Islam & Science

Mohamed Ghlian / May 6, 2012

http://mohamedghilan.com/2012/05/06/islam-science/

The power of science is so amazing that it pushes religious people to take one of two paths when it
comes to their beliefs about the world and what their sacred texts have to say about it. Either one
has to both reject what we learned through the scientific method and have faith that what they
believe to be Revelation is the Truth and everything else is the devil’s deception, or they relegate
what they see in their sacred texts to be allegories to teach us life’s lessons. Many followers of the
Jewish and Christian traditions seem to have fallen entrapped into one of these two paths. We now
have two main encampments: young earth creationists, or sacred scripture allegorists. There are
even an increasing number of believers who have been taken by powerful scientific theories, such as
that of evolution, and have now begun to reject the literality of the story of Adam and Eve as a real
event. Unfortunately, Muslims are increasingly joining their Abrahamic brothers and sisters as they
try to cope with how to deal with the seemingly outward contradiction between religion and
science.

In the case of science deniers, one has to examine the reasons behind their seemingly irrational
rejection. If one believes in the literal truth of their sacred text, and that it all came from God either
through literal revelation or inspiration, then it follows that nothing in it will be false. Even if
something may not seem to make much sense, it must be the Truth, because it came from God and
therefore cannot have its validity questioned. Furthermore, belief that the entire text came from
God means one cannot pick and choose what they believe and what they can deny. For when it
comes to religious scripture, denial of the part is equivalent to denial of the whole. Hence, if what
one believes to be God’s word tells them something about the world, that makes anything contrary
to it a falsehood no matter how convincing it might be. In a sense, it becomes as what many believe
it to be a matter of shutting off the intellect. Thus is the consequence of being exclusively exoteric in
approaching Revelation.

For those believers who could not reject science, while still having faith in God’s word, reconciliation
between the two was in order. But due to the limited understanding of both the scientific process
and sacred scripture, the reconciliation came in the form of accepting what we learn through science
to be the Truth in its literal sense, and scripture became a collection of allegories and various
exaggerated stories that are meant to provide lessons and wisdoms to live by. Revelation for those
believers having taken this form can no longer be a collection of injunctions and literal
commandments. Rather, it is more like a novel one reads and discusses in their English class as they
negate the external meanings and try to decipher the indications for what is said. In this way it is all
relative, and to negate the external in search for alternative possibilities being indicated means
having a sound intellect. Thus is the consequence of being exclusively esoteric in approaching
Revelation.
Seeing that both approaches are extreme in their nature, we end up with absurd consequences.
Strict exotericism results in denial of experience and human intellect, while strict esotericism makes
Revelation merely a collection of allegories and wise tales that are not rooted in reality per se. Either
way cannot be true since the former denies us the quality that makes us human, while the latter
denies one of the central functions of Revelation.

When it comes to how Revelation is viewed in Islam, i.e. the Quran, it is upheld as the literal and
unaltered word revealed from God to his Prophet and Messenger Muhammad peace and blessings
be upon him. Even when you examine the Hadith literature where the sayings of the Prophet peace
be upon him are recorded, one can easily notice the difference in patterns of speech and choice of
words when they are compared with the Quran. The question of how to approach the Quran can be
answered by saying that along with a deep understanding of the Arabic language and its various
ancillary sciences, as well as the different contexts of revelation, it is a sophisticated combination of
exotericism and esotericism.

What is really interesting about the Quranic approach regarding the specifics of the universe with
respect to how it came about and what mechanisms are at play that make it function the way it
does, we find the Quran leaving the matter for us to look into. In fact, the Quran constantly goes
back to nature and tells man to go and reflect upon it through observation, which is the first step in
the scientific method. But when asked about the specifics of natural phenomena, the Quran simply
redirects the questioners’ attention to the religious concern behind the phenomena and implicitly
leaves the specifics for man to discover. For example, in Surah Al Baqara we find the answer to the
companions of the Prophet peace be upon him when they asked him about how the moon phases
change by telling them that they are there to keep track of their months and when they begin and
end:

They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and
(for) the pilgrimage

Al Baqara, Chapter 2, Verse 189

In fact, this matter in Islam does not just stop with the Quran, because it even extends to the Hadith
literature. A narration that is related in Sahih Muslim has the Prophet peace be upon him when he
first arrived in Medina wondering about the counter-intuitive action of the farmers when they were
cross-pollinating their palm trees. The companions at the time decided not to cross-pollinate as they
usually do, which resulted in a bad yield and quality of crop that year. The Prophet peace be upon
him passed by and wondered what went wrong, and they told him that it was his wondering that led
them to think they will get a better yield if they stopped the manual cross-pollination. He replied
with the famous statement: “you know best about the matters of your world!”

