“"To change the public's perspective on modern scientific products, which are not necessarily safe for consumption, will take years to realize.". (Muslim Scientist)
Reflecting on the reality that is currently affecting the Muslim community, Muslim scientists, in this case, have taken productive steps to straighten out the paradigm. scientist Western (modern). Such as the steps taken by Syed Muhammad Naquib al-Attas, Ziauddin Sardar, Isma'il Raji al-Faruqi Sayyed Husain Nasr, Maurice Bucaille and so on.
This Muslim scientist conducted a critical study of secular science, which had become a serious cancer among scientists. He incorporated many new approaches and ideas into defining science as a discipline that benefits human well-being.
One approach is the 'Islamization of Modern Science'. A simple step that must be taken to revive Islamic Science. real Another approach is to adopt a practical approach. According to proponents of this approach, Islamic science is not enough to be merely discussed but must be realized in everyday life. Islamic science teaches us to live according to Islamic values. Whether in the form of natural sciences or natural science, then how do we develop science that does not damage nature, that is environmentally friendly, that respects and preserves biodiversity.
This approach is put forward by Adi Setia and Nadia Lawton, permaculture advocates from Australia.[1] This approach actually provides direct, practical access and tangible results. So, how do Muslim scientists use and direct their research and scientific work to meet the needs of the Muslim community in particular, as well as the needs of humanity as a whole? Therefore, the orientation is to produce science-based products that are in line with maqasyid sharia (the objectives of sharia) in Islam, for example halal products or Islamic herbal medicines.
In general, if we look closely around us, public interest in the need for medicines is very high. However, society has been instantly conditioned to prefer modern scientific products over Halal or herbal products. Practically speaking, medicinal products produced by modern science are very easy to find and obtain. People don't need to travel far to large stores or order online. on line, they just buy the drugs in small shops on the roadside or at nearby kiosks.
Changing society's perception of modern scientific products, which are not necessarily safe for consumption, will take years. If it took the Dutch 350 years to colonize Indonesia and spread their secular ideology, then it will take years, even decades, to awaken society from its dependence on these value-free Western scientific products.
So, it is not wrong if Syed Muhammad Naquib al-Attas, the main figure initiating the 'Islamization of contemporary science', said, The most important problem facing Muslims today is the problem of science; and modern science is not value-free (neutral) because it is influenced by religious, cultural and philosophical views, which reflect the awareness and experience of Western humans.[2] Therefore, in discussing the theme of the Islamization of science, al-Attas' thoughts, along with two other fundamental ideas about science, must be used as the main basis.[3]
Dr. Syamsuddin Arif is more discerning, the practical approach is actually very simple. Here scientists are given an understanding of worldview Islam, the intention and how to select the ingredients to be produced into medicines and foodstuffs, all of which are free from haram elements. For example, in the manufacture of gelatin which is generally made from pig raw materials, but if scientists can use other, safer materials, then there is no longer a need to use pork as the basic material for making gelatin said or porcine.
If Muslim scientists are not equipped with an Islamic perspective (Islamic worldview) Therefore, servitude to modern or Western science will continue. This means that as Muslim scientists, the risk is that they will abandon the values and norms they uphold as Muslims, limiting the spread of peace to humanity, especially Muslims, the majority of whom are consumers of modern scientific products.
Essentially, the duty of Muslim scientists is to direct the results of their research for the benefit of humanity, particularly Muslims, rather than to cause harm to human survival. Therefore, Muslim scientists need to have their perspectives on the science they produce clarified, whether it benefits society at large or brings harm. harm for humanity.
Today, it is indeed not easy to unite the vision and mission of Muslim scientists in their perspective on science (due to the influence of secularism). In fact, some Muslim scholars have expressed the view that it is impossible to develop workable solutions (viable) Regarding this fundamental problem within the Western scientific system, Muslim scientists seem to lack confidence in their knowledge.[4]
In fact, the social responsibility of Muslim scientists for the advancement and development of Islamic science is enormous. According to Sardar, the responsibility of Muslim scientists is divided into three parts. First, responsibility towards himself, in order to perfect his life. Second, responsibility towards society and the environment. Third, responsibility for one's inner feelings, namely the feelings that determine what is essentially important and beneficial.[5]
When these three responsibilities of a scientist are viewed within the broader context of life, namely life in this world and the hereafter, they will bring about a complete personality change, leading to the development of Islamic science with lofty ideals and becoming a means of drawing closer to God. In this context, it is called piety.
Not only that, a similar opinion was also proposed by Muslim scholar Adian Husaini, in the ISLAMIA journal on Islamic thought, Husaini wrote a paper “"It's Time for Islamic Science"” He explained several breakthroughs in the 2013 Curriculum, designed by the government, emphasizing the importance of competency standards in the form of students' understanding and adherence to their respective religious teachings. The National Education Law (No. 20/2003) and the Higher Education Law (No. 12/2012) also explicitly state that the goal of education is to shape students into people who are faithful, pious, and have noble morals.[6]
The noble goals of the Education Law and the curriculum can only be achieved if the teaching of science in schools, including science instruction, is truly imbued with scientific information that guides students to know and love Allah and His Messenger. Science instruction, in essence, is not simply a collection of facts and empirical data.
