After learning papermaking from the Chinese (reportedly after the Battle of Talas), Muslims established paper mills in Samarkand and Baghdad. This cheaper and more durable material replaced parchment and papyrus, leading to a boom in libraries, translation, and the rapid spread of scientific ideas across the empire.

The Quran presents the natural world as a collection of 'Signs' (Ayat) of God. This theological framework provided the motivation for early Muslims to study astronomy, biology, and physics, as understanding the 'laws of nature' was seen as understanding the wisdom of the Creator.

Islamic bioethics generally differentiates between the status of an embryo at different stages. Since 'ensoulment' (Ruh) is believed to occur later in development, many legal councils allow stem cell research on surplus embryos from IVF clinics if it serves the purpose of curing diseases or advancing life-saving medicine.

The need to determine the Qibla (direction of Makkah) from any location and to calculate precise times for the five daily prayers drove Muslims to excel in astronomy and spherical trigonometry. This led to the development of sophisticated instruments like the astrolabe and quadrant.

Most modern Islamic legal bodies (such as the OIC Fiqh Academy) have ruled that organ donation is permissible provided it is done with consent and does not involve the sale of organs. This is based on the legal maxim 'Necessity renders the prohibited permissible' and the Quranic principle that 'whoever saves a life, it is as if he had saved mankind entirely' (5:32).

AI ethics raises questions about responsibility and the limits of non-human 'intelligence'.

Islamic science operates within moral and legal frameworks ensuring alignment with Shariah ethics.

Islamic ethics of moderation (*wasatiyyah*) align with ecological sustainability principles.

Qur’an 7:56 forbids spreading corruption (*fasad*) in nature, encouraging ecological responsibility.

Ibn Sina’s works included both medical and philosophical/ethical writings.