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he Qur’an contains many miracle stories, from Moses’ staff turning into a serpent to Mary conceiving Jesus as a virgin. In When the Staff Turns into a Serpent, Isra Yazicioglu offers a glimpse of the ways in which meaningful implications have been drawn from these apparently strange narratives, both in the pre-modern and modern era. It fleshes out a fascinating medieval Muslim debate over miracles, and connects its insights with early and late modern turning points in Western thought as well as contemporary Qur’anic interpretation. Building on an apparent tension within the Qur’an and analyzing crucial cases of classical and modern Muslim engagement with these miracle stories, this book illustrates how a site of conflict between faith and reason, or revelation and science, can become a site of fruitful exchange This book is a distinctive contribution to a new trend in Qur’anic Studies in that it reveals the presence of insightful Qur’anic interpretation outside of the traditional line-by-line commentary genre, by engaging with the works of Ghazali, Ibn Rushd and Said Nursi. Moreover, focused as it is on the case of miracle stories, the book also goes beyond these specific passages to reflect more broadly on the issue of Qur’anic hermeneutics. It notes the connections between literal and symbolic approaches, and highlights the importance of looking at reception history of the Quran through the lens of “pragmatic” hermeneutics.

Muhammad and the Supernatural:  Medieval Arab Views examines the element of the supernatural (or miracle stories) in the life of the Prophet Muhammad as depicted in two genres:  prophetic biography (sira) and Qur'an exegesis (tafsir). 

This article responds to Stefano Bigliardi’s critique of my book The Divine Reality. I address his concern regarding “scientific miracles” (al-i’jāz al-‘ilmī) and his argument that my book undermines science, clarifying the distinction between critiquing science and critiquing scientism. I elaborate on how science can support theism and counter his assessment of my epistemological position on scientific conclusions by demonstrating consistency with established academic discourse. I also address his claim that I misinterpret David Hume’s work and highlight his failure to engage with my discussion on the tension between rationality and evolutionary theory. Furthermore, I defend my view of instrumentalism in science, particularly in biology, responding to Bigliardi’s concerns about accepting scientific theories as best working models without epistemic commitment. This article concludes that, while Bigliardi’s critique is appreciated, he misrepresents The Divine Reality, misinterprets established views in the philosophy of science, displays a lack of analytical rigor, and inadvertently introduces confusion into the field of Islam and science.

The idea that the Qur’an is miraculous is common in Islamic apologetics, but has received little attention in Western philosophy of religion. Despite the common claim that the supposed miracle of the Qur’an is distinct in not requiring testimonial support, testimonial considerations are central for many claims about Qur’anic inimitability. This article clarifies and evaluates the logic of such arguments for the purpose of fostering inter-religious understanding and raising the intellectual level of discourse. The analysis focuses on three different versions of the literary miracle claim: (1) arguments from early Muslim history, (2) arguments from Muslim aesthetic experience, and (3) arguments from Qur’anic literary features. Using recent advances in social epistemology and critical Islamic studies, the article explores how religious testimonial inferences can be evaluated and the difficulties involved in arguing for a literary miracle.

This paper recommends a theological turn for the engagement of Islam and Science. There were two identifiable prior phases. Two broad movements typified the first: an attempt to “Islamise” science, and an attempt to show the Qurʾān miraculously contains modern scientific knowledge. The second phase included non-systematic investigations into methodology, divine action, and some localised issues at the Islam and science interface. Nidhal Guessoum proposes the next step should be developing a theistic interpretation of Islam that conforms with modern science as it stands and harmonises Islamic beliefs with science. This presupposes conflicts or serious tensions between traditional Islamic understandings and modern science. This paper argues that a more rigorous exploration into classical and traditional theological approaches could benefit, as it might reveal possibilities in Islam’s theological traditions that do not result in an inherent tension between Islam and science. For instance, in Sunnī theology, we suggest a default “no-conflict” position can be achieved. Such an approach is recommended, since modern Muslim resistance to science, or to certain scientific theories, is often due to perceptions that science challenges Islamic teachings.

This paper explores the function of miracles in classical and modern Islamic theology, focusing particularly on Fethullah Gülen’s interpretation and its relevance to contemporary discussions on revelation, rationality, and science. Traditionally, miracles are viewed as divine signs confirming prophethood by surpassing natural laws and serving as challenges to disbelievers. While classical scholars upheld their evidentiary role, modern thinkers—under the influence of positivism and rationalism—have sought to reinterpret or dismiss their validity, particularly sensory or physical miracles. In this context, Gülen presents a distinctive perspective that reframes miracles not merely as supernatural phenomena, but as signs pointing to both spiritual truths and technological inspiration. Drawing from the insights of Said Nursi, Gülen highlights how prophetic miracles have anticipated and guided scientific advancements, thereby integrating material progress with spiritual wisdom. Gülen’s holistic understanding of human nature and prophetic guidance, rooted in the concept of human beings as the most refined creation (ahsani taqwīm), positions prophets as leaders of both spiritual and intellectual advancement. This dual role challenges the perceived conflict between revelation and reason, asserting that rationality reaches its full potential only when informed by prophetic insight. The paper also situates Gülen’s thought within broader modern theological discourses, particularly in response to critiques that Islam is incompatible with science. Gülen affirms the necessity of revelation not as a hindrance to rational inquiry but as its essential guide, likening prophets to expert physicians who administer the elixir of revelation to protect and elevate the human mind. By analysing Gülen’s approach to miracles and prophetic intellect (fatānah), this paper argues that his theology offers a balanced framework for reconciling religion and science, and contributes a meaningful response to contemporary debates surrounding the rationality of faith and the enduring relevance of prophethood.