… If Zia Sardar was considered a radical by some, it is more so with Pervez Hoodbhoy (Hoodbhoy, 1992), who in his book Science and Islam, advocated for autonomy of science from control by Islamic religious authority.  Hoodbhoy drew his inspiration from the history of science in western civilisation, although he was equally aware of the history of science in Islamic civilisation. New York: Harper Collins. There is nothing extra religious. 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 today’s 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 “Islamic or Muslim world”.  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. His own autobiography revealed the conscious decision he took in this matter, when he was a physics student at Harvard.  Now, the question is: is there an unbridgeable gulf between the two or is a rapprochement possible?  For Nasr a rapprochement does not seem possible because science and religion are based on different premises regarding the nature of reality.  In science reality is ultimately physical, and that the only sources of valid knowledge are the rational and the empirical. [4] Isaac Newton and his followers have also a very odd opinion concerning the work of God. Edinburgh: Edinburgh University Press. It is way that every scientist cannot prove that they are right. 1 decade ago Do You Know the Relationship Between the Science & the Religion of Islam? It smacks of a ‘missed Protestantism’ in Islamic history, and suggests remedial action along those lines. The relationship between science and Islam cannot be properly understood outside of its historical and cultural context (Dallal, 2010). London: Penguin Books. He said study of human embryology was very hard to back in fourteen hundred years ago. Read Islamic articles about اسلام اور جدید سائنس and other important Islamic articles about Quran, Hadees, Namaz, Ramadan and more. This fact reverses his obligations against the religion. This shows that they need to study the religion, which can help them understand the phenomena of nature and in the mean they should accept that there is a creator for these. Sardar’s diagnosis is that the ills of modern science results from the fact that it is a by- product of a secular western civilisation that has abandoned religion and religious values in the transition from medievalism to modernity.  The solution therefore, is not to reject science but to envelop it within an Islamic value-system, so that science can be practised according to Islamic values and hence be of benefit to humanity.  Sardar begins by criticising the notion that science and technology are ‘value-free’.  To him, science and technology are not value-free but are infused by values adopted throughout western history and civilisation such as the Enlightenment, Capitalism etc.  These values which are ‘man-made’, in contrast to a divinely-inspired value-system, could not deliver men out of his ills.  Thus despite the promise heralded in the Baconian vison of the 17th century of human salvation on earth through advances in science and technology, and the Enlightenment ideal of a rational approach to life and thought, we have not seen a better world despite advances in scientific knowledge and modern technology.  Sardar’s argument and solution is that since science is not value-free (both in a descriptive and a normative sense), it is best if science is practised according to Islamic ethics which is universal since Islam is a universal religion for the whole of mankind. Islam and Science. There had been many scientists that before their inventions they didn’t accept the creator or supreme authority. 1)            Firstly, there is the tendency to ‘glorify’ past Muslim achievements in science and technology, perhaps as a reminder of what Muslims were capable of in the past, and thereby act as a psychological motivator in the attempt to revive science and technology in today’s Muslim world.  However, despite its nobility, it conceals more than it reveals.  It conceals the actual status of science in medieval Islam (marginality thesis), and the role played by rationalist Muta’zilah caliphs such as al-Ma’mun in the propagation of science in Muslim society.  Are contemporary Muslims willing to abandon or change some of its conservatism, to promote science and technology? Co. Jahanbegloo, R., & Nasr, S. H. ( 2010.... The machine relationship between islam and science academic experts are ready and waiting to assist with any writing project may. 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