Karen Harding

Quantum theory seeks to explain the nature of physical entities and the way that they interact. It arose in the early part of the twentieth century in response to new scientific data that could not be incorporated successfully into the prevailing mechanical view of the universe. Due largely to the theory's abstract, mathematical nature, there has been great disagreement over its correct physical interpretation ever since it was first proposed. The most widely accepted is the Copenhagen Interpretation. Similarities between this interpretation of quantum theory and the thought
of al Ghazali will be the focus of this paper.

Initially, it might appear unlikely that there would be any significant similarities between the thought of Al Ghazali (eleventh century CE) and the ideas of quantum theory in the twentieth century. Although separated by culture as well as several centuries, many of the same ideas are incorporated into these two bodies of thought. Important similarities are seen in the role of causality in the natural world, the nature of physical objects, and the extent to which the behavior of objects is predictable.

Western thought has long made a distinction between the study of objects and the study of God. Science is the study of objects and of natural phenomena; the study of God more properly belongs to philosophy or theology. There is, however, an increasing awareness that this separation raises difficulties of its own. Although many scientists would prefer to restrict their research analysis to the study of the behavior of objects, quantum theory has caused many of them (as opposed to philosophers of science) to address questions about the metaphysics of science. The data supporting quantum theory is so strong that the theory cannot be ignored. Acceptance of the theory brings with it ideas that force many scientists to reexamine the ideas that underlie the scientific enterprise.

The fact that scientific advances and emerging theories are prompting scientists to look at the metaphysics of science makes it less surprising to find that both al Ghazali and quantum theorists ask many of the same questions. This is not meant to imply that the questions asked are identical in tone or context, or that there was ever a question of influence in any shape or form. What concerned Al Ghazali and his contemporaries were such questions as: "What is the role of God in everyday events?" or "How is it possible for miracles to occur?" Quantum physicists, on the other hand, ask "Is there a causal link between these two events?" or "To what extent is the behavior of physical objects predictable?" Even though the wording and the context of these questions are different, the underlying questions are similar. In both cases, the questions revolve around the causes behind events in the natural world and the extent to which these events are predictable. Both ask whether one event causes another or whether events occur due to some other, outside force.

The object of this paper is to investigate the similarities that one encounters between these two bodies of thought. The extent of the commonalities is striking. For example, both deny that the regularities in the behavior of objects should be attributed to the existence of causal laws. Further, they agree that events in the world ate not strictly predictable. Both accept the idea that unexpected, unpredictable things can and do occur. According to al Ghazali's explanation, God is omnipotent and involved in the world at every moment and can, therefore, cause anything to happen. The Copenhagen Interpretation of quantum theory says that it is impossible to predict the exact behavior of an object based on physical laws. As a result, while one might expect a lead ball to fall when it is dropped, there is a definite possibility that the ball will rise instead.

• click for a full paper in pdf