Islamilainen tiede

Islamilainen tiede on islamin uskontoon liitetty tapa käsitellä tietoa. Sitä rajoittaa erityinen sitoutuminen islamin uskon lähteisiin, kuten Koraaniin ja islamilaiseen perimätietoon, kuten Haditheihin. Tällä tavoin se on luonnostaan monin tavoin ristiriidassa yleisesti tunnetun tieteenfilosofian kanssa, joka ei rajoita tiedettä uskonnollisten lähteiden sallimiin kehyksiin.[1] Muslimit tekevätkin jaon islamilaisten tieteiden ja muiden tieteiden välille.[2] Suurin osa olemassaolevasta tieteestä on joka tapauksessa muuta kuin islamilaista alkuperää ja siten islamilaisen tieteen kannalta epäilyttävää.[3] Ajoittain islamilainen tiede on edistynyt islamista huolimatta.[4] Islamin opissa keskeistä on Jumalan täydellinen vapaus, ja ajatus muuttumattomista luonnonlaeista rikkoo tätä periaatetta vastaan.[5] Islamin uskonnollisten auktoriteettien tukemien perinteiden vuoksi muslimien voi olla vaikea irtautua näistä ajattelutavoista.[6]


  • Warraq, Ibn: Why I am not a Muslim. Amherst, New York: Prometheus Books, 1995. ISBN 0-87975-984-4. (englanniksi)
  • Spencer, Robert: The Politically Incorrect Guide to Islam (and the Crusades). Regnery Publishing, 2005. ISBN 978-0-89526-013-0. (englanniksi)
  • Sina, Ali: Understanding Muhammad – A Psychobiography. 4th revised edition 2010. Breinigsville, PA, USA: FaithFreedom Publishing, 2008. ISBN 978-0-9809948-0-3. (englanniksi)


  1. Warraq, s. 273 "Science was perhaps the one cultural area that was least accessible to "Islamization." Moreover, the continued and undiminished hostility of official orthodoxy against the ancient sciences remained as characteristic of Islam as it was of Christianity until deep into the Middle Ages, and of orthodox Jewry to the very threshold of our present time. Knowledge not founded on revelation and tradition was deemed not only to be irrelevant but to be the first step on the path to heresy."
  2. Warraq, s. 273 "The Muslims made a distinction between the native or Islamic sciences and foreign sciences. Islamic science consisted of religion and language (Koranic exegesis, the science of hadith, jurisprudence, scholastic theology,; grammar, lexicography, rhetoric, and literature). The foreign sciences or "the sciences of the ancients" were defined as those common to all peoples and religious communities, as opposed to such sciences whose development was peculiar to Islam."
  3. Warraq, s. 273 "A part of the hostility can be attributed to the fact that the ancient authorities were non-Muslim and foreign. All foreign sciences endangered the faith."
  4. Warraq, s. 274 "Both Grunebaum and Renan make the same point that Islamic science developed for a while despite Islam. Grunebaum puts the matter thus: "Those accomplishments of Islamic mathematical and medical science which continue to compel our admiration were developed in areas and in periods where the elites were willing to go beyond and possibly against the basic strains of orthodox thought and feeling.""
  5. Spencer, s. 96 "Al-Ghazali and others took with the very idea that there were laws of nature: that would be blasphemy, a denial of Allah's freedom. To say that he created the universe according to consistent, rational laws, or that he "cannot" do something – as Aquinas affirms here – would be to bind his absolute sovereignty. His will controls all, but it is inscrutable."
  6. Sina, s. 244 "As a Muslim you are not allowed to read anything criticizing Islam. It is not that you fear being caught; you are afraid of Allâh and his sadistic punishment. Reading anti-Islamic material shatters your own self-concept of loyalty."