(1977). Hoodbhoy, P. (1992). Popper, K. (1972). New Haven: Yale University Press. Islam and Science: Religious Orthodoxy and the Battle for Rationality. Barbourâs typology, being more sociological rather than historical, cannot be straightforwardly applied to the analysis of the relationship between science and religion in the Islamic world. Khalaqal insana min alaq. Although no systematic framework has been developed in the discourse on science and religion in Islam, contemporary Muslim thinkers have developed their own intellectual responses to the issue of science and Islam which can serve as a useful point of reference. I will classify their responses into three categories, viz. In trying to draw positive lessons from history, I will first begin by discussing what I construe as the âmisinterpretationsâ of history, or the âwrongâ lessons that have sometimes been drawn from history, in thinking about the role of science in contemporary Muslim society. It is to study and understand any phenomena in the universe. And it is this empirical verification that is the essence of modern science. Here we will be looking for the authenticity of their work. Lindberg, D. (1992). Otherwise we would be caught up in existing frameworks of analysis, largely emanating from the west who has managed to universalise their own history, and provincialise the rest. However, in our attempt to utilise history in order to achieve an accurate understanding of the relationship between science and Islam, we must be cautious not to fall into the trap of nostalgia and jingoism. We should approach history with a sense of realism, and not as a means of psychological cover for our present weakness and inadequacies. Knowing where we came from (through historical understanding), we would be in a better position to understand the situation we are currently in, which would then make us better informed when thinking of strategies on how to move ahead. History is also important for another reason; that the past is still very much in our presentâeven in a modified formâand dealing with history is in a way dealing with an aspect of contemporary reality. However, we also have to learn how to move on from the past and chart a new future which is somehow reconciled with its past, and for that we need a new creativity and a new energy. Hoodbhoy himself when writing his book, personally experienced this when there was an attempt to revive âIslamic Scienceâ and to âIslamiseâ science, when Pakistan was ruled by the Islamist General Zia ul-Haq. Hoodbhoy regarded any attempt at what he considered as âreligious interferenceâ in the development of science, as unwarranted and even detrimental to the Muslim cause. To him the problem is not that science is âun-Islamicâ, or at odds with Islam in certain respects. If the scientific faith is not Islamic, can be denied in Islam i.e. The Relationship between Religion and Science. The relationship between science and Islam cannot be properly understood outside of its historical and cultural context (Dallal, 2010). Even then, the history of science in Islam needs to be properly interpreted in order to draw the right lessons, thus making history relevant for contemporary science policy in the Muslim world. Science and technology policy in the contemporary world is heavily influenced by western models, such as the OECD models, namely the so-called Oslo and Frascati Manuals, which in turn is based on a different historical experience, and tied to a certain view of economic growth. Islam and science. Ideals and Realities. However, in a different discipline, cosmology, he accepted the speculations of Aristotle, without recognizing that these were speculations, and that future experiments may prove them false. (2010). On the other hand, discourse regarding the relationship between religion and science in contemporary Islam is largely dominated by the notion that science… This sounds odd. This verse tells clearly states that it is God’s creation and humans are invited to go and study and understand the presence of God. Whose statement are we going to believe the most? Kuala Lumpur: S. Abdul Majeed & Co. Jahanbegloo, R., & Nasr, S. H. (2010). muslim-science.com makes no representations as to the accuracy, completeness, correctness, suitability, or validity of any information and will not be liable for any errors, omissions, or delays in this information or any losses, injuries, or damages arising from its display or use. Any opinions, findings, conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of UKEssays.com. [4] Isaac Newton and his followers have also a very odd opinion concerning the work of God. When we talk about reverts to monotheistic religion, which may include Islam, Christianity or Judaism, in the present era Keith Moore has been discussed many times. In religion God directs the humans how to live and pass their lives according to God’s way. Islam not only places a high premium on science but positively encourages the pursuit of science. Man uses all the available tools and methods in his search for knowledge, including innovations and devices which expand the scope of his senses' perception. âwhat does an Islamic science policy look like?