Bridge between Science & Religion

Remittances Review, 2024

Religion is considered to be a rival of science. But this misunderstanding arose because the scope of both of them was not understood. Both of them work on completely different bases. The purpose of religion is to affirm and protect noble humanity. It presents an example of the perfect human being while science works on Remittances Review June, 2024 Volume: 9, No: 3, pp. 369-376 ISSN: 2059-6588(Print) | ISSN 2059-6596(Online) 370 remittancesreview.com what is created by God. It is not in the scope of science. The conflict between them is just imaginary. Religion is not based on reason, philosophy, logic and witness, but faith in the unseen. Islam has not limited knowledge in any particular area. Rather, all the sciences have been gathered and the foundation of all future sciences has been laid in the Holy Qur'an.

Journal of the Islamic Medical Association of North America, 1988

well as introducing Muslims to aspects of the scientific miracle of the Qur'an. It is based on a transcription of a lecture given by Dr. Bucaille in French. In this reprint, I decided to improve its presentation by simplifying the language and editing the text from an oral format to a pamphlet format. There were also passing references made by the author to material in his book, The Bible, the Qur'an and Science, which needed explanation. I took the liberty of including explanatory portions from his book where more detail was necessary. A few footnotes were also added for clarity and a hadeeth which the author mentioned was replaced due to its inauthenticity. There were also some corrections made to the historical material on the compilation of the Qur'an. It is my hope that these slight improvements will make this excellent work even more effective in presenting the final revelation of God to mankind.

Zygon: Journal of Religion and Science, 2023

The last article of this three-part series on the Qurʾān and science discusses the creation and development of the scientific miraculousness of the Qurʾān, which claims that the Qurʾān contains scientific findings and has particular scientific features, such as harmonious numerical analogies and formulae, that confirm the divine origin of the text. It became a political-theological tool used by Muslim preachers and activists across the globe. Unlike scientific interpreters of the Qurʾān, advocates of scientific miraculousness were concerned with not only uniting Muslims and proving God's authority over the universe but also promoting the Qurʾān as a mine of modern science, archaeology, and history, the authenticity of which is unchallengeable.

Dinamika Ilmu

Recognizing the position and validity of science in understanding religion has led to very diverse algorithms in the Islamic world. It must be admitted that before the fourteenth century, there were no views on the confrontation of or separation of the realm of science and religion. Although after the nineteenth century, the advent of modernist discourse in the Islamic world's cultural, social, and political programs and methods set the grounds for a dialectic path on the connection between religion and science. In this regard, Muslim thinkers have given distinct responses to Western modernization, such as agreeing, rejecting, or transforming this claim according to Islamic attitudes. This article seeks to conduct a theoretical interpretation and investigation of the foundations and arguments of two Muslim thinkers, Syed Muhammad Naquib Al-Attas and Pervez Amirali Hoodbhoy with “functionalism” and “symbolism” approaches to science. These two thinkers have paid special attention...

2002

Islam & Science, 2003

Formulation of the relationship between Islam and science has been confused because of misuse and misunderstanding of key terms and their precise context. Which Islam? Which science? If we are aiming at a science molded in the crucible of Islam, we need to approach science as a theoretical construct with four components: a body of knowledge, basic premises, methods of study and goals, all of which must be fully informed by the domain of iman and understood at the level of ihsan. This paper establishes a philosophical framework for the harmonious relationship between epistemological dimensions of science and the Islamic worldview as well as between ethical and societal dimensions of science and Shari'ah. Keywords: Islam; science; context; normative teachings; theoretical structure; hierarchy of values; conceptual goals; epistemological; ethical; practical application; holistic; Shari'ah.

Cultural Studies of Science Education, 2010

This article consists of two parts. The first one is to a large extent a commentary on John R. Staver's ''Skepticism, truth as coherence, and constructivist epistemology

This study aims to discusses the relation between science and Islamic spirituality in Hegel's dialectics approach, a logical thinking that places something in dialectics between thesis, antithesis and sythesis. In relation with science and Islamic spirituality, places the spirit of Islam on science is a thesis, the Islamic spirituality's view of science is antithesis, and effort to integration of science in Islamic spirituality is a synthesis. The Islamic spirituality's view of science as knowledge-according to Ia G Barbour-is rather than contradictory. This is influenced by epistemological structures which differ the Islamic spirituality is built on revelation-intuitive reason, and scence is built on positivism-empiric reason, besides supported by apology attitude as well as positioned Islamic spirituality as knowledge which is same with shariah (al-ilm ash-shariah) become anomaly wich as if science is contradict with shari'ah (al-ilm gharu shari'ah). Appearance the awareness of muslim intellectuals to reconcile the science and islamic spirituality in as synthesis, mapped in three models, namely Islamization of knowledge as an attempt to found science in the argumentation of Qur'anic verses, Saintification of Islam as an effort to islamic approaced to science, and islamic science is formulate science based al-Qur'an (revelation). The third pattern is trying to make takwil of the Qur'an verses as an inspiration to development of science by combine the empiric-positivism-intuitif-revelation reason as has become the interest of scholars muslim in islamic peripatetic and illumination tradition era.

2007

'Systems theory' is familiar to many as the scientific enterprise that includes the study of chaos, networks, and complex adaptive systems. It is less widely appreciated that the systems research program offers a world view that transcends the individual scientific disciplines. We do not live, as some argue, in a post-metaphysical age, but rather at a time when a new metaphysics is being constructed. This metaphysics is scientific and derives from graph theory, information theory, non-linear dynamics, decision theory, game theory, generalized evolution, and other transdisciplinary theories. These 'systems' theories focus on form and process, independent of materiality; they are thus relevant to both the natural and social sciences and even to the humanities and the arts. Concerned more with the complex than the very small or very large, they constitute a metaphysics that is centered in biology, and thus near rather than far from the human scale. Systems metaphysics forges a unity of science based on what is general instead of what is fundamental; it is thus genuinely about everything. It counters the nihilism of narrow interpretations of science by affirming the link between fact and value and the reality of purpose and freedom in the natural world. It offers scientific knowledge that is individually useful as a source of insight, not merely societally useful as a source of technology. With the new world view that it brings, systems metaphysics contributes to the recovery of cultural coherence. It builds a philosophical bridge between science and religion that is informed by our understanding of living systems. It suggests a secular theodicy in which imperfection is lawful yet perfecting is always possible, and uses this perspective to analyze religions as systems. It provides scientific insights into traditional religious concepts, including those ideas that guide spiritual practice.

This article discusses the noteworthy approach of a twentieth-century Muslim scholar, Bediüzzaman Said Nursi (1877-1960, to the issue of Qur'an and science. Nursi points out the "problem of authoritarianism" in both religious and secularist discourses, arguing that many of the clashes between faith and reason result from a misunderstanding of spheres of expertise. Nursi also argues that even at the height of scientific and technological development, the Qur'an remains indispensable in humankind interpreting the world around them. Nursi's case illustrates that the task of relating the modern science and the Qur'an requires attention to their interpretive dimensions.