according to him sarfah makes a miracle of something other than the Qur'an and not the Qur'an itself. The doctrine of sarfah means that people can produce a rival to the Qur'an but due to some supernatural or divine cause decide against doing so. Therefore, according to Abd al-Jabbar, the correct interpretation of sarfah is that the motives to rival the Qur'an disappears because of the recognition of the impossibility of doing so. Yahya ibn Ziyad al-Farra (d. 822 CE), Abu Ubaydah (d. 824 CE), Ibn Qutaybah (d. 889 CE), Rummani (d. 994 CE), Khattabi (d. 998 CE), and Zarkashi (d. 1392 CE) are also among notable scholars in this subject. Ibn Qutaybah considered 'brevity' which he defined as "jam' al-kathir mi ma'anih fi l-qalil min lafzih" (collection of many ideas in a few words) as one aspect of Qur'anic miraculousness. Zarkashi in his book Al-Burhan stated that miraculousness of the Qur'an can be perceived but not described. Scientific I'jaz Literature Some hold that certain verses of the Qur'an contain scientific theories that have been discovered only in modern times, confirming Qur'an's miraculousness. This has been criticized by the scientific community. Critics argue that verses which allegedly explain modern scientific facts, about subjects such as plate tectonics, the expansion of the universe, subterranean oceans, biology, human evolution, the beginnings and origin of human life, or the history of Earth, for example, contain fallacies and are unscientific. Maurice Bucaille argued that some Quranic verses are agreement with modern science and contain information that had not been known in the past. He stated that he examined the degree of compatibility between the Qur'an and modern scientific data and concluded that the Qur'an did not contradict modern science. He argued that it is inconceivable that the scientific statements of the Qur'an could have been the work of man. Bucaille's arguments have been criticized by both Muslim and non-Muslim scientists. The methodology of scientific I'jaz has not gained full approval by Islamic scholars and is the subject of ongoing debate. According to Ziauddin Sardar, the Qur'an does not contain many verses that point towards nature, however, it constantly asks its readers to reflect on the wonders of the cosmos. He refers to verse 29:20 which says "Travel throughout the earth and see how He brings life into being" and 3:190 which says "In the creation of the heavens and the earth and the alternation