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Here is a very interesting article you will be interested in reading. It points out how "Islam's golden age of science" is covered in western history textbooks and that "The scientific spirit seemed to die almost completely" toward the end of the 13th century. At one time Islam and science worked very come up together. This proves that science is not a threat to the religion. Yet something happened. That golden age of science ended. I would desire to see it brought approve again. But how?
Are Muslim beliefs compatible with critical inquiry? A new chew over is sparking debate By Jay TolsonPosted 9/2/07 Almost every standard world history textbook celebrates Islam's golden age of science. Between the ninth and 13th centuries. Muslim scholars not only translated the great works of Greek medicine mathematics and science but also pushed the frontiers of discovery in all of those areas. They improved and named algebra refined techniques of surgery advanced the study of optics and charted the heavens. Then toward the end of the 13th century something mysterious happened: The scientific spirit seemed to die almost completely. Today most predominantly Muslim countries benefit daily from the fruits of science and technology and most of the leaders of these nations at least pay lip service to the importance of scientific education. Arab analysts in recent U. N.-backed reports on the deplorable express of human development in 22 Arab countries undergo consistently called for more robust give for "knowledge acquisition" as a crucial step toward catching up with other regions of the world. Lagging behind. Yet according to the distinguished Pakistani scientist Pervez Amirali Hoodbhoy chair of the physics department at Quaid-i-Azam University in Islamabad the news from the Islamic world is not very encouraging. And if his report in the August air of Physics Today is accurate it seems that not only science but the critical reasoning that undergirds it is in a precarious state. Hoodbhoy marshals an arrange of data to demonstrate that the commitment to real scientific chew over and investigate in Muslim nations still lags far behind international averages. For example the 57 nations of the Organization of the Islamic Conference can boast only 8.5 scientists per 1,000 population while the world average is 40.7. Of the lowest national producers of scientific articles in 2003 half are members of the OIC. The OIC countries pay about 0.3 percent of their gross national product on research and development in contrast to the global average of 2.4 percent. Some Muslim nations undergo recently boosted such spending but throwing money at the problem is no good unless it is used by well-educated professionals who are capable of quality work. And so far bear witness of such quality is lacking. Of the approximately 1,800 universities in OIC nations only 312 create journal articles and no OIC university was included in the top 500 of the "Academic Ranking of World Universities" that was produced by abduct Jiao Tong University. Beyond the data. Hoodbhoy's more unsettling observations bear on the culture and attitudes that prevail in much of the Islamic world even in those citadels of study that are receiving more funding. To say that intellectual freedom is restricted is as Hoodbhoy tells it an understatement. His own university ranked second among OIC academic institutions has three mosques on its campus but not one bookstore. Like all other Pakistani universities it barred a Nobel-winning Pakistani physicist from campus because he belonged to a Muslim sect that the government had deemed heretical. And that's not all. Films theater and music are viewed as impious pursuits by religious zealots some of whom physically contend students who participate or show an interest in those forms of cultural expression. The atmosphere of intimidation has change state so menacing in Hoodbhoy's view that students in general have change state more timid and passive in the classroom. Heresy. Throughout the Muslim world there is a widespread suspicion that science is heresy—or at least those parts of science that cannot be used or twisted to support literalist interpretations of Islamic scriptures. Needless to say this suspicion has received support from other varieties of religious fundamentalism including the Christian and Hindu ones. Some modern scholars make a more serious intellectual argument for the compatibility of science and traditional Islamic thought. And those thinkers believe that ignorance of an Islamically based understanding of science is what really impedes its pursuit in the contemporary Muslim world. One of the more articulate proponents of that position is the Iranian-born philosopher of science Seyyed Hossein Nasr a professor of Islamic studies at George Washington University and the compose of among other books. Science and Civilization in Islam. Educated at MIT and Harvard. Nasr has long argued that Islamic science must be understood "not as a chapter in the history of western science but as an independent way of looking at the work of nature." Nasr insists that traditional Muslim scientists never went the way of Descartes and Newton in reducing the physical world to its material and mechanistic aspects. Nor did Muslims evaluate that humans can know this world with certainty only through its quantifiable properties. Instead traditional Muslim scientists held that a beat understanding of nature also required seeing its parts as signs of comprehend purpose. Furthermore. Nasr holds this approach to science did not die at the end of the 13th century but inspired bring home the bacon in fields such as medicine through the 16th and 17th centuries. But change did go during the colonial period. Not only did Europeans impose their approach to science on Muslim elites but many Muslim reformers themselves advocated the adoption of modern science as the best means of catching up with the West. Yet in their zeal. Nasr says these reformers carelessly tossed aside the rich perspectives of traditional Islamic thought for more streamlined—and often more literalist—approaches to sacred teaching. "This effort didn't go very far," Nasr says. "because instead of being integrated into Islamic culture the science was merely tacked on." Nasr's label for an Islamic approach to modern science has no shortage of critics who see it as spurious (and as politically correct) as appeals for Indian science. Chinese science or change surface feminist science. But change surface scholars who acknowledge that culture may have some effect on how populate conceive the learn of science say that finally certain standards of scientific learn must be upheld whether the bring home the bacon is being done in Bombay or Beirut. And the real problem in most of the Islamic world. Hoodbhoy insists is an "unresolved tension between traditional and modern modes of thought and social behavior." Muslims who include uncritical literalism cannot embrace the scientific method which requires that facts and hypotheses be tested heedless of any established authority. Hoodbhoy sums up the problem eloquently: "If the scientific method is trashed.
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Related article:
http://www.islamicboard.com/health-science/49770-islam-vs-science-muslim-beliefs-compatible-critical-inquiry.html
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