Yawancin Musulmi na zamani sun yi imani cewa "kimiyya da Musulunci ba za su taɓa sabawa juna ba." Wato, babu wani abu a cikin wahayi (watau Alƙur'ani da koyarwar Annabi Muhammad ﷺ) da zai iya saɓa wa abin da muka sani game da duniya ta hanyar kimiyya. A kallon farko, wannan ya yi kama da ma'ana. Muna iya tsammanin cewa rubuce-rubucen mutane, musamman na zamanin dā, za su saɓa wa gaskiyar halitta, domin mutanen dā ba su san hanyar kimiyya ba. Amma tushen wahayi kuwa, sabanin haka, shi ne Mahalicci Mai Sanin Komai da Kansa, wanda kuma ya halicci duniya. Saboda haka, babu yiwuwar sabani.

Many modern Muslims believe that “science and Islam can never contradict.” In other words, nothing in revelation (i.e., the Quran and the teachings of the Prophet Muhammad (s)) could ever contravene what we know of the world through science. At first blush, this seems logical. We can expect that man-made texts, especially those from antiquity, will contradict natural facts, since people of the past were ignorant of the scientific method. But the source of revelation, in contrast, is the All-Knowing Creator Himself who also created the universe. Therefore, no contradiction is possible.

Aibi a cikin tunanin nan shi ne cewa yana watsi da rashin cikakkiyar daidaito na ilimin kimiyya, ba na littattafan addini ba. Ilimin kimiyya wata tattaunawa ce da ke ci gaba da canjawa. Abin da masana kimiyya suke ɗauka a matsayin gaskiya a yau na iya a soke shi gobe. Misali, masana kimiyyar lissafi a farkon karni na ashirin sun yi imani cewa sararin duniya ba shi da iyaka a girma da kuma shekaru. Sai a shekarun 1930 ne masana kimiyya suka fara tunani sosai game da ka'idar Babban Fashewa (Big Bang) a matsayin hanyar bunkasar halittar duniya. Hakika, ra'ayin cewa duniya madawwamiya ce yana karo da akidun Yahudanci, Kiristanci da Musulunci, dukkansu sun tabbatar da cewa halitta tana da farko mai iyaka. Idan Musulmai a farkon shekarun 1900, misali, sun yanke shawarar sake fassara akidarsu don su dace da samfurin duniya madawwami mai daidaitaccen yanayi wanda ya shahara a lokacin, da sai sun koma baya cikin shekaru talatin ko arba'in kacal bayan haka.

The flaw in this logic is that it ignores the fallible nature, not of religious texts, but of… science. Scientific consensus is an ever-evolving discourse. What scientists hold as fact one day may be overturned the next. As an example, physicists in the early twentieth century believed that the universe was infinite in 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 theologies of Judaism, Christianity, and Islam, which all posit a finite point of Creation. Had Muslims in the early 1900s, for example, decided to reinterpret their theology 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 a mere three or four decades later.

A cikin ma'ana, kimiyya ba koyaushe take daidai ba wajen bayyana duniya. A gaskiya, a tarihi sau da yawa takan yi kuskure. Haka kuma, masana kimiyya kansu suna yarda da cewa kimiyya abu ne na wucin gadi, domin binciken su koyaushe "aiki ne da ake ci gaba da yi" kuma yana iya canzawa. Saboda haka, rashin jituwar Musulunci da wasu ra'ayoyin kimiyya na zamani, kamar juyin halitta, ba abu ne mai matsala ba ko kaɗan. A gaskiya, a wajenmu, ya kamata a ce hakan ba ya ba mu mamaki. Alƙur'ani yana ba mu gaskiyoyin da ba su canzawa, waɗanda ayoyi da yawa suke bayyana girman halitta, gaskiyoyin da Mahalicci Kansa ya isar da su da cikakken sanin Sa. Ana sa ran cewa ilimin ɗan adam mara cikakke, kamar yadda maganganun kimiyya ke wakilta, ba zai dace da Maganar Ubangiji ba.

To reiterate, science is not always correct in its representation of the universe. In fact, historically, it is often wrong. Furthermore, scientists themselves acknowledge the provisional nature of science in that their research is perpetually a “work in progress” and subject to change. Therefore, Islam’s incompatibility with some contemporary scientific contentions, such as evolution, is not problematic in the least. In fact, as far as we are concerned, it should be entirely expected. The Quran provides us with timeless truths describing, in many verses, the magnificence of creation, truths relayed by the Creator Himself with His perfect knowledge. It is expected that imperfect human knowledge, as represented by scientific discourse, will fail to match the Divine Address.