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Science and the Quran

According to M. Shamsher Ali, there are around 750 verses in the Quran dealing with natural phenomena and many verses of the Quran ask mankind to study nature, and this has been interpreted to mean an encouragement for scientific inquiry, and of the truth. Some include, "Travel throughout the earth and see how He brings life into being" (Q29:20), "Behold in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding..." (Q3:190) The astrophysicist Nidhal Guessoum writes: "The Qur'an draws attention to the danger of conjecturing without evidence (And follow not that of which you have not the knowledge of... 17:36) and in several different verses asks Muslims to require proofs (Say: Bring your proof if you are truthful 2:111)." He associates some scientific contradictions that can be seen in the Quran with a superficial reading of the Quran.

Ismail al-Faruqi and Taha Jabir Alalwani are of the view that any reawakening of the Muslim civilization must start with the Quran; however, the biggest obstacle on this route is the "centuries old heritage of tafseer and other disciplines which inhibit a "universal conception" of the Quran's message. Author Rodney Stark argues that Islam's lag behind the West in scientific advancement after (roughly) 1500 AD was due to opposition by traditional ulema to efforts to formulate systematic explanation of natural phenomenon with " natural laws." He claims that they believed such laws were blasphemous because they limit "God's freedom to act" as He wishes.

Taner Edis wrote many Muslims appreciate technology and respect the role that science plays in its creation. As a result, he says there is a great deal of Islamic pseudoscience attempting to reconcile this respect with religious beliefs. This is because, according to Edis, true criticism of the Quran is almost non-existent in the Muslim world. While Christianity is less prone to see its Holy Book as the direct word of God, fewer Muslims will compromise on this idea – causing them to believe that scientific truths must appear in the Quran.

Starting in the 1970s and 80s, the idea of presence of scientific evidence in the Quran became popularized as ijaz (miracle) literature, also called " Bucailleism ", and began to be distributed through Muslim bookstores and websites. The movement contends that the Quran abounds with "scientific facts" that appeared centuries before their discovery and promotes Islamic creationism. According to author Ziauddin Sardar, the ijaz movement has created a "global craze in Muslim societies", and has developed into an industry that is "widespread and well-funded". Individuals connected with the movement include Abdul Majeed al-Zindani, who established the Commission on Scientific Signs in the Quran and Sunnah; Zakir Naik, the Indian televangelist; and Adnan Oktar, the Turkish creationist.

Enthusiasts of the movement argue that among the miracles found in the Quran are "everything, from relativity, quantum mechanics, Big Bang theory, black holes and pulsars, genetics, embryology, modern geology, thermodynamics, even the laser and hydrogen fuel cells ". Zafar Ishaq Ansari terms the modern trend of claiming the identification of "scientific truths" in the Quran as the "scientific exegesis" of the holy book. In 1983, Keith L. Moore, had a special edition published of his widely used textbook on Embryology (The Developing Human: Clinically Oriented Embryology), co-authored by Abdul Majeed al-Zindani with Islamic Additions, interspersed pages of "embryology-related Quranic verse and hadith" by al-Zindani into Moore's original work. Ali A. Rizvi studying the textbook of Moore and al-Zindani found himself "confused" by "why Moore was so 'astonished by'" the Quranic references, which Rizvi found "vague", and insofar as they were specific, preceded by the observations of Aristotle and the Ayr-veda, or easily explained by "common sense".

Critics argue, verses that proponents say explain modern scientific facts, about subjects such as biology, the origin and history of the Earth, and the evolution of human life, contain fallacies and are unscientific. As of 2008, both Muslims and non-Muslims have disputed whether there actually are "scientific miracles" in the Quran. Muslim critics of the movement include Indian Islamic theologian Maulana Ashraf ‘Ali Thanvi, Muslim historian Syed Nomanul Haq, Muzaffar Iqbal, president of Center for Islam and Science in Alberta, Canada, and Egyptian Muslim scholar Khaled Montaser.