It is through reason that man justifies his faith. Rational justification strengthens his convictions. Rational argument is thus an intellectual need of every believer. Without this, he would not be able to stand firmly by his faith. It is reason which transforms blind faith into a matter of intellectual choice.
Reason and faith are now standing on the same ground. In fact, no one can legitimately reject faith as something irrational, unless one is ready to reject the rationality of scientific theories as well.
Religion, or faith, relates to issues such as the existence of God, something intangible and unobservable, unlike non-religious things like the sun, which has a tangible and observable existence. Therefore, it came to be held that only non-religious matters might be established by direct argument, while it is only indirect or inferential argument that can be used to prove religious propositions.
It was believed, therefore, that rational argument was possible only in non-religious matters, and so far as religious matters were concerned, the rational argument was not applicable at all. That is to say, it was only in non-religious areas that primary rationalism was possible, while in religion only secondary rationalism was applicable.
So far, science had been based on the proposition that all the things it believed in, like the atom, could be directly explained. But when the atom, the smallest part of an element, was smashed, it was revealed that it was not a material entity, but just another name for unobservable waves of electrons.
This discovery demonstrated how a scientist could only see the effect of a thing and not the thing itself. For instance, the atom, after being split, produces energy that can be converted into electricity. Electricity runs along a wire in the form of a current, yet this event is not observable even by a scientist. But when such an event produces an effect, for instance, lighting up a bulb or setting a motor in motion, this effect comes under a scientist’s observation. Similarly, the waves from an X-ray machine, are not observable by a scientist, but when they produce the image of a human body on a plate, then it becomes observable.
After reaching this stage of rational argument the difference between religious argument and scientific argument ceases to exist. The problem faced earlier was that religious realities, such as the existence of God, could be proved only by inference or indirect argument. For instance, the existence of God, as a designer (cause) was presumed to exist because His design (effect) could be seen to exist. But now the same method of indirect argument has been generally held to be valid in the world of science.
Reason and faith are now standing on the same ground. In fact, no one can legitimately reject faith as something irrational, unless one is ready to reject the rationality of scientific theories as well. For, all the modern scientific theories are accepted as proven on the basis of the same rational criterion by which a matter of faith could be equally proved true. After the river of knowledge has reached this stage, there has remained no logical difference between the two.
Source: Spirit of Islam October 2016
The concept of ‘Where there is design, there is a designer’ is the greatest evidence of God, as where there is design—the universe, which is God’s creation—there has to be a Designer—God Almighty.
Nature proclaims the fact that there is one God Who, in the infinity of His Wisdom, has created and continues to sustain this universe. The very existence of the universe, with its superb organisation and immeasurable meaningfulness, is inexplicable except as having been brought into existence by a Creator—a Being with infinite intelligence—rather than by blind force.
Throughout the universe, there are countless examples of superb organisation, far surpassing even the most advanced systems of man-made machines. It is simply unthinkable that the formidably complicated system of the universe could have come into existence without a Creative Intelligence being behind it. There is something utterly irrational in refusing to believe in the Organiser of an organised universe. The human mind has thus no rational grounds for denying the existence of God. We have to concede that there is a formidable array of facts in the universe that cannot be explained unless we admit the role of a superior Mind or God Almighty.
Therefore, the choice before us is not between the universe with God and the universe without God. Rather, the real choice before us is between the universe with God and no universe at all. As we cannot opt for the proposition “No universe at all”, we are compelled to opt for the proposition, “The universe with God.”
Source: God Arises
The only practicable basis of nation-building is patriotism. That is, the feeling on the part of the individual or group that their future is linked with one country and one country alone; that individual success is inextricably linked with the progress of the country; that the interests of the country must be held supreme, and that if sacrifices are required for the safety or advancement of the country, they must be made willingly. Without such feelings of patriotism, as are defined here, no country can be run successfully.
If the task of constructing the nation is to be successfully accomplished, we must rid ourselves of our obsession with such impracticable concepts as the unity of religion, history, and culture, and should forge ahead on the same lines as Singapore, Malaysia, Japan, Britain, France, and America.
Individual success is inextricably linked with the progress of the country. Our prime target should be generating patriotism in every citizen of our country. The only way to do this is to instill in each and every individual a deep-rooted love of his country. If we set ourselves sedulously to such tasks as these, we should, within the span of one generation, be able to create for ourselves the ideal nation.
