"In transhumanism we have to distinguish science fiction from what we will be able to see."Professor Gonzalo Herranz, depth and dialogueNidhal Guessoum (b. 1960) is an Algerian astrophysicist with a PhD from the University of California, San Diego. He has taught at universities in Algeria and Kuwait, and is currently a full professor at the American University of Sharjah in the United Arab Emirates. In addition to his academic research, he writes and lectures on topics related to science, education, the Arab world and Islam. In 2010, he authored the well-received book "The Quantum Question of Islam: Reconciling Muslim Tradition and Modern Science"which was translated into Arabic, French, Indonesian and Urdu. He argues that modern science must be integrated into the Islamic worldview, including the theory of biological evolution, which, according to him, does not contradict Islamic theology.
On September 19, he participated in a day at San Pablo CEU UniversityThe conference, in collaboration with the Acton Institute, on the history, challenges and prospects of relations between the Abrahamic faiths, was held at the University of Al-Andalus, in collaboration with the Acton Institute. His presentation at the conference dealt with the scientific collaboration of the three religions in Al-Andalus during the Middle Ages.
How would you characterize this "scientific collaboration" between the Abrahamic faiths in Al-Andalus? Was there a true understanding and appreciation or was it based on mere scientific interest?
Collaboration was not of the same type that we understand or practice today. Scholars did not gather in universities, research centers, and libraries to work together on particular problems for days and months at a time. Rather, they received each other's works, read them and commented on them. They also used to translate old and new works into various languages (usually from Greek into Arabic, then into Hebrew or a vernacular language, for example Spanish, and then into Latin). In fact, translation was one of the most important and creative scientific functions performed by scholars.
Secondly, a common worldview (divine creator, great chain of being, etc.) among the three religions/cultures and a common language of scholarship (Arabic) helped to reinforce mutual interest in works that addressed issues of common interest: the (past) eternity of the world, causality, divine action, disease, astrology, calendars, etc.
In Spain, the fruitful synergy of the three great religions in the city of Toledo is well known. Have there been other cities where there has been such an important cultural exchange between these religions?
Toledo was a city where, indeed, the three communities lived in harmony and interacted beneficially. Cordoba was another famous city of rich cross-cultural interaction. However, that was not the only model or mode of cultural exchange among the scholars. More often, as I mentioned above, they received books and commentaries from one another, and scholars moved between cities (often seeking the patronage of emirs, kings and princes), thus carrying and disseminating their knowledge and forming networks of scientific communication.
In what areas has the relationship between the three great religions been particularly important?
The medicine, the philosophy and astronomy were probably the three fields in which the maximum cross-benefits occurred. Medicine for obvious reasons: indeed, one would often find an important Jewish or Christian physician serving in the court of a Muslim ruler. Astronomy, both for the practical interests of the calendar and for astrological predictions (whether the practitioners knew they were wrong and merely sold them to the rulers who wanted them or believed them to be true).
I can mention the case of Al-Idrissi, the Cordovan geographer who traveled a lot and then settled in Sicily, at the court of King Roger II, who commissioned him the best updated book of geography, which became known as "The Book of Roger".
And in philosophy because it addressed important issues, such as those I mentioned above, which aroused great interest among the great medieval thinkers of the three religions.
How should Islam and the theory of evolution be interpreted to be compatible?
To be compatible, Islam (and other monotheistic religions) must first defend the principle that the scriptures are books of spiritual and moral orientation and social organization, and not scientific treatises. Islam (and other religions) must also do away with literalist readings of the scriptures, so that when one finds verses that speak (theologically) of the creation of Adam or the Earth, or other topics of natural history, one must focus on the message or lesson being conveyed, not on the "process"; indeed, the scriptures are not meant to explain phenomena, but to point to their meanings.
Finally, the concept of "creation" itself should be understood as not necessarily instantaneous, since, in fact, the creation-formation of the earth took not millions, but billions of years, and Muslims never object to this, so there should be no problem with the "creation" of human beings having taken millions of years and a gradual multi-step process.
Is there any aspect of the relationship between the major religions that is not particularly well known?
I think it is important to underline the fact that the great religions share many commonalities and a worldview of direct relevance to questions of world knowledge: human history, calendars, practices such as fasting, care for the environment, and so on.
There are some (important) theological differences, e.g. acceptance of the divinity of Jesus, the concept and nature of salvation, the divine origin of the scriptures vs. composition by humans, etc. And this explains why some of us are Muslims, and others are Christians, Jews, Buddhists or others. But even in the theological realm, we agree on several important issues, e.g., the Day of Judgment, spiritual life, heaven and hell, prophets of the past, revelations, etc.
And with a clear understanding of our theological commonalities and differences, we can and should collaborate on many issues for the benefit of humanity.
Why did the Islamic world cease to be a leader in science, medicine and philosophy? Is the rejection of philosophy and science mainly due to the consequences of Averroes' "double truth" theory?
The idea of "double truth" is often misunderstood in the philosophy of Averroes. In his magnificent "Definitive Discourse on the Harmony between Religion and Philosophy," he stated very clearly, "Truth (Revelation) cannot contradict 'wisdom' (philosophy); on the contrary, they must agree with each other and support (support) each other." He also referred to Religion and Philosophy as "intimate sisters". In other words, there is no contrast between religious and philosophical truth, but harmony. Therefore, there was no reason to reject philosophy and science. In fact, Averroes held that for those who are capable, the pursuit of high (philosophical) knowledge was an obligation.
The decline of science and philosophy in Islamic civilization was due to several factors, some internal and some external. Among the internal factors were political instability, religious objections (Muslim scholars did not always fully accept all philosophical and scientific knowledge), lack of development of institutions and reliance on patronage instead, sufficient critical mass of scholars was rarely reached in a given place, etc. External factors include the economic boom in Europe (the discovery of America and subsequent prosperity), the emergence of universities, the invention of the printing press, etc.
Do you believe that science and philosophy are reconcilable with Muslim theology? How does the Muslim world view the relationship between faith and reason?
Yes, I believe that faith and reason, and Islamic science, philosophy and theology are reconcilable; in fact, the subtitle of my 2010 book ("The Quantum Question of Islam") was "reconciling Muslim tradition and modern science". I already mentioned that Averroes had already explained and shown with solid arguments from both Islam and Philosophy that both are "bosom brothers".
And on the most difficult subject, that of biological and human evolution, I have briefly mentioned how the two can be reconciled. For a fuller and more detailed treatment of the subject, I invite the reader to consult my book, my other writings and lectures.
Many people fear the demographic growth of Muslims in Western countries, especially because Islamic theology supports the need for state confessionalism, in the manner of a political theology. Do you agree with this interpretation of Islam? Is it possible to be a true Muslim and accept democracy and tolerance in Western societies?
Muslims have been living for decades, if not centuries, as minorities in "non-Muslim states," that is, in states where the laws are not based on Islamic principles. Of course, it is easier for Muslims to live in states where the laws are fully consistent with their religious beliefs and practices, but it is not an obligation. Islamic theology does not demand "confessionalism of the state."
As long as secular democracies respect people's personal life choices - why should a woman be forced to remove her headscarf at work or in public spaces - I see no reason why Muslims cannot live peacefully and harmoniously with other communities (religious or secular) in various cities and countries, in a mutually tolerant and respectful manner.
