Moreover...

Moreover, since reality is what it is due to the Divine nature, it cannot be seen as a play-thing or the product of a series of fortuitous events. On the contrary, the cosmos, as the traditional scientists firmly believed, is teleological throughout, displaying a remarkable order and purpossiveness.

Nature, depicted by modern science as a ceaseless flow of change and contingency, never fails to restore itself into an abode of permanence and continuity with the preservation of species and self-generation.[^36] Seen under this light, nature, which is the subject matter of physical sciences, cannot be reduced to any one of these levels.

With reductionism out, the traditional metaphysics of science uses a language built upon such key terms as hierarchy, telos , interconnectedness, isomorphism, unity and complexity.

These qualities are built into the very structure and methodology of traditional sciences of nature, which can be taken to be one of the demarcation lines between the sacred and modern secular views of science.[^37] It is therefore impossible, the proponents of this view would insist, to create or resuscitate the traditional Islamic sciences of nature without first articulating its metaphysical framework.

Any attempt to graft Islamic ethics and epistemology to the metaphysically blind outlook of modern science is bound to be a failure. The philosophical underpinnings of Islamic science, as defined by Nasr, Attas, and others are derived from the metaphysical principles of Islam.

Just as the Islamic revelation determines the social and artistic life of the Muslim civilization, it also gives direction to its understanding of the natural environment and its scientific study.[^38] The doctrine of tawhid , the most essential tenet of Islamic religion, affirms the unity of the Divine Principle, and it is projected into the domain of natural sciences as the essential unity and interrelatedness of the natural order.