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Journal of the International Institute of Islamic Thought and Civilization

ISLAM AND QUANTUM PHYSICS:FROM SIGNS TO SCIENCE

Cemil Akdoğan

Published Jan 1, 2012• 0 citations
OpenAlex

Abstract

The symbolic and mental nature of science that had been divulged for the first time by the Qur'an has also been recognized by quantum physics thirteen centuries later, i.e., in the first decades of the twentieth century. Isl (a) over barm and quantum physics are compatible due to a shared phenomenological approach which denies that we can know the substance of anything or that matter has a substance at all. In other words, both entirely depend on signs ((a) over bary (a) over bart), appearances (phenomena) or symbols that cannot have any substance or corresponding reality as independent, material entities in the external world. It is through the elimination of material substance that human consciousness has gained its pivotal and fundamental position and placed science into its proper place. Although quantum physics does not depend on the unity and oneness of God, such a religious basis can easily be supplied by Islam.

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The symbolic and mental nature of science that had been divulged for the first time by the Qur'an has also been recognized by quantum physics thirteen centuries later, i.e., in the first decades of the twentieth century. Isl (a) over barm and quantum physics are compatible due to a shared phenomenological approach which denies that we can know the substance of anything or that matter has a substance at all. In other words, both entirely depend on signs ((a) over bary (a) over bart), appearances (phenomena) or symbols that cannot have any substance or corresponding reality as independent, material entities in the external world. It is through the elimination of material substance that human consciousness has gained its pivotal and fundamental position and placed science into its proper place. Although quantum physics does not depend on the unity and oneness of God, such a religious basis can easily be supplied by Islam.
Islam and quantum physics are compatible due to a shared phenomenological approach which denies that we can know the substance of anything or that matter has a substance at all. In other words, both entirely depend on "Ayat" (sign), appearances (phenomena) or symbols that cannot have any substance or corresponding reality as independent, material entities in the external world. It is through the elimination of material substance that human consciousness has gained its pivotal and fundamental position and placed science into its proper place
Throughout the 20 th century, quantum mechanics was celebrated as the ultimate proof that modern science is leaving behind deterministic mechanical materialism and admitted that it is dealing with non-material entities; moreover, the notion that our reality takes place through being observed opens up to a subjectivist denial of objective reality.Some quantum scientists themselves claimed that the only way to account for our entire universe is to presuppose a global external observer (i.e., God).The text rejects not only this direct theological solution but also the traditional "realist" stance which secretly relies on a divine dimension (the divine status of natural laws).It proposes a reading of the ontological implications of quantum physics which opens up the way for a consequent materialism, even if, from a traditional reading, this may appear to be an odd materialism without matter.
The experimental results of quantum physics were manipulated by empiricists to forward some philosophical notions, which are in conflict with common sense and religious convictions. Most seriously, the notion of observer-created reality questions the independent reality of subatomic particles and endows divine qualities on observers who presumably determine their status. Moreover, the seemingly spontaneous electronic transitions were used to shed light as to whether the universe has a stationary configuration. In this article, both notions are analysed in terms of the logical consistency of their arguments and the scientific approach they adopt. The same arguments are also examined in light of the Islamic conceptual framework pertinent to how the universe is like. The article starts by delineating the logical framework of classical physics through discussing three energy-related concepts. A more objective approach that emerges from the positions of rationalists, such as Faraday and Einstein, is proposed. It is argued that despite the peculiarities of quantum physics, drawing parallels between classical and quantum physics is possible, and following the same analytical approach in both is imperative.
During the past two or three centuries western philosophy and science have confirmed each other in their ontological attitude towards external reality. The particular opinion that physical objects have an existence completely independent of observation was established as the necessary basis for all scientific investigation. The discovery in quantum physics that the phenomena ultimately constituting the stability of the material world cannot be separated from the instruments of observation was necessarily felt disastrous to the scientific world-picture, and many philosophers and scientists, including celebrated physicists, are still trying by all means to save ontology in quantum physics. The motive power behind this activity is the belief that the objectivity of science can be maintained only if the elementary particles of matter can be objectified in the usual way. The present chapter deals with the fundamental conditions in quantum physics which entail a complete breakdown of the conceptual frame of classical mechanics
Twentieth-century physics has had a profound influence on general philosophical thought, because it has revealed an unsuspected limitation of classical ideas and has necessitated a radical revision of many of our basic concepts. The concept of matter in subatomic physics, for example, is totally different from the traditional material substance of classical physics, and the same is true for concepts like space, time, or causality. These concepts, however, are fundamental to our outlook on the world around us, and with their radical transformation our whole world view has begun to change.
The world of physical systems at the most fundamental levels is replete with efficient, interesting models possessing sufficient ability to represent the reality to a considerable extent. So far, quantum mechanics (QM) forming the basis of almost all natural phenomena, has found beyond doubt its intrinsic ingenuity, capacity and robustness to stand the rigorous tests of validity from and through appropriate calculations and experiments. No serious failures of quantum mechanical predictions have been reported, yet. However, Albert Einstein, the greatest theoretical physicist of the twentieth century and some other eminent men of science have stated firmly and categorically that QM, though successful by and large, is incomplete. There are classical and quantum reality models including those based on consciousness. Relativistic quantum theoretical approaches to clearly understand the ultimate nature of matter as well as radiation have still much to accomplish in order to qualify for a final theory of everything (TOE). Mathematical models of better, suitable character as also strength are needed to achieve satisfactory explanation of natural processes and phenomena. We, in this paper, discuss some of these matters with certain apt illustrations as well.