Eighth to the Sixteenth Century - Rashid Islamic Center

70 • The Making of Islamic Sciencecivilization, is substantially different from how it is understood in theMuslim world.As we begin an in-depth exploration of the Islam and sciencenexus, it is important to begin with Islam’s self-definition as a“religion” rather than to use definitions proposed by Westernthinkers such as Webster, who defines religion as “a set of beliefsconcerning the cause, nature, and purpose of the universe, especiallywhen considered as the creation of a superhuman agency or agencies,usually involving devotional and ritual observances, and oftencontaining a moral code governing the conduct of human affairs.”The Arabic word used for religion in the QurāĀn and in other Islamictexts is dîn (from the trilateral root D-Y-N), which is a comprehensiveterm with multiple layers of meaning, including “to obey,” “to besubservient to God,” “a way of life,” “Divine Law,” “a pattern,” and“Recompense.” Dîn, thus, is not merely a set of beliefs and associatedpractices, but a way of being, a path that a traveler takes with adefinite destination in mind. Moreover, it is a path that transformstravelers as they order their lives according to Divine guidance. Whilethere is of course a set of beliefs associated with Islam, these beliefsare not merely abstract ideas; they have been presented in concreteform through the “Way” (Sunnah) of the Prophet of Islam, whichconstitutes the real-life model for travelers on the dîn of Islam.We should also keep in mind that Islam’s self-definition is notlimited to the specific “religion” initiated by Muhammad in theseventh century; rather, the QurāĀn considers Islam to be that pathand way (dîn) that corresponds to, and is in harmony with, theinnate nature of all human beings, fitrah—the pattern on whichthey are created. And since this innate nature of human beings is anunchanging characteristic, their dîn too has remained unchangedsince the dawn of humanity. The QurāĀn states that all messengersof God have brought the same message to humanity. What has variedin different manifestations of this dîn has been merely outwardand secondary aspects: specific forms of worship, specific thingsand practices declared lawful and unlawful, specific rituals. Themessage given to Muhammad, according to the QurāĀn, completedthe cycle of revelation, confirming all previous revelations. “Religion”thus understood is not merely an inert set of beliefs and associated