But let us come back to the Quran again. Despite having remained silent to a large degree on the
matters dealing with the technical details of the physical world, there are a few very interesting
verses and even full passages that outline physical phenomena. These verses typically give the non-
Muslim a few reasons to scratch their head thinking about how an illiterate man that came over
1420 years ago could have known such details that only became known as a result of our modern
technological advancements. The verses dealing with human embryology come to mind as an
example.

Despite the wondrous nature of a few passages found in the Quran from a phenomenological
perspective, this does not mean one can go to it and start looking for scientific explanations of the
world. The Quran is NOT a book of science. The purpose of the Quran is to be a form of direct
communication between God and man, and the presence of the verses that drive the movement of
the “Scientific Miracles of the Quran” are to simply identify who the Quran came from. Moreover,
although some passages are classified as scientifically miraculous, others pose a serious problem
from a scientific perspective.

According to the Quran, Adam peace be upon him was created by God as a unique creation, from
whom all humanity came from. But according to the current scientific understanding, there was no
Adam and Eve. Rather, there was a gradual process of evolution that took millions of years to finally
give rise to homo sapiens, which are descendants from a common ancestor shared by all life on this
planet. The two narratives are incompatible, which means as a Muslim, one has to reject the
scientific one in favour of the Quranic account. This presents an apparent problem: how can a
Muslim be selective in their use of science to “prove” that the Quran is the true word of God, when
science can be used by a non-Muslim to do just the opposite?

Before delving into this matter, we must first distinguish between readily observable phenomenons,
and theories explaining those phenomenons. Furthermore, we must also distinguish between the
essence of phenomenon and its manifestation. For example, the manifestation of the moon is that it
is a round body in the sky visible on a clear evening and changes phases throughout a 28-day cycle. It
is a beautiful object that is constantly used in romantic novels and poetry and has influenced human
culture and expression quite significantly. However, the essence of the moon is a cold, lifeless, dark
and round large rock that is full of holes possibly resulting from the bombardment of multiple
comets. Moreover, the light we see coming from it is not in fact coming from it, but is just a
reflection of the light originating from the sun and hitting it. In other words, as opposed to its
manifestation, there is really nothing beautiful or romantic to be said about the essence of the
moon.
Where does this come in with the Quran and science? Science is the process of discovering the
essence of phenomena and devising theories behind how they work, which can lead to manipulating
the direction these phenomena take. The Quran on the other hand, as well as the Hadith literature,
deals more with the manifestation of the phenomena since that is the reality of our human
experience. The discovery of the essence of nature and its underlying workings are left for us to
work on and understand through science. When it comes to scientific theories that seek to explain
the origin of the universe and life on this planet, and how it all progressed over the past 13.8 billion
years, it must be kept in mind that this is not the same as explaining the mechanisms of a disease or
how we can come up with more advanced technology. Moreover, we must distinguish between
forward-inducing and reverse-inducing theories, because it seems that the only theories that
blatantly contradict the Quran and Islamic teachings about the world are the logically fallacious
reverse-induced ones, i.e. when one says that humans are a higher evolved species that happened to
be lucky in the intellect department.

The relationship between Islam and science is quite complicated and therefore cannot be directly
described simply as a contradiction or a non-contradiction. While Islam encompasses multiple levels
of reality and confirms human experience, science is more limited in its pursuits than many would
like to believe it to be. Unfortunately, the success of the scientific method combined with conflation
of concepts and inability to discern where science ends and philosophy begins, as well as the
delusion of rationality that in reality is nothing more than a clever use of sophistry, have all resulted
in a state of confusion for many believers, and hubris for others who worship science.

Islamic Research Foundation International, Inc.

http://www.irfi.org/articles/articles_1351_1400/islam_and_the_modern_sciences.htm

SLAM AND THE MODERN SCIENCES

Introduction

1. Education has always played a dominating role in forming the destiny of nations and people.
Muslims saw their prime owing largely to educational and intellectual fields. Now, considering the
present state, top educationists and intellectuals of the Muslim world have been emphasising upon
the importance of educational reforms. Increasing the priority of educational is the answer to many
questions. However, it takes a back seat when viewed in relation to the immediate steps that every
one wants to take individually to solve the problems in hand at a particular time.
2. A state of helplessness seems to have set in where the Muslims all over the world have conformed
to and accepted their present value in the eyes of the world. The West has also endeavoured to
undermine and disparage the contributions made by the Muslims in all the scientific fields. The
tendency of terming Islam as a religion that is out of touch with the realities of the present world has
become a norm. To make the matters worse, there is a constant brain drain in progress where the
able Muslims opt to pursue their goals of prosperity and move in to the clutches of the West to have
their skills exploited at will. Their countries of origin have failed to stop this drainage. Resultantly,
the capabilities of the Muslims are not properly tapped to benefit the very societies that need them
the most. Lack of good governance, mismanagement and lure of the West has created a vicious cycle
that if continued will keep the Muslims at the mercy of the West and their interpretations.

