“This article will discuss the importance of knowing precisely between knowledge and science. Regarding this matter, the discussion would like to introduce two different points of view about Universe; from Scientists and Islamic perspective, because from which philosophers and Scientists formulate or synthesized their findings and results of their observations according to the preconscious Ideas. This is a preliminary effort to discuss on how the reality of sciences (haqa’iq al-‘ulum) and the knowledge (al-ma‘rifat) can help mankind knowing, establishing and acknowledging Allah and His present and existence. By knowing these, we could learn the privilege of Islamic fundamentals and requirements for sciences and knowledge. Hence, they should entails upon Muslims especially or Non-Muslim in general into the ultimate truth and justice to the Knowledge and Science & Technology. This is what is supposed to be in scientific and technological application in the worldly lives.”

1. 1
ISLAM AND SCIENCE : AN ISLAMIC PERSPECTIVE
ANALITICAL READING AND COMPREHENSION
UPON ISLAMIC SCIENCE AND THE CHARACTERISTICS
OF MUSLIM SCIENTISTS
WRITTEN BY
AHMAD DAUD ISHAK EL MERBAWIY

2. 2
ISLAM DAN SAINS TEKNOLOGI : SATU SUDUT PANDANG ISLAM
(Aktiviti Kelas Tanpa Sempadan – Class Without Wall)
CTU 211 – SAINS DAN TEKNOLOGI DI DALAM ISLAM
ARAHAN AKTIVITI :
Sila baca dan hadzam artikel berikut dan jawab beberapa soalan dengan
mengemukakan hujah-hujah yg relevan sekitar pemahaman Islam sebagai Sistem
Menyeluruh dan Sebuah cara Hidup Muslim.
JAWAB DUA (2 ) SOALAN SAHAJA DARI PILIHAN BERIKUT;
1. Huraikan perbezaan antara sains (science) dan ilmu pengetahuan
(Knowledge) Jelaskan EMPAT (4) Sudut Pandang Islam terhadap Alam Raya..
( 20 Markah)
2. Berikan EMPAT (4) Peranan Alam Raya dalam melahirkan sains dan
Teknologi dan Bagaimanakah ianya menjelaskan KEWUJUDAN ALLAH SWT
(Establishing uon the existence of Allah almiaghty).
( 20 Markah)
3. Jelaskan EMPAT (4) tanggung jawab saintis Muslim dan bagaimanakah
mereka memikul tugas khalifah di muka bumi penuh keamanan dan kedamaian.
( 20 Markah)
4. Cdangkan dengan huraian kemas EMPAT (4) langkah-langkah yang wajar
mengembalikan budaya membaca dan berilmu di dalam persekitaran Umat Islam
yang cemerlang.
( 20 Markah)
JAWAPAN MESTI SAMPAI KEPADA SAYA DALAM BENTUK HARCOPY
PADA 15 November 2018
Instruktur anda:
Ahmad Daud Ishak El Merbawiy
BP16a, Bangunan Ilmuan Tingkat Satu,
Pejabat Akademik UiTM Cawangan Terengganu
Kampus Rekreasi Bukit Besi 23200 Dungun Terengganu.

3. 3
ISLAM AND SCIENCE: AN ISLAMIC PERSPECTIVE*
By:
Ahmad Daud b Ishak El-Merbawiy**
Academy for Contemporary Islamic Studies (ACIS), MARA UNIVERSITY OF
TECHNOLOGY, Bukit Besi Branch Campus 23200 Bukit Besi Dungun
TERENGGANU DARUL IMAN
Email: easudihamdun@gmail.com
Abstract:
“This article will discuss the importance of knowing precisely between knowledge and science.
Regarding this matter, the discussion would like to introduce two different points of view
about Universe; from Scientists and Islamic perspective, because from which philosophers and
Scientists formulate or synthesized their findings and results of their observations according to
the preconscious Ideas. This is a preliminary effort to discuss on how the reality of sciences
(haqa‟iq al-„ulum) and the knowledge (al-ma„rifat) can help mankind knowing, establishing
and acknowledging Allah and His present and existence. By knowing these, we could learn
the privilege of Islamic fundamentals and requirements for sciences and knowledge. Hence,
they should entails upon Muslims especially or Non-Muslim in general into the ultimate
truth and justice to the Knowledge and Science & Technology. This is what is supposed to be
in scientific and technological application in the worldly lives.”
KEYWORDS: Islamic Science, Knowledge, Apprehension and Ethics
Litterature Review
Introduction
In general, knowledge (al-ma„rifat) and Science (al-„ilm) are infered simplistically
synonimous meaning by public. Any way if we do examine and analyze exactly,
we can find that they have far different meaning which later can be referred to
the main bussiness of subject matter in the system of knowledge inside the
intellect (al-„aql) and the psychological of human soul (al-nafs). Since human
being is given the power of intellect and apprehension, he is disserved to be
the most genius creature and has related to knowledge and scientific mastery.
But the question are who is the knowledge provider, how does it attains into
human‟s intellect and heart?. Is there any basic value of the knowledge?.Why
do they be responsible to the crisis present knowledge? These are among the
very interesting part to be solved. This Islamic point of view, shall try to unveil
the ability and nature of knowledge and Science in Islam.

