Each critique must be dismantled at three levels:

1. Linguistic analysis — How Arabic allows for broader, symbolic interpretations.

2. Thematic analysis — How the Qur’an’s purpose is moral/spiritual, not scientific.

3. Epistemological correction — How “scientific errors” claim assumes “science = ultimate arbiter of truth,” a false axiom.

Key Principle: The purpose of Qur’anic verses on cosmology is tadabbur (reflection) on the signs (āyāt) of Allah, not detailed scientific exegesis.

• Surah 50:6 (“Did they not look at the heaven above them — how We structured it and adorned it and it has no rifts?”) encourages theocentric reflection, not scientific treatises.

• The seven heavens (sab‘ samāwāt) are multilayered realities — many classical mufassirūn (commentators) said it could be metaphysical levels, not merely physical atmosphere.

• “The moon splitting” (Qamar 54:1-2) was an authentic miracle witnessed by people in Arabia, confirmed by mutawātir hadiths. Absence of Roman or Chinese records does not disprove it — many local phenomena were never globally reported at that time.

Thus, from a maqāsid-based reading, the Qur’an aims to move hearts toward belief, not to teach modern cosmology.

Key Principle: Modern science itself is provisional and evolves; it is not the ultimate or eternal measure of truth.

• Scientific paradigms shift: heliocentrism replaced geocentrism; relativity replaced Newtonian mechanics; quantum physics challenges classical causality.

• Hence, holding the Qur’an hostage to current scientific views is epistemologically flawed. What today seems a “scientific fact” might tomorrow be overturned.

• For example, the Big Bang model itself, though dominant now, faces philosophical challenges: what is “before” the Big Bang? What about multiverse theories?

Thus, scientific knowledge must be subordinated to Revelation (wahy), not the other way around.

There is no proven “scientific error” in the Qur’an.
Rather, the apparent “errors” come from:

• Misunderstanding Arabic semantics,

• Ignoring the literary style of the Qur’an,

• Misapplying secular standards of knowledge,

• Disregarding the Qur’an’s purpose: to guide to Tawhid and salvation.

• Criticism: Quran 18:86 says sun sets in a muddy spring.

• Summary: Literal reading seems scientifically absurd.

• Rebuttal:

  • Descriptive language from Dhul-Qarnayn’s perspective (“he found it setting”).

  • Arabic allows for relative perception, not physical fact.

• Backlinks: Thematic Context of Surah Al-Kahf, Perspective Narration in the Quran

• Criticism: Universe evolved over billions of years, not 6 days.

• Summary: Quran repeatedly mentions six days of creation.

• Rebuttal:

  • “Yawm” means a period — not necessarily 24-hour days.

  • Quran itself uses “Yawm” elsewhere for cosmic epochs (e.g., 70,000 years, 50,000 years).

• Backlinks: Semantic Range of Yawm, Quran and Big Bang Theory

• Criticism: Quran sequence implies Earth existed before stars (41:9-12).

• Summary: Earth “created” then heavens organized.

• Rebuttal:

  • Sequence in Arabic “thumma” can mean “moreover” not chronological “then.”

  • Earth’s material origin (dust, elements) existed before full stellar formations.

• Backlinks: Chronology of Creation in Islamic Thought, Use of Thumma in Quranic Arabic

• Criticism: Quran’s description does not match Big Bang model.

• Summary: Quran 21:30 speaks of heavens and earth joined then separated.

• Rebuttal:

  • Metaphorical ratq (sewn together) and fataq (split) align with modern expansion cosmology, though different metaphysical focus.

• Backlinks: Quranic Metaphors for Cosmology, Pre-Islamic Cosmological Myths vs Quran

• Criticism: Quran says heavens were smoke (dukhan); no “smoke” phase in cosmology.

• Summary: 41:11 mentions smoke.

• Rebuttal:

  • “Smoke” describes a gaseous, unformed state perceptible to humans — consistent with early gas clouds post-Big Bang.

• Backlinks: Interpretation of Dukhan in Classical Tafsir, Gaseous Nebula Hypothesis and Quran

• Criticism: Quran says seven Earths; modern astronomy doesn’t.

• Summary: 65:12 and hadiths mention seven Earths stacked.