Source: Spirit of Islam August 2014
National character is the capacity and the will to hold the interests of the nation supreme in every sphere. Whenever there is a clash between individual and national interests, it means individual concerns are subordinated to the greater good of the nation. Whenever a nation has made any progress, it has been due to this spirit of nationalism. Without such a spirit, no nation can advance itself either internally or externally.
Now, the question that arises is why, during this same period, many other countries such as Singapore, Korea, Malaysia, and Japan, etc have succeeded in fostering a strong, national spirit in their people, and now stand alongside developed countries, while India still lags far behind.
There is one basic reason for this: attempting to achieve the possible by means which are impossible. Producing national spirit or character in India is certainly possible. It is just that we have set off on the wrong track, and once on it, it is difficult to retrace our steps and get on to the right track.
Source: Spirit of Islam August 2014
Some Indian Muslim leaders declared nationalism to be un-Islamic. It is this wrong understanding which has led to such erroneous beliefs. Similarly, some extremist Western thinkers of the early 20th century had expanded the notion of nationalism so much that they presented it in the form of a complete religion by itself. But when this notion had to contend with practical realities, it broke into smithereens.
From the aforementioned points, it is quite clear that Islam considers nationalism to be part of human nature.
Methodology as Presented by the Prophet’s Teachings It is individual temperament which plays the most crucial role in the making of a nation. It is important for nation-building in the same manner that individual bricks are important in the construction of a building.
The growth and development of a nation is a lengthy affair. There has to be tremendous input at both the individual and national levels before it finally blooms and finds the position of honour and glory that it merits in world affairs. The work of nation-building is like nurturing an orchard. If instead of nurturing the orchard with care and skill, people come out onto the streets and launch a protest campaign in the name of trees, or gather in some open place or march through the streets shouting slogans about it, they will never possess even a single tree, far less own an orchard.
A nation cannot fortify itself by working miracles only in the field of politics. One can make impassioned speeches and attract great crowds. But real results can be achieved only by long-term planning and unflagging dedicated effort. Needless to say, the two great virtues which are indispensable in the struggle are patience and fortitude. These two virtues are promised the highest rewards by Islam, as can be seen in the Quran and the teachings of Prophet Muhammad.
Source: Spirit of Islam August 2021
What is national character? It is the capacity and the will to hold the interests of the nation supreme in every sphere. Whenever a nation has made any progress, it has been due to this spirit of nationalism. Without such a spirit, no nation can progress internally or externally. No personal gain of any kind and magnitude will ever make such a person disloyal to his country. Activities like spying, giving away secrets of the country, and helping the enemies of the country to perpetrate violent acts against the country are the most heinous crimes according to Islam. A true believer will know and strongly believe that such acts are going to make him deserving of God’s punishment and deprive him of Paradise.
In his teachings, the Prophet of Islam laid the foundation of a duty-conscious society, not a rights-conscious society. The Prophet said, “A believer should be duty conscious, and as far as his rights are concerned, he should ask of them from God.” The best society is a duty-conscious society. The duty of one person is the right of another. If each one of us took care of our duties, the rights of all would be taken care of. But if each one of us were to be only demanding and protesting for the fulfillment of our rights, nothing would be accomplished. Performing one’s duties instead of demanding rights, is the strongest foundation for building a prosperous nation.
The Prophet once remarked, “By God he is not a believer, he is not a believer, he is not a believer, whose neighbour is not safe from his evil.” As such, a true believer—one who follows the pristine teachings of Islam—will be involved in progressive work for the neighbourhood, city, nation, and humanity. It will be an unthinkable contradiction for him to be engaged in something harmful to society, not only to human society but also to the environment.
Source: Spirit of Islam August 2021
According to a tradition, the Prophet said: All of the land is tahur (pure). (Muslim) Therefore considering any particular part of the land superior to another is not right. Every part of the earth is worthy of being regarded as God’s gift to humanity. According to Islam, the whole of the planet Earth is a divine gift to mankind and without doubt a blessing from God.
The planet Earth is a unique place in the universe. It has a life-support system for man. There is no other place known to have conditions where humans can settle. Given this, it is natural for a person to consider the planet Earth as a divine gift. He must have gratitude and love for the planet Earth where he resides.
Love of one’s nation comes naturally to a human being. A person loves his nation just as he loves his mother. Hence calling the nation as one’s ‘motherland’ does not go against the spirit of religion. Referring to a piece of land as ‘motherland’ is an expression of one’s sentiments and has nothing to do with religion.
In the present age, nationhood is based on one’s homeland. This is the right concept. The opinion that nationhood is based on religion is an extremist concept. It is not an issue of the Shariah but is being made to appear as such.
