This paper takes as its starting point the observation of quasi-religious, ‘cultural’ characteristics in the dominant discourse of Western liberal democracy, and of ‘ideological’ characteristics in the discourse of Islamism – noting that both discourses rely, to some extent, upon the notion of rationality. Having provided working definitions of rationality, ideology, and culture, it goes on to argue that culture and ideology may be viewed as discursive macro-strategies which are related to the degree of power enjoyed by a given social (...) system at particular historical moments in time: the former being associated with the consolidation of established power and the latter with a bid to acquire power. It suggests that the general function of cultural and ideological strategies is to mask the underlying irrationalities of free-market democracy and Islamism, respectively, and concludes by considering some of the implications of this view in the context of globalization and the ‘war on terror’. (shrink)

We discuss the special place of the Qur'an in the Muslim discourse in general and on science in particular. The Qur'an has an unparalleled influence on the Muslim mind, and understanding the Islamic treatise on science and religion must start from this realization. We explore the concept of science in the Islamic culture and to what extent it can be related to the Qur'an. Reviewing various Islamic discourses on science, we show how a simplistic understanding of the plan to adopt (...) modern science within an Islamic revival program has been corrupted in the form of the theory of "scientific miraculousness of the Qur'an." We assess and dismiss this theory but use it to show how a serious misunderstanding of the nature of modern science and a narrow view of the Qur'an has led to that embarrassingly popular yet misguided theory. We conclude by promoting a multiplicity of readings of the Qur'an and show that this allows for an enlightenment of one's interpretation of Qur'anic verses, using various tools at one's disposal, including scientific knowledge. We uphold Averroes's principle of "no possible conflict," which can be used to persuade the Muslim public of a given idea not by proving that it can be found in the Qur'an but rather by showing that at least some readings of it are fully consistent with the given scientific theory. (shrink)

The complex relations between Islam and modern science have so far mostly been examined by thinkers at the conceptual level. The wider interaction of religious scholars and preachers with the general public on science issues is an unexplored area that is worthy of examination, for it often is characterized by a literalistic approach. I first briefly review literalism in its various forms. The classical Islamic jurisprudential school of Zahirism, widely regarded as bearing the flag of juristic literalism, is also briefly (...) presented. I then address specific science-related issues currently being discussed in literalistic ways by many religious scholars and preachers in their general-public discourse. I focus on the practical case of the determination of crescent-based Islamic months and holy occasions, the conceptual issue of evolution (biological and human), and the rule for the consumption of meat by slaughter of animals. In the last part of the essay I propose a constructive alternative to the literalistic mode: the Maqasidi (objectives-based) approach. This rather old method has seen some revival lately, mainly among Islamic jurists concerned with solving the new issues of modern times, especially for Muslims living in the West, but this approach has not yet been applied to science-related issues. I present the main ideas of this method and show their relevance and usefulness to science-related topics. (shrink)

This article reviews the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: the emergence of a “new generation” of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to “harmonize” it with Islam; and the exponential increase in the popularity of the I‘jaz ‘Ilmiy “theory,” the “miraculous scientific content of the Qur'an” as well as the continuation of the traditionalist school among (...) a section of the Muslim intelligentsia. The author then focuses on the next phase of issues, that is the “challenges” that this “new generation” must address, including the integration of methodological naturalism and evolution in the Islamic worldview, and positions to adopt regarding divine action and miracles. The author also mentions “educational and social issues” where Islam and science interface, and concludes with “the way forward.”. (shrink)

This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have () with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam-related topic. This may be a consequence (...) of the global nature of the bioethical issues, driven by advancement in science and technology, which allows for conversation across cultural and religious boundaries even when the normative references and argumentative methods are tradition-specific. (shrink)

Abstract The primary purpose of this essay is to review Nidhal Guessoum's Islam's Quantum Question from a perspective outside Muslim tradition. Having outlined the main contours and contentions of the book, general issues are raised concerning the reconciliation of religious belief with the sciences. Comparisons are drawn between the resources available to Christian and Muslim cultures for achieving reconciliation, with particular reference to scriptural exegesis and natural theology. Speculative questions are then raised concerning possible differences between the Christian and Islamic (...) experience and whether these may shed any light on the facilitation in Europe of an enduring scientific movement. (shrink)