However, science also involves humans who have a particular perspective on facts. A Muslim views the universe, including himself, as "signs of Allah." He recognizes himself as a servant of Allah and His vicegerent. Humans who fail to recognize their Lord despite diligently observing natural phenomena will fall to the level of livestock; even lower. (Quran 7:179).
If a scientist does not know God, then his class is on the same level as animals that lack reason. Such scientists fail to find and know God. Their lives are like those of livestock, only pursuing lust and for the sake of lust; they do not know the true happiness that lies in worshiping the Creator. It is truly ironic if science lessons in schools and universities are distanced from God and only intended as tools for exploiting nature.
That is atheistic science, secular science, which distances humans from God. The scientists it produces do not recognize God's revelation as a source of knowledge. They only recognize the sources of knowledge from the five senses (empirical science) and reason (rational science). As a result, they do not grow closer (taqarrub) to Allah.
Such secular science or atheistic science is not very conducive to realizing the goals of national education which aim to form people who are faithful, devout and have noble character. On the contrary, it is Islamic science that is very appropriate to be applied in schools, in order to achieve such national education goals. Scientists who have faith, piety and noble character are only possible if the knowledge they study is true knowledge; knowledge that brings humans to submission to Allah.
Scientists who reject God are inferior to the devil. Even the devil acknowledges God's existence, but out of arrogance, he refuses to submit and obey the One Almighty God. Therefore, Islamic science is truly the answer to realizing just and civilized Indonesian Muslims; those who know and love Allah and His Messenger, love their fellow human beings, and care for environmental sustainability as a divine mandate.[7]
Muslim scholar Dr. Adian Husaini's argument regarding the rise of Islamic science needs support and popularization by Muslim scientists. In reality, modern science has been shown to distance students and scholars from religion, rather than bringing them closer to the Creator. Therefore, it is no surprise that Islamic science must be developed.
Ismail Raji al-Faruqi expressed a similar view regarding the idea of an approach to science, namely: Researching, studying, and working within Islamic methodology and its applications, with the aim of elucidating Islamic concepts and placing them as the foundation of the social sciences and humanities. Preparing selected intellectual cadres to expand the field of Islamization of Science by providing academic guidance and strengthening academic programs in Islamic studies across all disciplines.[8]
The reality of today's world shows that science needs a realignment of its values and goals. The loss of Islamic values and goals in science is due to the influence of modern science, which has forcibly removed Islamic values from it. This has given rise to scientists who believe that science is value-free. (free-value) from religion and belief.
And Allah knows best
[1]https://hidayatullah.com/berita/nasional/2016/01/13/87380/empat-dekatatan-sains-islam.html (Accessed January 25, 2026)
[2] Wan Mohd Nor Wan Daud, The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas (Malaysia: ISTAC, 1998), 291. Wan Daud's work is the only authoritative work on the theme of al-Attas's philosophy of education. Therefore, most of the studies on the Islamization of al-Attas's knowledge are referred to this work. .
[3] Syed Naquib Al-Attas was not the only Islamic thinker to put forward the idea of the Islamization of science. Other thinkers, such as Isma'il Raji al-Faruqi, Seyyed Hossen Nasr, Ziauddin Sardar, and Jaafar Sheikh Idris, also put forward similar ideas. Because al-Attas was the first and foremost proponent of this theme, the discussion presented in this article almost entirely refers to his thoughts. Moreover, as thoroughly reviewed by Wan Daud, other thinkers have not been able to present the idea of Islamization comprehensively. Al-Faruqi, with his International Institute of Islamic Thought (IIIT), for example, has many facts showing that he cites the basic framework of the idea of Islamization from al-Attas. Furthermore, Nasr, who initiated the Islamization of science, based his idea on perennialism, namely the belief that all religions are equal and teach the same principles of value. An ism that is certainly contrary to the principles of Islamic faith. Meanwhile Sardar and Idris did not put forward any real ideas about how the Islamization process should be carried out. See, Wan Mohd Nor Wan Daud, 371–422.
[4] Ziauddin Sardar, Intellectual Jihad: Formulating the Parameters of Islamic Science (Surabaya: Risalah Gusti, 1998), 142.
[5] Ziauddin Sardar, Science, Technology and Development in the Islamic World (Bandung: Pustaka, 1997), 36.
[6] Adian Husaini, "It's Time for Islamic Science,"“ ISLAMIA, Journal of Islamic Thought and Civilization 20, No. February (2014): 3.
[7] Ibid 3.
[8] Course material, Islamization of Science and Technology by. Lukman Atmaja, Ph.D. Lecturer of Islamic Creed and Philosophy, Darussalam University (UNIDA) Gontor 2017.