No one needs any instruction in this. What we must avoid is conditioning ourselves with wrong ideas, which may lead to negativity for our nation. We need to keep our natural feelings alive for the development of a national character.
Source: Source: Spirit of Islam August 2021
A principle I would like to share for nation-building is: “Perform your duties, and you will automatically receive all the things that you want.” Mahatma Gandhi also gave this guiding principle for nation-building in these words: Duty before Right. It is not merely a Gandhian formula. Rather it is a historically tested formula applicable to every country.
The best society is a duty-conscious society. The worst society is a right-conscious society. This is a universal principle, and there is no exception in this regard.
Enjoying one’s rights does not happen simply by demanding them. Rather, obtaining ones rights is an outcome of hard work. If you demand or protest for your rights, your efforts will be in vain because there is no one to hear your protest and fulfil them. In such a situation, demanding your rights is bound to be useless. Complaining or protesting for your rights is like crying in a desert where there is no one to hear your voice.
On the other hand, when you perform your duties, you become deserving of obtaining your rights. Performing one’s duty is like sowing a seed in fertile soil. Such a seed is destined to produce fruit according to the eternal law of nature. Abiding by one’s duty always results in becoming able to accessing one’s rights, but merely demanding your rights cannot bring you any positive results.
Our world is based on natural laws. One such law can be referred to as the Give and Take Principle. Saint Francis of Assisi has rightly said in his famous prayer: “For, it is in giving that we receive.”
If you are a duty-conscious person, you give something to the society. And, according to the law of nature, you certainly deserve its return. But if you are a right's conscious person, you give nothing to the society. And so, you do not deserve to receive any favour from society.
All ‘super-achievers’ in history were the ‘super-givers’ of their times. Their ‘super-giving’ made them eligible for ‘super-receiving’. If you want to receive something from others without giving anything to them, you are living in a fanciful world of your own imagination. Your wishful thinking will not work in this world!
The best principle for a successful life can be expressed in these simple words: Give your best, and find the best. Your ‘best’ is like your money, and the world of opportunities is like a shopping centre. If you are ready to spend your money, you can obtain the things you desire from the shopping centre. But if you are not ready to spend your money, the doors of all shopping centres will remain closed to you. You cannot find entry into any shopping centre anywhere.
Source: Spirit of Islam January 2014
The work of nation-building is similar to planting an orchard. The growth and development of a nation is a lengthy affair, and there has to be a tremendous input at both the individual and national levels before it finally bursts into blossom and finds the position of honour and glory in the world.
If it takes a mighty tree one hundred years to reach its full stature, whoever wishes to possess such a tree has no option but to tend to it for that period. If instead of nurturing it with care and skill, people called for an ‘orchard meeting’, or people come out on to the streets and launch a strike campaign in the name of trees, or gather in some open place or march through the streets shouting slogans, they will never possess a single tree, less own an orchard.
The work of planting an orchard begins by obtaining seedlings and providing every single one with such favourable conditions as will enable it to develop its potential and grow into a fully developed tree. When one has done this with innumerable seedlings, one can then expect to have an orchard.
Build the individual and you build the nation. If hidden potential is to be developed, it takes education, encouragement and the provision of a proper environment at an individual level very early on in the whole process, just as a sapling must be put into well prepared ground and given the right type and quantity of nutrients, water, sunlight etc. If people are properly instructed, while they are still young and receptive and by people who adopt a caring, positive attitude, they develop a healthy awareness of what their commitments to society should be and what it means to be part of a nation.
Although we must accept the fact that this is a highly competitive world, there is nothing to prevent us from endeavouring to cooperate with and encourage cooperation from others. If we stand shoulder to shoulder with our fellow men in the face of the most challenging situations, there is no obstacle that we cannot overcome, no peril that we cannot face.
Thus, it is the individual temperament which plays the most crucial role in the making of a nation. It is important in nation-building in the way the bricks are important in any kind of construction.
Source: Spirit of Islam February 2019
I do not believe that ‘Islamophobia’ exists. The irony is that this term has not been coined by other communities—it has been so named by the Muslim community themselves. Thus, Islamophobia is simply an allegation and not a real phenomenon.
