Materialist Science
It is commonly believed that physical phenomena can be understood in scientific terms. Science is presumed to produce knowledge that enables man to predict future events, control his environment or explain diverse phenomena. Regardless of the use to which scientific knowledge is put, the cognitive...
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International Institute of Islamic Thought
1995
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oai:doaj.org-article:210a02090b4a4b10a0a019a69d0135d22021-12-02T19:40:12ZMaterialist Science10.35632/ajis.v12i2.23742690-37332690-3741https://doaj.org/article/210a02090b4a4b10a0a019a69d0135d21995-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2374https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 It is commonly believed that physical phenomena can be understood in scientific terms. Science is presumed to produce knowledge that enables man to predict future events, control his environment or explain diverse phenomena. Regardless of the use to which scientific knowledge is put, the cognitive claim is there. The question is: Do scientific results constitute knowledge? To answer this question, it is necessary to examine the logical structure of science. The problem is one of justification. Given that a conclusion is supported by scientific evidence, is the scientific concept of evidence a legitimate one? These questions about the foundation of scientific inference (i.e., the scientific method of justification) have great import. The methods of inference taught in the Qur'an are distinct from and in conflict with those of science. Furthermore, we believe that the application of the Qur'anic methods will yield knowledge of God, which is the only true knowledge. However, the successes of science and its technological consequences have made many people, including believers in God, equate knowledge with scientific knowledge. There are many who still hold that religion is a matter of faith-the "dogmas" of religion are accepted on faith. The point is that the grounds for accepting a faith have nothing to do with cognitive claims. If a particular religion is fundamentally a matter of faith, then there is no basis for pref erring it to other faiths. In the face of this conflict between the method of the Qur'an and that of science, it is essential to assess the cognitive claims of religion. If our commitment to religion is to be more than an unjustified devotion, we must know that revelation is better suited to the attainment of knowledge than science. The problem is to ascertain whether there are sound logical reasons for supposing that the conclusions of revelation constitute more reliable, in fact the reliable knowledge, than conclusions established on the basis of the scientific method of inferences. Why and How Questions: An Artificial Division Science is based on causality, the cornerstone of materialism and the antithesis of God's Oneness (tawbid). For this reason, if the scientific ... Yamina BouguenayaInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 12, Iss 2 (1995) |
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DOAJ |
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DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Yamina Bouguenaya Materialist Science |
| description |
It is commonly believed that physical phenomena can be understood
in scientific terms. Science is presumed to produce knowledge that enables
man to predict future events, control his environment or explain diverse
phenomena. Regardless of the use to which scientific knowledge is put,
the cognitive claim is there. The question is: Do scientific results constitute
knowledge? To answer this question, it is necessary to examine the
logical structure of science. The problem is one of justification. Given that
a conclusion is supported by scientific evidence, is the scientific concept
of evidence a legitimate one? These questions about the foundation of scientific
inference (i.e., the scientific method of justification) have great
import.
The methods of inference taught in the Qur'an are distinct from and in
conflict with those of science. Furthermore, we believe that the application
of the Qur'anic methods will yield knowledge of God, which is the
only true knowledge. However, the successes of science and its technological
consequences have made many people, including believers in God,
equate knowledge with scientific knowledge. There are many who still
hold that religion is a matter of faith-the "dogmas" of religion are accepted
on faith. The point is that the grounds for accepting a faith have nothing
to do with cognitive claims. If a particular religion is fundamentally a
matter of faith, then there is no basis for pref erring it to other faiths.
In the face of this conflict between the method of the Qur'an and that
of science, it is essential to assess the cognitive claims of religion. If our
commitment to religion is to be more than an unjustified devotion, we
must know that revelation is better suited to the attainment of knowledge
than science. The problem is to ascertain whether there are sound logical
reasons for supposing that the conclusions of revelation constitute more
reliable, in fact the reliable knowledge, than conclusions established on the
basis of the scientific method of inferences.
Why and How Questions: An Artificial Division
Science is based on causality, the cornerstone of materialism and the
antithesis of God's Oneness (tawbid). For this reason, if the scientific ...
|
| format |
article |
| author |
Yamina Bouguenaya |
| author_facet |
Yamina Bouguenaya |
| author_sort |
Yamina Bouguenaya |
| title |
Materialist Science |
| title_short |
Materialist Science |
| title_full |
Materialist Science |
| title_fullStr |
Materialist Science |
| title_full_unstemmed |
Materialist Science |
| title_sort |
materialist science |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1995 |
| url |
https://doaj.org/article/210a02090b4a4b10a0a019a69d0135d2 |
| work_keys_str_mv |
AT yaminabouguenaya materialistscience |
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