By Taner Edis
Present discussions within the West at the relation of technology and faith concentration customarily on science's uneasy courting with the normal Judeo-Christian view of lifestyles. yet a parallel controversy exists within the Muslim global concerning how you can combine technological know-how with Islam. As physicist Taner Edis exhibits during this interesting glimpse into modern Muslim tradition, a great deal of well known writing in Muslim societies makes an attempt to deal with such complicated questions as: Is Islam a "scientific religion"? have been the discoveries of contemporary technological know-how foreshadowed within the Quran? Are clever layout conjectures extra beautiful to the Muslim standpoint than Darwinian factors? Edis examines the variety of Muslim puzzling over technology and Islam, from blatantly pseudoscientific fantasies to relatively subtle efforts to "Islamize science". From the world's most powerful creationist routine to extraordinary science-in-the-Quran apologetics, well known Muslim ways advertise a view of ordinary technological know-how as a trifling fact-collecting job that coexists in near-perfect concord with literal-minded religion. due to the fact Muslims are keenly conscious that technology and know-how were the keys to Western good fortune, they're wanting to harness expertise to accomplish a Muslim model of modernity. but while, they're reluctant to permit technological know-how to turn into self reliant of faith and are suspicious of Western secularisation. Edis examines all of those conflicting tendencies, revealing the problems dealing with Muslim societies attempting to adapt to the fashionable technological international. His discussions of either the parallels and the variations among Western and Muslim makes an attempt to harmonise technology and faith make for a distinct and fascinating contribution to this carrying on with debate.
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Additional resources for An illusion of harmony: science and religion in Islam
Modern intellectuals are rarely enthusiastic about claims of transcendent authority. Priests and other official interpreters of revelation can easily become oppressive authorities; reason, being available to all, could lead to a more egalitarian politics. ”4 In practice, however, relying on reason can just as easily have elitist consequences. Reason, after all, is not available to all equally. Critical thought is a difficult skill, needing much training and background knowledge, and scientific reasoning especially is not a simple extension of common sense.
23 Ibn Warraq, Why I Am Not a Muslim (Amherst, NY: Prometheus Books, 1995), pp. 217-18. 24 Rudolph Peters, Jihad in Classical and Modern Islam (Princeton, NJ: Markus Wiener, 1996); Reuven Firestone, Jihad: The Origin of Holy War in Islam (New York: Oxford University Press, 1999). 25 Fazlur Rahman, Major Themes of the Qur’an, 2nd ed. (Minneapolis, MN: Bibliotheca Islamica, 1994), p. 63. 26 Reza Aslan, No God but God: The Origins, Evolution, and Future of Islam (New York: Random House, 2005), pp.
Didn’t Islam at least make more sense than the outlandish fantasies that Christians had to accept? I did not know much about either Islam or Christianity—certainly little about the more sophisticated intellectual traditions they both harbored. But I thought that even if Islam was not scientific, then at least it was a more suitable precursor to the science-based Enlightenment rationalism I had come to identify with. The jumble of impressions I had about Islam were not all consistent with one another.
An illusion of harmony: science and religion in Islam by Taner Edis