What Role Does Science Play in Confirming Islam?

So the right question is not, "Can science replace faith?" It cannot. The right question is, "How does science serve faith?" The answer is beautiful. Science can help a person see the order, wisdom, precision, and mercy in Allah's creation. It can help confirm that the world is not random noise. It can help expose false ideas and childish myths. It can even make some Quranic passages hit the heart with fresh force. But it must stay in its place. Science confirms. Revelation guides. Science measures parts of creation. Revelation tells you who created it, why you are here, and how to live before you return to Him.(#source-1)(#source-2)(#source-3)

A Framework for the Question

The shortest answer is this: science plays a real role in confirming Islam, but it is not the foundation of Islam. It can support faith. It can strengthen faith. It can remove confusion around faith. But it does not create faith from nothing, and it does not sit above Allah's speech as a judge over it. Islam teaches a balance between revelation, reason, and observation. The world is real. The mind matters. Revelation is true. When all three are handled correctly, they do not fight each other.(#source-1)(#source-3)(#source-15)

A few Arabic words help a lot here. The word ayah means a sign, token, mark, or wonder; by extension it can function as evidence, and in Quranic usage it also means a revealed verse. That is not a small thing. It means the Quran's verses are themselves signs, and the world around us is also full of signs. The word afaq means the horizons or far regions, and anfus means selves. So when Allah speaks of signs in the afaq and in the anfus, the wording includes the outer world and the human self, but it should not be reduced only to modern laboratory discoveries. Classical tafsir also includes public signs, historical events, signs across lands, and inner proofs. The Quran also uses language of looking, seeing, and reflecting, not as a casual glance, but as focused thought.(#source-25)(#source-4)(#source-5)

Islam also teaches that beneficial worldly knowledge matters. Medicine matters. Engineering matters. Astronomy matters. Agriculture matters. These are not dirty or pointless subjects. They can be acts of service, and with the right intention they can even become acts of worship. Modern scholars from the orthodox tradition made this point clearly: beneficial sciences that help people are allowed, useful, and at times a real communal need. That is why the old habit of acting as if Islamic piety means being ignorant of the world is simply wrong.(#source-7)(#source-20)

At the same time, the Quran is not a chemistry manual, a physics textbook, or a list of laboratory formulas. It is a book of guidance. That point matters because some Muslims, with good intentions, push scientific miracle claims too hard. Classical and modern scholars have warned against forcing every verse into a modern theory. Sound science can support the reading of a verse when the language allows it, but revelation should not be chained to every passing scientific idea. If a theory changes, Islam does not fall with it. This is why careful scholars say we should benefit from science without shrinking the Quran into a science magazine.(#source-8)(#source-9)(#source-13)

That leaves us with a clean framework. Science can confirm Islam in a supporting way, not in an ultimate way. It can show that the universe is ordered, readable, and deeply meaningful. It can help us appreciate some Quranic signs with new depth. It can correct false superstition. It can strengthen da'wah. But the core of Islam still rests on what is greater than a lab result: the truth of Allah, the inimitable Quran, the life and prophethood of Prophet Muhammad (ﷺ), and the fit between revelation and the deepest truths of mind and heart.(#source-1)(#source-2)(#source-15)

Quran Verses Directly Related to This Topic

The Quran returns to this subject again and again. It invites people to read the book of revelation and the book of creation together. The classical commentators did not treat these verses like random nature poetry. They treated them as proofs of Allah's power, wisdom, lordship, and oneness. That is the heart of this topic.(#source-4)(#source-5)(#source-6)

Quran 3:190 to 191 "Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason … who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth."

Quran 41:53 "We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth."

Quran 45:3 to 5 "Indeed, within the heavens and earth are signs for the believers … and in the creation of yourselves and what He disperses of moving creatures are signs … and in the alternation of night and day … are signs for a people who reason."

Quran 51:20 to 21 "And on the earth are signs for those of sure faith, and in yourselves. Then will you not see?"

Quran 88:17 to 20 "Do they not look at the camels, how they were created, and at the sky, how it is raised, and at the mountains, how they are erected, and at the earth, how it is spread out?"

