By Ziauddin Sardar

Assesses the position of technology within the improvement of Islamic and Western civilisations, in bringing to them additional usual niches. query: What occurred to ethical values within the technique.

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9. 6. G. Collingwood, The Idea of History, Oxford University Press, London, 1961. See also his An Autobiography, Oxford University Press, London, r939, and The Idea of Nature, Oxford University Press, London, 1945. Despite Collingwood's interest in science, it should be noted that his analysis contains only inchoate 7. traces of what is outlined here. D. Bernal, The Social Function of Science, Routledge, and Kegan Paul, London, 1939, and Science in History, Watts, London, 1954. 8. G. , Williams and 9.

H. Sadr,'An Islamic View of Science', Pakistan Journal of Science, 31, pp. 3-6 (1979); See also: Muhammad Akbar, 'Science and Islam', Pakistan Review, I9(6), pp. o-zi (1971); Sayed J. Naqvi, 'Science and the Religion of Islam', Al-Ittihad, 14 (1-2), pp. z6-3o (1977); M. Raziuddin Siddiqui, 'Religion and Science', Islamic Order, 3 (3), PP- 38-44 (1981); and Mahmood Abu Saud, 'Science and Islamic Resurgence', The Muslim Scientist, 9 (3-4), pp. 1-9 (198o). 19. The Qur'ân, 32: 7-9. 20. Quoted by Ziauddin Sardar, 'A Revival for Islam, A Boost for Science', Nature 282, PP- 354-7 (1979).

At its worst this `formaldehyde' analysis of Islamic science then attempts to cleanse this science of its Islamic content completely. Yet there was an Islamic science worthy of an independent existence that dealt with the questions raised within its own framework of ideas. To reclaim the possibility of an Islamic science that is more than what Muslims discover qua Western scientists operating within the framework of values and concerns of the West, it is important to explain how this myth arose and how it became universally accepted.

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The Touch of Midas: Science, Values and Environment in Islam by Ziauddin Sardar
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