خلاصه ماشینی:
In the recently burgeoning context of Muslim interest in the recon- cilement of Islam with Western science, Bucaille (1982), Khan (1976, 1977), and Abdul-Wadud (1971) have made useful contributions utilizing ideas irn— plied in some Qur’anic statements regarding essential life processes as well as ideas current in human physiology and evolutionary biology.
The changes so demonstrated to have taken place have been interpreted as the record of an organized evolutionary response in human nature to be studied in terms of developments in tool use, language, and culture.
In developing such a theory it ought to be noted that the fundamen- tal rnodern anthropological concepts pertaining to human origins (as utilized in macro-evolutionary studies surveyed above) and the associated definitions of human nature are clearly contrary to our views.
The accumulation of methodologies of such comparative study as well as the impressive and voluminous facts pertaining to social, cultural, economic, legal and other areas of human history and civilization is thus a noteworthy product of anthropological evolutionism.
Here clearly is an area for substan- tive studies that would emphasize the need for increasing our understanding of the contrasts between modern Western and Islamic assumptions regarding human nature, behavior and history.
To illustrate: A central anthropological issue, namely that of the analysis of the physical, social, cultural and linguistic variation within the human species, has also been an issue in the study and discussion of the Islamic approach to humanity and the treatment of the facts of the worldly hierarchy of races, tribes, nations, sexes, classes, languages and so forth.