These verses are the center of the discussion. They do not tell us to stare at creation in a cold, detached way. They tell us to read creation as evidence. al-Tabari explains that Allah is calling people to consider the heavens, the earth, night, and day as lessons, warnings, and proofs of His power and lordship. Ibn Kathir explains Quran 41:53 broadly: Allah makes signs appear in the horizons and within people until the truth of revelation becomes clear, and early explanations included visible events, victories, signs across lands, and signs in human beings. And on the camel verse, the classical tafsir points out something very important: Allah directs people first to what they already know well, the ordinary and visible world right in front of them.(#source-4)(#source-5)(#source-6)

Quran 2:164 "In the creation of the heavens and the earth, the alternation of night and day, the ships that sail through the sea … the rain Allah sends down from the sky, reviving the earth after its death … the moving creatures … the directing of the winds and the clouds, there are signs for people who use reason."

Quran 16:10 to 11 "He sends down rain from the sky for you. From it is drink, and from it are trees and crops … olives, palm trees, grapevines, and all kinds of fruit. Surely in that is a sign for people who reflect."

Quran 24:43 "Do you not see that Allah drives clouds, then joins them together, then makes them into a mass, and you see the rain emerge from within them?"

Quran 30:48 to 50 "Allah is the One who sends the winds, and they stir up clouds … then He spreads them in the sky … and you see the rain emerge from within them … So observe the effects of Allah's mercy, how He gives life to the earth after its death."

Quran 39:21 "Do you not see that Allah sends down water from the sky and channels it into springs in the earth?"

Here the Quran gives repeated attention to rain, clouds, winds, growth, and the revival of dead land. This is not accidental. The Quran is training the human mind to see that natural processes are real, ordered, and dependent on Allah. Modern science can describe evaporation, condensation, cloud formation, rainfall, and water cycles with much more detail than earlier people knew. That detail can deepen awe. But the Quran's main point is greater still: the One who orders the cycle is worthy of worship.(#source-4)(#source-19)

Quran 21:30 "We created from water every living thing. Will they not then believe?"

Quran 22:5 "We created you from dust, then from a sperm-drop, then from a clinging form, then from a lump …"

Quran 23:12 to 14 "We created humankind from an extract of clay, then placed him as a sperm-drop in a secure place, then developed the drop into a clinging clot, then developed the clot into a lump, then developed the lump into bones, then clothed the bones with flesh, then brought it into being as another creation."

Quran 75:37 to 40 "Was he not a sperm-drop emitted? Then he became a clinging clot, and Allah created and proportioned, and made from him the two mates, male and female."

Quran 86:5 to 7 "So let man observe from what he was created. He was created from a fluid, ejected …"

These passages are often brought up in discussions about embryology and human development. There is real value in that, as long as we stay careful. The Quran is clearly pointing people to the staged, dependent, wondrous nature of human creation. It is also linking first creation to resurrection. If Allah originated you from dust and then from a tiny drop, then bringing you back is not hard for Him. Modern embryology confirms, at a general level, that human development unfolds through ordered stages. But the Quranic terms such as nutfah, alaqah, and mudghah are Arabic guidance-language, not technical textbook labels. They should be explained first through Arabic and tafsir, and then modern knowledge can deepen appreciation where it fits. The main point is not to turn the Quran into a medical diagram. The main point is humility, gratitude, and certainty in Allah's power.(#source-8)(#source-9)(#source-17)

Quran 10:5 to 6 "He made the sun radiant and the moon a light, and determined its phases, so that you may know the number of years and the reckoning … In the alternation of night and day and in what Allah created in the heavens and earth are signs for people who are mindful."

Quran 13:2 to 4 "Allah is the One who raised the heavens without visible pillars … and subjected the sun and moon, each running for an appointed term … and on the earth are neighboring plots, gardens, crops, and palm trees, watered by one water, yet We make some better than others in fruit."

Quran 21:32 to 33 "We made the sky a protected ceiling … And He is the One who created the night and the day, and the sun and moon, each floating in an orbit."

Quran 36:38 to 40 "The sun runs to its appointed resting place … the moon, We have determined for it phases … It is not for the sun to overtake the moon, nor does the night outstrip the day. Each is floating in an orbit."

Quran 67:3 to 4 "He created seven heavens in layers. You will not see in the creation of the Most Merciful any inconsistency. So return your vision. Do you see any breaks? Then return your vision twice again …"

These verses matter because they present creation as ordered, stable, and coherent. That alone is a major support for science. Why can science work at all? Because the world is not meaningless chaos. It has regularities. It has patterns. It has a dependable structure. The Quran turns those patterns into worship. It does not say the heavens explain themselves. It says their order points beyond themselves.(#source-1)(#source-3)(#source-4)

Quran 16:66 "And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies … pure milk, easy for those who drink."