4. 4
The Importance of Universe
Philosophically, nature is the source of intellectuality and scientific activities.
To search for the reality meaning of something was the basic role-played by
Philosophy, which affirmed, by philosophers and thinker-scientists started
from the earlier ages of the history of human kind. Hence, how the nature or
cosmos has been observed or verified and found is indicated a certain point of
view about cosmos later it derives the knowledge of nature that is called
Cosmology. Knowing Cosmology is very crucial part of scientific enterprises,
especially from epistemic view of conventional scientist or from prominent
Muslim scholars or from Islamic point of view. This part is very nice to be
discussed, because from which we could understand that, these are what had
been demarcated upon knowledge; between Western Science and Islamic
Science. From this angle also, we could see the difference between knowledge
and science from the reality of human intellectual activities. Thus it might be
revealed also the depriving, disturbing and scientific abuses occurred while the
purposes of knowledge and sciences and technology had already been distorted
everywhere and ever since. The responsibility lies to academicians,
practitioners and those professionals in education.
Universe from Scientist’s View
Scientists had observed and decided the cosmos came out into existence
naturally and not exist according to any kind creational theory. Thus the
suitable theory established was the Big Bang in Physics or Astrophysics and the
Theory of Evolution of Charles Darwin representing in natural creations and
biology. These assumptions rely on the theory of cosmos came into existence
by itself according to Law of Nature.1
Even though scientifically and logically
nature could not ever exist by itself, but according to the principle of
materialists and material foundation, the nature must be able to organize itself
very well into establishment through the Evolution Theory and the Big Bang
Theory.
We do accept that the study about universe or cosmos is very important, but
some scientists reached at a level of bias or extreme to his discipline and ignore
1 The Theory of „Creatio ex Nihillo ‟ had initiated heating debates between many branches of
knowledge; either from philosopher scientists till the religious figures. The question is that, was
the theory inline with the prominent Muslim Scholars or Muslim Philosopher‟s point of view.
Again, regarding to Islam, is it identical with Quranic point of view? - Which is well known as
‘idha arada syai’an an yaqula lahu kun fayakuun‟ – whenever He wanted something to be,
intentionally commanding by God‟s saying be. so it be.

5. 5
religion and his position as mankind,2
as such he believes that human are much
more lowest condition compared to the existence of atoms, protons, photon,
molecules and so forth, because these are the reality of things but human being
and the concrete creations are not a reality of existence.
Universe from Islamic Point of View
Al-Quran explains that the universe and whatever connected with the unseen
world („alam al-gahyb) and the visible world („alam al-syahadah). The facts that al-
Quran reveals;
1. Allah almighty is truly creator in volition but not necessary, the Most
willing and the Most knowing. All creatures are dependent on Him, in
term of existence, perennial and eternal kind of entity. And He himself
the Most eternal, His will overwhelming and His knowledge
comprehensively covers His creations (ta„aluq al-ihatah). p.57
2. The creation has no influence unto God to create necessarily, but He
voluntarily does. And He created them in very systematic, established
and tight locked as mechanical phenomena, but it is His who entervanes
continually into a new creation in momentous actions. p.58
3. The universe is a reality (al-kawn haqiqatun). It is not illusion. They were
created before mankind. Allah almighty did create with great purposes.
Through the variety of creations and the repeatedly new creations into
time frame (al-ahdath) manifesting that His attributes and Names as the
great creator, the bounty provider, the presenter, the designer, the
merciful, the justice, the life-giver and the death-restorer, the forgiver,
the reckoner and the master of resurrection. p.59
4. The classified creations in various entities.Everything was created by
Allah almighty in conglomerated entities (tarkeeba), physical Shaping
(shakla), certain paterns (hajaman mu „ayyana) and inspired designations
(tazwid al-hidayah).p.60
5. Allah almighty had created things in perfect manner (yattasim bi al-kamal),
and they must have a stability between the equalibrium (tawazun) and
various creative-changing process (al-insijam) by the willing of Allah
alone.p.61
6. The responsibility of Allah almighty to be wealth provider (tazwid al-
ghadha‟) and guidance ( tazwid al-irsyad) to especially humankind.
2 Prof. Dr. Muhammad Mu„in Siddique, al-Usus al-Islamiyyah li al-‘ilm (trans) The Islamic
Fundamentals of Sciences, Riyadh: International Islamic Publishing House, revised ed. 1416H/1995
AD p. 34-35 her ether to is mentioned as IFS.

