Elements in Islam and Science – serie

Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.

This first Element in the series Islam and the Sciences is introductory and aims to give readers a general overview of the wide and rich scope of interactions of Islam with the sciences, including past disputes, current challenges, and future outlooks. The Element introduces the main voices and schools of thought, adopting a historical approach to show the evolution of the debates: Khan's naturalism, al-Jisr's hermeneutics, Abduh's modernist Islam, Nasr's perennialist and sacred science, al-Attas's Islamic science, Sardar and the Ijmalis' ethical science, al-Faruqi's Islamization of knowledge/science, Bucaille's and El-Naggar's 'miraculous scientific content in the Qur'an,' Abdus Salam's universal science, Hoodbhoy's and Edis's secularism, and the harmonization of the 'new generation.' The Element also maps out new and emerging topics that are beginning to reignite the debates, before a concluding section examines how issues of Islam and Science are playing out in the media, in public discourse and in education.

This Element explores environmental ethics in Islam. Its core argument is that Islamic culture and civilization are rich in environmental concerns; Islam has unique considerations and directions about what sort of human-nature relationship there should be. Muslim environmental commentators have explored basic environmental or eco-ethical principles that are deeply embedded in the Qur'an and Sunnah. Protecting and conserving the environment are not only moral duties but also an obligation in Islam. The Islamic environmental ethical system offers both conceptual paradigms and operational components to realize environmental justice and sustainable development.

Muslim Theological Encounters with Science dismantles the 'Islamic decline' narrative by showing how science and theology have long coexisted in Muslim civilization. Premodern thinkers navigated enduring tensions between reason and revelation, ensuring that intellectual disagreement fostered growth rather than hostility. Modern friction between science and Muslim theology-driven by colonialism, limited scientific literacy, and the absence of a science-attuned common sense among theologians-has often, though not exclusively, stemmed from adherence to outdated theological models. The author proposes a 'symphonic and braided' framework for relating science and theology, treating them as distinct yet complementary languages of meaning-making. Cultivating humility and imagination emerges as essential to human understanding. By avoiding the trap of forced convergence, this framework allows science to explain the 'how' while theology addresses the 'why,' together weaving a more complex and resilient pursuit of the truth. This title is also available as Open Access on Cambridge Core.

This Element examines issues related to Muslim women's engagement in science and scholarship both past and present. The first two parts discuss the contributions made by Muslim women to scholarly, scientific, and technological advancements. The third part discusses the factors that have contributed to a decline in Muslim women's scholarly involvement in Islamic civilisation, the veracity of historical accounts, and the constraints in original knowledge production in contemporary Muslim societies. It finds that there are no religious restrictions rooted in the Qur'an that forbid women from pursuing a profession in science, whether as learners or practitioners. Yet some economic and political circumstances, cultural influences, and outdated interpretations of Islam produce discrimination against women in Muslim societies, and lead to their underrepresentation in scientific research and academia.

Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.

This Element intends to contribute to the debate between Islam and science. It focuses on one of the most challenging issues in the modern discussion on the reconciliation of religious and scientific claims about the world, which is to think about divine causality without undermining the rigor and efficacy of the scientific method. First, the Element examines major Islamic accounts of causality. Then, it provides a brief overview of contemporary debates on the issue and identifies both scientific and theological challenges. It argues that any proposed Islamic account of causality for the task of reconciliation should be able to preserve scientific rigor without imposing a priori limits on scientific research, account for miracles without turning them into science-stoppers or metaphors, secure divine and creaturely freedom, and establish a strong sense of divine presence in the world. Following sections discuss strengths and weaknesses of each account in addressing these challenges.

This Element intends to contribute to the debate between Islam and science. It focuses on one of the most challenging issues in the modern discussion on the reconciliation of religious and scientific claims about the world, which is to think about divine causality without undermining the rigor and efficacy of the scientific method. First, the Element examines major Islamic accounts of causality. Then, it provides a brief overview of contemporary debates on the issue and identifies both scientific and theological challenges. It argues that any proposed Islamic account of causality for the task of reconciliation should be able to preserve scientific rigor without imposing a priori limits on scientific research, account for miracles without turning them into science-stoppers or metaphors, secure divine and creaturely freedom, and establish a strong sense of divine presence in the world. Following sections discuss strengths and weaknesses of each account in addressing these challenges.

