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


Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.
Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.
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Below are the most-often discussed of the many so-called scientific miracles of the Quran
Below are the most-often discussed of the many so-called scientific miracles of the Quran


===The Big Bang===
===The Big Bang (the Earth was split from the Heavens)===
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 [https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian mythology] which continued into late antiquity. According to the archetype of the myth, the Earth and heaven were united, then were split apart to become the Earth below and heaven above.
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 [https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian mythology] which continued into late antiquity. According to the archetype of the myth, the Earth and heaven were united, then were split apart to become the Earth below and heaven above.


{{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?}}
{{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?}}


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 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 words "(as one unit of creation)" are the translator's own gloss.  


The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.
The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.
Mirroring this is the word fataqnāhumā ("we clove them asunder"), whose root rhymes with ratqan and means to slit, rent asunder, divide, unstitch.<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000115.pdf Lane's Lexicon p. 2331 فتق]</ref>


The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran|2|164}} and birds {{Quran|24|41}}). Tafsirs stated that it did not rain until the heavens and earth were separated, which also makes sense of the end of the verse where it says Allah made from water every living thing.
The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran|2|164}} and birds {{Quran|24|41}}). Tafsirs stated that it did not rain until the heavens and earth were separated, which also makes sense of the end of the verse where it says Allah made from water every living thing.
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A version of the Mesopotamian myth is sustained even in late antique Syriac Christian homilies, where commentators such as Ephrem (d. 373 CE) expound on the Biblical Genesis story of the waters above and waters below being separated when the firmament is created.<ref name="EphremGenesis" /> See also the quotes from Ephrem in the section [[Scientific_Miracles_in_the_Quran#Every living thing from water|Every living thing from water]] below regarding the water part of {{Quran|21|30}} in the creation context.
A version of the Mesopotamian myth is sustained even in late antique Syriac Christian homilies, where commentators such as Ephrem (d. 373 CE) expound on the Biblical Genesis story of the waters above and waters below being separated when the firmament is created.<ref name="EphremGenesis" /> See also the quotes from Ephrem in the section [[Scientific_Miracles_in_the_Quran#Every living thing from water|Every living thing from water]] below regarding the water part of {{Quran|21|30}} in the creation context.
It is also worth highlighting the context of the polemical verse (Q21:30) in that it is clear the point being disputed by the opponents is not that the Earth and sky were split apart (or all living things are made from water), but rather ''the contemporary (and pre-scientific) Arabic pagans were already in agreement with this'';<ref name=":0">Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,] pp.46.'' Journal of Semitic Studies, 2025;, fgaf012, <nowiki>https://doi.org/10.1093/jss/fgaf012</nowiki></ref> therefore negating this as a scientific miracle. The point being made here is rather that them knowing this makes their rejection of his message of God's abilities (e.g. of resurrection) the more confusing.<ref name=":0" /> Al-Jallad (2025) notes that therefore the motifs of the Earth/sky split may not have come from Judeo-Christian traditions, but rather both them and the native Arab religion from a common source just as found in ancient Mesopotamia/Near East cosmological myths.<ref>Ahmad Al-Jallad, ''[https://academic.oup.com/jss/advance-article/doi/10.1093/jss/fgaf012/8129546?utm_source=authortollfreelink&utm_campaign=jss&utm_medium=email&guestAccessKey=3263d58f-6955-46c6-84a8-e0af7e4edcd9&login=false Ancient Allah: An Epigraphic Reconstruction,]'' pp. 46 & further evidence is cited in Ibid. pp. 4 where he notes that the etymology of the verb for 'to create' ''khalaqa'' is related to splitting, which suggests this was an ancient ancestral Arabic belief:
''Another clue as to the mythological background of the pre-Islamic Allāh lies in the etymology of the verb ‘to create’ in Arabic, found in the question posed in Q39:38, for example: laʾin saʾalta-hum man ḫalaqa s-samāwāti wa-l-ʾarḍa la-yaqūlunna llāh ‘if you ask them who created the heavens and the earth they unequivocally reply ‘Allāh’.''
''The verb ḫalaqa with this meaning is unique to Arabic. Its cognates in other languages mean ‘divide, separate’: Syriac ḥəlaq, Hebrew ḥālaq, Sabaic ḫlq, and Minaic ḫlq. <sup>10</sup> The Arabic meaning of the word must have developed from the ancient Near Eastern cosmological myth, in which the creation of the world was accomplished through the ‘dividing’ of pre-existing matter.<sup>11</sup> This concept likely drove the semantic shift through metaphorical extension. Given that this term was understood by Mohammed’s interlocutors as well, it indicates that the semantic shift happened in pre-Islamic times and was not something introduced by the Qurʾān.'' </ref>


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


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


===Every living thing from water===
===Every living thing from water===
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{{Quote|{{Quran|24|45}}|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}
{{Quote|{{Quran|24|45}}|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}


The key to understanding the meaning is the context apparent in the first verse, 21:30, which is about the creation of the world. Gabriel Said Reynolds notes in his academic commentary on the Quran an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds,  "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran|24|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran|21|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures|this article]].
The key to understanding the meaning is the context apparent in the first verse, 21:30, which is about the creation of the world.  
 
The Jewish apocryphal book 2 Esdras (1st / 2nd century CE) contains the same concept when describing the days of creation. It is not quite as general as the later Quranic version, as verse 53 states that on the 6th day cattle, beasts and creeping things were brought forth from the earth.
 