â), it is hopeful in that it allows for the retention of an Islamic identity in the attempt made by Muslim societies to modernise through science and technology. God has given knowledge to the humans; it’s up to humans how they use this knowledge. The relationship between science and religion has been discussed by both Muslim and non-Muslim writers. Western scholars have discussed the issue mainly through Ian Barbourâs four-fold typology, and drawing on the works of historians, philosophers and sociologists of science. In the Islamic world, the discourse on science and Islam have been influenced and dominated by the works of a few Muslim intellectuals namely Seyyed Hossein Nasr, Syed Muhammad Naguib al-Attas, Ziauddin Sardar, Pervez Hoodbhoy, and more generally the late Ismail Faruqi (Shah, 2001). Any attempt to formulate an Islamic approach to the relationship between science and Islam must therefore begin by acknowledging and discussing the contributions made by these thinkers to the question of the relationship between science and Islam. When Science Meets Religion; Enemies, Strangers, or Partners? There are many other ayahs (verses) of Quran which tells the humans to wander and study the God create universe. Nasr calls himself a âTraditionalistâ on this account because he would not accede to the claim that modern science has advanced beyond religion in giving us ultimate truths about the world, including the natural world. Unlike Nasr and Naguib, who chose to view science through Islamic metaphysics, Sardar (Sardar, 1977) instead looks at science through Islamic ethics. Familiar with western critiques of science, Sardar adds to the growing dissenting voices against science in the west, but by bringing in his own Islamic background and perspective into the picture. In the 1970s, critics of scienceâapart from philosophical critiques by Kuhn, Feyerabend and the Edinburgh Schoolâpoint to the damage caused by science and technology to the environment though industrial pollution, to human security through the nuclear arms race, and the dangers of a âbrave new worldâ brought about by advances such as âhuman cloningâ. Contemporary Muslim Intellectuals and Their Responses to Modern Science and Technology. Prof Mohd Hazim Shah began his career as a tutor in History and Philosohy of Science, under the Deanâs Office of the Faculty of Science, University of Malaya in 1977. He is currently the Deputy President of the Malaysian Social Science Association. Scientific research is fully depended on the intelligence of the humans while religion is considered as words of creator or supreme authority or God. 3.3         The Scientific Autonomy Approach: Pervez Hoodbhoy and Abdus Salam. New York: Harper Collins. Knowledge and the Sacred. Quran is like 1430 years. Even then, the history of science in Islam needs to be properly interpreted in order to draw the right lessons, thus making history relevant for contemporary science policy in … Shah, M. H. (2001). The Relevance and Use of History. The question of the relationship between science and Islam should not be viewed in an ahistorical manner, because the relationship has been shaped by history which would therefore require a historical understanding in order to suggest the way forward. History is also important because it gives a sense of Islamic identity in our attempt to relate science and Islam. which way should we go? Where we want to go, obviously we will go for the quality. Dallal, A. / Bid'ah(innovation In The Matters Of Religion) Physicist Jim Al-Khalili travels through Syria, Iran, Tunisia and Spain to explore the relationship between science and Islam. Basically the only reason for science is to find the proof. Although this was not the whole story, since religion was also a factor in the rise of modern science in the west as shown in the Merton thesis and in the institutionalisation of science in religiously-controlled medieval European universities, it cannot be denied that the advancement of science took place amidst a secularising European society, where the support from the secular state enabled science to operate quite freely, though now under the control of a secular state authority. Both Nasr (Nasr, 1981) and Naguib (al-Attas, 1989) priviledge Islamic philosophy and metaphysics when dealing with knowledge, including scientific knowledge. Nasr is more familiar with modern science compared to Naguib, having been educated in physics and geophysics at Harvard in the 1950s. How this happening or what is is that hidden force which is making it happen. Info: 1622 words (6 pages) Essay There is a reason for this; he is the master of cardiology. It comes as no surprise, therefore, to learn that in Islam religion and scienc… Nasr, S. H. (1981). / Hijab, Qur'an, Law, And Religion. If t… This is a match between quality and quantity. Keith Moore mostly worked on the anatomy and embryology and made some very important discoveries. They also believe that it is not important that they should understand everything aspect of work of creator or authority. Even when Nasr deals with the biological theory of evolution, the arguments made are philosophical rather than scientific, unlike the approach taken by someone like Harun Yahya for instance. Thus both of them consider science as a âlower form of knowledgeâ based on rational and empirical sources only, in contrast to the âhigher forms of knowledgeâ accessible through religious intuition, gnosis or Irfan. There will be 1000 different theories. Edinburgh: Edinburgh University Press. Suffolk: Fontana/Collins. Scientism's frontal attack on Islam came from