• Rebuttal:

  • Interpretations vary: could refer to seven geological layers, parallel worlds, or dimensions unknown to current science.

• Backlinks: Cosmology in Quran and Hadith, Sevenfold Creation in Ancient Cultures

• Criticism: Quran asserts seven heavens; modern cosmology knows no such thing.

• Summary: 67:3, 71:15 mention layered heavens.

• Rebuttal:

  • Metaphysical realities beyond empirical astronomy.

  • Layered structures can be atmospheric layers, spiritual realms.

• Backlinks: The Structure of the Universe in Islamic Theology

• Criticism: Quran says stars are missiles against devils (67:5).

• Summary: Stars and shooting stars confused?

• Rebuttal:

  • Stars adorn heavens; meteors (rajm) punish jinn — two different phenomena.

  • Mythopoetic language to describe unseen realities.

• Backlinks: Mythopoetic Imagery in the Quran, Protection of the Heavens

• Criticism: Quran says sun and moon will be joined (75:9); absurd astrophysically.

• Summary: Moon and sun compared in size in apocalyptic imagery.

• Rebuttal:

  • Eschatological symbolism, not astrophysical event description.

• Backlinks: Eschatology in the Quran, The Use of Symbolism in Quranic Apocalypse

• Criticism: Quran allegedly implies moon emits light (10:5, 71:16).

• Summary: Use of “light” (nūr) vs “splendor” (ḍiyā’).

• Rebuttal:

  • Nūr (reflected/soft light) vs ḍiyā’ (brilliant radiant light) — perfect linguistic precision.

• Backlinks: Semantic Nuances between Nur and Dhiya’, Reflective vs Emissive Light in Arabic Lexicon

• Criticism: Quran depicts sky as a hard ceiling (21:32).

• Summary: Classical imagery suggests a dome or roof.

• Rebuttal:

  • Metaphorical description emphasizing protection.

  • Not a solid physical dome — harmonizes with modern understanding of atmosphere and magnetosphere.

• Backlinks: Symbolism of the Sky in the Quran, Natural Signs (Ayat) and Their Meanings

• Criticism: Quran says sky can fall as fragments (e.g. 52:44, 34:9, 22:65).

• Summary: Alleged misunderstanding of atmospheric gases vs solid firmament.

• Rebuttal:

  • Metaphorical for cosmic catastrophe, symbolic of divine power over creation.

  • “Sky” (samaa’) in Quran can mean universe or atmospheric phenomena.

• Backlinks: Meaning of Sama’ in Quranic Arabic, Metaphors for Cosmic Power

• Criticism: Quran 21:104 and 39:67 depict heaven rolled like a scroll.

• Summary: Implies flatness, critics say.

• Rebuttal:

  • Apocalyptic imagery; standard in eschatological literature.

  • Metaphor for spatial collapse — resonates with cosmic contraction theories.

• Backlinks: Apocalyptic Imagery in Quran, Modern Cosmology and Quranic Collapse

• Criticism: Quran speaks of “gates” in the heavens (7:40, 15:14, 78:19, etc).

• Summary: Archaic cosmology assumed solid heavens.

• Rebuttal:

  • Gates symbolize existential transitions: between material and immaterial realms.

• Backlinks: Symbolism of Gates and Barriers, Spiritual Cosmology of the Quran

• Criticism: Sky has ropes or pathways to ascend.

• Summary: Mythological imagery allegedly outdated.

• Rebuttal:

  • Language is allegorical; “asbab” in classical Arabic also means “means,” “routes,” “causes.”

  • Philosophical ascent to heavens (metaphysical realities), not literal ropeways.

• Backlinks: Lisan al-Arab on Asbab, Spiritual Ascent and Journey in Quran

• Criticism: Stars said to “fall” on Judgment Day (81:2, 82:2).

• Summary: Stellar physics makes this impossible.

• Rebuttal:

  • Metaphor for cosmic destruction; aligns with supernovae and galactic collapse imagery.

• Backlinks: Quranic Descriptions of Cosmic Catastrophe, Judgment Day Imagery in Quran

• Criticism: Quran attributes shadow changes directly to sun’s movement (25:45-46).

• Summary: Geocentric model implied.

