Sciences and religions in the late modern period

The advocates of Islamization of knowledge consider that in a Western framework, science and technology are means of “conquest” and “domination” of the universe and of humanness. They quote a number of European or North American authors who have explained that scientific and technological progress has, alongside the globalisation of a “materialist” vision of progress founded in profit and wealth, lead to a “disenchantment”. On the strength of the Quranic verse « “Our Lord, You did not create this aimlessly; exalted are You” » (Quran 3/191), they call for a recognition of the fact that everything that is in the universe has been endowed with “value”, “honour”, “dignity”, that it has a finality. Accordingly all human activities must be set in this context, linked to (spiritual and moral) values and finalities and be made to serve humanity as a whole, in this world as in the next.

With this alternative approach, this school of thought is seeking to give an all-embracing sense to the concept of “progress” by factoring in both material and nonphysical elements. It brings into account “human needs” in connection with maqâsid al-Sharî'ah^[1] – of which it offers an updated reading suited to our times, highlighting the freedom of worship (din), the preservation of the family (nasl), the preservation of human rights (nafs), the development of mental and intellectual aptitudes (al-aql) and economic growth (mal). It indicates that such finalities require that humans be seen as “caliphs”, that is God's stewards, and the sciences as a single entity where complementarity takes precedent on fragmentation. It is an approach intended to match a vision founded in the faith on God's oneness (tawhid) and a representation of humanness as a very complex element where several (existential, moral, political, economic...) dimensions jostle with each other.

Ever since the eighties, conventions have brought together Ulama and physicians to discuss issues raised by the latest developments (nawazil) such as organ donation, transplantation, brain death. A general consensus is sought on the basis of the following principle: « “harm must be eliminated in as much as possible.” » In the light of this rule, the counsel of Islamic Fiqh Academy of Mecca in association with the Muslim World League and the International Islamic Fiqh Academy of Jeddah authorized organ donation and transplantation for a person in need (al-haja), it being understood that such a donation must cause no harm to either the donor or those who have rights over the latter (e.g. women and children). Some conditions have been set to regulate this practice, for instance through the ban on any commercial transaction in this domain and restrictions on the transplant of specific genital organs such as the penis and the vulva and the “« sexual glands [....] which continue to bear and discharge hereditary attributes to the transferee »” as their transplantation would “« lead to lineage confusion which Islam has steadfastly resisted »”.