6. 6
7. Humankind is among the creation of God, philosophically is called
Microcosm – Arb., „alamun saghir. Has given the proper shape, pattern and
beatitide disignation in his physical postures.p.62
8. Humankind is the representative of Allah on earth (na‟ibuLlah „ala al-„ard)
– so called vicegerent. They have been given the power over all earth
treasuries (al-tharwat al-„ardiyyah) and the great dignity (karamat al-Insan)
over other creations of God. p.63
What are the Knowledge (al-ma „rifat) and Science (al-„ilm)
Knowledge means that “what one has known about including the facts,
information, skills, and understanding that one gains especially through
learning or experience.” Meanwhile science means that “(the study of)
knowledge which can be made into a system and which usually depends on
seeing and testing facts and stating general natural law.” Sometimes it is
defined as a branch of such knowledge like Biology, Chemistry, Physics,
Engineering, Mathematics and so on and so forth.3
Muhammad Mu„in said that
the science is “a guided human activities, with the strong encouragement,
higher value-spirit, through the systematic bodies, using the research
methodologies which has known as the Scientific Research, Empirical Studies
and acceptable findings. The aim of the research is to know something like the
essence of things, the natural cannons, scientific integration, causality and the
reality base on the emprical studies.”4
According to Islamic framework knowledge is derived from Arabic root word
as „arafa – ya„rifu - ma„rifat, meaning to apprehend or to conceive accurately with
the very depth into the real crux meaning of something which can be named as
principle, fundamental and the essence of thing or subject matter. That is why
the knowledge has no problematic condition if the fact is equitably conformity
with the ultimate truth within the Divine Law of Nature – Arb., sunnatuLlah fi
al-„alam. Yet it is still exposed to distortion due to the present of contemporary
knowledge, in other word it is still at the hypothetical stage but does not reach
at the level of universal cannon of certain discipline of existence. For instance,
the knowledge of regularity of planetary system in Astrophysics, a definite
knowledge of humankind through DNA and living causality of humankind and
animals which is so called spiritual life. Again knowledge is some kind of
3 Longman Dictionary of Contemporary English (New Edition), Burnt Mill: Longman House, 1987, p.
581& 934
4 Op. cit., IFS p. 18

7. 7
formulation coherently exists exsoterically and esoterically into the reality of
universe.
Science in Islam is derived from the term „alima - ya„lamu – „ilman means to get
information, factual and empirical subject matter or physical entities through
the logical empiricism. It has been transferred from the highest reality of
existence of Allah Almighty the Most Knowing (al-„alim). This transmission
into human heart, mind (intellect) and psychological faculty (human soul)
through experience, inspiration and logical demonstration (burhan). What we
have understood from the above definition about science is a process of
actualization of science into practical nature or into existence. But before this
incident took place, our intellect and psychological of human soul – nafs, had
experienced and apprehended the condition of scientific hierarchy of truth and
had replaced it into the natural place to be established as the reality of science.
Thus the correlation between knowledge and science is very close and integral.
Because science without knowledge is pseudo-science, knowledge without science
is absurd. How serious one has to pursuit knowledge starting from seeking
information and data manipulation on researches at the level of conceiving and
inspired finding, finally he discovers the ultimate reality of scientific foundation
or what is so called as theorem or the principles of certain scientific discipline.
When the findings are in line with the ultimate truth, knowledge of something
would be achieved successfully. In short our heart apprehend the knowledge
and our sensual and intellectual faculty manipulate and strive to find the real
meaning of something within every discipline of scientific research and
discoveries.
The Islamic Fundamentals of Science
Islamic has a very concise stand regarding nature. These creations of God are
considered as the reality (haqiqiy) and never be ambiguous (laysa bi wahm) about
existences. And Allah had provided mankind with the hearing faculty, the sight
and the intellect to observe and infer upon the most fascinating material world
(al-„alam al-maddiy). Instead of the outer nature, there must be a grand designer,
Allah almighty. From Him all kind of Universal Cannons (al-Qanun al-Kawniy)
were systematically established and created. He who also provided the Islamic
Law (Syari„at al-Islamiyah), 5
which is part of the Universal Cannons. All kind of
Cannons is submitted under the supreme council, who had known to the finest
and the most merciful to His slaves.
5 Ibid, IFS, p. 66-67

