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rth ilmi thus is not a value free knowledge it is a value knowledge transcendental or prophetic in nature and has relation to the revelations therefore translating the word science in to ilmi is not appropriate if not misleading while science concerns only with physical entities ilmi concerns not only with physical entities but also include the metaphysical one such as knowledge of the hereafter yaumil akhirat i e the hell an nar or jahanam and the paradise al jannah or firdaus the day of resurrection yaumil qiyamah the day of jugdement so ilmi is more of an hollistic knowledge both physically and meta physically building up ilmi is actually similar to that of science i e through steps of observation measurement critical analysis and rational conclusion but building up ilmi has to be started from the revelations or prophecies building up ilmi how to build up and develope the ilmi it has to be started from the qur anic verses texts since it is the speech or direction of the almighty allah the real owner of the whole knowledge in the surah al alaq 96 1 the almighty is ordering us to read iqro what is to be read of course not only the qur an or revelations known as ayah qauliyyah have to be read but also the whole universe phenomena such as natural phenomena in the universe in the earth in our body known as ayah kauniyyah iqro means read and could also be interpreted as observation examination so we are ordered by the almighty to study the almighty s creations in carrying out read or observation or examination it must be followed by a self declaration that allah is the creator in the name of thy lord and cherisher who created read iqro in the name of thy lord and cherisher who created qs al alaq 96 1 the first verses of the first surah revealed to the prophet muhammad peace be upon him in my opinion becomes the islamic paradigm in seeking knowledge that seeking knowledge must be based on self declaration that the almighty allah is the creator who created so research to seek a knowledge shall not be separated from existency of the almighty in the surah yunus 10 101 again allah has been ordering us to deeply examine or unzhuru baiquni 1990 another translator such as allama abdullah yusuf ali 1983 translated the word unzhuru with behold say behold examine deeply unzhuru all that is in the heavens and on earth but neither sign nor warners profit those who believe not qs yunus 10 101 moreover baiquni stated that the word unzhuru means examine with inthizor or deeply examine or more significantly means examine the greatness and powerfullness of the almighty allah and his all observed creations so the first step to obtain knowledge for building up ilmi is to read to observe or to examine deeply on all god creations whether in the heavens earth ocean or on our bodies the second one is to carry out measurement and quantification if nescessary on what we have already got from observations in surah al qomar 54 49 the almighty stated that all things that allah has created are in certain proportion and measure verily all things have we created in proportion and measure qodarin qs al qomar 54 49 therefore quantification and measurement are the important step in building up ilmi since all creatures are in certain proportions and measured as in building up of science the steps 3 and step 4 i e critical analysis dan drawing rational conclusion respectively are also steps which could be carried out in building up the ilmi we can see in the surah an nahl 16 11 12 as follows with it he produces for you corn olives date palms grapes and every kind of fruit verily in this is a sign for those who give thought qoumin yatafakkaruna qs an nahl 16 11 and he has made subject to you the night and the day the sun and the moon and the stars are in subjection by his command verily in this are signs for men who are wise qoumin ya qiluna qs an nahl 16 12 qoumin yatafakkaruna in the verses 11 surah 16 refers to those who give thought or who is able to use their brain forin depth thinking this verse has always ordered us to carry out critical analysis use our brainrdingly while qoumin ya qiluna in the verses 12 of the same surah refers to those who could rationalize and thus draw rational conclusions it is clear now that building up ilmi is actually similar to that of building up science however building up ilmi must start from the qur anic revelation or the saying of the holy prophet the existence of human beings on earth is as vicegerent caliphate or khalifah of the almighty allah therefore to carry out our duty we need tools which could be developed through development and application of the ilmi as have already been done by early muslims scientists who are responsible to carry out the big task building up an islamic science ilmi islamic and muslim states must take responsibility for carrying out this big task the first step is of course carrying out read or observation this means carrying out research and development r d in actual work the states must seriously take responsibility for developing this science and providing enough budget for r d otherwise we could do nothing for developing science and technology even most muslim countries are still left behind by the new emerging developing countries such as china india and brazil at the 2nd world science forum in budapest 10 12th november 2005 dr mohammed hassan director of the academy of sciences of developing world stated that substantial progress on science and technologies has already been made by three developing countries namely china brazil and india these three countries together with south korea become new world centers for the advancement of sciences in line with the oecd countries dr hassan gave the details concerning the advancement of these three countries in the field of biotechnology progresses have been made by china brazil and india and followed by egypt cuba south korea south africa and iran in the field of information and communication technology ict progresses have been made by india china followed by pakistan in the field of aerospace engineering progresses have been made by china india brazil pakistan and iran in the field of nanosciences and technology china brazil india and south africa become new centers for advancement nanosciences and technologies therefore countries which will follow china india and brazil most probably will be pakistan iran south korea egypt and cuba chile thailand and nigeria will follow later on in journal of nature biotechnology 2004 it has been declared that 7 third world countries are now successfully mastering health biotechnology at the same level with the developed coutries those countries are china india brazil egypt cuba south korea and south africa in year 2007 iran has been included to countries which are successfully mastering on medical biotechnology and also stem cells research on leukemia the following is a table of r d per gdp of developed and developing countries taken from r d magazine batelle oecd world bank 2005 table on r d per gdp 2005 no country state nature of state continent r d per gdp 1 israel asia 4 5 2 sweden developed europe 3 9 3 finland developed europe 3 5 4 japan developed asia 3 2 5 usa developed america 2 6 6 south korea developed asia 2 6 7 swizerland developed europe 2 6 8 germany developed europe 2 5 9 austria developed europe 2 3 10 taiwan developed asia 2 2 11 singapore developed asia 2 2 12 france developed europe 2 2 13 uk developed europe 1 9 14 china