Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

342 Notes to Chapter 14
22. See especially the works of Wilbur Smith. More recently works on
intelligent design have posed a major scientific challenge to evolutionism. See
especially William Dembski, Intelligent Design: The Bridge between Science and
Theology (Downers Grove, IL: Intervarsity, 1999); and Michael Behe, Darwin’s
Black Box (New York: Free Press, 1996).
23. On a more popular level, the Turkish thinker Harun Yahya has
written a number of works on this subject. See his Evolution Deceit (London:
Ta-Ha, 2001).
24. We have discussed the idea of progress and its refutation in our
Islam and the Plight of Modern Man. See also Maryam Jameelah, Islam and
Modernism (Lahore: Muhammad Yusuf Khan, 1968). For an eloquent refutation
of the notion of progress see Martin Lings, Ancient Beliefs and Modern
Superstitions (Cambridge, UK: Quinta Essentia, 1991); also Lord Northbourne,
Looking Back on Progress (London: Perennial Books, 1970). On the criticism of
Teilhardism, which seeks to synthesize evolutionism and the idea of progress
with Christian theology, see Wolfgang Smith, Teilhardism and the New Religion
(Rockford, IL: Tan Books, 1988); and our Knowledge and the Sacred, pp. 240–44.
25. On the deeper roots of utopianism in the West, see Jean Servier,
Histoire de l’utopie (Paris: Presse Universitaire de France, 1992).
26. See our Knowledge and the Sacred, chapter 1, pp. 1ff.
27. This is proven by the lack in classical Arabic or Persian of terms for
secularism.
28. We have dealt with the sacred quality of all aspects of Islamic learning,
even the sciences of nature, in our Science and Civilization in Islam; also
Islamic Science: An Illustrated Study.