scientific insights
Muslims believe the Qur’an contains knowledge about the universe revealed by Allah—truths that were later confirmed by modern science centuries later. Did Islam have actual scientific foresight?
The Qur’an attempts to explain aspects of the physical world, but ultimately falls short of demonstrating divine or scientific foresight. In verses like 79:30 and 88:20, the earth is described as being “spread out,” suggesting a flat plane rather than a spherical planet shaped by gravity. This perspective is further supported in Qur’an 18:86, where the figure Dhu al-Qarnayn is said to reach the place where the sun sets—specifically, into a “muddy spring”—implying a literal end to the earth. Some modern theologians claim this verse refers only to what Dhu al-Qarnayn perceived, not to what was actually there. However, the text does not clarify this, and nowhere does it explicitly contradict a flat-earth cosmology.
Other verses reflect similar misunderstandings of our cosmos. Qur’an 37:6 describes stars as decorative lights placed in the heavens by Allah, rather than distant suns located light-years away. Qur’an 16:15 describes mountains as “set down” like pegs to stabilize the earth and prevent earthquakes. Modern geological science, however, is clear in that mountains form through the collision of tectonic plates. Qur’an 37:8 also describes meteors as fiery missiles hurled at devils attempting to eavesdrop on the heavens, revealing a rudimentary grasp of celestial phenomena.
Muslim apologists often defend these inaccuracies by citing poor translations or claiming that Allah revealed the Qur’an in language accessible to 7th-century Arabs. But this explanation falls apart when it comes to the practical application of Islamic rituals. For example, prayer and fasting times are based on the rising and setting of the sun: guidelines that work in most of the world, but become impractical in polar regions. In areas near the Arctic Circle, the sun may not fully rise or set for months at a time. This oversight suggests a limited understanding of the global human experience, despite claims that the Qur’an is a universal guide for all people, in all places, and at all times.
No, the Qur’an demonstrates a poor understanding of human anatomy overall, especially in the area of sexual reproduction. In verses like Qur’an 22:5 and 23:14 human life is said to begin from a "blood clot" that forms from a "drop of seed [sperm]." This reference likely draws on observations of expelled tissue during miscarriage and entirely omits the role of the ovum, which is essential to conception. The verses also inaccurately describe embryonic development, claiming that bones form first and that flesh is added afterward. Modern science, however, confirms that bones and flesh develop simultaneously, and not in separate, sequential stages as described in the text.
Another example appears in Qur’an 86:5-7, which states that sperm originates from “between the backbone and the ribs.” This is anatomically incorrect. We now know that sperm is produced in the testes, located far from either the spine or the ribcage. These inaccuracies suggest that the Qur’an's descriptions of reproduction were shaped by the limited scientific knowledge of the 7th century, reflecting theories that were common at the time rather than divine insight.
Many Muslim scholars argue that the Qur’an is a book of signs, not science—claiming that Allah conveyed ideas in ways that 7th-century Arabs could understand. This is often used to explain why the Qur’an’s scientific claims reflect the limited knowledge of that time, rather than aligning with modern discoveries.
But if one accepts this rationale, it challenges the idea that the Qur’an is the literal word of Allah. If every verse is considered absolute and unambiguous truth, believers are left with claims that conflict with observable reality—such as the earth being flat or the sun setting in a muddy spring at the edge of the earth. This kind of ambiguity undermines Islam’s central claim that the Qur’an is both timeless and perfect.
To resolve these tensions, many Muslims reframe difficult or outdated verses as metaphorical—such as the verse on wife-beating—while continuing to interpret others, like the bans on alcohol and pork, as literal and binding. This selective approach reveals a broader effort to reconcile a 7th-century worldview with modern sensibilities, often at the expense of internal consistency.
Muslim tradition refers to the pre-Islamic period as Jahiliyyah, or the “Age of Ignorance,” suggesting that Islam marked the beginning of true enlightenment. This narrative, however, overlooks the rich intellectual and moral contributions of earlier civilizations—Egyptian, Greek, Indian, Mayan, Persian, and Roman—which laid the foundations for modern science, philosophy, and ethics.
While Jahiliyyah is often interpreted as ignorance of divine guidance, many of these societies had complex ethical systems that closely parallel Islamic teachings. Practices like fasting, charity, and moral accountability were already present in other world religions long before the rise of Islam.
For instance, Zoroastrianism—the dominant religion in pre-Islamic Persia—developed a robust moral framework based on the cosmic struggle between good and evil, a concept reflected in Islam’s own narratives of angels and devils. Zoroastrians also emphasized charity, much like Islam’s institution of zakat. In addition, religious practices like fasting on certain days of the week and praying at set times throughout the day are found in early Christian sources.
When seen in this context, Islam appears less like a wholly unique divine revelation and more like a belief system shaped by the cultural and religious influences of its time.