“This current discourse that pits faith and science against one another like Nero’s lions versus Christians — inappropriate analogy intended — borrows directly from the conflation of all religious traditions with the history and experience of Euro-American Christianity, specifically of the evangelical variety.
In my own religious tradition, Islam, there is a vibrant history of religion and science not just co-existing but informing one another intimately.Astrophysicists, chemists, biologists, alchemists, surgeons, psychologists,geographers, logicians, mathematicians — amongst so many others — would often function as theologians, saints, spiritual masters, jurists and poets as much as they would as scientists. Indeed, a quick survey of some of the most well known Muslim intellectuals of the past 1,400 years illustrates their masterful polymathy, their ability to reach across fields of expertise without blinking at any supposed “dissonance.” And, of course, this is not something exclusive to Islam; across the religious terrain we can find countless polymaths who delved into the worlds of God and science.
Despite the history of the intellectual output of, well, the whole rest of the world, contemporary discussions in this country on the relationship between science and religion take religion to consist solely, again, of Euro-American Evangelical Christianity. Thus “religious perspectives on human origins” are not really all that encompassing. Muslims, for instance, do not believe in Christian creationism and, actually, have differences on the nature of human origin. The Muslim creationism movement, headed by Turkish author and creationist activist Adnan Oktar (known popularly by the pseudonym Harun Yahya), is actually relatively recent and borrows much from Christian creationism – including even directly copied passages and arguments from anti-evolution Christian literature.
The absence of a centralized religious clergy and authority in Sunni Islam allows for individual and scholarly theological negotiation – meaning that there is not, necessarily, a “right” answer embedded in Divine Truth to social and political questions. Some of the most influential and fundamental Islamic legal texts are filled with arguments and counter-arguments which all come from the same source (divine revelation), just different approaches to it.”