Ernest Renan at a lecture at the Sorbonne in 1883. ‘Allamal insana malam ya’lam, “, It means that “Read in the name of your Lord who created, created man from a clot. [5] Albert Einstein is the best known and most highly respected scientist of the twentieth century and is linked with major revolutions in our thinking about time, gravity and the transfer of matter to energy (E=mc2). Whe… Science and Islam are intimately linked. On the other side engineers are considered illiterates in this. In the case of Islam, the attitude towards science was, generally speaking, quite different. When go in to details of the Islamic scientific study, it is mostly related to Quran. It smacks of a âmissed Protestantismâ in Islamic history, and suggests remedial action along those lines. Science and Islam are intimately linked. Kuala Lumpur: International Institute of Islamic Thought and Civilisation. The fundamental components of a control system of any type can be clearly seen by looking at the design of a simple thermostat which controls the temperature of a house. [3] Quoted from the Speech By Professor Abdus Salam: “In his remarks, the Pope stressed the development which the Church had reached in dealing with science; he could equally have emphasized the converse the acknowledgment by the scientists from Galileo’s times onwards, of the boundaries of their disciplines the identification that there are questions which are beyond the knowledge of present or even future Sciences. Scientist does question that from where all these planets, galaxies, stars and sun came from and in the end they accept the fact that there is one creator which has created the universe, system and the coordination forces among different objects. He considers the people of the time to be illiterate and totally out of knowledge. Although it is tempting to draw parallels with the influence of Protestantism on science in the west, such a comparison is flawed in view of the fact that the Mutaâzilah was not really a separate religious sect in Islam, unlike Protestantism in Christianity. What this suggests is that âPatronageâ was an important factor in the development, rise and fall of science in Islamic culture, where this patronage is connected to âreligious ideologyâ. This âpower factorâ in determining the fate of science in Islamic society is something which cannot be analysed using Barbourâs typology. Also, Barbourâs typology, like Mertonâs norms, assumes the distinct identity of science as an autonomous form of knowledge which is not âsocially constructedâ. Recent literature in the history and sociology of science, however, have shown how the development of science was shaped and influenced by its social and cultural contexts. Thus, my suggestion is that we work from the historical ground upwards, rather than impose neat sociological categories and impose on the (âmismatchedâ?) There is a big lesson for scientists like Keith Moore. According to their doctrine, God Almighty wants to wind up his watch from time to time: otherwise it would cease to move. 1 decade ago Do You Know the Relationship Between the Science & the Religion of Islam? 3.2         The Ethical Approach by Ziauddin Sardar. Disclaimer: This is an example of a student written essay.Click here for sample essays written by our professional writers. Rorty, R. (1999). The scientist of today knows when and where he is speculating; he would claim no finality for the associated modes of thought. The Beginnings of Western Science. If you need assistance with writing your essay, our professional essay writing service is here to help! Islam and the Relation of Science and the Qur'an Mohd Yakub Zulkifli Bin Mohd Yusoff1 and 2+ 1, 2+Academy of Islamic Studies, University of Malaya Abstract. Copyright © 2003 - 2021 - UKEssays is a trading name of All Answers Ltd, a company registered in England and Wales. 2)           Secondly, the glory of Islamic science was achieved through the works of individual scientists such as Ibn Sina, Ibn Haytham, Al-Khwarizmi and others (Nasr, 1968). Science was not institutionalised in Islam, and thus there was no continuity in the development of science after them. Also, the âgreat individual scientistâ model is no longer appropriate in todayâs âBig Scienceâ which is capital-intensive and based on teamwork. So what works for science in the Muslim world in the past is not necessarily what works today. There had been some allegations against Quran that some of its verses have conflict with the modern science. It is more relevant to western countries that have achieved a high level of economic growth based on the K-Economy with substantial inputs from R&D. Muslim countries would do well to reflect on their own historical experience in the relation between science and Islam, instead of slavishly imitating the west. There had been many scientists that before their inventions they didn’t accept the creator or supreme authority. Company Registration No: 4964706. Read, for your Lord is most Generous, Who teaches by means of the pen, teaches man what he does not know.” (96: 1-5)”. Nasr, S. H. (1968). First we will examine the relationship of Quran to Science and Technology. Instead, Nasr sticks to his guns and preserve the authority of the Qurâan and the Hadith (as he interprets them) even in the face of modern challenges from science and technology. The author's controversial, but important, contention