Quran 16:68 to 69 "Your Lord inspired the bee … From their bellies comes a drink of varying colors in which there is healing for people. Surely in that is a sign for people who reflect."

Quran 24:45 "Allah created every moving creature from water. Some move on their bellies, some on two legs, and some on four."

Quran 36:71 to 73 "Do they not see that We created for them, from what Our hands have made, livestock which they own? And We tamed them for them … and they have in them other benefits and drinks."

Quran 78:6 to 16 "Have We not made the earth as a resting place, and the mountains as pegs … and sent down abundant rain, that We may bring forth grain and vegetation and lush gardens?"

This section is one of the most overlooked parts of the topic. The Quran does not only point to stars and big skies. It points to milk, bees, animals, mountains, and food. In other words, science can confirm Islam not only through spectacular discoveries, but through ordinary life. The Muslim notices benefit, design, suitability, rhythm, and provision in the everyday world. That ordinary nearness is part of the beauty of Islam.(#source-6)(#source-4)

Quran 29:20 "Say, travel through the earth and observe how He began creation."

Quran 30:9 "Have they not traveled through the earth and seen how those before them ended up?"

Quran 30:20 to 25 "Among His signs is that He created you from dust … and among His signs is the creation of the heavens and the earth and the diversity of your languages and colors … and among His signs is your sleep by night and by day, and your seeking of His bounty."

Quran 71:13 to 20 "What is wrong with you that you do not expect greatness from Allah, while He created you in stages … and Allah caused the earth to grow you out of it like a plant."

Quran 96:1 to 5 "Read in the name of your Lord who created, created man from a clinging form. Read, and your Lord is the Most Generous, who taught by the pen, taught man what he did not know."

Quran 17:88 "If mankind and jinn gathered to produce the like of this Quran, they could not produce the like of it, even if they backed one another up."

These verses broaden the picture. Islam is not only about looking through a microscope or telescope. It is also about reading, traveling, learning from history, and recognizing that the greatest sign remains the Quran itself. Yes, the natural world confirms the truth of Allah. But the Quran is more than a set of verses about nature. It is itself the greatest standing miracle, the sign that never ended with a past generation.(#source-2)(#source-4)(#source-11)

Sahih Hadith Directly Related to This Topic

The authentic Sunnah takes all of this and makes it even clearer. The hadith do not present Prophet Muhammad (ﷺ) as someone afraid of evidence. They show him correcting superstition, recognizing worldly expertise, encouraging treatment, and calling people to deep reflection. That makes the Sunnah central to this topic, not a side discussion.(#source-13)

Sahih Muslim 2363 "You are more knowledgeable about your worldly affairs."

This famous hadith came in the context of date-palm pollination, after Prophet Muhammad (PBUH) gave a practical opinion and the farmers' experience showed otherwise. The lesson is not that every statement connected to worldly life can be dismissed. Rather, when the Prophet (PBUH) was not conveying revelation, law, creed, worship, or binding guidance, people with practical expertise knew the details of their crafts. That one statement is huge. It tells us that empirical skills and technical knowledge matter, and that revelation did not come to erase real human expertise in farming, trade, medicine, and daily life. Islam does not teach intellectual confusion between guidance from heaven and technical skill in worldly matters.(#source-13)

Sahih al-Bukhari 1060 "The sun and the moon are two signs among the signs of Allah. They do not eclipse because of someone's death or life."

On the day the Prophet's son Ibrahim died, a solar eclipse happened. People started connecting the eclipse to that death. Prophet Muhammad (ﷺ) immediately corrected them. This is one of the clearest examples in the whole religion. Islam does not build faith on superstition. It does not let emotion distort nature. The eclipse remains a sign of Allah, but it is not a magical response to a human death. The event is both spiritually meaningful and naturally ordered. That is exactly the balance we need today.(#source-13)

Sahih al-Bukhari 5728 and 5730 "If you hear of an outbreak of plague in a land, do not enter it. But if it breaks out in a land where you are, do not leave it."

