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7. Conclusion

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Abstract

Based on the evidence provided in this book about Muslims’ encounter with modernity at the paradigmatic level, as well as its disclosure of the dimensions of the debate on the Islamic idea of nature, this chapter concludes with a general discussion of how its findings are relevant in understanding Muslim societies with respect to grand debates over change, reform, and modernization.

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Footnotes
1
Courtenay, “The Critique on Natural Causality,” 83.
 
2
I borrow these frames from Amina Wadud, who is known as a Muslim reformist. Her explanation demonstrates how even reformists adopt the mainstream Islamic idea of nature and construct their reformist narrative exclusively on the basis of Islamic law. Wadud, Inside The Gender Jihad, 24.
 
3
Ozment, The Age of Reform, 43.
 
4
Aristotle, Physics, 2.
 
5
al-Ghazali, The Alchemy of Happiness, 55.
 
6
Belkeziz, The State in Contemporary Islamic Thought, 122.
 
7
Hakkı, Marifetname, 1–25.
 
8
Russell, The History of Western Philosophy, 226.
 
9
Taylor, A Secular Age, 25.
 
10
Hodgson, The Venture of Islam Vol. 1, 79.
 
11
Schimmel, “Islam,” 190.
 
12
Guessoum, “Issues and Agendas of Islam and Science,” 375.
 
13
Drees, “Academic Freedom and the Symbolic Significance of Evolution,” 67.
 
14
Nasr, Science and Civilization in Islam, 41.
 
15
Grose, Science But Not Scientists, 655. Also see: Solberg, “Science and Religion in Early America,” 73–92.
 
16
Gilson, Reason and Revelation in the Middle Ages, 72–74. To remember, for Aquinas “faith and science are not about the same thing”. Hastings, Medieval European Society, 1000–1450, 143.
 
17
Bulaç, Kur’an Dersleri, 10.
 
18
al-Ghazali, The Jewels of the Qur’an, 19.
 
19
Gesink, Islamic Reform and Conservatism, 24.
 
20
al-Ghazali, On the Boundaries of Theological Tolerance, 124.
 
21
Abrahamov, “Al-Ghazali’s Supreme Way to Know God,” 144.
 
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Metadata
Title
Conclusion
Author
Gokhan Bacik
Copyright Year
2020
DOI
https://doi.org/10.1007/978-3-030-25901-3_7