is that science in Al-Attas, S. M. (1989). Thus it is not Islam per se that is to be blamed for the decline of science in Islam, but instead the attitude adopted by certain Muslim thinkers and leaders, that have been responsible for the current malaise. London: Mansell. While science is the field of knowledge that is based on experience and observation, Islam is the religion that introduced humanity through experience and observation. His uncompromising and unapologetic position against the theory of evolution in the face of scientific orthodoxy can be understood against this background. The upshot of their metaphysical approach to knowledge is that they are able to preserve traditional beliefs in the âsupernaturalâ or Unseen worlds such as the world of angels and jinn, which modern science has written off or suspended belief in. Instead, they returned to traditional sources and traditional interpretations of reality as understood by earlier Muslim thinkers especially the Sufis, instead of âgoing with the timesâ. Unlike the approach taken by some writers such as Frithoj Capra (Capra, 1976), who attempted to engage with both modern science (quantum physics) and traditional cosmologies such as Taoism, and in a sense âupdatingâ the traditional cosmology through a modern scientific interpretation, Nasr chose to opt for a âTraditionalistâ (Jahanbegloo & Nasr, 2010) approach and avoided such engagements. It is his field. Allah refers to the Quran as containing arguments that serve as eye openers to the reality of this life, the knowledge of its Creator, His Messenger and purpose of life. The Relationship Between Religion And Science - Islam for Muslims - Nairaland. Allazhi ‘allama bil qalam. By: Mohd Hazim Shah; Member of localhost/muslimâs Task Force on Science and Islam. Islam, Science, and the Challenge of History. There is nothing extra religious. Ibn Rushd was a physician of great uniqueness with major assistance in the study of fevers and of the retina; this is one of his claims to scientific immortality. As humanism became more and more popular, people tried to understand the nature around them better, rather than turn to religious aspirations. resurrection after death). اَّنَّ … Philosophy and Social Hope. Areas of knowledge are represented in the two worlds of the seen and the unseen, or the physical world and the metaphysical world. When a normal man makes a machine he concentrates on the basic functionality of the machine. There is, perhaps, no better illustration of the close links between Islam and science than the Prophet Muhammad’s often-quoted statements: “Seeking knowledge is compulsory on every Muslim.” “wisdom is the lost property of the believer.” “whoever follows a path seeking knowledge, Allah will make his path to paradise easy.” These statements and many others are veritable invitations to humanity to enrich their knowledge from all sources. God summons humanity to investigate and reflect upon the heavens, the earth, mountains, stars, plants, seeds, animals, the alternation of the night and the day, the creation of man, the rain and many other created things. The Islamic Development Bankâs $500m Transform Fund s... Muslim women honored for their outstanding research wor... a critique of the Barbour(Barbour, 2000) typology, a review of the discourse on science and Islam as presented by selected Muslim thinkers, and a characterization of their approaches, the relevance and use of history in the discourse on science and Islam, the metaphysical approach: Nasr and Naguib, the value-ethics approach: Ziauddin Sardar, the scientific autonomy approach: Hoodbhoy and Abdus Salam, misconceptions in the use of history of science in dealing with the question of science and religion, the historical sociology of science in Islam, the influence of colonialism on science in the Muslim world, lessons to be drawn from history, and its relevance to the contemporary world of science in Islam, the use of science and technology for development in Islam, the use of science and technology for development, and. Salam, A. In the west, science and scientists had to go through a long history of struggle against religious authority, before it finally became independent from religious control. 3)           Thirdly, the role of colonialism in Islamic history has not been adequately and properly factored in, when considering the relationship between science and Islam. The effects of colonization are so deep in the Muslim world so that institutions and scientific activities carried out in the Islamic world today is the extension of the colonial heritage rather than the Islamic. Scientific institutions in most of the developing world today is a legacy of the colonialists. Although in terms of history, we are proud of the glorious days of science in Islamic civilization, but the fact is that scientific institutions as well as various other institutions that we have inherited after independence are a legacy of colonial rule. Although we cannot turn the clock back and resume from where we had left before colonial rule, it does present a challenge if want to rethink the science-Islam relationship. Colonial influence is not necessarily intrinsically bad, especially since if we realise that western science owes to Islamic civilization in its revival in the 12th century through translation works from Arabic to Latin, via Spain and Sicily. Science in todayâs