This hadith is often cited because it shows a real concern for containment, public protection, and disciplined response to disease. Strictly speaking, the text is about plague, and jurists and scholars discuss how its meaning applies by analogy to other contagious outbreaks with qualified medical and legal judgment. We do not need to force modern slogans onto the hadith to appreciate it. The point is simple and strong: Islam honors responsible action in the face of contagion. Trust in Allah does not mean acting carelessly.(#source-13)

Sahih al-Bukhari 5678 "There is no disease that Allah has created, except that He also has created its treatment."

Sahih al-Bukhari 5680 "Healing is in three things: a drink of honey, cupping, and cauterization with fire, but I forbid my followers from cauterization."

Sahih al-Bukhari 5688 "There is healing in black cumin for all diseases except death."

Sahih al-Bukhari 5716 "Let him drink honey … Allah has spoken the truth, and your brother's stomach has spoken falsely."

These reports show something powerful. Islam is not anti medicine. It encourages treatment. It affirms that Allah created cures along with diseases, though this does not mean every person will know the cure or that every claimed remedy is valid. That naturally pushes people toward search, investigation, and medical effort. At the same time, these hadith must be handled with knowledge. Honey and black seed are true Prophetic remedies, but scholars did not understand them as a license for reckless self-treatment or as a denial of other medicines; benefit may depend on the illness, preparation, dose, person, and Allah's permission. Likewise, cauterization is mentioned as a form of treatment while also being discouraged because of its severity. A hadith can be authentic, but its application still requires context, Arabic understanding, expert judgment, and fairness. That is why both scholars of hadith and people of real medical skill matter.(#source-13)

Sahih al-Bukhari 3208 "The creation of each of you is brought together in his mother's womb for forty days; then he is an alaqah for a similar period; then a mudghah for a similar period ..."

Sahih Muslim, in related authentic wordings "When forty or forty-five nights have passed over the drop, the angel comes ..." and another wording mentions forty-two nights.

These hadith on the womb and human development are part of the broader discussion too. They show that the Sunnah speaks about human beginnings in a staged way, tied to Allah's knowledge and decree. But this area also teaches us caution. The narrations are authentic, yet their wordings must be read together. Scholars discussed how to understand the 'similar period' wording alongside the Muslim narrations about forty-plus nights, and the hadith are primarily about creation, divine decree, angelic assignment, and ensoulment, not a complete modern embryology timetable. So a wise Muslim benefits from them, but does not build his entire da'wah on simplistic charts and slogans. The safer path is to say: the Quran and Sunnah clearly emphasize ordered human development, Allah's knowledge of the unseen, and the wonder of life in the womb, and modern embryology can deepen our appreciation without becoming the only lens through which we read the texts.(#source-9)(#source-13)

Reported by Ibn Hibban and others "A verse was revealed to me tonight; woe to the one who recites it and does not reflect on it." He then recited: "Indeed, in the creation of the heavens and the earth ..."

This report is cited by scholars as evidence for reflecting on Quran 3:190-191, and it has been authenticated by a number of hadith scholars. In its longer wording, Prophet Muhammad (PBUH) wept before reciting these verses. The point is not merely emotional: reading the signs of Allah in creation without reflection is a serious spiritual loss. Noticing these signs is not a hobby for curious people only. It is part of living faith.(#source-13)

When you put these hadith together, a pattern appears. The Sunnah teaches honesty about natural causes, respect for expertise, rejection of superstition, pursuit of treatment, and reflection on creation. That is a very strong answer to anyone who imagines that Islam fears science. It does not. It simply refuses to worship it.(#source-13)(#source-15)

Historical and Scholarly Understanding

Historically, the Muslim record was not a simple story of religion fighting the study of the world. There were real debates over philosophy, speculative cosmology, astrology, and the limits of reason, but useful empirical inquiry itself was not treated as an enemy of revelation. The Quran's language of signs, reflection, creation, and order helped form a civilization that cared deeply about astronomy, medicine, mathematics, optics, and more. Historians note that scholars in Muslim lands preserved earlier learning, expanded it, built observatories, refined mathematics, and made major contributions to medicine. Later European scientific work also benefited from Arabic learning and translation movements. None of this proves Islam by itself, but it does show something important: the Islamic worldview was not naturally hostile to serious inquiry.(#source-10)(#source-11)(#source-12)