3. Undoubtedly, science and technology is the engine of modern development. But to utilise the
engine one needs a perfect and secure vehicle, a proper road to drive and then traffic laws to reach
the destination after a safe and secure journey.

4. There is a need to understand what and how Muslim Ummah should proceed in general in order
to revive and exploit the universal appeal of their religion in relation to the scientific education. In
order to regain the lost confidence and to inspire the Muslim youth about their rich heritage, there
is a requirement to highlight the truth about the share of contribution of Islam to the benefit of the
humanity. After analyzing the factors leading to the retardation in the field of education, a remedial
strategy to start a reversal of the state of Muslims can be worked out.

Aim

5. The aim of this paper is to analyse the role of contributions of Muslims in the fields of science and
intellectual development, the factors leading to the downturn of the Muslim’s progress including the
current brain drain phenomenon, in order to recommend remedial measures.

6. Sequence. The sequence of this paper is as following:-

a. Part I. Muslim’s contribution towards scientific and intellectual fields.

b. Part II. Reasons and effects of current brain drain phenomenon

c. Part III. Misrepresentation of Islam being a medieval religion.

d. Part IV. Recommendations.

PART I

MUSLIM’S CONTRIBUTION TOWARDS SCIENTIFIC AND INTELLECTUAL FIELDS

7. Islamic Concept of Education.

Islam has greatly emphasised on the importance of education to conquer the forces and resources
of nature. That is possible only through the acquisition of adequate knowledge through a well-
balanced, elaborate and all-embracing system of education. It involves harnessing human potential
and then to utilize external forces in subservience to the Qur’anic values for the benefit of all the
mankind. This provides us “identity, self-discipline and academic pursuits - all of the highest
excellence but our difficulty, without any conspicuous flamboyant grandiloquent style and
scintillating phrase, is that we overpower the forces of nature without being able to overwhelm the
forces which lie within ourselves ”

8. Contribution of Muslims.

The great and glorious heritage of Muslims can be recalled by briefly surveying what Islam has
already contributed to the world’s civilization, education, culture and to scientific development. A
few of the examples of contributions made by the Muslim Scientists in the field of science include
the following.

a. Numerology. Muhammad Ibn Musa, who was also the first to use the decimal point notation,
invented the zero.

b. Trigonometry / Sine / Tangent / Co - Tangent. The Arabs developed these and Ibn Musa’s work
“Hisab-Al Jab-Wal Muqabala” (meaning the Calculation of Integration and Equation) presented 800
examples in the eight century. His work was translated from Arabic into Latin and until the 16th
century, it was Europe’s main text book on the subject.

c. Geometry / Algebra. Another great mathematician was Omar Khayyam, who offered to the world
geometric as well as algebraic solutions of the second degree. Nasiruddin wrote the treatise on the
quadrilateral trigonometry, as well as plain and spherical geometry.

d. Physics. Kamaluddin examined the refraction of sun light in raindrops and actually explained the
genesis of primary and secondary rainbows. The story of the invention of the pendulum and the
presentation of a water clock to Emperor Charlemagne by Harun Al Rashid is well known.

e. Science of Mechanics. The development of science of Mechanics in Islam is an act of genius. Musa
Ibn Shakir described one hundred pieces of mechanical equipment in his book of artifices. Other
outstanding Muslim treatises included “Al Kitab Fi Marifat Al Hiya Al Handasiyya” (The Book of the
Knowledge of Ingenious Geometrical Contrivances” by Abul Fiaz Ibn Al Raz. He also did work on
accurate weighing, determination of specific Gravity.

f. Camera Obscura. In the field of optics, Camera Obscura was invented by Ibn Haitham in 1038 AD.

g. Theory of Relativity. Hazrat Qazi Abu Bakr had developed the theory of relativity in the Eighth
Century in terms of time and space by means of mathematical equations and Astrophysics. Imagine
Einstein wasn’t even born in the western world, who propounded the same theory of relativity in the
Twentieth Century.