developing asia 1 4 15 russia developed europe 1 3 16 india developing asia 1 0 17 turkey developing euro asia 0 7 18 malaysia developing asia 0 7 19 indonesia developing asia 0 1 indonesia was not included in the above report data for indonesia has been taken from the sc tech indicator of lipi indonesian institute of sciences data year 2004 from the table it has been seen that r d gdp for developed countries around 2 4 we see the awakening of some asian countries through the budget allocated for r d especially in south korea singapore china and india turkey and malaysia will follow soon as for indonesia still far behind closing remarks developing of science in accordance with islamic teaching which we call ilmi is the responsibility of all muslim ummah individualy as well as institutionally the governments of islamic muslim countries must have strong and real commitment to provide appropriate r d budget at least 1 of their gdp for building up a real and targeted research and developement activities to increase competitiveness of their countries references ali abdullah yusuf 1983 the holy qur an text translataion and commentary amana corp 4411 41st st brenwood maryland usa arsyad m n 1995 4th ed ilmuwan muslim sepanjang sejarah dari jabir hingga abdus salam penerbit mizan bandung hal 23 47 baiquni a 1997 al qur an dan ilmu pengetahuan kealaman pt dana bhakti prima yasa yogyakarta hal 63 78 baiquni a 1990 filsafat fisika dan al qur an ulumul qur an 4 4 12 hassan m 2005 report at the 2nd world science forum budapest 10 12th november 2005 prigogine i and stengers i 1984 order out of chaos man s new dialogue with nature redwood burn ltd london salam a 1983 sains dan dunia islam translated by achmad baiquni from science and the islamic world penerbit pustaka bandung zewail a h 2002 walks of life to the nobel prize world scientific new jersey hongkong 2005 r d magazine batelle oecd world bank 2005 presented at the achmad wahid hayjim international seminar the future of islam in the world in conjuction with 100th year anniverversary of the late kh a wahid hasyim pesantren tebu ireng 08 juni 2011 jombang komentar the future of islam normative and institutional patterns of change filed under 100 thn kh a wahid hasyim agama budaya filsafat politik sejarah serial tokoh tinggalkan komentar by prof dr gokhan bacik turkey what will the future of islam look like the crucial question has been keeping both muslims and non muslims minds busy for quite some time a deep and worldwide concern about the current situation of muslims is the key factor that has made this crucial question also a popular one concerned by their own situation muslims are looking to the future and they want to be hopeful despite their current disappointment very interestingly there is also almost a worldwide optimism among muslims that their future will be a better one this optimism is a direct result of a process that could be called spatialization of time this is definitely a mental process or a mental construction which makes muslims future a special place topography where muslims will have a perfect interpretation and application of islam indeed belief in such a better future has almost been seen as a substantial part of the islamic faith itself however the future of islam as a concept or mental construction is not quite clear there are two major questions about this mental construction to begin with it is not clear what is meant by these words more it seems as a sum of several other sub titles secondly once the content of the future of islam is defined more critical is the agenda that one should follow to solve the problems that muslims face today however the clarification of the content of the phrase is still useful based on what i have already said i will now try to explain the future of islam under three major issues i the future of islam must be perceived in terms of material and non material development of muslims this refers to the quality of muslim societies in regard to economic welfare technological progress and as well as democratic standards and human rights ii the future of islam must be perceived in terms of proposing and developing a new interpretation of islamic theology i e the foundational texts iii the future of islam must also be perceived in terms of how islamic societies would shape their political relations and as well as how muslims shape their political relations with non muslims i e christians jews etc on the first point one should confirm that all muslim societies notwithstanding some very exceptional cases have been very adaptive to the material development technological and scientific advancements of the modern world today several muslim states such as turkey and malaysia stand as the brilliant samples in terms of the daily use of high technology in fact muslims do not have any types of theological or theoretical reservations against technology in other words muslims did not have any problems in importing western inventions in the scientific and technological areas however muslims had a lot of reservations in importing western inventions in the social economic and political realms after pointing this out i have to emphasize the fact that the critical aspect of this issue then is more about internalizing and practicing democracy as recently voiced by many muslim scholars such as abdullah an naim islam does not propose a model of government in fact what islam proposes are values and principles on good governance the contemporary consensus which underlines that islam does not propose a fixed model of government is actually very critical we all remember that in the last century many islamic actors came out with the idea of various models of islamic states for a while it was argued that there is one fixed model of government in the qur an however the newly emerging consensus i e there is no fixed model of government in islam is not enough in itself although islam does not propose a model of government it must be clearly understood that islam is totally against any kind of authoritarian model of government in other words in positive sense the qur an does not come with a model of government however in negative terms it proposes a fixed ultimatum on muslims islam never allows authoritarian regimes in any form let it be a parliamentary regime or presidential regime or monarchy thus the new consensus should bring one step forward so far as to argue that any authoritarianism is illicit in islam a belkeziz reminds us that authoritarianism is in natural clash with the very major purpose of islam establishing a faith through individual liberty while preventing individual liberty authoritarianism also prevents the establishment of faith iman in conclusion authoritarianism systematically prohibits the emergence of a faith based society however to consolidate the negative political legacy of islam that is to reject all kind of authoritarian tendencies in the name of qur an muslims should fulfill two other responsibilities first muslims should dismiss the state as an actor of creating a religious orthodoxy from a historical point of view since the caliph abdulmalik many political leaders attempted to use state power to create religious orthodoxies they wanted the state to be the major decider on religious issues which was essentially a non islamic strategy but to a large extent political actors failed in creating religious orthodoxies through the use of state power until the rise of the selj...
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