In Islamic terms, this is a case of ‘calling others by offensive nicknames’ and is forbidden by the faith. Thus, first of all, Muslims must abandon using this term for others for the Quran states:
Believers, let not some men among you ridicule others: it may be that the latter are better than the former; nor should some women laugh at others; it may be that the latter are better than the former; do not defame or be sarcastic to each other, or call each other by [offensive] nicknames. How bad it is to earn an evil reputation after accepting the faith! Those who do not repent are evil-doers. (49: 11)
The fact is contrary to what Muslims think. Why do Muslims say that the West has Islamophobia? The reason is that Muslims give a negative interpretation of an event involving Islam and the West. However, the West does not actually mean anything negative. In this case, the responsibility goes to the Muslims and not the West. So, in reality if there is something, it is Muslim-o-phobia. The resentment is not towards Islam but against the un-Islamic practices of Muslims. We must contemplate and become more introspective about our actions and their effect on others. If Muslims introspect and rectify their course of action, they would no longer remain a problem-community for anyone.
Source: Spirit of Islam July 2019
There’s no such thing as ‘Islamophobia’. This is a concept which only some Muslims have themselves innovated. There would have been Islamophobia if this term had been coined by the West describing their own attitude towards Islam. On the other hand, this term has been attributed to the West by the Muslim community. Thus Islamophobia is an allegation, and not a real phenomenon.
It is a common perception that Muslims become emotional very easily when it comes to controversial issues. This is why people have come to fear Muslims, while Hindu and Buddhist communities are tolerant in comparison. It is because of people’s perception of Muslims as being intolerant that there is fear of Muslims, but not of people of other faiths.
If the Muslim community embraces peace, cultivates tolerance, and avoids being over-sensitive on trivial issues then the so-called ‘Islamophobic’ perception shall also disappear.
Source: Spirit of Islam January 2018
The term ‘Islamophobia’ has come to denote prejudice against, hatred towards, or fear of the religion of Islam or Muslims. In my opinion, this term is a self-styled creation of Muslims and the real fact is contrary to what Muslims think. For example, if the bereaved family members of the victims of the recent killings in Manchester hold complaints about Muslims or Islam, it is but natural. It is not due to Islamophobia; their complaint is in fact a reason-based complaint whereas phobia is an irrational aversion and it develops without a reason. Therefore it is correct to say that there is no such thing as ‘Islamophobia’; it exists neither in the West nor anywhere else in the world. So, what is needed is for Muslims to reform themselves—then everything, including other peoples’ negative perceptions about Muslims and Islam, will be settled. It is a two-point formula: first, Muslims must admit that this phenomenon is ‘Muslim-phobia’ and not ‘Islamophobia’ as such. Second, they must correct themselves. It is the duty of right-thinking Muslims to educate other Muslims in this regard.
Source: Spirit of Islam November 2017
“Islamophobia” is a baseless rumour that Muslims have invented. It exists neither in the West nor anywhere else in the world. This is the age of opportunities, and today every person is busy in availing these opportunities; no one has the time to become an enemy to another. Muslims must realize that the victory of Mr. Sadiq Khan completely dispels the notion of “Islamophobia”. Muslims must accept that they were under the wrong impression until now while the reality is quite different. It is now the responsibility of Muslims to unilaterally come out of this negative mindset.
Besides living up to his other responsibilities as mayor of London, what do you think Sadiq Khan could do to improve relations between Muslims and others in the UK and the West more generally?
It is now the turn of Muslims to change their perception of the West. “Islamophobia” was a self-invented obsession that has no relevance. Muslims have not yet understood the spirit of the modern age, which invites everyone to adopt a “customer-friendly” attitude. It is only a friendly atmosphere that can allow the global economy to thrive, foster goodwill and sustain this era of professional development. In this modern age, no one can potentially remain an enemy to another.
Source: Spirit of Islam July 2016
Islam and secularism are fully compatible. As per the Encyclopaedia of Religion and Ethics, secularism is a policy of non-interference in religious matters. In a secular government, every religious community has the right to follow its own faith. This was demonstrated even by the Prophet Muhammad when he drafted the Madinah Charter, according to which different religious groups were allowed to have their own personal law.
The true meaning of secular personal law has been alluded to in the following verse of the Quran, according to which, people of other faiths could follow their own Holy Books to judge their matters:
“We have revealed the Torah, in which there is guidance and light. By it the prophets who were obedient to Us judged the Jews, and so did the rabbis and the priests, according to God’s Book which had been entrusted to their care; and to which they were witnesses.” (Quran 5:44)
“But why do they come to you for judgement when they have the Torah, which enshrines God’s own judgement?” (Quran 5:43)
The Quran and the life of the Prophet Muhammad make it clear that secularism and the teachings of Islam have the same spirit. Groups that claim otherwise are completely mistaken in promoting unIslamic ideas of religious superiority.