h. Geography. As far as Geography was concerned, the Muslim Scientists established in the ninth
century that the world was round and under the Caliphate of Mamun, the first map of the globe was
made.

i. Paper Makings. This was one of the earliest skills attained by the Muslims. As early as the Eighth
Century, high quality paper was being manufactured in Samarkand. Egypt was known to have its first
paper mill in the year 900 A.C. The earliest Arabic manuscript written on paper that has been
discovered is the Gharib Al Hadith by Abu Ubayed, dated 837 A.C. It can be seen in Holland
preserved in the Library of University of Leyden.

j. Advances in the Industry. Spain under the Islamic rule was an industrial centre. It was one of the
wealthiest and thickly populated of European countries. Muslims were leading in Weaving Wool,
Silk, Home Pottery, Jewellery, Leather and Perfume Industry. In the middle ages, the world trade was
commanded by the Muslims and Baghdad, Bokhara and Samarkand remained centers for world fairs
until the 16th Century.

k. Libraries. The Bait Al Hikmah, at Cairo contained 2 Million books, the library at Tripoli some 3
Millions but the Christians burnt down this library during the first crusade. Many such libraries were
burnt down during the Crusades and it is interesting to note that where the books on theology were
destroyed, those on scientific subjects were preserved by them for their own use.

9. It was not science only, which brought Europe back to life. Other and manifold influence from the
civilization of Islam communicated its first glow to European Life. Although there is not a single
aspect of European growth in which the decisive influence of Islamic Culture is not traceable,
nowhere is it so “clear and momentous as in the genesis of that power which constitutes the
permanent distinctive force of the modern world, and the supreme source of its victory, natural
science and the scientific spirit ”.

10. Important fields like Astronomy and Mathematics were imported by the Greeks and were never
properly absorbed by their culture. The subjects remained generalized in nature until “the patient
ways of investigation, the accumulation of positive knowledge, the minute method of science,
detailed and prolonged observation and experimental inquiry ” were introduced by the Muslims.
11. Leaving this aside, let us consider the scientific facts in the Holy Quran. It is indicated that the
earth was previously a part of the sun and after its separation; it became a habitable place for
humanity, as mentioned in Surah 21, Ayat 30. That the matter is made up of sub atomic particles
(Surah, 10, Ayat 61). That the embryo in the mother’s womb in enclosed by 3 epithelial coverings
(Surah 39, Ayat 6). That each human being has a unique fingerprint (Surah 75, Ayat 4) etc. etc. There
are thousands of other scientific facts in the Holy Quran.

12. It was under the influence of the Arabs and Moorish revival of culture and not in the 15th
century, that a real renaissance took place. Spain, not Italy, was the cradle of the rebirth of Europe.
After steadily sinking lower and lower into barbarism, it had reached the darkest depths of ignorance
and degradation when cities of the Saracen world, Baghdad, Cairo, Cordova, and Toledo, were
growing centres of civilization and intellectual activity. It was there that the new life arose which was
to grow into new phase of human evolution. From the time when the influence of their culture made
itself felt, began the stirring of new life.

13. The downfall of Muslims is not due to Islam as the West would have us believe but due to
Muslims themselves for their sheer neglect of Islamic principles. They must realize that Islam has
been and is undeniably the most progressive religion which is in fact a way of life with a very wide
scope.

14. Acknowledgement by Western Scholars. A few Western Scientists, historians and intellectuals
acknowledged the contribution of Muslims in various fields of science and their effects on Western
advancements. Some of the remarks are quoted below.

a. Historian Gibbons. He wrote in his fifth volume of “Decline and Fall of the Roman Empire” that the
science of Chemistry owes its origin and improvements to the Muslims .

b. George Sarton . “It will suffice here to evoke a few glorious names without contemporary
equivalents in the West: Jabir ibn Haiyan, al-Kindi, al-Khwarizmi, al-Fargani, al-Razi, Thabit ibn Qurra,
al-Battani, Hunain ibn Ishaq, al-Farabi, Ibrahim ibn Sinan, al-Masudi, al-Tabari, Abul Wafa, ‘Ali ibn
Abbas, Abul Qasim, Ibn al-Jazzar, al-Biruni, Ibn Sina, Ibn Yunus, al-Kashi, Ibn al-Haitham, ‘Ali Ibn ‘Isa
al-Ghazali, al-zarqab, Omar Khayyam. A magnificent array of names which it would not be difficult to
extend. If anyone tells you that the Middle Ages were scientifically sterile, just quote these men to
him, all of whom flourished within a short period, 750 to 1100 A.D.”
c. Carra de Vaux. “Arithmetic and algebra also flourished alongside of astronomy. This was the
period of the cerebrated al-Khwarizmi whose name, corrupted by the Latin writers of the West, gave
us, it so believed, the term Algorism (sometimes written Algorithm) .”