8. 8
All creations on earth are ready to serve for the most revivalist humankind (li
salih al-basyariyyah). Muslim had already known the appropriate knowledge
about the religion of Islam and the Nature (natural sciences) – (ma„rifat al-
Syari„at wa ma„rifat al-„alam al-maddiy). Using this kind of knowledge to serve for
Allah‟s will and favor through the submission to Him alone. When the
knowledge and sciences performed in appropriate manner accordingly in line
with the Islamic Law and the Nature of Natural sciences and technology, the
purposes of knowledge application are considered as fully achieved. In fact
there is no demarcation line between spiritual element and material one in
Islam, yet it has single nature from Allah almighty. Thus it must be the nature
of Allah Almighty or otherwise.
Other than Muslim and believers, who tried very persistently to separate the
nature from Allah almighty, to cut the integral relation of nature and to
withdraw the unicity nature of Islamic religion and Nature itself. But as Muslim,
they must know that the purpose of science is to recognize the wisdom of the
creator, His continuous effort of creation in minute details in time and to
acknowledge the power of Allah in governing the universe very systematic.6
Science and Establishing of the Existence of Allah (wujuduLlah)
Can we try to establish the existence of Allah Almighty through the sciences?.
The question of term „establish‟ (Arb., al-ithbat )or „logical demonstration‟
(Arb., al-burhan) to be put into confirmity with the existence of Him is
acceptable or not. Knowing the definition of this way of confirming Allah is
very basic. The establishing (al-ithbat) or the logical demonstration (al-burhan), is
some kind of logical expression and logical mathematics, which has been
considered as „the syllogistic sciences of figure‟ (Arb., uluum syakliyah).7
In term of knowing Allah Almighty, if we accept this syllogistic mechanism to
prove the existence of Allah, means the degree of our faith or belief was
deviated or identical with the accepted scientific concept or rationality which
shall lead to the corruption of faith. Further more the knowledge of Allah
Almighty is also identical with the accepted syllogistic expression in previous
6 Ibid, IFS, p. 68-69
7 By which the unknown concept could be conceived by the explanatory agreable expression
(Arb., al-bayaanat al-muftaridah); whenever the unknown concept prevails, later from which we
can withdraw another result of explanation that is called as „the hypothetical theory‟ (Arb. al-
nazariyat), and the logical steps towards the theory are called „logical demonstration‟ – (Arb., al-
burhan). See IFS p. 44.

9. 9
time. In fact, belief in Allah Almighty must be totally different with the
scientific knowledge, syllogistic expression and agreeable emperical statement.8
Another epistemic argument is about the sources of belief is widely different
between establishing scientific proof and the existence of Allah Almighty.
Scientific explanation is accepted by the sensate faculty of emperical sense
(rational and sensual faculty), while theological truth especially the existence of
Allah has been well accepted by the faculty of heart (al-qulub). So, that is why
Allah had oppointed His mesenggers and prophets in order to reveal messages
from Him to be believed by all humankind. Somehow or rather if we can
derive or extract the knowledge from scientific evidences, such as „the power‟
Arb., al-Qudrat has been imparted concisely or directly from Allah into any kind
technological enterprises, thus, belief in the power of Allah is considered as the
bridge to the „attribute‟- Arb., al-sifat of Allah and surely can leads to believe in
the existence of Allah Almighty. To conclude, scientific evidences are the steps
towards achieving the faith in Allah but it is not solely the way to establishing
the existence of Allah Almighty. Science and technology are merely signs of the
existing Allah, but the revelation of surat al-ikhlas is considered as knowledge
about the existence of Allah Almighty.
The Responsibility of Muslim Scientists
1. The Muslim scholars or scientists, who have the urges of
reformation in their societies, might feel a great responsibility in
term of strategic planning or applications of sciences and
knowledge. Muslim has to reflect the previous great Muslim
scholars regarding to their highly ambitious (al-himmat al-„aliyah), to
love exploratory sense (hubb al-istila„ al-hammasiy) and an ability to
contribute knowledge either in revelation or practical sciences.
2. The most important thing is to know that; their great ambitious had
been established within their faith (imanihim) in Allah almighty,
through the Quranic admonition (al-nasihat al-Qur‟aniyah), the
reflecting signs of Allah in the external universe and humankind
and implementation of the prophetic command to acquire
knowledge till to China.9
8 Ibid., IFS p. 45-47
9 Ibid, IFS, p. 70

