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... It is worth mentioning two arguments my paper does not make, and which would be erroneous to draw as a conclusion. The first is the worn attitude, best articulated by Muzaffer Iqbal (2000) that "modern science is a unique enterprise -a purely European phenomenon" which later acquired an international character (p. 557). ...
The question of the decline in Arabic science and the rise of the West has a long and storied history. In this article, I count manuscripts by author in different subject areas over time, using a 17th century Ottoman book catalogue Kashf al- Zanūn and Islamic manuscript records from over 2,500 libraries. The results of my linear and generalized differences-in-differences models support the Sunni Revival hypothesis, which argues that the political empowerment of Abbasid and Seljuk religious élite in the 11th and 12th centuries facilitated the spread of madrasa institutions, professionalized the ‘ulamā class of religious scholars, and channeled talent and state patronage away from empirical sciences and rationalist discourse. I argue, however, that the medieval decline did not occur in the context of the ‘ulema’s opposition to science as part of a nakedly reactionary ideology. Nor did the madrassa college represent the unique institutional vehicle for the decline of science. The shift toward orthodoxy involved, rather, the acceptance and assimilation of scientific research into the heart of Islamic life. These findings cast doubt on narratives that attribute intellectual stagnation in the Islamic world to the Mongol, Spanish, and Crusader invasions, the Black Death, the Medieval Climate Anomaly, or modern European colonialism.
... Two authors who have done considerable work both to highlight the role of Arabs-Muslims in SF and popular art, along with tackling the paradoxical anxieties Edward Said highlighted, are Marei Lathers and John Carlos Rowe. Lathers's seminal Space Oddities: Women and Outer Space in Popular Film and Culture, 1960-2000(2010 explored the place of women in Western science fiction and related Orientalist motifs, while Rowe dealt with sexuality and political paranoia in American pop culture works, including I Dream of Jeannie, 24, and Homeland (Rowe 2011). This article endeavours to expand on this work and fill critical gaps in Edward Said's initial analysis of Orientalism by focusing on science fiction. ...
Orientalism is a much maligned concept. While geared to the service of the
Western colonial sense of superiority, Orientalism is, at base, a loose set of
symbols and motifs that is more geared towards an introspective critique of the
West itself. It represents certain internal antagonisms and Western
anxieties that emerge in confrontations with the East over
gender and sexuality. This becomes evident when it comes to Western science
fiction (written and filmed) among other popular genres and specifically when
applied to Arabs and Muslims (the “classical” East). Hitherto, most literature
on the Orientalism evident in Western SF has focused on the Far East, via
Techno-Orientalism and Cyber-Punk. The growing strength of Arab and Muslim SF,
however, can counter these Orientalist tendencies in the genre; taking Egyptian
SF as a test case. Western SF, moreover, can set its own house in order in the
meantime, since SF allows for symbolic substitutes to existential threats
traditionally posed by the East in the Western imagination.
... Science either invents a new idea or disapproves old ones [8,9]. Novel discoveries are made in different disciplines, and scientists are enthusiastic to discover new ideas for the actual benefit of humanity [10]. ...
Science is a knowledge based on hypotheses, observations, and experiments. From its very beginning science has served the humanity and will continue to do so until the needs of human being are fulfilled. History is rich of many scientists who have contributed to different fields of science free of politics, religion, cast, and region. Every human being must have the right to use science and technology for beneficial purposes. Mutual coordination between academia and industries is extremely important for the growth of science. The spread of ideas is only possible with publication and distribution of information to all in the world. Unpublished new ideas will remain hidden. With no doubt, many of publications and products get the spirit from the very first ideas. It is necessary that all scientists share their ideas, opening new opportunities for others to work in the various aspects. We are of the view that, to find a solution to our problems or satisfy human needs, it is important to ponder new ways in science, generate new ideas and share with others, so the concept of “science for the benefits of all” remain alive forever.
This paper is a literature study on akhlak education contained in Islamic education. The discussion focused on the role of religion on akhlaks. Akhlak education really requires the role of religion that has urgency and significance in akhlaks. Therefore, it is necessary to rejuvenate the akhlak education contained in Islamic education, so that akhlak education becomes attractive. This paper finds that akhlak education contained in Islamic education is constructed based on religious relations. Therefore, akhlak education strengthens Islamic education.
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