Legal and tafsir scholarship also kept the topic grounded. Muslim jurists generally treated beneficial crafts and worldly sciences as permissible, and when people's welfare depends on them they can become a communal obligation. Ibn Baz, much later, said plainly that beneficial worldly sciences are allowed and can even be rewarded when pursued with a good intention. That modern statement fits a much older instinct in Islamic scholarship: help people, benefit creation, serve the community, and keep those sciences under the moral light of revelation.(#source-7)

At the same time, Muslim scholarship did not say, "Turn every verse into a scientific formula." Classical tafsir on Quran 41:53 shows that early scholars often understood "signs in the horizons and within themselves" broadly, including historical victories, public signs, and inner proofs, not only laboratory discoveries. On Quran 88:17, the tafsir directs people to the camel because it was a familiar, obvious creature, full of wonder and benefit. The method is clear: start with creation as a sign of Allah, then allow detailed study to deepen that recognition. Do not reverse the order and make science the master key to all tafsir.(#source-4)(#source-5)(#source-6)(#source-8)

Modern scholarship that tries to balance faith and science often says the same thing in fresh language. Revelation and reason are not enemies. Sound scriptural knowledge and sound empirical knowledge should each be given their proper weight. Problems usually come when people flatten one into the other, or when they overstate what either one can do. Some scholars warn against overusing "scientific miracle" claims. Others accept those claims in a limited way if the Arabic wording allows them and the scientific point is well established. That balanced approach is wiser than both extremes.(#source-8)(#source-9)(#source-13)(#source-15)

Science as Confirmation, Not Foundation

So how, exactly, does science confirm Islam?

1. Science helps confirm Islam by showing that the world is ordered, coherent, and readable. Islam says creation is not a cosmic accident with no meaning. It is a world of signs. Science does not prove Allah in a mathematical one line formula, but it does uncover astonishing layers of order and intelligibility in creation. A believer sees that as support for what revelation already taught.(#source-1)(#source-3)(#source-15)

2. Science confirms Islam by clearing away false explanations. The eclipse hadith is a perfect example. Islam rejected the childish idea that a cosmic event happened because of a human death. That is not anti spiritual. It is spiritually mature. It says natural events have their own created order, and still remain signs of Allah. The same principle applies in medicine, public health, agriculture, and other fields. Islam does not ask us to choose between tawakkul and reality. It teaches us to use sound means while trusting the One who created those means.(#source-13)

3. Some well-established observations can make certain Quranic passages feel especially striking. Muslims often mention the expanding universe, the vital place of water for life, the staged development of the embryo, the detail of fingertips, and the water cycle. These are worth mentioning, but not all at the same level of tafsir certainty. Established science affirms that the universe is expanding, that living systems depend deeply on water, that embryonic development unfolds in ordered stages, that fingerprint analysis uses highly detailed ridge patterns, and that rainfall belongs to a wider water cycle involving evaporation, cloud formation, and precipitation.(#source-16)(#source-17)(#source-18)(#source-19)

Still, a wise Muslim does not say, "This verse equals this exact modern theory in every detail." That is usually too much. The water and life connection, and the general reality of staged development, fit the Quran's broad language very naturally. The rain and cloud verses describe real processes in language accessible to the first hearers and still meaningful after deeper study. The fingertips verse was classically about Allah's power to reconstruct even the smallest parts of the human body on the Day of Resurrection; fingerprint uniqueness can be a reflective note, not the primary tafsir. Quran 51:47 has classical explanations connected to Allah's vast power and the vastness of the heaven, while some modern writers connect it to cosmic expansion; that modern connection should be offered cautiously, not as the only meaning of the verse. A safer and stronger claim is this: the Quran repeatedly directs attention to realities that serious study keeps uncovering in greater depth, and it does so in a way that creates awe, not confusion. Where the match is strong, we can be grateful. Where a verse is broader than a modern claim, we keep the verse broad. Where a theory is still moving, we stay cautious.(#source-8)(#source-9)(#source-13)

4. Science can confirm Islam by showing the limits of science itself. Science is powerful, but it only works within certain boundaries. It studies the measurable natural world. It does not, by its own method, reach the unseen, weigh moral obligation, or answer why there is a universe at all instead of nothing. It can describe how a process works, but not fully answer why existence exists, why truth should be loved, or why human dignity matters. Islam does not insult science by saying this. It simply refuses to ask science questions it was never built to answer.(#source-3)(#source-15)