• Rebuttal:

  • Phenomenological language — described from human perspective.

  • Not an astrophysical treatise.

• Backlinks: Phenomenology in Quranic Expression, Understanding Time and Space in Revelation

• Criticism: Quranic injunctions don’t account for polar day/night extremes.

• Summary: Impractical fasting/prayer.

• Rebuttal:

  • Shariah principle: Islam provides legal maxims for “Darura” (necessity) and “Tayseer” (ease).

  • Flexibility already embedded in usul al-fiqh.

• Backlinks: Fiqh al-Darura and Shariah Flexibility, Polar Regions and Islamic Practice

• Criticism: Quran supports creationism; contradicts evolution.

• Summary: Adam and Eve created miraculously; no macro-evolution.

• Rebuttal:

  • Quranic silence on mechanism — focuses on final cause, not biological processes.

  • Compatible with theistic evolution models (except full materialism).

• Backlinks: Islam and Evolution: A Middle Way, The Metaphysics of Human Origins in Quran

• Criticism: Quran says humans made from clay (15:26, 55:14).

• Summary: Clay ≠ evolutionary ancestry.

• Rebuttal:

  • “Clay” symbolic of earthly material origins — aligns with biochemical elements of human body.

• Backlinks: Elemental Origin of Life in the Quran, Symbolism of Earth and Clay

• Criticism: Quranic flood would cause genetic bottleneck not observed.

• Summary: Total annihilation and repopulation would show genetic evidence.

• Rebuttal:

  • Many Islamic scholars view the flood as local, not global.

• Backlinks: Scope of Nuh’s Flood: Local vs Universal, Quran and Historical Catastrophes

• Criticism: Quran 86:6-7 claims semen comes from between backbone and ribs.

• Summary: Anatomical inaccuracy.

• Rebuttal:

  • Refers to embryonic origin of reproductive structures (mesonephros location) — early development stages.

• Backlinks: Embryology and Quran: Ancient or Accurate?, Quranic Language on Human Origins

• Criticism: Quran says embryo is clot (23:14, 96:2).

• Summary: No clot stage exists.

• Rebuttal:

  • “Alaqah” broader meaning: something suspended, clinging — early zygote attachment stage.

• Backlinks: Meaning of Alaqah in Classical Arabic, Embryological Descriptions in Quran

• Criticism: Quran says gender determined after clot stage.

• Summary: Modern genetics shows gender fixed at conception.

• Rebuttal:

  • Quran speaks of manifestation of gender traits later, not chromosomal setup.

• Backlinks: Stages of Human Development in Quranic Thought, Quran and Genetic Determinism

• Criticism: Quran says all things are created in pairs (51:49), but asexual organisms exist.

• Summary: Biological exceptions exist.

• Rebuttal:

  • “Pairs” refer to complementarity at fundamental metaphysical levels (e.g., positive/negative, active/passive).

• Backlinks: Philosophy of Duality in Quran, Tawheed and the Concept of Pairs

• Criticism: Quran 39:6 describes fetus growing in “three darknesses.”

• Summary: Incorrect biological model.

• Rebuttal:

  • Descriptive accuracy: maternal abdominal wall, uterine wall, amniotic sac — three physical layers recognized today.

• Backlinks: Anatomy of Gestation in Quranic References, Symbolism of Darkness and Hiddenness

• Criticism: Quran says heart reasons (22:46, 17:46).

• Summary: Brain controls reasoning.

• Rebuttal:

  • Heart symbolizes emotional-intellectual center; still metaphorically correct (psychosomatic models acknowledge this).

• Backlinks: Cardiocentric Language in Revelation, Neuropsychology and Quranic Expression

• Criticism: Quran 16:66 says milk comes from between excrement and blood.

• Summary: Anatomical inaccuracy.

• Rebuttal:

  • Metaphorical description of milk synthesis from blood-filtered nutrients (understood physiologically now).

• Backlinks: Biology and the Language of Signs, Natural Processes and Divine Miracles

• Criticism: Ants cannot “speak” in the human sense; communication is via pheromones.

• Rebuttal:

  • Anthropomorphic description: Quran often uses tashbih (metaphor) to relate phenomena to human experience.

