Often, efforts to modernize Islamic thought stumble into the trap of reductionism, especially within the i‘jāz

‘ilmī narrative that attempts to reconcile revelation with contemporary scientific discoveries. This action,

though pure in its intention, often unconsciously undermines the authority of revelation itself, transforming it

external validation. Therefore, this study calls for a reconstruction of the epistemological framework of

contemporary Islamic thought, so that it can safeguard the authenticity of revelation and scientific progress

without succumbing to the confusion of reductionist thinking.

Ironically, in an era that glorifies rationality and scientific evidence, we observe growing apprehension within

the Islamic world — a profound urge to ‘prove’ revelation. The phenomenon of i‘jāz ‘ilmī, or the scientific

inimitability of the Qur’an, is a tangible manifestation of this apprehension; it is a persistent effort to align

sacred verses with the latest scientific theories. However, we must ask: is this truly a renewal, or merely a risk

intellectual compromise? Many perceive it as a bridge between religion and science, a progressive step that

how this i‘jāz ‘ilmī narrative, which purportedly modernizes thought, might actually shackle revelation to a

transient scientific framework, thereby damaging the intellectual integrity of the rich Islamic tradition. This is

not merely an issue of exegesis, but a fundamental question concerning authority, truth, and the future of

Islamic thought itself.

The discourse on the relationship between revelation and science in the context of modern Islamic thought has

become an intense intellectual battleground, particularly surrounding the i‘jāz ‘ilmī narrative. Some scholars,

especially those influenced by the work of Maurice Bucaille (1976), view i‘jāz ‘ilmī as conclusive proof of the

Qur’an’s divinity. They argue that modern scientific discoveries contained within the sacred text, thousands of

years before these discoveries were made, are undeniable signs of its miraculous nature. This approach

about theological reductionism. Furthermore, some critics, such as Adnan Ibrahim (2014) and Mohammad

Arkoun (1994), view i‘jāz ‘ilmī as a form of weak apologetics. Arkoun, for example, condemns the exegetical

approach that tends to be literalistic and ahistorical, often used to support i‘jāz ‘ilmī claims. For him, this

endeavor disregards the richness of Qur’anic hermeneutics and shackles it to narrow interpretations, far from

contextual framework, transcending simplistic attempts to find scientific miracles. This is not merely a

question of methodology, but also one of respect for the integrity of the sacred text.

Syed Muhammad Naquib al-Attas (1995) offers an Islamic epistemological framework that opposes any form

historical context and the moral purpose of revelation. He would certainly oppose any attempt to diminish the

divine message.

In short, while some parties strenuously defend i‘jāz ‘ilmī as a sign of absolute truth, there are critical voices

more concerned about its long-term implications. They see the risk where revelation, which ought to be an

eternal guide for life, is reduced to a tool for validating ever-changing science, thereby undermining the

integrity and majesty of the sacred text itself. Unfortunately, these criticisms are often drowned out by the

popularity of the i‘jāz ‘ilmī narrative, which is more readily accepted by the general public, leading to a critical

void that studies like this need to fill.

the interaction between sacred texts, science, and thought renewal, we cannot rely on numbers or external

observations. We need to delve deep into the intellectual debates that have transpired over centuries, analyze

arguments, and uncover hidden assumptions.

exegetical works discussing cosmological and scientific verses, as well as modern works that explicitly or

implicitly support or oppose the i‘jāz ‘ilmī narrative. These sources were not randomly sought but chosen

based on their influence in shaping contemporary discourse and the depth of their analysis on this topic. We

meticulously filtered academic journal articles, books, and intellectual writings published by leading scholars

in the fields of Islamic studies, philosophy of science, and theology. Each text was read not merely to

understand its content, but also to identify underlying premises, methodologies, and unstated implications. We

deliberately disregarded outdated theories or those proven irrelevant to focus on debates that are still active and

The main objective of this methodology is to construct a new, more robust and coherent conceptual framework

capable of critically evaluating the i‘jāz ‘ilmī narrative. It is an intellectual defense of the integrity of

revelation, opposing any attempt to reduce it to a tool for ever-changing scientific validation. The researcher,

in this case, acts as a critical analyst, not merely a data collector, who deconstructs complex arguments and

reassembles them into a clear and authoritative narrative.

moral objectives—are fragmented and then forced to fit into a narrow framework of scientific facts. This is an

act that shackles the freedom of the sacred text. Revelation, which ought to be a comprehensive source of

guidance for human life, is reduced to merely an ancient science textbook awaiting validation by modern

laboratories. The most significant implication of this narrative is a subtle yet threatening shift in

epistemological authority. Traditionally, the authority of truth in Islam originates from revelation itself,

recognized through scholarly consensus (ijmā‘) and established exegesis (tafsīr). However, with i‘jāz ‘ilmī,

this authority is indirectly transferred to empirical science. The truth of a Qur’anic verse seemingly becomes

revelation—which should be the primary source—becomes subject to secondary validation by an ever-

changing field of knowledge. This process inevitably leads to serious confusion in exegetical methodology.

of its truth? This insistence on seeking scientific proof seems to imply that the truth of revelation is not strong

enough to stand on its own, unless it is supported by a field of knowledge recognized by the West. This is a

dangerous form of inferiority complex, which damages the dignity of revelation and diminishes the confidence

of the community. Finally, this narrative is not value-free; rather, it is a strong ideological construct. It aims to

gain legitimacy in a post-Enlightenment world dominated by science, attempting to prove that Islam is neither

outdated nor irrational. While its intentions may be good, it produces an ideology that distorts the

understanding of revelation, forcing Islam to adapt to an alien framework, rather than asserting the originality

and supremacy of its own worldview. This might be a form of ‘renewal’ that cripples, rather than liberates.

without destroying both. This raises serious questions about the long-term sustainability and integrity of

Islamic thought. It is entirely possible that, when current scientific theories are replaced by new paradigms

then existing i‘jāz ‘ilmī interpretations will collapse, leaving an intellectual void and, worse, a crisis of faith for

those who base the truth of revelation on scientific discoveries. This indicates that the i‘jāz ‘ilmī narrative does

Islamic education and the intellectual formation of the younger generation. If they are taught that the truth of

quoted out of context, merely to prove the ‘superiority’ of Islam—an apologetic stance that can lead to

Unfortunately, this understanding is far from ideal. Instead of fostering deep thought, this narrative encourages

simplification and reductionism. This also highlights the persistent conflict between modern rationalistic

relevance in the modern world, but the methods used often sacrifice intellectual integrity. It is as if one is

trying to win a debate by sacrificing fundamental principles. Modern hermeneutical theories, emphasized by

scholars like Fazlur Rahman (1982), urge us to understand revelation holistically, taking into account the

8. Rahman, F. (1982). Islam and Modernity: Transformation of an Intellectual Tradition. University of

Chicago Press.

10. Yahya, H. (2000). The Qur'an Leads the Way to Science. Global Publishing.