Preface p. vii Part 1 The Epistemological Foundation of Islamic Science Chapter 1 Religious Consciousness and the Scientific Spirit in Islamic Tradition p. 1 Chapter 2 The Question of Methodology in Islamic Science p. 13 Chapter 3 The Place of Doubt in Islamic Epistemology: al-Ghazzali's Philosophical Experience p. 39 Part 2 Man, Nature, and God in Islamic Science Chapter 4 The Unity of Science and Spiritual Knowledge: The Islamic Experience p. 61 Chapter 5 The Atomistic Conception of Nature in Ash'arite Theology p. 77 Chapter 6 An Introduction to the Philosophy of Islamic Medicine p. 103 Part 3 Islamic Science and the West Chapter 7 The Influence of Islamic Science on Medieval Christian Conceptions of Nature p. 131 Chapter 8 "Umar Khayyam's Criticism of Euclid's Theory of Parallels p. 157 Part 4 Islam and Modern Science Chapter 9 Islam and Bioethics p. 173 Chapter 10 Muslim Intellectual Responses to Modern Science p. 201 Chapter 11 Islam, Science and Technology: Past Glory, Present Predicaments, and The Shaping of The Future p. 227 Appendix Designing a Sound Syllabus for Courses on Philosophy of Applied and Engineering Sciences in a 21st Century Islamic University p. 243 Index.

This book is an introduction to Islamic Philosophy, beginning with its Medieval inception, right through to its more contemporary incarnations. Using the language and conceptual apparatus of contemporary Anglo-American ‘Analytic’ philosophy, this book represents a novel and creative attempt to rejuvenate Islamic Philosophy for a modern audience. It adopts a ‘rational reconstructive’ approach to the history of philosophy by affording maximum hermeneutical priority to the strongest possible interpretation of a philosopher’s arguments while also paying attention to the historical context in which they worked. The central canonical figures of Medieval Islamic Philosophy – al-Kindi, al-Farabi, Avicenna, al-Ghazali, Averroes – are presented chronologically along with an introduction to the central themes of Islamic theology and the Greek philosophical tradition they inherited. The book then briefly introduces what the author collectively refers to as the ‘Pre-Modern’ figures including Suhrawardi, Mulla Sadra, and Ibn Taymiyyah, and presents all of these thinkers, along with their Medieval predecessors, as forerunners to the more modern incarnation of Islamic Philosophy: Political Islam.

The book describes the rise of science (and technology) in the Islamic Golden Age, examines the causes that led to its decline, reviews failed later attempts for its revival and finally discusses social and religious reformation needed for it to flourish in contemporary Muslim societies. Social reformation covers rule of law, democratic infra-structure and human-rights, while religious reformation involves the reinterpretation of scripture. It is argued that without such a social and religious reformation, Muslims (a quarter of the earth's population) will be less able to participate in the science-driven 21st century world. Note that Muslim leaders in the UK and elsewhere are not addressing the need of such an essential reformation, without which, Muslims as a people will remain in a limbo and thus continue to be vulnerable to extremist ideas. Therefore this book should be a must for all those interested in the creation of a harmonious one-world. Look at www.scienceunderislam.com for more information.

St. Thomas Aquinas, the most known medieval philosophical theologian; the stal- wart of scholasticism; the Doctor of Church; and one of the most influential figures in West- ern Christianity, was greatly influenced by Muslim synthetic thought. The gulf between reason and revelation, faith and philosophy or Jesus and Aristotle were wider in Christianity than in Islam. Aquinas bridged that gap with the help of Mus- lim philosophical thought. This work highlights Aquinas’ intersections with the great Muslim philosophers and their impact upon his personality. Aquinas widely quoted Muslim philosophers and theolo- gians, including Ibn Rushd, Ibn Sina, al-Farabi, al-Ghazali and al-Razi and acted upon their wis- dom in many ways. In the estimation of E. Renan, ”St. Thomas owes practically everything to Averroes.” The likes of A. M. Giochon, David Burrell and John Wippel among others asserted that Aquinas and his teacher Albert the Great were highly indebted to Ibn Sina. Giochon noted that, “Avicenna was not only a source from which they all drew liberally, but one of the principal formative influences on their thought.” He read Latin translations of their works and incorporated many of their ideas, thoughts and arguments into his project. Aquinas’ upbringing in Southern Italy and his geographical and intellectual affinity with Islamic civilisation played a significant role in his intellectual development. His thirteenth century Christendom was fully engaged with Muslims on multiple levels. His greater family was involved with the neighboring Muslims of Lucera and Apulia and in the army of Frederick II. Medieval Christianity’s transition from the Dark Ages was facilitated by Aquinas’ philosophical theology, which was also shaped by the translation of philosophical and scientific manuscripts from Arabic to Latin. Aquinas was what he became partly due to these interfaith interactions, which are laid bare for the first time in this revelatory new book.

The Present Book Deals With The Least Known Reformative, Academic And Social Service Related Matters Where Muslims Have Contributed Clandestinely. Contents: 1. Ghazzali And Revival Of Islamic Sciences; 2. Ibn Taimiyah- An Introduction; 3. The Attitude Of Ibn-Taimiyah To Philosophy And Ilm Al Kalam; 4. Ibn Taimiyah`S Critique Of Greek Logic-A Study Of Ar-Raddo `Alal-Mantiqiyin; 5. Ilmul-Al-Kalam Of Shah Wali Allah Of Dehalawi; 6. The Background Of The Maktubat Of Shaikh Ahmad Sarhindi; 7. Rational Sciences In Medieval India; 8. Sufism In Kashmir; 9. Spiritual Economy-Syed Ali Hamadani And His Role In The Advancement Of Arts And Crafts In Kashmir; 10. Muslims Contribution To Medical Sciences.