Abstract:
The aim of this study is to critically examine methodological naturalism from the perspective of Islamic education. For this purpose, a descriptive–analytical method has been employed. Naturalism is of two types: (1) metaphysical or philosophical naturalism, meaning that nothing exists beyond the natural world, such as God and the soul; and (2) methodological naturalism, meaning the provision of a framework within which scientific research on the laws of nature can be conducted. It is claimed that religious scientists may also adopt methodological naturalism while remaining theists. However, with the unveiling of the metaphysical presuppositions of methodological naturalism, it ultimately leads to philosophical naturalism. From an educational perspective, this study argues that from the viewpoint of monotheistic education, and given the educational impact of habit (as an important pedagogical method), a scientist who adopts methodological naturalism ashis exclusive research method will ultimately become a secular scholar. With reference to Qur’anic verses, it is demonstrated that such an outlook contradicts the divine perspective and diverges from a monotheistic way of life. The religious outlook of a monotheistic scientist should positively, rather than negatively, influence his research, since value-free knowledge is nearly impossible. Therefore, he must avoid methodological naturalism in his scientific investigations.
Machine summary:
Ruse cites the theory of evolution as an example and says: although evolution, as we understand it, is actually a natural result of methodological naturalism; given the facts of the world that can be discovered, a methodological naturalist is in no way committed to denying the existence of God. It is simply that a methodological naturalist insists that since the individual is engaged in science, they avoid all theological or religious references (ibid.
His argument is as follows: if the only correct way to achieve true beliefs about the world is through the application of naturalistic methodology, and if the provision of naturalistic explanations of the world has been accompanied by successive and increasing successes, and if the believer, in addition to this, accepts that the attempt to scientifically explain the world based on theistic premises leads nowhere; then logically they must conclude that ontological (metaphysical) naturalism is correct (ibid.
In the logic of the Quran, scholars are not those whose brains are a chest of various opinions and thoughts, filled with the scientific laws and formulas of the world, whose tongues speak of these matters, and whose places of residence are schools, universities, and libraries; rather, scholars are that group of experts and scientists whose light of science and knowledge has illuminated their entire being with the light of God, faith, and piety, and who feel a profound sense of responsibility toward their duties and are the most committed to them (Makarem Shirazi, 1374, Vol. 18, pp.
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