Do a Google search on “scientific miracles in the Quran” and you will get millions of results, including web pages, videos, and images. It is not surprising that, as Muslims, we would be keen to have our holy book validated by the dominant epistemic channel of the day, i.e., science. For the vast majority of the world’s population, regardless of race, ethnicity, or creed, science is synonymous with truth, and, if a religious book is truly from God, then it ought to be compatible with science.

By this reasoning, what clearer evidence could there be of the divine origin of the Quran than the fact that it miraculously contains foreknowledge of scientific matters that could not have been known 1400 years ago? While this sounds appealing and sensible, we should step back and clear up some confusions.

Some Muslims claim that the Quran is 100% “scientifically accurate.” Again, it is easy to understand why Muslims would say this. Science is seen as a perfect representation of reality and the Quran is the speech of the One who created that reality. Therefore, logically, there should be perfect accord between the two.

The problem with this, however, is that science is not a perfect representation of reality. You do not have to be a Kuhnian postmodernist to accept this. Even the scientific community acknowledges that much of science is provisional in nature, meaning that science is always updating and evolving as new facts are discovered.

For example, the most scientifically robust theory we have today is Quantum Field Theory (QFT). Yet, physicists believe that QFT is either completely false or, at best, an imperfect approximation of a more complete, more accurate theory (one that can take into account the force of gravity).

Few, if any, scientists today would claim that they know the absolute truth in their field of research. (Scientists with a Popperian bent might even say science can never know the truth 100% but only disconfirm competing hypotheses.) In short, science is incomplete, and often it is wrong. What scientists hold as fact one day is often overturned the next.

As a concrete example, physicists in the early twentieth century believed that the universe was in a steady state of infinite size and age. Only in the 1930s did scientists begin to seriously consider a Big Bang theory of the development of the cosmos. Of course, the idea of an eternal universe contradicts the Quran, which describes a finite point of Creation. Had Muslims in the early 1900s, for example, decided to reinterpret the relevant verses of the Quran in order to accommodate the eternal steady-state model of the universe that was in vogue at the time, they would have had to backtrack three or four decades later when the Big Bang theory was popularized. In the same light, how can we be sure that the contemporary science used by some to reinterpret Quran and Islamic theology today will not similarly be overturned in three or four decades’ time? Given the tumultuous history of science, this is much more likely than not.

In the end, contrary to what some may mistakenly believe, science is not a perfect representation of reality, at least not today and perhaps never. Given the perfection of Allah’s speech, it would be inappropriate to make broad pronouncements on the Quran’s compatibility with something man-made, like science, which is inherently imperfect, tenuous, and constantly in flux.

Does this mean that we should not reflect on the Quran and ponder verses in light of different ideas found in science? Of course we can. Some Muslims certainly experience a boost in their iman by doing this and that should not be undermined. But, ultimately, the concern is when that personal reflection turns into a tafsir that one shares with others or, worse, becomes a broader philosophy about “the Quran and science.” This is problematic because, like any reflection on the Quran, publicly interpreting the Quran ought to follow the well-established norms of exegesis, i.e., tafsir, and adab with the Divine Address. We should heed the profound words of Allah’s Messenger صلى الله عليه وسلم:

This is true, of course. The Quran is certainly not a science textbook. But, when some Muslims make this claim, they implicitly mean something else.

As we have seen, there are Muslims who overemphasize the compatibility of science and the Quran, claiming that science and the Quran never conflict. On the other hand, of the Muslims who declare that “the Quran is not a science textbook,” some of them mean to say that the Quran (and religion, in general) have nothing to say about the world at large. To borrow the term used by biologist Stephen Jay Gould, these Muslims believe science and religion to occupy “non-overlapping magisteria,” i.e., distinct and separate domains of authority and applicability. In other words, science’s authority lies in answering questions about the world around us while religion’s authority lies in answering questions about morality, spirituality, and the “meaning of it all,” and neither should meddle in the business of the other.

This, however, is a mischaracterization as far as the Quran is concerned for the simple reason that the Quran speaks about the world around us at length. It is true that the Quran does not use modern scientific language. Nonetheless, it is undeniable that the Quran is replete with statements about the world and history. Some choice examples:

35. Abu Dawud, Tirmidhi.

1. The createdness of the universe.

2. The existence of Angels and their activity in the world.

3. The existence of Jinn and their activity in the world.

4. The ability for consciousness to exist without a body or brain (in other words, the existence of the immaterial soul).

5. The resurrection of organisms after death and bodily decomposition.

6. The existence of Heaven and Hell.

7. The Night Journey and Ascension.

8. The various prophetic miracles (e.g., splitting of the moon, parting of the sea, raising the dead, etc.).

9. The extraordinarily long lives of certain persons (e.g., Nuh, the youth of the cave) [29:14, 18:11].

10. The Throne and Footstool of the Almighty.

11. The seven heavens (e.g., [65.12] and many others).

12. The rejection of the amana, or moral trust, by the heavens, earth, and mountains [33:72].

13. The creatures singing praises of their Lord and communicating with prophets.

14. The creation of Adam in Paradise.

15. The capabilities of Sulayman.

16. The existence of Magic and the “Evil Eye.” 17. The existence of life in the grave.

18. The annihilation of certain peoples by God due to their unrepentant criminality.

19. The reality of barakah, or blessing/sanctity.