Source: The Seeker’s Guide
The modern age is a completely new age. The basis of the modern age is freedom of thought. Among the many results of the modern intellectual revolution is freedom of religion. Before this, human history was characterised by religious persecution. For the first time, religious freedom, including the freedom to propagate religion, has been recognized as a legitimate human right in the modern age. Through the human rights charter of the United Nations, this has been accepted by all the world nations. This development has made it possible for the first time in history to engage in the task of conveying God’s message to people without any obstruction whatsoever.
Among the several scholarly disciplines that the modern age gave birth to was anthropology, whose subject matter is human societies. Anthropologists made objective studies and proved that belief in God and religion have been present in all societies, thus. showing that such belief is natural to human beings and an answer to a universal human quest. This finding significantly boosted the possibilities for Muslims to convey God’s message to people, for it indicated that such belief is as indispensable for human beings as food.
The findings of modern science amazingly fit into what the Quran has revealed. They were a confirmation of this prediction of the Quran:
“We shall show them Our signs in the universe and within themselves until it becomes clear that this is the Truth. Is it not enough that your Lord is the witness of all things? (41: 53)
In this way, modern science became a powerful potential academic tool in the hands of those engaged in conveying God’s message to people and sharing the message of Islam with them.
Source: Spirit of Islam September 2013
The modern age is, in every respect, a new age. If the previous age was a traditional one, the modern age is non-traditional. Islam is completely compatible with the modern age. In fact, it has a major role in ushering in the modern age. However, Muslims of the present times are not cognizant of this fact. This is why their planning, done along traditional lines, proves to be fruitless. In other words, the case of present-day Muslims is one of anachronism, that is, living in the present age while still clinging to the mindset of the previous age. Any kind of effort towards the revival of Muslims can be successful only if it affects a change in their way of thinking. It must make them emerge from the past and lead their lives in the present. It is due to the Muslims’ failure to take into account the compulsions of the age in their planning that their endeavours by and large have gone awry. Muslims need to discover the modern age as an age of opportunities. They need to bear in mind that in the present age, power and strength are determined not by fighting but through advances in science and technology. In this day and age, giving encouragement to the latter factors is the surest way to success.
Source: The Age of Peace
Antiquity was an age of superstition; today, we are in the age of science. Before reaching its present-day zenith, the modern, scientific age had to pass through three stages. The first was marked by the eradication of the superstitious mentality; the second stage saw the practical beginnings of scientific research; the third is the spectacular culmination of the scientific process in the second half of the twentieth century. In my book, Islam: The Creator of the Modern Age, I have examined the contribution made to the completion of the first two stages by Islam throughout its first millennium. Henri Pirenne has acknowledged this as a historical fact: “Islam changed the face of the globe. The traditional order of history was overthrown” (Henri Pirenne, History of Western Europe). The book examines the aspects of the Islamic revolution and how they were instrumental in creating the modern age.
Before the twentieth century, it was accepted that only what was observable was considered to exist. But after the splitting of the atom, in the first quarter of the 20th century, man’s conceptions about matter have been drastically altered. In fact, the advance of science in the past century has culminated in a knowledge explosion, the likes of which have never before been experienced in human history and in the wake of which many ancient ideas about God and religion have had to be re-examined.
Now science postulates that whatever events take place in the world of Nature happen in accordance with specific laws of Nature. Some people may take this argument to imply that there is no need for the existence of an ‘unknown’ God in order to explain these events since known laws already exist to explain them. Julian Huxley says this with great conviction: “If events are due to natural causes, they are not due to supernatural causes.” Analysing this argument, I concluded that science, which seeks to provide explanations for the laws of Nature, cannot replace religion, because, for this, it would need to discover the ultimate and absolute explanation, which it is not in a position to. The best answer to this argument is given by American biologist Cecil Boyce Hamann: ‘Nature does not explain, she is herself in need of an explanation’. The fact is that the entire body of modern scientific enquiry is concerned only with the question ‘What is it that exists?’ The question ‘Why does it exist?’ is far beyond its purview.
Now scientific argument proves, beyond the shadow of a doubt, that far from having a damaging effect on religion, modern knowledge has served to clarify and consolidate its truths. Many modern discoveries support Islamic claims made 1400 years ago that what is laid down in the Quran is the ultimate truth and that this will be borne out by all future knowledge. This has been alluded to in the Quran in these words:
“Soon We will show them Our signs in all the regions of the earth and in their own souls, until they clearly see that this is the truth.” (41:53)
From this, we can understand how science affirms the veracity of religious truths.
