The Influence of Judeo-Christian-Islamic Thought in The Development of Science

By VA Mohamad Ashrof, New Age Islam 8 October 2024 This Paper Examines How These Religious Doctrines Influenced Early Modern Science, Particularly In Shifting From Deterministic Views Of The Universe To Contingent Understandings, Inspiring Scientists Like Ibn Al-Haytham, Al-Khwarizmi, Al-Biruni, Ibn Sina, Galileo, Kepler, And Newton To Explore The World As A Manifestation Of Divine Design. ------ The development of science is often associated with the Enlightenment, emphasizing rationalism and secular inquiry. However, many historians of science acknowledge the profound role that religious thought, particularly Judeo-Christian-Islamic doctrines of creation, played in shaping early scientific advancements. Far from conflicting with scientific exploration, belief in a rational and purposeful Creator laid a conceptual foundation for the study of nature. This paper examines how these religious doctrines influenced early modern science, particularly in shifting from deterministic views of the universe to contingent understandings, inspiring scientists like Ibn Al-Haytham, Al-Khwarizmi, Al-Biruni, Ibn Sina, Galileo, Kepler, and Newton to explore the world as a manifestation of divine design. The Doctrine of Creation in the Bible and the Quran At the core of Judeo-Christian-Islamic thought is the doctrine of creation, which asserts that a rational and purposeful God fashioned the universe. This belief has profound implications for how the natural world is understood. In the Biblical creation narrative, Genesis opens with, “In the beginning, God created the heavens and the earth” (Genesis 1:1). This affirmation of divine authorship establishes God as the ultimate source of the cosmos. Psalm 19:1 further elaborates, “The heavens declare the glory of God, and the sky above proclaims his handiwork.” The natural world is depicted as a manifestation of divine rationality and order, inviting believers to explore it as a reflection of God's wisdom. In the Quran, similar themes emerge. Quran 31:10 states, “He created the heavens and the earth in truth. He wraps the night over the day and the day over the night, and has made the sun and the moon subservient.” Here, the universe is described as a harmonious and lawful system, functioning under divine will. Another verse, Quran 2:164, offers a detailed description of the stages of human creation, emphasizing God’s mastery over natural processes: “We created man from clay from hardened mud. Then We placed him as a sperm drop in a secure lodging… Then We clothed the bones with flesh. Then We brought forth another creation.” These descriptions, rooted in divine intentionality, suggest that the universe and life itself operate according to purposeful laws accessible to human reason. The emphasis in both religious texts on a structured and lawful creation challenged the deterministic philosophies dominant in pre-modern Europe, particularly the classical Greek view of a fixed, eternal cosmos. Prior to the rise of modern science, much of European thought was shaped by classical Greek philosophers, particularly Aristotle and the Stoics, who embraced a deterministic worldview. Aristotle's cosmology presented the universe as eternal and unchanging, governed by a fixed chain of causality. In this view, natural processes were seen as inevitable and immutable, limiting the scope of investigation into the underlying principles of the natural world. The Judeo-Christian-Islamic doctrine of creation introduced the revolutionary idea of a contingent universe—one created by God according to His will and capable of being otherwise. As historian Peter Harrison notes, "The idea that God had freely chosen to create the world in a particular way suggested that the laws governing the universe were contingent and might not have been as they are." This concept of contingency encouraged scientists to investigate natural phenomena, as the workings of the universe were seen as the result of divine choice rather than inherent necessity. This theological shift provided a new lens through which early modern scientists viewed the natural world. Nature was no longer viewed as an immutable entity, but as a dynamic system governed by laws that could be discovered through empirical investigation. According to philosopher and theologian Alister McGrath, "Christian theology introduced the notion that nature was not to be regarded as divine, but as a created order whose workings could be understood." Rational Order in the Quran and Bible Both the Quran and Bible encourage the study of the natural world as a means of understanding God and His creation. Scripture posits that nature is a reliable source of information, revealing divine truths (Psalm 19:1-4; Romans 1:19-20; Quran 41:44). The Quran frequently emphasizes that the natural world operates according to fixed and consistent patterns, reflecting the divine wisdom behind its creation. This concept is highlighted in various verses suggesting that nature is subject to laws set by God. For instance, Surah Al-Mulk (67:3) states, "He who created the seven heavens in layers. You do not see any inconsistency in the creation of the Most Merciful. So look again: do you see any cracks?" This verse implies that the universe is harmonious and orderly, without contradictions or randomness. Similarly, Surah Ar-Ra'd (13:2) mentions, "It is Allah who erected the heavens without pillars that you [can] see; then He established Himself above the Throne and made subject the sun and the moon, each running [its course] for a specified term." This verse indicates that celestial bodies follow fixed