and New Scientist, Sardar wrote and lectured on how an Islamic science for the modern world might look like. In his book Explorations in Islamic Science, he described 'Islamic science' as: "a subjectively objective enterprise". By this, he meant that it can be both rationalist and traditionalist at the same time. Islamic science for Sardar would be shaped around an Islamic world view. It will be a science in which humans will see themselves as trustees of the Earth (khilafa) and they will act with justice (adl). What is lawful and what is prohibited (halal and haram) will be based, both on a consensus of the community (ijma) and public benefit (istislah). At the same time, Islamic science for Sardar is a universal science—grounded in empiricism and rationality. It is an experimental science that can be duplicated and repeated by all, regardless of faith and culture. Its nature and contents will reflect the foundations, as well as the needs, requirements and concerns of those living in Muslim cultures. Many Muslims see science as a way of discovering absolute truths, or finding proof of the existence of God. For Sardar, it is a way of highlighting the complex and interconnected nature of reality, and hence a form of worship. But it is also an organised way of solving problems and fulfilling the needs of individuals and society. Futures Sardar was the editor of the journal Futures from 1999 to 2012. His editorship is noted for turning Futures into a prime journal in the field of futurology; and opening the journal to other disciplines and to encourage them to explore futures alternatives. His has explored what a viable future for Muslim civilisation will look like in his two studies, The Future of Muslim Civilisation and Islamic Futures: The Shape of Ideas to Come. In the former he argues that Muslim societies are obsessed with looking at their past and that the way forward is to reconstruct Muslim civilisation, intellectually and culturally, "brick by brick". Sardar suggests in this book what a Muslim future could look like. In the latter book, he offers a critique of ideas such as the notion of an "Islamic state" and "Islamic economics". Later, he went on to develop a new discipline: that of ‘Islamic futures’. This was based on five principles: 1: Islam must engage with the contemporary world not just as a religion, but as a