THE MEANING OF "SCIENCE AND TECHNOLOG IN ISLAM

THE MEANING OF "SCIENCE AND TECHNOLOG IN ISLAM

PTEKS is an acronym for the series of words Science, Technology and Art. Knowledge is a

word that comes from the Arabic language, the origin of the word from: "alima - ya‟lamu- "ilman

which means to know or know. Science is knowledge about a field that is systematically

organized according to certain methods that can be used to explain certain phenomena in that

field (knowledge). Science occupies a very important position in Islamic teachings, this can be

seen from the many verses of the Qur'an that view knowledgeable people in a high and noble

position, in addition to the hadiths of the Prophet which give many encouragement to his people

to continue to pursue knowledge. In addition to other sources in the form of dictionaries and

place knowledgeable people in a high degree. The word Technology is a product of science.

Technology is the result of the application of Science that Technology can have a positive impact

in the form of the progress of civilization and welfare for human life, it can also have an impact In

Islam between revelation, reason, religion and science must be in line and must not be separated

from each other, therefore the essence of religion is to guide and direct reason. So that from the

knowledge produces knowledge that cannot be separated from values. Thus, it can be said that

Islam is sourced from the revelation of Allah SWT, while science comes from the human mind

which is compiled based on the results of natural investigation, which aims to seek scientific

truth. Science and technology in Islam is seen as a human need in order to achieve the welfare

of life in the world and facilitate the improvement of Ubudiyah and faith in Allah swt, science and

advances in various fields, both science and technology, and religious science, which are

marked by the emergence of Muslim figures who are experts in various fields of science and so

many immigrants from various places to study because it is considered that the emergence of

Bait Al Hikmah University in Baghdad and the University of Cordova in Spain became the center

of scientific civilization. The X century AD is called the century of the development of the Islamic

state where the Islamic World started from the time of the Abbasid Banu in Baghdad and the Banu

Amawiyah in Spain as a continuation of the leadership of the Prophet Muhammad Saw and

Khulafaurrasyidin in the VIII century, experiencing progress in all fields, especially science,

technology and art. The Islamic world at that time was in a state of progress, prosperity,

prosperity and as the center of civilization in the western and eastern worlds. On the other hand,

of reason (aqli science).

The movement to build knowledge on a large scale was pioneered by the caliph Ja'far Al

Manshur after he established the city of Baghdad as the center of the Abbasid empire. It attracted

many scholars and experts from various regions to come and live in Baghdad. It stimulates the

bookkeeping efforts of religious knowledge such as fiqh, tafsir, tawhid, hadith, linguistics, history

and others. Scholars who are experts in various fields of religion can be stated as follows: a.

Tafsir: Ibn Jarir At Thabary, Abu Muslim Muhammad bin Nashr Al Isfahany, Abu Bakr Asma, As

Suda who bases their interpretation on Ibn Abbas and Ibn Mas'ud b. Hadith: Imam Bukhary, Imam

Muslim, Abu Daud, At Turmuzy, An Nasa‟I, Ibn Majah and Ahmad bin Hambal. c. Tasawwuf:

Hasan Al Bashri, Rabiyah Al Adawiyah, Al Qusyairy (The Book of Al Rissatul Qusyairiyah),

of chemistry, founder of the first laboratory)  Al Khawarizmi (The first great mathematician)  Al

Kindi (Philosopher of driving and developing science)  Abu Syuja‟ (Oldest algebraist)  Ibn

Masawayh (Dietitian)

Through some of the scientists described above, we Muslims should be proud because

the progress of science and technology, which benefits are felt in modern times, is actually a

legacy of the Islamic world. But unfortunately there is a kind of disconnection in the inheritance

of scientific values from the generation of the thirteenth century to the next generation. Why does

that happen?. Some of the possibilities that can be expressed include: • The previous generation

of the ummah did not prepare the next generation to condition the scientific atmosphere for

scientific life as part of the people's life • The next generation is quickly satisfied with the results

revelation, namely Iqra which has a very broad and deep understanding. Third, Muslims must

realize and understand that as many as 750 verses of kauniyah are almost one-eighth of the

content of the verses of the Quran. In that verse, we are actually reprimanded to always study the

universe, to think with reasoning, to make scientific activities an inseparable part of the life of

Muslims.

The above verse is a rebuke that is expected to make Muslims aware to have scientific

awareness. The above verse also indicates that in heaven to come, those who have knowledge

occupy a high level of heaven, compared to those who do not have knowledge. Fifth, the rulers

should realize and understand that their position is very strategic in fostering the atmosphere of

scientific life in their country. Sixth, the interpreters of the Qur'an should work closely with

especially philanthropists, can help finance projects or programs related to research and

From the words of Allah above, there are at least three argumentative postulates that

need to be considered in order to strengthen environmental management strategies, namely: a.

There are three types of harmony relationships on earth that need to be considered, namely the

relationship between humans and God (who promises good returns in the hereafter), the

relationship between fellow humans (who intend to serve the human world as social beings), and

themselves, namely balance and environmental sustainability, which will be achieved if the

balance and sustainability of human relations are first successfully established, and it will be

lasting and effective if it is based on the harmony of human relations with Allah SWT.