Source: God Arises
Present-day science includes in its ambit many things (such as electrons, the law of gravity, X-rays, etc.) which are non-material in nature. They cannot be observed by the human eye, but every scientist believes in their existence, for the simple reason that although we cannot see these things directly, we can see their effects—for example, a falling apple, in the case of gravity, and a photo film, in the case of X-rays. We believe in the existence of all these things, not by direct observation but by their results, or, in other words, by way of indirect knowledge or inferential argument.
This change in human knowledge also changed the theory of logic. It is now well established in science that the inferential argument is as valid as the direct argument. In the pre-Einstein era, unbelievers held that the concept of God pertained to the unseen world and that since no direct argument was available to prove it, belief in God was illogical. They considered all the relevant indirect arguments as scientifically invalid since these were inferential in nature. But now the whole situation has changed. As nothing is really observable, the existence of anything can be established only by means of the inferential argument, not the direct argument.
If the inferential argument is valid with regard to the unseen micro-world, it is also valid with regard to the existence of God and other religious truths. Bertrand Russell admitted the fact that the argument centering on design propounded by theologians seeking to offer evidence for the existence of God is scientifically valid.
The fact is that when there is design, there must also be a designer. We see that our world is well-designed. This should lead us to believe that there is a Designer of it—God Almighty.
Source: God Arises
So long as natural phenomena were attributed to supernatural causes, they were regarded as objects of worship. Natural phenomena and objects such as fire, water, the sun, and the moon were venerated and feared. The laws of nature, the application of which would enable man to reach the moon and make use of nature to one’s advantage, have existed throughout the universe since time immemorial, yet it took man centuries to discover them. Given the possibilities of nature, why did so many thousands of years have to elapse in the course of man’s development before he felt ready to conquer nature? The answer to this is the prevalence of a culture of worshipping nature. For instance, man considered the moon a deity. The moon, with its brilliant silvery light, inspired man to bow before it rather than try to conquer it. Holding the moon to be sacred was a major obstacle to even thinking of conquering it.
Islam in the 7th century paved the way for modern science by distinguishing between a Creator and the rest of the universe. The entire universe is created by one God. No creation possesses any form of divinity. This creed revolutionized human thought. Nature, which was once held to be the object of worship became an object of investigation. Observation and experiment replaced assumption and speculation. In a magnificent 5-volume work A History of Science by Henry Smith Williams and Edward Huntington Williams, it is mentioned that: “There cannot well be a doubt that the adoption of those broad principles of right and wrong which underlie the entire structure of modern civilization was due to scientific induction, in other words, to the belief, based on observation and experience, that the principles implied were essential to communal progress. (Vol. 1)
The role of Islam in the emergence and development of science is generally acknowledged. Dennis Overbye in The New York Times, dated Oct. 30, 2001, writes:
“Commanded by the Koran to seek knowledge and read nature for signs of the Creator, and inspired by a treasure trove of ancient Greek learning, Muslims created a society that in the Middle Ages was the scientific center of the world. The Arabic language was synonymous with learning and science for 500 hundred years, a golden age that can count among its credits the precursors to modern universities, algebra, the names of the stars and even the notion of science as an empirical inquiry."
“Nothing in Europe could hold a candle to what was going on in the Islamic world until about 1600,’’ said Dr. Jamil Ragep, a professor of the history of science at the University of Oklahoma.
It was the infusion of this knowledge into Western Europe, historians say, that fueled the Renaissance and the scientific revolution."
Science does not negate the Creator, as its goal is to understand and explain the natural phenomena. It makes no claim to account for the underlying reason for the events. This is a prerogative of the divine revelation to satisfy the natural urge of human beings to find meaning and purpose of the creation, including themselves. This is reiterated thus:
In the attempt to explain (the) fact of terrestrial gravitation Newton made no advance, and we of today are scarcely more enlightened than the man of the Stone Age. Like the man of the Stone Age, we know that an arrow shot into the sky falls back to the earth. We can calculate, as he could not do, the arc it will describe and the exact speed of its fall; but as to why it returns to earth at all, the greatest philosopher of today is almost as much in the dark as was the first primitive bowman that ever made the experiment. (A History of Science, Vol. 1)
The nature of human intellect and his urges demand that his mental prowess is guided by divine guidance. Islamic scripture, the Quran, is the preserved revelation from the Creator to guide man about the meaning and purpose of his existence.
Source: Spirit of Islam July 2020