orbits, a sign of the divine order. Lastly, Surah Ya-Sin (36:38-40) emphasizes the precision in nature: "And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing. And the moon — We have determined for it phases, until it returns [appearing] like the old date stalk." These verses collectively point to a universe governed by regular patterns and natural laws, all part of God's creation and His established order. According to the Judeo-Christian-Islamic worldview, nature follows regular or fixed patterns (Genesis 8:22; Jeremiah 33:20-21, 25-26) — a vital requirement for making scientific study possible. As C.S. Lewis put it, "Men became scientific because they expected Law in Nature, and they expected Law in Nature because they believed in a Legislator." The universe exhibits a rational ordering and structure because it was created by a rational God. And since humans are made in God's image (Genesis 1:27), we're rational beings, able to comprehend the ordering of the natural world. Kepler summarized this idea: "God wanted us to recognize them [i.e., mathematical natural laws] by creating us after his own image so that we could share in his own thoughts." Therefore, Christianity accounts for nature's intelligibility. The Role of a Rational God in Early Modern Science The influence of Judeo-Christian-Islamic thought is particularly evident in the work of early modern scientists such as Galileo Galilei, Johannes Kepler, and Isaac Newton. These individuals were not only devout believers, but they also regarded their scientific investigations as extensions of their faith, driven by the belief that the natural world was a reflection of divine rationality. Galileo Galilei famously argued that "the book of nature is written in the language of mathematics," which could be deciphered by human reason. His belief in a rational Creator led him to argue that the universe was governed by discoverable laws. Galileo’s heliocentric model of the solar system, which placed the sun at the centre rather than the Earth, challenged long-held Aristotelian views and suggested a more dynamic, contingent universe. As Galileo himself wrote, "I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use." Similarly, Johannes Kepler saw his work in astronomy as uncovering the divine mathematical order of the cosmos. Kepler believed that "the world of nature, the world of man, the world of God—these are not three worlds, but one." His discovery of elliptical orbits, which contrasted with the previously accepted notion of circular planetary motions, was motivated by his conviction that God had designed the universe according to a rational plan. Isaac Newton, often regarded as one of the most influential figures in scientific history, also viewed his work as revealing the underlying rational order of creation. Newton’s laws of motion and universal gravitation were premised on the belief that the universe operated according to consistent principles established by a rational and omnipotent God. In his Principia Mathematica, Newton famously wrote, "This most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being." Newton’s theological beliefs shaped his scientific work, leading him to pursue a unified theory of the natural world that reflected the coherence of divine wisdom. The Judeo-Christian-Islamic doctrine of creation played a foundational role in shaping the development of Western science. By introducing the idea of a contingent universe governed by a rational and purposeful God, this theological framework inspired early modern scientists to explore the natural world as a reflection of divine design. Figures like Galileo, Kepler, and Newton saw their work as uncovering the mathematical and empirical laws that God had inscribed into creation. As historian Margaret Osler observes, “Far from undermining the religious view of the world, science was perceived as providing deeper insight into the work of God’s creation.” This integration of religious thought and scientific inquiry laid the groundwork for many of the discoveries of the scientific revolution and highlights the enduring connection between theology and the pursuit of knowledge. Bibliography Harrison, Peter, The Bible, Protestantism, and the Rise of Natural Science. Cambridge University Press, 2001. Johannes Kepler, Letter to Herwart von Hohenburg, April 9/10, 1599, quoted in Michael Newton Keas, Unbelievable: 7 Myths About the History and Future of Science and Religion, Wilmington, DE: ISI, 2019, p.157 Lewis, C.S, Miracles: A Preliminary Study, New York: HarperCollins, 1947, p.169 McGrath, Alister, Science and Religion: A New Introduction. Wiley-Blackwell, 2010. Newton, Isaac, Philosophiae Naturalis Principia Mathematica. 1687. Osler, Margaret J. Divine Will and the Mechanical Philosophy: Gassendi and Descartes on Contingency and Necessity in the Created World. Cambridge University Press, 2004. ------ V.A. Mohamad Ashrof is an independent Islamic humanist scholar from India who regularly publishes articles and papers on Islam and contemporary affairs. His recent books include "Al-Ghazali: An Enlightened Critique" available from Amazon through the link https://www.amazon.in/dp/B0D92XZQ96?&linkCode=sl1&tag=epublica0e-21&linkId=fbe81b6503a1f5b493edd55dbbc9aa47&language=en_IN&ref_=as_li_ss_tl & “Beyond the Rib: Reframing the Creation Story for Equality" available from Amazon through the link https://www.amazon.in/dp/B0D9W59R93?&linkCode=sl1&tag=epublica0e-21&linkId=ba37608b2b7bab52ab5aa7ca3c0bff4f&language=en_IN&ref_=as_li_ss_tl URL: https://www.newageislam.com/interfaith-dialogue/judeo-christian-islamic-thought-science/d/133386 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism