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Title : Becoming Islamic Scientist (Menjadi Saintis Islam) Author : Usep Mohamad Ishaq, Ph.D Publisher : Indie Publishing, Depok, Indonesia Publishing Year : 2014 ISBN : 978-602-281-089-6 Pages : 209 Genre : Scientific Book Book review by : Shohib Khoiri, Lc., M.A.

AUTHOR PROFILE

Usep Mohamad Ishaq is the founder and director of PIMPIN (Institut Pemikiran Islam dan Pembangunan Insan or Institute for Islamic Thought and Human Development), and a lecturer at Universitas Komputer Indonesia (UNIKOM) Bandung. Born in Bandung on April 11, 1976, Usep was graduated from: - Bachelor Degree in Physics, Institut Teknologi Bandung, Indonesia - Master Program in Physics, Institut Teknologi Bandung, Indonesia - Doctoral Program in Philosophy, Center that are empirical and mathematical. Sometimes for Advanced Studies on Islam, Science they are even unable to distinguish science from and Civilization, Universiti Teknologi technology. More than that, the study of science Malaysia, Malaysia is diverted from its original purpose as an attempt to understand reality (truth), to serving Scientist and scholars have been discussing industry or fulfilling curiosity. This kind of the relationship between science and religion. phenomenon is more evident with the number of Various questions arise about this, such as “is scientists who have lost the meaning of scientific religion compatible with science or against it?” concepts, such as science, nature, verses, reality, or “is the Holy Book in line with or against truth, existence, humans, even God. The impact science?” The discussion and the discourse on of all this is the emergence of new problems as the relationship between the two are not from a result of misguided scientific studies. When the Islamic tradition, because Islam already has a studying science, these scientists refuse to very clear concept on this matter. These questions involve elements of religion and morals. arise in the world of Western scientists due to They reject discourse of integrating their confusion. Their confusion has then spread science and religion-morals, stating that there among the Islamic scientists, especially those is no correlation between science and religion- who do not have a clear scientific framework. morals. However, when they see moral decline An example of this confusion is their lack among students, they are shocked without of understanding of the meaning of science. understanding the root of the problem. When They understand science is limited only to things the destruction of nature is rampant due to the BOOK REVIEW: MENJADI SAINTIS MUSLIM Khoiri 301 actions of corporations, scientists close their means that something is said to be science if eyes and do not understand the root of the it is believed to be true and can be proven by problem. They may even become accomplices reasoning or has reasons that can prove it. This of the corporation. This makes science walk definition should apply to all fields of science. aimlessly, leading to who can pay them more. The author also explains the shift in the Such phenomenon is common these days. meaning of science that becomes narrower due to Efforts to improve the above with the the development of empiricism and rationalism discourse on the Islamization of science are in the West. Science validity relies merely on often misinterpreted by them. The Islamization the rationale and the five senses. The induction of science is considered only as a justification method has become very prominent and in and labeling, and some even consider it an line with the emergence of positivism. With apologetic effort for the backwardness currently a definition like this, religion according to the experienced by Muslims. This is bound to positivism view is not part of science, because happen because Islamic scientists in general are there are things in religion that cannot be proven disconnected or cut off from their traditions and rationally and empirically. Consequently, scholarly identities. Many Islamic scientists do religious scriptures in the Western society have not have a clear picture of the history of science no meaning because they do not fulfill scientific of their predecessors, let alone knowing and requirements in proving their truth. . being proud of the history of civilization of its The close relationship between science predecessors as one of the keys to the glory of and nature is well explained by the author. The civilization today. The West, which is currently relationship between the two can be seen from considered an advanced civilization, keep on the side of language (Arabic). Knowledge comes digging through the history of their predecessor from the word ‘alima-ya’lamu-’ilman, as well as civilization, namely Greco-Roman. nature comes from the word ‘alam. In the Islamic In the introduction of this book, the author perspective, therefore, if science is interpreted as tries to explain the discourse that is developing the correct knowledge of nature, its history has in the world of scientists and religion regarding been around since Allah taught Prophet Adam the relationship between science and religion. about the names and properties of things. This The culture of science is indeed a prerequisite is mentioned in QS. Al Baqarah 33: “And He for the glory of a civilization, but seeing the taught Adam the names of all objects”. In that phenomena above, the writer feels compelled case, it is called the word ‘allama which means to explain the real concept of science in Islam teaching where it has the same original word as and how a Muslim should study science. This science and nature. In the Islamic concept, this is important because good knowledge in Islam universe is a sign of the power of Allah, namely is the one that not only fulfills the thirst of the the One who created it. In Arabic the sign can be world, but also provides benefits to self and called a verse or ‘alamah. So the words science, mankind. With science, one is getting closer to nature and signs (‘alamah) have the same root. the Creator and with knowledge, religion and Therefore, the study of science in Islam cannot morals will be better. negate the role of the Creator. The author then raises the meaning of The author affirms the explanation of the science and its position in an Islamic perspective. actual natural science term. Natural science This discussion is very interesting because is called Ilmu at-tabi’ah, not fiziya as used in readers are invited to explore the meaning of modern Arabic, which does not have any concept science and its development. Etymologically in Islam except the concept that has been brought as explained by the author, both science and by the West. At-tabi’ah literally means “sure”, knowledge have the same meaning. Science “creation”, “stamp”, meaning that this universe comes from Arabic (‘alima-ya’lamu-’ilman), is something that was created with definite and while science comes from Greek (scientia). This regular rules. Since the term fiziya or physics 302 Journal Sosioteknologi Volume 19, No 2, Agustus 2020 does not have an Islamic concept in it, this has epistemology, something is said to be science if the consequence of secularizing natural science. it can be proven by one of the channels, namely The concrete example described by the the five senses (empiric) and reason (rationale), author is about the meaning of “natural law”. meaning that if something cannot be proven by In the Islamic concept, “natural law” (cause and either of the two, then it is not science. Hence effect) is the ‘adah (habit) law of Allah’s deeds religion is not science, because it cannot be which do not have to be like that. This means proven both empirically and rationally. While that in the cause and effect that occurs in nature, in Islam, the channel of knowledge is not only the role of the Creator is not negated. Allah Most reason and five senses, but also revelation that Willed is not to carry out this habit. An example explains unseen things. Revelation is one of the of this is the fire that did not burn Prophet channels of knowledge in natural science, for Ibrahim. Causally, the fire should have burnt example, there are verses in the Koran relating Prophet Ibrahim, but Allah is the Almighty to to the universe, which are considered as a truth exempt that customary law so that the fire loses that must be believed. its heat and fails to burn Prophet Ibrahim. Such In connection with the discussion of a concept does not exist in physics/fiziya, which science in the Qur’an, the author explains the conceptually originates from the West. verses about the universe in the Qur’an. Starting As for the relation between human and with the number of verses reaching 1,108, the natural sciences, the author explains that in Islam author shows that the Qur’an has a special humans are the most noble creatures, because interest in observing and reflecting on the Allah gives knowledge to them. This means creation of the universe and the majesty of the that the knowledge possessed by humans comes Creator. The author regrets that many Muslim from Allah. Therefore, we cannot disregard the scientists do not understand this. They are only role of the Creator in exploring various kinds of engrossed in researching natural phenomena knowledge. rather than learning lessons and clues, as well Then the authors explain the concept of as the meanings behind them. Even though the classification of science in Islam. Science is observed universe is symbols, signs and clues in classified and sorted in a certain hierarchy. This order to understand the meaning behind it all. shows adab in science itself. The classification The impact of studying the universe should is the science of fardhu ‘ain and fardhu kifayah. be increasingly submitting to the Creator and The science of fardhu ‘ain is a knowledge that exalting Him, which then increases in obedience must be known by every Muslim. This is related to Him. This is what distinguishes Muslim to the main matters of religion, such as matters scientists from and others. This argument is of halal and haram, pillars of Islam, and pillars based on Allah’s explanation that in the creation of faith. of the heavens and the earth, there is a sign of The science of fardhu kifayah is a science the greatness of Allah (QS. Al-Baqarah: 190). So that must be known by some Muslims. The a Muslim scientist when conducting studies and science of fardhu kifayah is divided into two, research on nature should increasingly feel the syar’iyyah knowledge, namely the deeper greatness of Allah. On the contrary, science now religious sciences such as musthalah hadith, gives the opposite result, as science is misused ushul tafsir, ushul fiqh and so on and non-religious to do damage to nature. Nature is only used as sciences such as engineering, medicine, science an object of massive exploitation by scientists, and so on. This discussion is so interesting that a engineers, and corporations to get the maximum Muslim can understand which knowledge must profit. This is contrary to the spiritual life of be prioritized. Muslim scientists. In connection with this, the In addition, the author also explains the author quotes the words of Syed Muhammad channels of knowledge (epistemology) according Naquib al-Attas in Islam and Secularism (1981) to the Islamic concept. According to Western “Science for the first time in history has brought BOOK REVIEW: MENJADI SAINTIS MUSLIM Khoiri 303 chaos to the three kingdoms of nature, namely Islamic ethics to science and technology in the animals, plants, and minerals”. The author contemporary world. completes his review by taking several credible In more detail, the author explains his references to the work of great scientists. For description, namely: (a) study of the history of example, Cosmos and Natural Order in the science and technology in Islamic civilization, Thematic Encyclopedia of Islamic Spirituality (b) study of science philosophy, (c) study of by Sayyed Hossein Nasr (2003). science and technology appropriate to Islamic After explaining science in the Qur’an, values ​​and ethics. the writer then explained the meaning of science The contribution of Muslim scientists in according to Islam. Science according to Islam the development of science is the one discussed is the definition of reality. So science is not by the author, starting with their motives in only concerned with things that can be sensed making great works. Al-Khawarizmi said that as understood by the West, but also includes his works were based on religious motives and something that cannot be sensed. This means that hoped for a reward from Allah. He described Islamic science is based on philosophy, either its the conversation between Ibn Haytham and ontology, epistemology, or axiology. Science his student, Surkhab. When Surkhab became works within Islamic framework. Therefore, his student, Ibn Haytham agreed with the science in Islam cannot be reduced to empirical condition of paying 100 dirhams every month. science only. For example, religion includes When Surkhab completed his three years of science, as there are things that must be accepted education and would part with his teacher, the as reality of truth. The author also explains teacher called him and returned all the dirhams that science in the view of Islam is not neutral as a condition for becoming his student. It turns as it is in the Western view. Western science out that the money is only limited to testing the works within the framework of positivism and sincerity of the student. empiricism, which is not free from philosophical assumptions. It is also said that the financial condition Regarding the operational science of did not prevent the Muslim scientist in the past Islam, the author quotes Dr. Adi Setia (2003). In from seeking knowledge. For example, Ibn his view, Islamic science can mean: (1) Studies Rushd, Ibn Hazm, and Ibn Khaldun were among of the history of the development of empirical the wealthy scientists, but wealth did not stop science and technology in Islamic civilization them from seeking knowledge. On the other in relation to the previous and subsequent hand, al-Jahiz, Ibn Siddah, and Ibn Baqi, al-Bajji civilizations. This is not only aimed at knowing were among the poor figures of Islamic scientists, the history of its development, but also related but poverty did not prevent their enthusiasm for to the analysis of the development of science knowledge. which is useful in order to understand the The discussion above is interesting nature of Islamic science. This will help find because the author takes a reference from a out the thoughts of past Islamic scientists. (2) Western scientist, Howard Turner, in his Science Studies which are part of Islamic philosophy. in Medieval Islam: An Illustrated Introduction This study aims to describe and explain (1995). Turner said that what motivates Muslim contemporary terms from the methodological scientists to build a scientific tradition is that and philosophical principles that guide and the religious doctrine explains that the universe underlie the development of science in Islamic is God’s creation and His deeds, therefore, to civilization. This section makes Islamic Science understand God it is necessary to investigate His as part of the philosophy of science in general. creation, namely this universe. (3) Studies that formulate the concept of Islamic Examples of works by Muslim scientists science as a long-term creative research program that are appointed by the author are the works of aimed at re-application of cognitive values and​​ Ibn Haytham on the phenomenon of the existence 304 Journal Sosioteknologi Volume 19, No 2, Agustus 2020 of the atmosphere, his treatise on twilight, his they even doubted their own opinion which was theory on rainbows, refraction of light, the study the forerunner of modern skepticism. of eye physiology and others. Ibn Haytham is Sophism developed in the 5th century recorded to have written 200 books, but only a BC and was carried by four figures, namely few have survived to this day, one of which is al- Protagoras, a very individualist figure who said Manadzir. The author also raises other Muslim that the truth depends on each person; Gorgias, scientists who have great works, such as al- a rhetorician who argues for nihilists who don’t Battani, which the West calls Albategnius, Ibn have faith in anything; Hippias, who argued that Satir, Hunain bin Ishaq and others. laws should not be enforced on individuals; and According to the author, the work of Islamic Prodikos, a moralist who likes to ridicule the scientists has had a direct or indirect effect on beliefs of others and is a relative. The author the progress of science in the West. The author completes the explanation with a reference strengthens his opinion with the explanation of to a book entitled Nature of Greek Mind by a Western scientist, Robert Briffault. He said Mohammad Hatta (2006). that although Roger Bacon or Francis Bacon are The development of science in the Middle called the earliest Western scholars who brought Ages is one of the interesting discussions in this the empiric method to the world of science, in book. This began with the entry of Christianity fact Roger Bacon was only the bearer of the and the adoption of this religion into Eastern Muslim scientific tradition to Christian Europe, Roman rule by Konstantin I at the Council of and did not get tired of Arab (Muslim) science as Nicaea in 325 AD. Then there was a mixture of the only way to true knowledge. European, Greek, Roman and Christian cultures, Furthermore, the author explains that namely Christianity that was different from Western society considers Greco-Roman previous Christianity. philosophy and Judeo-Christian teachings to be Currently there were often conflicts their ancestors. From Roman civilization, the between the Church and philosophers and modern West took aspects of its legal theories, scientists. Not a few of them were persecuted while religious and metaphysical aspects were by the Church. For example, are Francesco rooted in the Judeo-Christian tradition. Greece Patrizi (1529-1597), Francesco Pucci (1543- is considered to be the epicenter of Western 1597), Giardano Bruno, Lucilio Vanini (1585- civilization in philosophy and science. This is 1619) Galilio Galilei (1564-1642), and others. shown by the number of terminologies taken At that time scientists were not free to carry out from symbols in science and mathematics in the research because the Church’s doctrine was very West. The author also provides several examples dominant. The dominance of this Church which in this book, such as the use of Greek alphabetic was later referred to by the West as the dark age α, β, and so on, also the use of Greek gods and of scientific development. goddesses to name celestial bodies, such as The dominance of the Church made Mars, Saturn, Jupiter, and others. scientists so embarrassed that they wanted The author also explains the development to escape from it. According to the author, and struggles of Greek philosophy which became this phenomenon also happened to Muslim the basis of Western civilization. Starting with scientists. They want to be free from religious pre-Socratic period like Miletus, Pythagoras, and “intervention”. The relationship between others, followed by the Classical period such as religion and science in the Western world has Socrates, Plato and Aristotle, then the Hellenistic had its ups and downs. In what is known as period where external thought was mixed with the “dark age”, science is completely under the Greek thought. The author also explains how control of religion, so there is an expression that the development of understanding relativism of philosophy and science are the servants of the truth which is currently developing rooted in the science of religion, and theology of religion is Greek Sophists. The Sophists did not believe that the queen of science. truth or knowledge could be reached by humans, BOOK REVIEW: MENJADI SAINTIS MUSLIM Khoiri 305

However, due to a weak epistemology, Europe during the Enlightenment, that revolved church domination gradually receded and around three elements: was replaced by a new era where humans felt a. Complete belief in the scientific method reborn, which later Western society called it b. Loss of belief in religious dogma renaissance (rebirth). This is different from the (Christianity) Islamic concept of science, where Islam has a c. The more pervasive understanding of clear epistemology, so it is not right for Muslim materialism scientists to follow the footsteps of the West who The author adds that scientists’ opposition want to separate religion and science. to God and religion continues into the modern Furthermore, the author explains that era, this is evident from Stephen Hawking’s since Western society has named this period statement in his work The Grand Design (2010): the Enlightenment, which is a new age after “Their creation does not require the intervention the Dark Age because the light of freedom is of some supernatural being or god. Rather, these covered by dogmas that are difficult to reason. multiple universes arise naturally from physical Since the Enlightenment era, empiricism and law ”. rationalism have become Christian. The flow of Positivism views that natural science is empiricism was strong with the emergence of the only valid source of knowledge, because the figures such as Francis Bacon, Thomas Hobes, object of knowledge can be observed and can John Locke, David Hume. Meanwhile, the be verified through experimentation. In essence, proponents of rationalism are Rene Descartes, Islam does not reject empirical and rational Baruch Spinoza, G.W Leibnitz, and Blaise proof, even Muslim scientists have preceded Pascal. According to the author, both figures of the West in combining empirical and rational rationalism and empiricism, they believe in God, methods, as conducted by Ibn al-Haytham. The but they are very critical of Christian dogmas. problem is that the West makes empirical and An example is Newton who rejected the concept rational methods as the only means of proving of the Trinity and did not believe in an evil spirit the truth and channeling knowledge by negating and an immortal soul. For this, the author refers metaphysics. to the writings of Stephen D. Snobelen under the A prominent example of positivism title Isaac Newton, heretic: the strategies of a thought cited by the author is Isidore Auguste Nicodemite (British Journal for The History of Marie Fracois Xavier Comte (1798-1857). He Sciences 32, 1999, pp. 381-419). created a hierarchy of human thought patterns The metaphysical concepts created by on three levels. The lowest level is when humans scientists during the Enlightenment according to think based on religious beliefs. This is called the author were caused by the obscurity of the the theological stage. metaphysical concepts of religion that existed Then it rises to the metaphysical stage, at that time in Europe, especially when they when humans start to use their reasoning and discovered two methods that were considered to try to solve some problems and questions by have power in humans, namely the senses and speculating looking for metaphysical things rational reason. So the secularization of science without referring to certain beliefs to explain in Western society began to occur at that time reality. God is still believed but the abstract God until now. This is different from the relationship originates the human mind. between religion (Islam) and science with clear The next stage is when humans can answer concepts and epistemology. So it is inappropriate various problems through empiric (positive) for a Muslim to separate science from religion, scientific methods. In this case humans are because the senses and rational reason without considered to be entering the most advanced the guidance of Revelation can cause damage. stage, namely the positivism stage or the The author quotes Prof. Dr. H. M. Rasjidi scientific stage. (1983) who tried to summarize the situation in 306 Journal Sosioteknologi Volume 19, No 2, Agustus 2020

Comte implies that people who still believe This book also explains the definition in religious sources to explain reality are people of the Islamization of science, namely the at an underdeveloped stage. A statement which liberation of science from all aspects that are cannot be observed empirically and cannot be contrary to the Islamic view of nature, namely verified legally according to logical Positivism concerning concepts, assumptions, symbols, is meaningless and a waste of time to discuss it. ethics, interpretation, and others. This must start In this book the writer lists the figures from planting the Islamic world view in the known as the originators of the Islamization of mind of a Muslim scientist, before he applies the science, including: Syed Muhammad Naquib concept of Islamization of modern science. This al-Attas, Sayyed Hossein Nasr, Ismail Raji ‘al- view of nature contains concepts about God, Faruqi, Zainuddin Sardar and others. Each of nature, science, education, humans, revelation, these characters has differences in point of view prophets, value systems, and so on. and point of emphasis. The authors mention there is a Syed Naquib al-Attas used the term misunderstanding among scientists about the “Islamization of Contemporary Science” rather meaning of the Islamization of science. Then than “Islamization of Science”, because science the authors explain the problems that arise as a was basically Islamic before it was contaminated result of the secularization of science. Among by Western and secular views of nature. The them is the breakdown of epistemology which Islamization of contemporary science must causes the loss of concepts and hierarchies depart from an Islamic worldview. His idea of of science. For example, natural science the Islamization of modern science is very basic is equated with the science of aqidah. The because it starts from the aspects of language, science of making sculptures is equated with ontological, epistemological and axiological the knowledge of Qur’anic interpretation. The aspects. The Islamization in question is also not science of assembling computers is equated with ahistorical, because it is a process that has been the science of hadith. This generalization is very going on since the time of the Prophet so that it visible in the education curriculum in schools. is able to answer some objections from critics In the conclusion of this book, the author of the Islamization of modern science. Al-Attas explains the characteristics of a Muslim scientist, then founded a higher education institution, namely those who make the Islamic world view namely ISTAC (International Institute of Islamic in their scientific activists. They realized that the Thought and Civilization) in Malaysia. universe that they observed and studied were Isma’il al-Faruqi emphasizes on the unity verses and clues that reminded them of al-Khaliq of knowledge that departs from tauhid. Because or The Creator. for a Muslim, this world is a stage of life that is Then the author explains that the task of moved by God’s laws. Al-Faruqi argues that the a Muslim scientist is to provide fundamental first step that must be taken in the Islamization solutions to problems in society because he is of knowledge is to Islamize modern scientific the carrier of the light of knowledge. His job is disciplines to textbooks. He even established an to make improvements during his community. Islamic science institute called IIIT (International He is not a scientist who is busy and preoccupied Institute of Islamic Thought) in the United States. with his own world, or who uses his knowledge Sardar stated that the decline of Muslims in to serve corporations to extract the nation’s science can only be reversed through conceptual wealth as much as possible, while his people are changes. However, the concept of Sardar does good spectators. not appear to be sustainable into a clear concept, This book is thought-provoking because it because what is meant by “conceptual” is not invites Muslim scientists to reflect on the purpose fully explained and his efforts at the Islamization of studying science and realize that Islam has a of science seem to have stopped. clear concept of science. This is a characteristic of comprehensive Islamic teachings covering BOOK REVIEW: MENJADI SAINTIS MUSLIM Khoiri 307 various aspects of life, including aspects of equipped with references that can be accounted science, so that in studying science one must for so that it has a strong foundation for each base it on an Islamic perspective. conclusion. The author has been successful The discussion of the meaning of science in leading the reader to an essential Muslim in this book is complemented by references from understanding. In terms of content, this book the work of classical and contemporary Islamic is almost without flaws. There are small things scientists and Western scientists, including that interfere with understanding due to writing of classical Islamic scholars (Ar-Raghib al- errors in words or sentences. Ashfahani, al-Ghazali, al-Jurjani, and Ibn Kathir), contemporary Islamic scholars (Naquib REFERENCES: al-Attas and Sayyid Qutb) and also Western Ishaq, Usep Mohamad. (2014). Menjadi Saintis scientists (Edwar O. Wilson and Franz Rosental). Islam. Depok: Indie Publishing This book is easy to read and very good for understanding the meaning of science in Islamic concepts and the history of its development. It is