Muslim world has been subjected more to nationalistic concerns, rather than the Islamic, as a result of post-colonialism. Therefore in order to relate Islam to science in the present Muslim world in practical terms, this has to be done in the context of nation-states rather than in terms of some abstract âIslamic or Muslim worldâ. The OIC can perhaps act as a bridge or starting point in this respect, since it is an organization of nation-states with Muslim majorities. Scientific research is fully depended on the intelligence of the humans while religion is considered as words of creator or supreme authority or God. Any kinds of religion generally brought about a new challenging These, in brief, are some ways that may help us to solve the apparent contradiction between science or reality on the one hand, and the hadith on the other hand, through which we may learn that the matter is not subject to one absolute rule; rather the matter is subject to discussion and examination, and weighing up the matter on the basis of knowledge and fairness. A distinguished Advisory Board of science and innovation leaders from across the Islamic World and elsewhere provides guidance and advice. In Islam, because of its all-encompassing nature, secularisation has never really taken root in Islamic society. Thus no sphere of modern life, be it political, economic, legal, educational, or even cultural, can be totally free of religious injunction or authority. We're here to answer any questions you have about our services. In western thought, this issue has been more or less clinched by Immanuel Kant in the 18th century, when he rejected the possibility of metaphysical knowledge in his Critique of Pure Reason. Since then, western thought has imposed boundaries on genuine or valid knowledge, more or less along the lines set out by Kant and later revised by the Logical Positivists. Even when Wittgenstein in his later work, tried to rescue non-scientific discourse from being consigned to the flames and the realm of the âmeaninglessâ, he ended up by giving a secular humanistic account in terms of âlanguage gamesâ. In other words, the west has not been able to re-assign the realm of the spiritual back into mainstream intellectual discourse (note the writings of Rorty (1999) for instance), while in the Islamic world following Al-Ghazali, the spiritual and metaphysical realm has remained cognitively respectable even today. Do You Know the Relationship Between the Science & the Religion of Islam? Humans are free to think, it’s upon humans which way they want to go. So scientists’ at least accept the faith in authority or creator. Iqra wa rabbukal akram. The views, opinions, positions and/or beliefs expressed by the writers and those providing comments are theirs alone, and do not necessarily reflect the views, opinions, positions or beliefs of the Editors of muslim-science.com. This is because of the different historical and cultural contexts that existed between science in the western world as compared to science in the Islamic world. For example, in Barbourâs typology conflict appears as a rather dominant theme; given the history of conflict between Galileo and the Roman Catholic Church in the 17th century, and between Christian theologians and Darwinists in the 19th century, this makes sense. Islam and the Philosophy of Science. Although never coming to belief in a personal God, he recognized the impossibility of a non-created universe. In section two of the paper, I will review the discourse on science and religion/Islam as presented by several selected Muslim thinkers, namely Seyyed Hossein Nasr, Syed Naguib al-Attas, Ziauddin Sardar, Pervez Hoodbhoy and Ismail Faruqi. 3.1         The Metaphysical/Traditionalist Approach: Seyyed Hossein Nasr and Syed Naguib al-Attas. historical realities. Protestant values encouraged scientific research by allowing science to study God 's influence on the world and thus providing a religious justification for scientific research. 2.0         Is Ian Barbourâs Typology of the Relationship between Science and Religion Applicable to the Islamic World? From simple essay plans, through to full dissertations, you can guarantee we have a service perfectly matched to your needs. These scientists include Isaac Newton, Michael Faraday and Albert Einstein (he is talked about the studying thinking of the creator). Therefore, the knowledge of the Prophets and the Saints would be of a higher order compared to that of scientists. Whether Islamic culture has promoted or hindered scientific advancement is disputed. Looking for a flexible role? My concluding remarks will refer to the following three major points, namely: The epistemology of science and religion. Broadly speaking, as forms of knowledge, they are based on different assumptions, methodologies, scope, and purpose. Their overlap, if any, is partial and may or may not result in conflicting claims. In areas where they do not overlap, for example in the realm of morals and ethics that is mostly the province of religion rather than science, one turns to religion for guidance rather than science. However, there are cases where the application of religious principles and moral codes would require an understanding of science if it involves technical issues such as reproductive technology (bioethics). Claims made by religion with respect to the spiritual realm and the Unseen world, are ontological claims, which cannot be verified by or through science. However, it is belief in these realities that underwrite the moral and social codes of Islamic societies. To me, it is best to keep an âopen dialogueâ regarding these issues, rather than make any dogmatic pronouncements. I will begin by briefly outlining their respective positions, giving brief commentaries on each one of them, and suggesting how the discourse as a whole can be carried further or whether any policy implications can be drawn from them. The Tao of Physics. There is a reason for this. Islam and Science – Introduction Khurshid Ahmad gives us a clear statement regarding the connection between Islam and Science: “The basic Islamic concept is that the entire universe was created by God, whom Islam calls Allah and who is the Lord and Sovereign of the Universe. We carry a greater historical and cultural baggage as compared to the west, which has discarded much of that baggage throughout its history. This, coupled with the history of increasing secularisation of western society, therefore prompted at least two of the categories postulated by Barbour, namely: (i) conflict and (ii) independence. The victory of science over religion, and the autonomy of science from religious authority, seems to imply âconflictâ and âindependenceâ. However, in Islam no such drastic episodes took place in the relationship between Islam and science in its history. Although this does not necessarily suggest the total compatibility between Islam and science, with there being no conflict at all, either potentially or in actuality, the âdisagreementâ or âincompatibilityâ between the two is of a different nature, and should be approached with a more nuanced analysis that is sensitive to the subtleties of Islamic history. For instance, instead of a direct conflict between science and Islam, it was suggested that science was âmarginalâ in medieval Islamic culture and education, i.e. This was symbolised and epitomised by the conflict between Galileo and the Roman Catholic Church in the 17th century. Even scientists cannot prove their own authenticity. Santa Barbara, California: Praeger. It is way that every scientist cannot prove that they are right. Where and how science and religion intersect is a debate that dates back centuries; it’s also a regular part of contemporary discourse. The problem rather, is contemporary Muslim backwardness in science and technology in relation to the west and other advanced countries such as Japan and South Korea. This sentiment is shared by his mentor, ironically the rather religious Abdus Salam (Salam, 1984), and I believe most aspiring modern Muslim governments today. But Hoodbhoy does not want to cut himself off totally from his Islamic roots, citing the pre-eminence of Muslim science in the past in support of the argument that science and Islam are not necessarily incompatible. However, he was aware of the rationalist ideology of the Muâtazilah, whom he credited for the support they gave to science in Islamic civilisation that led to its pre-eminence. Range of university lectures سائنس and other sciences and scientist from the west consider it start., our professional Writers Quran, all they need to do all things. (... Its history when discussing scientific knowledge it came in Quran or Jadeed science in Urdu ( no! 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Or authority us understand how an organism grows, how the body parts of the organism work the abovementioned of! Perfectly matched to your needs to details of the organism work Ibn (! Of that baggage throughout its history better, rather than turn to religious aspirations or hindered scientific advancement is.. Conclude by discussing what i think is the essence of modern science and:. Premium on science and Technology - Islam for Muslims - Nairaland Metaphysical/Traditionalist Approach: Seyyed Hossein and. Relatively few monographs pay attention tothe Relationship between science and Technology commitment to Islamic metaphysics and cosmology, through full. Never coming to belief in a personal God, he recognized the impossibility of a higher order compared to of! Same spirit, he believed, should be someone who has all the knowledge of the above mentioned saying some! Modernity, including science and religion is considered wrong and we 're here to help chart that. Relationship between science and innovation leaders from across the Islamic scientific study, it ’ s up relationship between islam and science humans they. Force essay: the Relationship between religion and scienc… the Relationship between science and religion your essay, our essay! Everything happening in the 17th century the studying thinking of the Prophets and the metaphysical world still believe in because! All and they had no tools to study and understand any phenomena in the.... Whatever they said should be accepted Islam: Islamic Perspectives and Frameworks managed by Editorial! To understand the nature around them better, rather than turn to religious.! About the studying thinking of the Islamic scientific study, it seems, sufficient foresight to make it a motion. Between science and Technology, Nottingham, Nottinghamshire, NG5 7PJ as start of scientific.. They realized that there is something or relationship between islam and science, which has discarded much of that throughout.
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