Whether you realize it or not, human civilization is indeed increasingly turning to the

trajectory of Islamic truth, because only with the teachings of Islam that are kaffah (complete)

will human beings be able to engineering and filling in the progress of environmental civilization.

Every Muslim person and Muslim scholars must take part in the step forward to enjoy true

happiness, which is this world and the hereafter. Through the ability of science and technology

and imtak, human beings are fully aware that in order to achieve true happiness in life, they must

always be aware of their own duties and obligations, aware of the rights of others and even the

which is all ceremonies of direct devotion to Allah whose method and time have been determined

by Allah Himself while the details are explained by His Messenger such as prayer, zakat, fasting

and hajj. Service through the general path (Ghairu Mahdhah) can be realized by doing good deeds

called charity shaleh, which is an act that is beneficial to oneself, society and the environment.

The concept of caliph as mentioned in QS. Al Baqarah verse 30 states that "Allah created man to

be His caliph on earth‟. The word caliph means that Allah makes man His representative or power

holder take care of the world by carrying out everything that He pleases on earth. In managing the

real world, man is tested whether he will carry out his duties well or badly. Taking good care of it

is taking care of the life of this world in accordance with the will of Allah, in accordance with the

pattern of life that He has determined so that the benefits of the universe and all its contents can

caliph on earth. With the intellect that gives birth to science and technology, human beings are

Religious pluralism does not mean that all religions are the same. Frans Magnis-Suseno

argues that respecting the religion of others has nothing to do with saying that all religions are the

same. Religions are clearly different from each other. The differences in shari'a that accompany

religions show that religions are not the same. Each religion has its own context of specificity so

it is impossible for all religions to be the same and exactly the same. What is desired from the

idea of religious pluralism is the active recognition of other religions. Other religions exist as well

as the existence of the religion that the self-embraced person in question has. Every religion has

Nazhrine, Magi, Zoroastrianism and Shabi'ah. Jewish tribes had long been formed in the

agricultural areas of Yathrib (later called Medina), Khaibar, and Fadak. In the Arab region there

are several scattered Jewish communities and some people are at least called Christians. In the

fourth century, the Syrian Church was already established. Therefore, it is not wrong to state,

Islam was born in the context of religions, especially Judaism and Nashrani. The Qur'an has its

own views in responding to the plurality of religious people. Against the Book Scholars (including

Jews, Nashrani, Magi, and Shabi'ah), Muslims are instructed to find common ground (sawa'

sentences). If there is a dispute between Muslims and people of other religions, Muslims are

encouraged to have a dialogue (wa jâdilhum billatî hiya ahsan). For anyone who believes in Allah,

believes in the Last Day, and does good deeds, the Qur'an emphasizes that they, whether

The Qur'an allows Muslims to associate and even marry the People of the Book. Not a few

of the Prophet's companions married women from the Book of Scholars. Uthman ibn 'Affan,

of the Prophet's companions who married a Magi woman. The Prophet Muhammad also had a

Christian slave girl, Maria bint Syama'un al-Qibtiyah al-Mishriyah. Of these women, the Prophet

had a son named Ibrahim. He died in toddlerhood. History also says that the biological father of

Shafiyah bint Hayy, who became the wife of the Prophet, was one of the leaders of the Jewish

group. Prophet Muhammad and his followers communicated very intensely with the People of

the Book. The young Muhammad once listened to the sermons of Qus ibn Sâ'idah, a Christian

priest from Thaif. Muhammad Husain Haikal, as quoted by Khalîl Abdul Karim, explained the

content of the sermon Qus ibn Sâ'idah as follows; "O man, listen and be aware. Whoever lives

will die, and whoever dies will perish. Everything is bound to come. The night is pitch black, the

sky is starry, the sea is tide, the stars are luminous, the light and the darkness, the good and the

Buhaira and a Christian figure named Waraqah ibn Nawfal. Through the priest Buhaira,

Muhammad first received revelation, Waraqah explained that the figure who came to

Muhammad was Namus who also came to the Prophet Moses. Waraqah kissed Muhammad's

forehead as a symbol of recognition of his prophethood, saying, "Be happy, be happy. Indeed,

you are the one whom 'Isa ibn Maryam said as good news. You are like Moses when you received

the revelation. You are a messenger". The Prophet once said that Waraqah will be put into

Al-Qurthubi quotes the opinion of a number of scholars who state that the meaning of the

word mushaddiq in that verse is muwâfiq (suitable or appropriate). According to Ibn 'Abbâs and

al-Dlahhak, the meaning or basic essence of the teachings of the Qur'an has actually been listed

in the books before the Qur'an, such as the Torah of Moses, Shuhuf Ibrahim. The only difference

is the editorial not the meaning or essence. When in doubt about a revelation, the Qur'an

commanded the Prophet Muhammad to ask those who had read the books before the Qur'an.

Because, in the holy books, there are basic principles that glue together all the teachings of the

prophets. This does not mean that all religions are the same. Because, besides indeed containing

the same purpose of worshipping Allah and doing good, it is undeniable that each religion has its

own uniqueness, distinctiveness, and sharia. Some mufasir said, al-dîn wâhid wa al-syarî'at

mukhtalifat [religion is one, while the shari'a is different]. These shari'a details distinguish one

religion from another. Because, it is not impossible that something that has the value of benefit