10. 10
3. Muslim Scientists must not conceive scientific activities simply as
what had been indulged medieval Christian Scholasticisms; the
separation between natural explorations apart from metaphysics.
We have to emphasize that the natural occurrences are the
manifestation of the power of great creator Allah almighty
(qudratiLlah al-ibda„iyyah), His power of truth (sultanihi), His great
assistance („inayatihi al-ilahiyyah), and these Muslim attitudes would
sharpen their intellects beyond the knowledge (karrasa al-sa„yu wara‟
al-ma„rifat bi nasyat al-fikr) which is converting to the total
submission to merely the great creator, sovereignty Allah.10
4. Muslim has to relate or integrate science with their own belief or
Islamic creeds and applies them in a complete manner for the
salvation of humankind (li salih al-Insaniyah). The earlier Muslim had
established the academic and scientific foundation in original sense
into many disciplines; medicine, optical sciences, chemistry,
anthropology, physical geography and humanity, sociology and so
forth. These disciplines were practiced to incline their attitude,
belief and never be an arrogant to the creator Allah Almighty.11
5. It is a skeptical to learn sciences in foreign languages, because it
might be changed our worldview or the Muslim scientific
framework towards separation sciences from the religious
principles and Islamic creeds.12
So, Muslim Scholars have to write
scientific textbooks in the language of Muslim world, with strong
emphasis on Arabic. The wisdom here is how Muslim verify and
evaluate the languages and synthesize them into Islamic framework
in scientific activities and having the true sources either from
Islamic world (turath) or foreign sciences (al-ajnabiyyah) using the
expatriates from the most authoritative translations.
6. Muslim has to define the aims of our educational, social; and
economic system in order to project and materialize the ultimate
objective to perform the duties to Allah Almighty and the
humanities.
10 Ibid, IFS, p. 71; Allah says that: “Lo, indeed who is the most fear in God rather than the Muslim
Sober Scholars or Scientists.” [Arb. innama yakhsyaLlaha min ‘ibadihi al-‘ulama’u ] – (Chapter Fatir,
28:35)
11 Ibid, IFS, p. 71-72
12 Ibid, IFS, p. 77

11. 11
Conclusion and Remarks
Briefly, I had exposed what could we share about knowledge and science from
Islamic point of view. In fact, the importance of knowing the differences
between knowledge and science is encouraging enough because from which
Muslim can know the condition of Contemporary Science. Consequently, we
also can understand the issue of Islamization of Contemporary Knowledge.
Knowledge itself must not be Islamized, rather the contemporary knowledge
has to be. I would like to give great thanks for the critiques and constructed
comments for the paper to be improved.
TQ
AHMAD DAUD B ISHAK EL MERBAWIY
Related References:
Abu Ishak Ibrahim b. Ali b Yusuf, al-Shiraziy al-Shafi„iy (393-476H), Tabaqat
al-Fuqaha‟ (terj.) Paizah Hj. Ismail, Generasi „Ulamak, Kuala Lumpur: Media
Ehsan Sdn Bhd., 1990.
Ahmad Von Denffer, Research in Islam: Basics, Principles and Practical Suggestions,
London: The Islamic Foundation, 1985
Alparslan Acikgenc, Being and Existence in Sadra and Heidegger: A Comparative
Ontology, Kuala Lumpur: International Institute of Islamic Thought and
Civilization (ISTAC), 1993; Islamic Science Towards Definition, Kuala
Lumpur:ISTAC, 1996
Annuar Ab Bakar and Abu Bakar Abdul Majeed, Islam: Science and Technology,
Kuala Lumpur: Institute of Islamic Understanding Malaysia (IKIM), ed.2nd
,
1998
Baharudin Ahmad et al, Falsafah Sains Daripada Perspektif Islam, Kuala Lumpur:
Dewan Bahasa dan Pustaka (DBP), 1994
Hoodbhoy, Pervez, Islam and Science: Religious Orthodoxy and the Battle for
Rationality, Kuala Lumpur: S. Abdul Majeed & Co., 1992