{{Quote|1=[https://www.biblegateway.com/passage/?search=2%20Esdras%206&version=RSV 2 Esdras 6:42, 47-48]|2=
42  “On the third day thou didst command the waters to be gathered together in the seventh part of the earth; six parts thou didst dry up and keep so that some of them might be planted and cultivated and be of service before thee.<BR/>
...<BR/>
47  “On the fifth day thou didst command the seventh part, where the water had been gathered together, to bring forth living creatures, birds, and fishes; and so it was done.<BR/>
48 '''The dumb and lifeless water produced living creatures''', as it was commanded, that therefore the nations might declare thy wondrous works.}}
 
Gabriel Said Reynolds notes in his academic commentary on the Quran another earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds,  "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran|24|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran|21|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref name="EphremGenesis">[https://www.trueorthodoxy.org/teachings/pat_stephraim_commentary_genesis.shtml Ephrem's commentary on Genesis] - True Orthodoxy website</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures|this article]].


Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>
Critics of the miracle claim sometimes also point out that the ancient Greek philosopher Empedocles had proposed that all living things are made from water, among other substances<ref>Frag. B17, (Simplicius, ''Physics'', 157-159)</ref>, and Thales of Miletus taught that the originating principle of everything including life is water.<ref>[https://iep.utm.edu/thales/#H5 Thales of Miletus] - Internet Encyclopedia of Philosophy</ref>
Just as with the above [[Scientific Miracles in the Quran#The Big Bang|big bang alleged miracle]], it is worth noting that Q21:30 assumes that these ideas (all living things being made from water, and the Earth and skies being split) are already accepted by the (pre-scientific) pagan Arabs, somewhat negating the idea that this is a scientific miracle.<ref name=":0" /> Rather, the polemical point being made here is that given God can do these things then why would they question God's power for e.g. resurrection, not disputing the common motifs themselves.


===Black holes and pulsars===
===Black holes and pulsars===
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===The descent of Iron===
===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''<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.
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' as they harvested fallen meteorites.<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.


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.
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.
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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> Generally newer research, however, has shown that a good chunck of the material in Midrash Tanhuma can be said to be pre-Islamic in their nature. <ref>Bregman, M. (2021). A Bibliographical Survey of Tanhuma- Yelammedenu Research: Past, Present, and Future. In Nikolsky, R. & Atzmon, A. (eds.) "Studies in the Tanhuma-Yelammedenu Literature" Brill. p. 25.</ref>
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> Generally newer research, however, has shown that a good chunck of the material in Midrash Tanhuma can be said to be pre-Islamic in their nature. <ref>Bregman, M. (2021). A Bibliographical Survey of Tanhuma- Yelammedenu Research: Past, Present, and Future. In Nikolsky, R. & Atzmon, A. (eds.) "Studies in the Tanhuma-Yelammedenu Literature" Brill. p. 25.</ref>


Another midrash on this topic from the the Yelammedenu, occurs in multiple instances in Midrash Tanhuma:
Another midrash on this topic from the Yelammedenu, occurs in multiple instances in Midrash Tanhuma:


{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Bereshit.7.12?lang&#61;bi&with&#61;all&lang2&#61;en Midrash Tanhuma, Bereshit 7:12.] |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."}}{{Quote|1=[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.5.6?lang=bi Midrash Tanhuma, Vaera 5:6.]|2=[...] He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! [...]}}{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.9.1?lang&#61;bi&with&#61;all&lang2&#61;en Midrash Tanhuma, Vaera 9:1.]|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.”  
{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Bereshit.7.12?lang&#61;bi&with&#61;all&lang2&#61;en Midrash Tanhuma, Bereshit 7:12.] |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."}}{{Quote|1=[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.5.6?lang=bi Midrash Tanhuma, Vaera 5:6.]|2=[...] He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! [...]}}{{Quote|[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.9.1?lang&#61;bi&with&#61;all&lang2&#61;en Midrash Tanhuma, Vaera 9:1.]|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.”  
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*[https://www.youtube.com/watch?v=wyUGc8SGBfQ Hassan Radwan - The Qu'ran's Miracle of Haman] - ''YouTube video''
*[https://www.youtube.com/watch?v=wyUGc8SGBfQ Hassan Radwan - The Qu'ran's Miracle of Haman] - ''YouTube video''
*[https://www.youtube.com/watch?v=vS1Mn90T2Bc CaptainDisguise: Miracle of the Pharaoh & Maurice Bucaille - Why do we laugh at Dawahgandists? #Dawahganda] - ''YouTube video''
*[https://www.youtube.com/watch?v=vS1Mn90T2Bc CaptainDisguise: Miracle of the Pharaoh & Maurice Bucaille - Why do we laugh at Dawahgandists? #Dawahganda] - ''YouTube video''
*[https://www.youtube.com/watch?v=O9Voh0xLLUw islamwhattheydonttellyou164 - Waters that Never Mix: The Honest Truth], [https://www.youtube.com/watch?v=v_M-7qh2bko Underwater Waves] and [https://www.youtube.com/watch?v=M-w3Nxh-r8c&t=1360s The Quran and Science] - ''YouTube videos''
*[https://www.youtube.com/@islamwhattheydonttellyou164 islamwhattheydonttellyou164] - [https://www.youtube.com/watch?v=O9Voh0xLLUw Waters that Never Mix: The Honest Truth], [https://www.youtube.com/watch?v=v_M-7qh2bko Underwater Waves], [https://www.youtube.com/watch?v=bCzOHqnBi-Q Three Layers of Darkness] and [https://www.youtube.com/watch?v=M-w3Nxh-r8c&t=1360s The Quran and Science] - ''YouTube videos''


==References==
==References==
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