Science and Islam (Greenwood Guides to Science and Religion) by Muzaffar Iqbal

By Muzaffar Iqbal

Technological know-how and Islam presents an in depth account of the connection among Islam and technological know-how from the emergence of the Islamic clinical culture within the 8th century to the current time. This dating has undergone 3 particular levels. the 1st part started with the emergence of technological know-how within the Islamic civilization within the 8th century and ended with the increase of contemporary technological know-how within the West; the second one interval is characterised by way of the arriving of recent technology within the Muslim international, so much of which at the moment used to be lower than colonial profession; and the 3rd interval, which all started round 1950, is characterised via a extra mature method of the foremost questions that smooth technology has posed for all non secular traditions.Based on fundamental resources, the e-book offers a landscape of Islamic perspectives on a number of the significant concerns within the present technology and faith discourse. Written in obtainable language, technology and Islam is an actual account of the multi-faceted and complicated matters that come up on the interface of Islamic highbrow culture and technological know-how. wealthy in old information, the booklet is an interesting survey of the interplay of Islamic ideals with the company of technology.

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Science and Islam (Greenwood Guides to Science and Religion)

Technological know-how and Islam presents a close account of the connection among Islam and technological know-how from the emergence of the Islamic medical culture within the 8th century to the current time. This courting has undergone 3 particular stages. the 1st part all started with the emergence of technology within the Islamic civilization within the 8th century and ended with the increase of contemporary technological know-how within the West; the second one interval is characterised via the coming of recent technological know-how within the Muslim global, such a lot of which at the moment was once below colonial profession; and the 3rd interval, which all started round 1950, is characterised by means of a extra mature method of the main questions that sleek technological know-how has posed for all spiritual traditions.

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Chronology of Events xxix al-Zarqali (1028–1087), mathematician and astronomer, who excelled at the construction of precision instruments for astronomical use; constructed a flat astrolabe that was “universal” for it could be used at any latitude; built a water clock capable of determining the hours of the day and night and indicating the days of the lunar months 1085 Christians took Toledo Ibn Zuhr (1091–1161), physician, surgeon, most prominent parasitologist of the Middle Ages, the first to test different medicines on animals before using them with humans 1095 Pope Urban called for Crusade 1099 Jerusalem taken by Crusaders Twelfth Century Omar Khayyam (1048–1131), mathematician, astronomer, and philosopher, well known in the West for his poetry Abu Hamid al-Ghazali (1058–1111), philosopher and theologian, the most influential scholar, who remains an important intellectual figure to this day Ibn al Tilmidh (b.

In a chapter of the Qur’an entitled al-Rahman, a vast range of phenomena of the natural world—the sun and the moon, rivers, oceans, fruits, cattle—are mentioned 8 Science and Islam as being so many divine favors and blessings. The Qur’an then asks, in a powerful refrain occurring thirty-three times in this chapter, which of the favors of your Sustainer will you then deny? One can say that the whole thrust of the Qur’anic view of nature and its relationship with God and humanity is underscored by three interconnected concepts: Tawhid (Oneness of God) and the various associated concepts arising out of the manifestation of divine attributes; the Amr (Command) of God in the operational realm; and the intertwined presence of Qadr (Measure) and Mizan (Balance) in the material world (Haq 2001).

What happened in fact was something rather different. The Muslims did indeed inherit the sciences of Greek, Indian and Persian Antiquity. But within a few decades they had created out of this potpourri a new Muslim contributions, which flourished with innovations until the 15th century and continued thereafter without any further innovations of consequence until the 19th. (King 2004, xvi) Despite the large amount of new material discovered, published, and studied since those early notions were formed, not many contemporary writers are willing to reexamine the erroneous paradigm postulated by Goldziher and his generation, which pit Islam against “foreign sciences” (Goldziher 1915).

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