This Element explores environmental ethics in Islam. Its core argument is that Islamic culture and civilization are rich in environmental concerns; Islam has unique considerations and directions about what sort of human-nature relationship there should be. Muslim environmental commentators have explored basic environmental or eco-ethical principles that are deeply embedded in the Qur'an and Sunnah. Protecting and conserving the environment are not only moral duties but also an obligation in Islam. The Islamic environmental ethical system offers both conceptual paradigms and operational components to realize environmental justice and sustainable development.

Muslim Theological Encounters with Science dismantles the 'Islamic decline' narrative by showing how science and theology have long coexisted in Muslim civilization. Premodern thinkers navigated enduring tensions between reason and revelation, ensuring that intellectual disagreement fostered growth rather than hostility. Modern friction between science and Muslim theology-driven by colonialism, limited scientific literacy, and the absence of a science-attuned common sense among theologians-has often, though not exclusively, stemmed from adherence to outdated theological models. The author proposes a 'symphonic and braided' framework for relating science and theology, treating them as distinct yet complementary languages of meaning-making. Cultivating humility and imagination emerges as essential to human understanding. By avoiding the trap of forced convergence, this framework allows science to explain the 'how' while theology addresses the 'why,' together weaving a more complex and resilient pursuit of the truth. This title is also available as Open Access on Cambridge Core.

This Element examines issues related to Muslim women's engagement in science and scholarship both past and present. The first two parts discuss the contributions made by Muslim women to scholarly, scientific, and technological advancements. The third part discusses the factors that have contributed to a decline in Muslim women's scholarly involvement in Islamic civilisation, the veracity of historical accounts, and the constraints in original knowledge production in contemporary Muslim societies. It finds that there are no religious restrictions rooted in the Qur'an that forbid women from pursuing a profession in science, whether as learners or practitioners. Yet some economic and political circumstances, cultural influences, and outdated interpretations of Islam produce discrimination against women in Muslim societies, and lead to their underrepresentation in scientific research and academia.

Pseudoscience includes any practice or argument that is presented as scientific but systematically violates criteria that distinguish science, particularly experimental verification. This Element discusses, in critical fashion, different ideas and approaches that combine pseudoscience and Islam. It begins by historically reconstructing the debate on Islam-related pseudoscience developed by Muslim and non-Muslim critics. It then analyzes three areas which these critics have identified as pseudoscience: iʿjāz ʿilmī or the "miraculous scientific content of the Qur'an"; Islamic creationism; ideas and approaches related to hygiene, nutrition, health, and illness. Each area is dissected, identifying the exact reasons that characterize some of its versions as pseudoscientific. After a section discussing other malpractices and erroneous approaches, which do not strictly qualify as pseudoscience but accompany and foster it, the Element ends with the discussion of overarching questions constituting an agenda for future discussions of Islam-related pseudoscience.

Pseudoscience includes any practice or argument that is presented as scientific but systematically violates criteria that distinguish science, particularly experimental verification. This Element discusses, in critical fashion, different ideas and approaches that combine pseudoscience and Islam. It begins by historically reconstructing the debate on Islam-related pseudoscience developed by Muslim and non-Muslim critics. It then analyzes three areas which these critics have identified as pseudoscience: iʿjāz ʿilmī or the "miraculous scientific content of the Qur'an"; Islamic creationism; ideas and approaches related to hygiene, nutrition, health, and illness. Each area is dissected, identifying the exact reasons that characterize some of its versions as pseudoscientific. After a section discussing other malpractices and erroneous approaches, which do not strictly qualify as pseudoscience but accompany and foster it, the Element ends with the discussion of overarching questions constituting an agenda for future discussions of Islam-related pseudoscience.

Islam and Modern Cosmology examines how contemporary cosmological theories intersect with Islamic theology, exploring how modern science and Islamic thought can be brought into meaningful dialogue. It begins with a concise overview of modern cosmology, followed by an exploration of the Qur'an's cosmological perspectives and the philosophical models of creation proposed by Muslim thinkers, comparing these ideas with current scientific understandings. The discussion then considers the fine-tuning argument for God's existence and addresses the multiverse hypothesis, proposing that, under certain reasonable assumptions, the Islamic conception of God suggests the possibility of multiple universes. Finally, from a Muslim - specifically Sufi - perspective, it reflects on the problem of the significance of human life within this vast cosmos.