  • Solomon’s ability was miraculous (mu’jiza), not natural biology.

• Backlinks: Miraculous Communication in Quran, Animal Language in Quranic Worldview

• Criticism: Quran mentions only four types (sheep, goats, camels, cattle).

• Rebuttal:

  • Contextual to Arabia’s known domesticated grazing animals; not meant to list global biodiversity.

• Backlinks: Contextualization of Quranic References, Domesticated Animals in Early Arabian Society

• Criticism: Horses were once wild; domestication was later.

• Rebuttal:

  • Quran mentions divine wisdom in creation’s potential, not instant tameness.

  • Human stewardship (khilafah) involves gradual taming and discovery.

• Backlinks: Creation as Potentiality in Quran, Taming Nature: Islamic Environmental Thought

• Criticism: Solitary creatures exist.

• Rebuttal:

  • “Umam” here likely refers to species-specific ecosystems or survival strategies.

  • Even solitary animals are part of ecological systems — hidden communities.

• Backlinks: Ecological Systems and Quran, Hidden Communities in Creation

• Criticism: No mention of aerodynamics; Quran attributes it directly to divine will.

• Rebuttal:

  • Quran emphasizes metaphysical causality (ta’thir), not mechanical descriptions.

  • Secondary causes (like aerodynamics) exist within the domain of Allah’s command.

• Backlinks: Primary and Secondary Causality in Islamic Metaphysics, Scientific Processes under Divine Will

• Criticism: No such wall exists today.

• Rebuttal:

  • Wall may have disintegrated over millennia.

  • Also interpreted spiritually: Gog and Magog symbolize civilizational chaos.

• Backlinks: Symbolism of Gog and Magog in Eschatology, Decay of Human Barriers

• Criticism: Christianity never made Mary part of the Trinity.

• Rebuttal:

  • Quran criticizes practical worship and deification tendencies, not Nicene orthodoxy.

  • Reflects folk Christianity among some Arab groups.

• Backlinks: Popular Christianity vs Official Doctrine, Misinterpretations of Trinity in Arabia

• Criticism: Quran confuses Mary and Miriam.

• Rebuttal:

  • Typology and honorific naming conventions common in Semitic traditions.

• Backlinks: Typological Structures in Quran, Names and Honorifics among Semites

• Criticism: Jews never worshipped Ezra as Son of God.

• Rebuttal:

  • Refers to extreme mystical veneration among certain sects or misunderstood reports.

• Backlinks: Mystical Judaic Sects in Late Antiquity, Jewish Sects and Quranic Allusions

• Criticism: Inconsistent with evolutionary development of language.

• Rebuttal:

  • Refers to conceptual consciousness — human fitrah to name and symbolize.

  • Symbolic capacity, not exhaustive taxonomy.

• Backlinks: Fitrah and Language Acquisition, The Metaphysical Primacy of the Word

• Criticism: Few people understand classical Quranic Arabic today.

• Rebuttal:

  • The Quran addressed its first audience in Arabic — fulfilling its role of initial clarity.

  • Knowledge dissemination is a collective responsibility over time.

• Backlinks: Historical Linguistics of Quranic Arabic, The Quran’s Timeless Accessibility

• Criticism: No geological evidence for global flood.

• Rebuttal:

  • Some scholars interpret it as regional cataclysm — symbolic totality in Quranic expression.

• Backlinks: Flood Narratives Across Cultures, Regional vs Universal Catastrophes in Revelation

• Criticism: Impossible biologically.

• Rebuttal:

  • Miraculous by definition; Quranic miracles transcend natural laws.

• Backlinks: Definition of Miracles in Quran, Jonah and Typological Miraculous Narratives

• Criticism: No evidence for Jinn.

• Rebuttal:

  • Jinn are part of unseen realities (al-ghayb); their non-detection by instruments is not disproof.

• Backlinks: Ontology of the Unseen in Islamic Worldview, Reality Beyond the Empirical

• Criticism: Inheritance fractions sometimes mathematically overflow 100%.

• Rebuttal:

  • The concept of ‘awl (reduction of shares proportionally) was part of revealed jurisprudential practice.

• Backlinks: Fiqh of Inheritance Laws, Dynamic Jurisprudence and Quranic Revelation