Differences in the basis of religion and science

Quran & Science

The first reason for non-contradiction in both religion and science is that both have different
foundations. In fact, the subject of science is "knowledge" and the
subject of knowledge is "belief" - knowledge is based on suspicion,
that is why there is a fear of error in it, and all the progress of science is
trial and error. It consists of - While faith is based on belief as opposed to
doubts, that is why there is no fear of error in it - while in Surah Al-Baqarah
of the Holy Qur'an, Allah, the Exalted, has explained his good news to the
believers in these words:

Al-Dhain Yumnoon Balghaib

Translation:

" Those who believe in the unseen."

Knowledge

It is as if faith
is the basis of religion, which cannot be obtained on the basis of experience
and observation, but it is obtained on belief without any observation - that
is, faith does not require any observation, but it is obtained through trust.
Faith is the name of accepting the truth with a sincere heart that is not
visible and remains in the veil of the unseen - we cannot know it through our
self-made knowledge, but only Allah knows them without experiences and
observations. And it is recognized by the order given by the Prophet ﷺ, that religion is based on the facts, which have been stated above - contrary to what we are observing, which are the facts and observations of daily life. In our experience, the knowledge of these observations and facts is called science - so science is the knowledge formed by human hands (Human acquired wisdom), while religion is the knowledge given by Allah (Glorified and Exalted be He). That is why it can also be said that all the knowledge of science consists of possibilities, while there are no possibilities in religion, but it (Human acquired wisdom) consists of absolute certainty. All the facts, documents and finality of religion are tied to Certainty & Finality, that is, everything of religion is a final and obligatory order, on the other hand, the beginning of science and its foundation is based on hypotheses. The degree of probability mostly consists of hypothesis, observation and experience determining that something reaches the level of law and then its knowledge in the category of 'fact'. In fact, in all the progress of scientific research, the situation is as a result that the facts which we accept as scientific laws after repeated examination and observation of our common sense are subject to change. Therefore, based on these facts and on the basis of this distinction, it can be said that the possibility of conflict between religion and science is out of the question. are very important.

1: Medical Science

Islamic history is also an ideal place in the field of medical sciences, the names of Abu
al-Qasim, Ibn Rushd, Al-Kindi, Al-Razi Zahrawi and Ibn Sina are included in the
list. Muslim scientists in the first era of Islam. He founded high-quality
medical colleges and hospitals, where pharmacy and surgery were also taught.

Abu al-Hasan bin Sina (Avicenna) (1037 AD) wrote works like "Al-Qunun" (Canon of
Medicine) and laid the foundation of a great era in the world of medicine -
this work was translated into Arabic, Latin and other languages as well. This
work was so developed in the year 1650 that the book was included in the
curriculum of various universities in Europe.

The renowned physician of the Islamic world Al-Razi (930 AD) had written more than two
hundred books on medical science, some of these books were translated into
Latin, English and other modern languages. They were printed about forty times
from 1498 to 1866 and were first introduced and presented by Al-Razi on
smallpox and measles.

Al-Biruni Abu Rayhan (1048 AD) wrote Pharmacology.

The books written on ophthalmology and
ophthalmology by Ali bin Isa Baghdadi and Ammar al-Mawsali were included in
their curriculum as textbooks in the medical colleges of Europe and France
until the first half of the 18th century AD. A Western thinker, E. G. Browne,
who was a non-Muslim, acknowledges the words of the Muslims and writes:
"When the people of Christian Europe bowed their heads to their idols for
their health, the Muslims had licensed doctors, There were legions, specialists
and wonderful hospitals”.

"The Islamic world had a well-organized system of medical sciences and pharmaceutics from
the tenth century AD. There was a time when Sinan bin Thabit was the head of
the board of examiners in Baghdad. Apothecaries were also regulated. And the
Arabs were the first to establish medical stores, even barber shops were
inspected from a medical point of view. Mobile hospitals are also mentioned in
the eleventh century AD. The great hospital established in Damascus around 1284
AD. There was Al-Mansoor Hospital in Al-Shaan. Its doors were open to all
patients, rich and poor, men and women, and there were separate wards for women
and men in this hospital. One ward was exclusively for fever. ward) one for eye
diseases (eye ward) one ward for surgery (surgical ward) and one ward was
reserved for dysentery and intestinal ailments. Besides, the hospital had a kitchen, a lecture hall and dispensaries for dispensing medicines and so on for almost every branch of medicine."

It is also important that translations of Muslim medical research and teachings were made
in European languages through which these scientific sciences were transferred
to the European Western world. Especially the books of Abul Qasim al-Zahrawi
and al-Majjusi revolutionized the world of medical research.

"His books of medical knowledge and information, which were later translated into Latin and
European languages, reveal the extent of his knowledge of the circulation of
blood in the human body. Research on surgery by 'Abul Qasim al-Zahrawi'."
Kitab al-Tasrif liman 'Ujjain al-Talif' was translated into Latin by Gerard of
Cremona, and a century later by Shem-tob ben Isaac into Hebrew. Another
important work in this field of medical science. The earliest work is Kitab
al-Maliki by al-Majusi (died 982 AD). According to Brown, these items show that
Muslim physicians knew basic concepts and ideas about the arterial system, and
in the words of Max Meyerhoff.

'Ibn al-Nafis' (died 1288 AD) was the
predecessor of 'William Harvey' in terms of time and rank. In fact, he traced
the movement of the lungs and blood circulation in the chest three centuries
before 'Michael Servetus'. He cleaned the blood. After leaving the great
arteries, it must rise in the pulmonary arteries so that it can increase in
volume and mix with air so that its best part becomes clear and reaches the
pulse artery from which it is delivered to the heart. reaches the left side
of".

Result

The Holy Qur'an is a source of knowledge which, apart from having various aspects, is also
comprehensive of all sciences. No other inspired book (simultaneously) can
possess all these attributes except the Holy Qur'an. In the period from the
beginning of scientific development to the current peak of development, when we
try to establish a relationship between the Quranic teachings and the
discoveries and experiences of human (excessive) science, our faith in the
Quranic teachings is even more important than before. It gets stronger.
Moreover, the Holy Qur'an itself teaches thinking on scientific basis to better
understand its verses.
The Holy Qur'an describes the vital and physical facts of the universe, which humanity was
unable to know before the grace of modern science became common. Now that these
statements of the Holy Qur'an have been fully confirmed, no impartial person
should hesitate to accept the rest of its teachings. Especially when the
practical implications of these teachings are superior to anything else in the
world.
Although the possibility (of action and error) and the aspect of different interpretations
of scientific observations also remain on the mind (creating doubts), still the
above-mentioned reasons make the study of the Holy Qur'an in a scientific
context indispensable, which The reason for this is that the differences found
in the interpretation of scientific observations are similar (of minor nature)
to the differences found among experts in logic, grammar and other linguistic
rules.

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