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Islam And Science
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Islam and Science by Ernest Renan presented at La Sorbonne in 1883
2011, Creative Commons Attribution- NonCommercial-NoDerivs 3.0 Unported License.
English translation from the French by Sally P. Ragep, McGill University 2011 with the assistance of Prof. Faith Wallis. (11pages).
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This is an introduction to the special issue. It provides the historical context of Islam and Science that then leads to the theme of the issue. This special issue is the proceedings of a conference at Cambridge Muslim College that was held in December 2022.
We warmly welcome you to the ‘Relating Islam and Science’ conference, a forum bringing together a range of international scholars and practitioners with an interest in the development of Islam and science. The aim of the event is to re-engage with the question of how Islam and science could, should and do relate to one another. By addressing both theoretical ‘big questions’ in the Islam and science framework, and more practical social and community applications of Islam to science, we hope to generate rich and engaging discussion around the themes of the conference.
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This introduction provides an overview of the significance of this Symposium on Islam and Science in the Future. Compiling this project began in early 2019 and various articles by philosophers , Islamicists and historians tackle the relationship between Islam and science from different angles. The question of how nature works is one of the oldest, prompting various inquiring minds to engage with it. This question was raised by religious believers as well, whose attempts to answer it were not limited to the mechanism of the universe, but also included how it is displayed in their scriptures. They made an extra effort to show how nature is, in both real and imaginary worlds, touchable by means of religious-based piety. For them, nature was manifested into three states: (1) Self, which was about soul and body; (2) Environment, which was about their surroundings, and (3) Heaven, which connected physical celestial bodies with scripture-based unseen and metaphysical elements of skies. In the believers' eyes, reaching heaven needs piety as much as knowing self and surrounding need it; the better the understanding of one, the better the comprehension of the other. The desire to reach and behold heaven is obvious in Judeo-Christian literature, particularly 3 Baruch (known as "the Greek Apocalypse of Baruch" ["a pseudepigraphical work"]):
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The ‘Big Question’ that the Task Force sought to address is: Is a reconciliation between Islam and Science desirable or possible? How do Muslim responses to Science’s Big Questions help bring about such a reconciliation? The Task Force has sought to address issues like: Is there room for reconciliation between science and Islam? Is such a reconciliation desirable? It is necessary? What are the implications of such a reconciliation (or lack of it) on science, theology, and practical life in the Muslim World? In particular, specific questions addressed include: 1) The Science & Religion debate – What do Science and Islam say to each other since both are concerned with the search for truth attained through motivated belief? What Islamic perspectives and frameworks can underpin this conversation within the Islamic World? 2) Has Science Killed God? – What are the informed Muslim responses to atheist arguments based on Science (e.g. Dawkins, Hitchens, Harris etc.)? Can Muslim Scientists remain people of faith? Addressing, in particular: A. Allah as Creator: Fine tuning, design, the anthropic principle and the multiverse. B. Miracles: Does God tear up the natural, scientific order to enable miracles, or are there naturalistic explanations of miracles? 3) God, Creation & Biological Evolution – From Origins of Life to Human Evolution; how are these understood through faith in the Divine? 4) Soul, spirit, consciousness & free will – modern understandings of Ruh and Nafs 5) Policy and Ethical Implications – What are implications of this well-informed science-religion reconciliation on practical life - policy and societal ethics? The Report includes the "Istanbul Declaration on Islam and Science" consisting of 14 conclusions.
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The crucial, most fundamental, difference between Islamic and secular Western science is that Islam and Muslim Civilisation both reached their apogee in the same centuries. At no other time in their history, and under no other circumstances, have Muslims achieved anything of similar proportion than in that so called golden era (800-1200).
English. Item Size. 106.1M. Amongst us, human beings, none is completely devoid of the innate feeling – even from time to time – that there is a Creating God behind this universe. Such a feeling may be frustrating and people may be prevented from responding to it by the teachings they get as a result of their belonging to a particular ...
important for Muslims to grasp. Even those unfamiliar with science itself should understand why modern science developed under Islam.[4] A central component of science is its procedural structure, which contradicts the fundamentalist Christian view of the relationship of science and religion, where science is treated as a separate belief system.
Pervez Hoodbhoy, Islam and Science: Religious Orthodoxy and the Battle for Rationality, (1991). ... English Item Size 251.6M ... PDF download. download 1 file ...
rational and empirical orientation of the Islamic ideology and world view. Modern science owes a great deal to this early effort of the great Muslim scientists and thinkers. 2. Infact the period from the eighth to the twelfth cen-tury A. D. was the period of Islamic glory. It was a period of phenomenal rise and remarkable achievement in Muslim
2023. The field of Islam and science emerged in the 1970s with the Islamisation of the sciences movement. This was led by thinkers such as Seyyed Hossein Nasr, Naquib al-Attas, Ziauddun Sardar, and Ismail al-Faruqi, who were bringing forth various perspectives on how Islam can or should interact with modern science(s).
20] In fact what essentially distinguishes the Muslim is the hatred of science, the conviction that research is useless, frivolous, almost impious: the science of nature, because it is in competition with God; the science of history, because when applied to times prior to Islam, it would revive ancient mistakes.
Islam is today a purloined faith—in the East, by self-anointed prophets of. intellectual intolerance and spiritual rancor, and in the West by self-appointed pundits. whose poverty of knowledge about the rich and varied heritage of Islam is only matched. by their eager disposition to traffic in tired clichés and bankrupt shibboleths.
This seminar will deal with the fundamental concepts of knowledge in science and Islamic thought. Islamic Epistemology and theory of Knowledge will be discussed. We will examine sources of knowledge, mechanisms of transmission of Knowledge: [Revelation (Wahi), Inspiration (Ilham), Intuition (Wajdan), Instinct (Jibilah)]; Scientific methodology ...
s modernist Islam, Nasr s perennialist and sacred science, Al-Attas Islamic science, Sardar and the Ijmali s ethical science, Al-Faruqi s Islamization of knowledge, Bucaille s and El-Naggar s miraculous scienti c content in the Qur an, Abdus Salam s universal science, Hoodbhoy s and Edis s secularism, and the harmonization of the new generation.