites, and when gathering soldiers from other cities could well be simply lying to galvanize the troops as a means of persuasion and/or hide the danger and challenge of the task.

And finally if the Quran really meant to 'correct' a biblical narrative, it easily could have done so by correcting the number of Israelites, just like it directly confronts and 'corrects' Biblical Christian notions of the trinity and crucifixion.

See also

External links

References

  1. How Islam Won, and Lost, the Lead in Science. Dennis Overbye. 2001. New York Times. Astronomy and medicine (two fields that are particularly relevant to 'scientific miracles') were relatively advanced for their time (especially astronomy) during the Islamic Empire's, which scientists never credited the Qur'an with prompting discoveries.
  2. Islam, Science, and the Challenge of History (The Terry Lectures Series). Dallal, Ahmad. Yale University Press. 2012. Kindle Edition. See Kindle locations 1958 - 1972. And Chapter 'The Quran and Science' locations 2618 - 2723 covering this issue.
  3. For example, in the debate between traditionalists and non-traditionalists on whether the Earth was flat, see: Against Ptolemy? Cosmography in Early Kalām (2022). Omar Anchassi. Journal of the American Oriental Society, 142(4), 851–881. https://doi.org/10.7817/jaos.142.4.2022.ar033 (This period covers the first five centuries of Islam, though examples of Islamic scholars quoting the Quran. Many more going beyond that period can be found in this Wordpress article: Scholarly Consensus of a Round Earth)
  4. For example: Geo-centrism has been supported by Sheikh Bandar al-Khaibari, covered in this Daily Mail article. And Sheik al-Fawzan, which can be seen in this YouTube video at 12:48. Creationism has large support over evolution in the Muslim world among Islamic scholars, as we see in this Telegraph article The prominent modern Islamic scholar Seyyed Hossein Nasr rejects evolution on religious grounds Journal of Islam & Science, Vol. 4 (Winter 2006) No. 2, who is one of many.
  5. When Science Teaching Becomes A Subversive Activity By Pervez Hoodbhoy
  6. Hamza Andreas Tzortzis, "Does the Quran contain scientific miracles?", 8/21/2013 (archived from the original), https://web.archive.org/web/20190416194024/https://www.hamzatzortzis.com/does-the-quran-contain-scientific-miracles-a-new-approach/ 
  7. "Zakir Naik's colourful, controversial past", Livemint, 7 July 2016, http://www.livemint.com/Politics/nEgC4RcrRkydW33OMxbvdN/Zakir-Naiks-controversial-past.html. 
  8. "Foreign Media On Zakir Naik, 'Doctor-Turned-Firebrand Preacher'", NDTV, 15 July 2016, http://www.ndtv.com/india-news/foreign-media-on-zakir-naik-doctor-turned-firebrand-preacher-1431875. 
  9. Reuters Staff, ed, (1/11/2021), Turkish court sentences TV preacher to more than 1,000 years in jail - state media, , Reuters, 1/11/2021 (archived from the original), https://web.archive.org/web/20210131004740/https://www.reuters.com/article/turkey-court-preacher-idUSL4N2JM23C 
  10. Taylan Bilgic, Turkey Sex Cult Chief Sentenced to More Than 1,000 Years in Jail, , Bloomberg, 1/11/2021 (archived from the original), https://web.archive.org/web/20210111124141/https://www.bloomberg.com/news/articles/2021-01-11/turkey-sex-cult-chief-sentenced-to-more-than-1-000-years-in-jail 
  11. Lane's Lexicon dictionary on daḥā دَحَا
  12. Yasbahoona / سبح Lane's Lexicon Classical Arabic Dictionary (quranx.com)
  13. sulb ' ﺻُﻠﺐ - Lane's Lexicon Classical Arabic Dictionary
  14. Tara'ib تَّرَآئِب - Lane's Lexicon Classical Arabic Dictionary
  15. Lane's Lexicon p. 1027 رَتْقًا
  16. وسع awsa'a - Lane's Lexicon page 3052 and page 3053
  17. Active Participle Form I male plural noun Corpus Quran Verse 51:48
  18. مهد mahada - Lane's Lexicon page 2739
  19. بِنَاء binaa - Lane's Lexicon page 261
  20. Tafsirs 2:22