This point also helps us compare Islam to other options. A purely materialist view can be very strong at measuring physical processes, but weak at grounding purpose, meaning, and moral truth. On the other side, a blind religious attitude that fears evidence is also weak. Islam avoids both mistakes. It does not say, "Only matter is real." And it does not say, "Never investigate." It says, in effect, use your mind, study the signs, and then submit to the One who made the mind and the signs. That is a wider and stronger view of reality.(#source-1)(#source-3)(#source-15)

We should also mention miracles here, because people often confuse scientific signs with miracles. They are not the same. A scientific sign usually points to patterns in ordinary creation. A miracle is an extraordinary act of Allah that occurs beyond the usual pattern. The greatest ongoing miracle is still the Quran itself. Physical miracles of Prophet Muhammad (PBUH), such as the splitting of the moon and the multiplication of food and water, are also part of the proofs of prophethood. But they are not "scientific" in the modern sense. They are signs from Allah. Empirical science describes the regular patterns Allah normally places in creation; it can say that miracles are not normally observed or repeatable, but it cannot decide what Allah can or cannot do. The proof for miracles rests on revelation, reliable transmission, and the rational possibility that the Creator of the normal order can act beyond that order whenever He wills.(#source-2)(#source-14)

That is why the most mature dawah on this topic sounds like this: science is a helpful witness, not the judge; a servant, not the ruler; a lamp, not the sun. If the lamp is bright, it helps you see more. But the truth of Islam does not rise and fall with the latest headline.(#source-1)(#source-2)(#source-8)

What This Means for Us Now

For Muslims today, this topic should create confidence, humility, and discipline.

1. We should stop talking as if science is automatically a threat. It is not. A Muslim doctor, engineer, physicist, astronomer, mathematician, or biologist can serve Allah through honest work and beneficial knowledge. Studying the world can be part of gratitude, service, and worship when the intention is sound.(#source-7)(#source-20)

2. We should stop using weak miracle claims in da'wah. Exaggeration hurts the truth. If a verse is broad, let it stay broad. If a scientific point is still debated, say so. If a hadith needs expert explanation, do not turn it into a meme. Truth does not need panic. It needs honesty.(#source-8)(#source-13)

3. We should remember that the Muslim legacy was never meant to be passive. The Quran says read. The Sunnah says reflect. The scholars said beneficial knowledge matters. So the right response is not endless arguing online. It is to build schools, labs, hospitals, research programs, and serious study circles, all under the light of tawhid and good character.(#source-10)(#source-11)(#source-12)

Broadly speaking, the four major legal schools do not have a major split on the heart of this question. They differ in legal method on many issues, but not in the basic idea that revelation is supreme, sound reasoning has a role, and beneficial worldly sciences are allowed and often needed. It is more accurate to read the table below as a practical orientation, not as a doctrinal disagreement between the madhhabs.

Across all four schools, the ruling on a science or craft depends on its content and use: it may be personally obligatory when needed for one's worship or lawful livelihood, communally obligatory when society depends on it, recommended or permissible when beneficial, and prohibited when used for sin, deception, or claims of unseen knowledge such as astrology. That table should not be read as if the schools are fighting here. On this topic, the big picture is one of broad agreement, not major conflict.(#source-7)(#source-20)

If you want a reading path on this subject, the best route is to start with books that give you foundations, then move into deeper works.

These works help at different levels. Some are easier and more practical. Some are deeper and more technical. Together, they give a strong path for someone who wants both certainty and clarity.(#source-21)(#source-22)(#source-23)(#source-24)(#source-26)

Conclusion

Science should make a Muslim more awake, not less. It should make us more grateful, not more arrogant. It should push us to study carefully, speak honestly, and bow more deeply before Allah. The world is not empty. It is full of signs. The body is a sign. The sky is a sign. History is a sign. Language is a sign. The Quran is the greatest sign. And Prophet Muhammad (ﷺ) is the truthful messenger who taught us how to read all those signs correctly. So we move forward by doing three things together: holding fast to revelation, using sound reason, and studying Allah's creation with humility. If we do that, science will not weaken Islam. It will, in its proper place, help confirm its truth and beauty.(#source-1)(#source-2)(#source-15)

Sources