12. 12
Prof. Dr. Muhammad Mu„in Siddique, al-Usus al-Islamiyyah li al-„ilm (trans) The
Islamic Fundamentals of Sciences, Riyadh: International Islamic Publishing House,
revised ed. 1416H/1995 AD.
Mohammad Muqim, Research Methodology in Islamic Perspective, Kuala Lumpur: S.
Abdul Majid & Co., 1997
Osman Bakar (Prof. Dr.), Tawhid and Science: Essay on the History and Philosophy of
Islamic Science, Kuala Lumpur and Penang: Secretariat for Islamic Philosophy
and Science, 1991; Classification of Knowledge,
Syed Muhammad Naquib al-„Attas, The Concept of Education in Islam: A
Framework for Islamic Philosophy of Education, Kuala Lumpur: International
Institute of Islamic Thought and Civilization (ISTAC), 1991; Prolegomena to The
Metaphysics of Islam: An Exposition of the Fundamental Elements of The Worldview of
Islam, Kuala Lumpur: International Institute of Islamic Thought and
Civilization (ISTAC), 1995
Syed Othman Al-Habshi and Nik Mustapha Nik Hassan, (edit.), Islam,
Knowledge and Ethics: a Pertinent Culture for Managing Organization, Kuala Lumpur:
Institute of Islamic Understanding Malaysia (IKIM), 1998
Taha Jabir al-„Alwani (Dr.) and Imad al-Din Khalil (Dr.), The Quran and the
Sunnah: The Time-Space Factor, Herdon: International Institute of Islamic
Thought (IIIT), 1991
Yaacob Yusoff, The Quranic Notion of Knowledge and Challenge of Rationalism, Shah
Alam: Hizbi Publication, 1990
Yassin Mohamed, Human Nature in Islam, Kuala Lumpur: A. S. Noordeen,
1998, The Implication of Fitrah, pp. 84-132; The Intellectual Relevance of Fitrah, pp.
136-183

13. 13
Megazines and Journals:
Jurnal YADIM, Vol. 2 November 2001, Kuala Lumpur : Yayasan Dakwah
Islamiah Malaysia (YADIM), 2001, Muhammad Zainiy Uthman (Assoc. Prof.
Dr.), Islam, Sains dan Pemikiran Objektif, pp. 135-151
* A brief Study (August, 2002) on the writting of Prof. Dr. Muhammad Mu„in
Siddique, al-Usus al-Islamiyyah li al-„ilm (trans) The Islamic Fundamentals of Sciences,
Riyadh : International Islamic Publishing House, revised ed. 1416H/1995 AD.
The presentation shall be held at Bilik Cenderawasih under the programe of
BICARA CENDIKIA promotted under the Unit of Continuous Leading Knowledge
Advancement, (InKA) Mara University of Technology, Arau Campus
**Had been published into:
https://www.academia.edu/15622345/Islam_and_Science_An_Islamic
_Review_on_the_characteristics_of_Islamic_Sciences

14. 14
ISLAM AND SCIENCE: AN ISLAMIC PERSPECTIVE*
Presented by:
Abu ‘Amrullah Ahmad Daud b Ishak El-Merbawiy
Abstract:
“This article will discuss the importance of knowing precisely between knowledge and science.
Regarding this matter, the discussion would like to introduce two different points of view
about Universe; from Scientists and Islamic perspective, because from which philosophers and
Scientists formulate or synthesized their findings and results of their observations according to
the preconscious Ideas. This is a preliminary effort to discuss on how the reality of sciences
(haqa‟iq al-„ulum) and the knowledge (al-ma„rifat) can help mankind knowing, establishing
and acknowledging Allah and His present and existence. By knowing these, we could learn
the privilege of Islamic fundamentals and requirements for sciences and knowledge. Hence,
they should entails upon Muslims especially or Non-Muslim in general into the ultimate
truth and justice to the Knowledge and Science & Technology.
This is what is supposed to be in scientific and technological application
in the worldly lives.”