  21. 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.
  22. Ephrem's commentary on Genesis - Faber Institute.com
  23. The Origin of Life: A History of Ancient Greek Theories. Man and the Environment. Curricular Resources > 1980 Volume V > Unit 11 (80.05.11) > Section 1. Joyce Puglia. Yale-New Heaven Teachers Institute
  24. Anaximander - Britannica.com
  25. The Ancient Egyptians Had Iron Because They Harvested Fallen Meteors - Smithsonian Institution, 13 May 2013
  26. Davis, P & Pattinson, K & Mason, N & Richards, Paul & Hillebrandt, D. (2011). High Altitude Illness. Journal of the Royal Army Medical Corps. 157. 12-7. 10.1136/jramc-151-04-05.
  27. Callison, W.É., Kiyamu, M., Villafuerte, F.C. et al. Comparing high versus low-altitude populations to test human adaptations for increased ventilation during sustained aerobic activity. Sci Rep 12, 11148 (2022). https://doi.org/10.1038/s41598-022-13263-5
  28. Sameer Rahim (8 October 2010). "Pathfinders: The Golden Age of Arabic Science by Jim al-Khalili: review". The Telegraph.
  29. Hippocratic Writings (Penguin Classics, 1983) pp. 317-318
  30. Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14
  31. ibid. page 17
  32. "Genesis Chapter 39 בְּרֵאשִׁית" mechon-mamre.org
  33. Patmore, Hector M. (2008) Adam, Satan, and the King of Tyre: The reception of Ezekiel 28:11-19 in Judaism and Christianity in late antiquity, Durham theses, Durham University pp. 170-171. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/2381/
  34. See also Mekhilta d'Rabbi Yishmael 15.11.1 - Sefaria.org
  35. Midrash Tanchuma introduction - Sefaria.org
  36. Myron B. Lerner, "The works of Aggadic Midrash and Esther Midrashim" in Eds. Sefrai et. al. (2006) The literature of the Sages: Second Part Netherlands: Royal van Gorcum and Fortress Press, p.150
  37. "See, I have set thee in God’s stead to Pharaoh (Exod. 7:1). The Holy One, blessed be He, said to Moses: The wicked Pharaoh boasts that he is a god. Make him realize that he is an insignificant being. Indeed, I will make you appear as a god to him. Whence do we know that he claimed to be divine? It is said: My river is mine own, and I have made it for myself (Ezek. 29:3). Therefore, he will look at you and say: “Surely this one is god.”"
    Midrash Tanhuma Vaera 9 Safaria.org
  38. Midrash Tanhuma Bereshit 7 Sefaria.org
  39. Footnote 1 in Why Pharaoh went to the Nile by Prof. Scott B. Noegel Accessed 19 Oct 2021
  40. It is also translated on the Sefaria site: "And the Lord said unto Moses: “Rise up early in the morning, and stand before Pharaoh; lo, he cometh from the water” (Exod. 8:16). Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to go to the water to relieve himself." Midrash Tanhuma Vaera 14 Saferia.org
  41. Finkelstein, Israel, and Silberman, Neil Asher. The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Sacred Texts. United Kingdom, Free Press, 2002. See Chapter 2: Did the Exodus happen? pp 48-71, and Chapter 4: Who were the Israelites pp 97-122
  42. Exodus 12:37. The Bible. New International Version. Bible Gateway. Biblegateway.com The Israelites journeyed from Rameses to Sukkoth. There were about six hundred thousand men on foot, besides women and children.
  43. Tafsir Al-Jalalayn on Verse 26:54
  44. Tafsir Al-Zamakhshari on Verse 26:54
  45. Tafsir Al-Qurtubi on Verse 26:53
  46. Tafsir Al-Tabrisī on Verse 26:54
  47. Tafsir Al-Baydawi on Verse 26:54
  48. Tafsir Mawardi on Verse 26:54
  49. Tafsir Ibn Al-Jawzi on Verse 26:54
  50. Al-Tabari on Verse 26:54
  51. Tafsir Al-Razi on Verse 26:54
  52. Pharaoh's personality traits in the Holy Qur'an Dr. Akram A. Mansour Assistant Professor, Faculty of Education, Palestine University, Palestine. IOSR Journal of Research & Method in Education (IOSR-JRME) e-ISSN: 2320–7388, p- ISSN: 2320-737x Volume 10, Issue 6 Ser. V (Nov. – Dec. 2020), PP 55-60. https://www.iosrjournals.org/