Abstract The aim of this paper is to attain a philosophical evaluation of the ideas of the French author Maurice Bucaille. Bucaille formulated an influential discourse regarding the divinity of the Qur’an, which he tried to demonstrate through a comparison of some of its verses with what he defined as scientific data. With his works, which encompass a criticism of the Bible and a defense of creationism, Bucaille furthered the idea that Islam is in harmony with natural sciences, and ensured (...) himself long-lasting fame in the Muslim world. Such ideas have found numerous followers and the description of the “scientific miracles” of the Qur’an has turned into a popular genre. Several attempts have been made to criticize Bucaille about specific positions he holds. The thesis I develop here is that, even if Bucaille's work cannot be easily dismissed, a severe methodological shortcoming emerges through the analysis of the logic behind his claims regarding miraculous and supernatural events. Current attempts at defending the harmony between Islam and science should therefore credit Bucaille, but at the same time, be aware of the risk of inheriting his methodological flaws. In the first section, I briefly recall the works of Bucaille and his contribution to the debate on the harmony between Islam and science. In the second section, I reconstruct Bucaille's view of science and his analysis of the sacred scriptures. In the third section, I investigate how Bucaille characterizes the concept of supernatural. In the fourth section, I put forth a general evaluation of his reasoning. (shrink)

Social Epistemology, Volume 0, Issue 0, Page 1-20, Ahead of Print.

The paper presents a cognitive, educational and philosophical strategy, sometimes called reconstructionism (as it denotes e orts to reconstruct knowledge and science), proposed by a number of Muslim authors as a proper reaction to modern science. The pre‐modern background for this reaction is highlighted. Two examples are given: the Islamic science idea by Seyyed Hossein Nasr, and the Islamization of knowledge project by Ismail Raji al‐Faruqi. Their critique of Euro‐Atlantic science is based on its perceived e ects on society and (...) morality (secularization, imperialism and colonialism, cruelty towards labora‐ tory animals, etc.) as well as on tawhid, the Islamic idea of unity. Their main postulates are to stop calling modern science objective and universal because this is a purely Western product; to produce an alternative indigenous science; to make science conform with Islamic doctrine and ethics; to reintroduce holism and sapiential aspects of knowledge into science. Critical voices, both Muslim and non‐Muslim, are quoted. All in all, reconstructionism is evaluated as a movement understandable to some extent but ine cient and idiosyncratic, unable to start objective and interesting research programmes on its own. (shrink)

Contrary to stereotypical opinions which associate creationism and Intelligent Design movement only with American protestants, the phenomena cross national and denominational boundaries. After the USA, the second most important centre of creationism is the Muslim world. The example of Turkish creationist environment is given. The presence of creationism/ID in western Europe is interpreted as an effect of presenting the false alternative between science and religion to the public and poor training in data analysis among citizens. The specific character of Russian (...) and South African creationism is considered. The missionary activity of creationist organisations, especially in South Korea, Hong Kong and Pacific region is described. Moreover, some problems connected with polling creationism are pointed out, a number of educational and legal issues is specified and psychological/social elements of supporting creationism/ID are mentioned. (shrink)

This study traces the history of the origin and development of Unanimedicine in the Islamic world and its later blossoming in Persia. Based mainly onArabic, Persian, Urdu and English sources, the study focuses on the intellectuallegacy of the Muslims in the development of Unani medicine and their interestin the progress of medical sciences, when a number of classical works wereproduced by great Muslim scholars during this period that provide evidenceof organized medical care that provided the basis for modern medicine as (...) itemerged from the 17th century onwards in Europe. The early Muslim scholars’works were focused on the integration or Islamicisation of human knowledgein the areas of medical and health-care sciences as well as those who seekto understand the role of moral values and Maqaṣid al-Sharīʿah in medical and healthcare practices in a more comprehensiveframework, exposing the dynamic contribution of Islamic civilization tomedical progress that was later obscured in modernity by Western ideologies. (shrink)