Eighth to the Sixteenth Century - Rashid Islamic Center
Eighth to the Sixteenth Century - Rashid Islamic Center
Eighth to the Sixteenth Century - Rashid Islamic Center
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190 • The Making of <strong>Islamic</strong> Scienceof <strong>the</strong> Islam and science discourse in <strong>the</strong> post–World War II era. Thesheer magnitude of changes <strong>to</strong> <strong>the</strong> physical landscape of regions thathad witnessed little change for centuries, <strong>the</strong> sudden appearance ofroads, railways, airports, telephones, oil refineries, and <strong>the</strong> Internetin deserts where until recently only camel riders traveled under <strong>the</strong>vast star-strewn skies could not but influence <strong>the</strong> way science andtechnology were perceived by men and women living in <strong>the</strong>se lands.The arrival of new <strong>to</strong>ols and techniques in a world unfamiliar with<strong>the</strong> scientific principles that gave birth <strong>to</strong> <strong>the</strong>m is a process that, asWerner Heisenberg (1901–1976) once remarked, has far-reachingconsequences for <strong>the</strong> culture that imports <strong>the</strong>m—for <strong>to</strong>ols andtechnologies change <strong>the</strong> way we live, which in turn changes ourrelationship with <strong>the</strong> <strong>to</strong>ols and science behind <strong>the</strong>m:One has <strong>to</strong> remember that every <strong>to</strong>ol carries with it <strong>the</strong> spirit bywhich it has been created…In those parts of <strong>the</strong> world in whichmodern science has been developed, <strong>the</strong> primary interest hasbeen directed for a long time <strong>to</strong>ward practical activity, industryand engineering combined with a rational analysis of <strong>the</strong> outerand inner conditions for such activity. Such people will findit ra<strong>the</strong>r easy <strong>to</strong> cope with <strong>the</strong> new ideas since <strong>the</strong>y have hadtime for a slow and gradual adjustment <strong>to</strong> <strong>the</strong> modern scientificmethods of thinking. In o<strong>the</strong>r parts of <strong>the</strong> world <strong>the</strong>se ideaswould be confronted with <strong>the</strong> religious and philosophicalfoundations of native culture. (Heisenberg 1958, 28)For <strong>the</strong> Muslim world, <strong>the</strong> post-1950 era has been like a rudeawakening from a medieval siesta. It is, however, <strong>the</strong> sudden usheringin<strong>to</strong> <strong>the</strong> twentieth century, filled with violence and traumas ofunimaginable proportions, that has brought <strong>the</strong> world’s one billionMuslims face <strong>to</strong> face with challenges <strong>the</strong> like of which <strong>the</strong>y have neverfaced in <strong>the</strong>ir long his<strong>to</strong>ry. Most of <strong>the</strong>se new challenges are somehowrelated <strong>to</strong> science and technologies. The penetrating reach of modernscience and technology, <strong>the</strong>ir impact on <strong>the</strong> environment, <strong>the</strong>ir ability<strong>to</strong> reshape and reconfigure lifestyles, and <strong>the</strong>ir control over modesof production—all of <strong>the</strong>se have deeply influenced <strong>the</strong> Muslim worldduring <strong>the</strong> last quarter of <strong>the</strong> twentieth century. For a Western reader<strong>the</strong> magnitude of this impact may be hard <strong>to</strong> understand, but <strong>to</strong> havean idea of this change we remember that from <strong>the</strong> environs of <strong>the</strong>ir