Pseudoscience includes any practice or argument that is presented as scientific but systematically violates criteria that distinguish science, particularly experimental verification. This Element discusses, in critical fashion, different ideas and approaches that combine pseudoscience and Islam. It begins by historically reconstructing the debate on Islam-related pseudoscience developed by Muslim and non-Muslim critics. It then analyzes three areas which these critics have identified as pseudoscience: iʿjāz ʿilmī or the “miraculous scientific content of the Qur'an”; Islamic creationism; ideas and approaches related to hygiene, nutrition, health, and illness. Each area is dissected, identifying the exact reasons that characterize some of its versions as pseudoscientific. After a section discussing other malpractices and erroneous approaches, which do not strictly qualify as pseudoscience but accompany and foster it, the Element ends with the discussion of overarching questions constituting an agenda for future discussions of Islam-related pseudoscience.

Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.