d. Silberberg. “Anyhow it is astonishing enough that the entire botanical literature of antiquity
furnishes us only two parallels to our book (of ad-Dinawari, died 895 C.E.). How was it that the
Muslim people could, during so early a period of its literary life, attain the level of the people of such
a genius as the Hellenic one, and even surpass it in this respect? [Ad-Dinari wrote ‘Kitab an-Nabat’
(Encyclopaedia Botanica) in six thick volumes. It was written before any translation of Greek works
into Arabic “.

e. Joseph Hell . “In the domain of trigonometry, the theory of Sine, Cosine and tangent is an
heirloom of the Arabs. The brilliant epochs of Peurbach, of Regiomontanus, of Copernicus, cannot be
recalled without reminding us of the fundamental and preparatory labour of the Arab
Mathematician (Al-Battani, 858-929 A.D.).”

PART II

10 Ayat AL-Qur’an Tentang Keutamaan Ilmu & Orang-orang yang Berilmu

http://mylaboratorium.blogspot.co.id/2012/02/10-ayat-al-quran-tentang-keutamaan-ilmu.htm

1. QS. Aali 'Imran (Ali 'Imran) [3] : ayat 7

Judul Spoiler:

huwa alladzii anzala 'alayka alkitaaba minhu aayaatun muhkamaatun hunna ummualkitaabi
waukharu mutasyaabihaatun fa-ammaa alladziina fii quluubihim zayghun fayattabi'uuna maa
tasyaabaha minhu ibtighaa-a alfitnati waibtighaa-a ta/wiilihi wamaa ya'lamu ta/wiilahu illaa allaahu
waalrraasikhuuna fii al'ilmi yaquuluunaaamannaa bihi kullun min 'indi rabbinaa wamaa
yadzdzakkaru illaa uluu al-albaabi

[3:7] Dia-lah yang menurunkan Al Kitab (Al Qur'an) kepada kamu. Di antara (isi) nya ada ayat-ayat
yang muhkamaat, itulah pokok-pokok isi Al qur'an dan yang lain (ayat-ayat) mu-tasyaabihaat.
Adapun orang-orang yang dalam hatinya condong kepada kesesatan, maka mereka mengikuti
sebagian ayat-ayat yang mutasyaabihaat daripadanya untuk menimbulkan fitnah untuk mencari-cari
takwilnya, padahal tidak ada yang mengetahui takwilnya melainkan Allah. Dan orang-orang yang
mendalam ilmunya berkata: "Kami beriman kepada ayat-ayat yang mutasyaabihaat, semuanya itu
dari sisi Tuhan kami." Dan tidak dapat mengambil pelajaran (daripadanya) melainkan orang-orang
yang berakal.
2. QS. Aali 'Imran (Ali 'Imran) [3] : ayat 18

Judul Spoiler:

syahida allaahu annahu laa ilaaha illaa huwa waalmalaa-ikatu wauluu al'ilmi qaa-iman bialqisthi laa
ilaaha illaa huwa al'aziizu alhakiimu

[3:18] Allah menyatakan bahwasanya tidak ada Tuhan melainkan Dia (yang berhak disembah), Yang
menegakkan keadilan. Para Malaikat dan orang-orang yang berilmu (juga menyatakan yang
demikian itu). Tak ada Tuhan melainkan Dia (yang berhak disembah), Yang Maha Perkasa lagi Maha
Bijaksana.

3. QS. An-Nisaa' (An-Nisa') [4] : ayat 83

wa-idzaa jaa-ahum amrun mina al-amni awi alkhawfi adzaa'uu bihi walaw radduuhu ilaa alrrasuuli
wa-ilaa ulii al-amri minhum la'alimahu alladziina yastanbithuunahu minhum walawlaa fadhlu allaahi
'alaykum warahmatuhu laittaba'tumu alsysyaythaana illaa qaliilaan

[4:83] Dan apabila datang kepada mereka suatu berita tentang keamanan ataupun ketakutan,
mereka lalu menyiarkannya. Dan kalau mereka menyerahkannya kepada Rasul dan Ulil Amri di
antara mereka, tentulah orang-orang yang ingin mengetahui kebenarannya (akan dapat)
mengetahuinya dari mereka (Rasul dan Ulil Amri). Kalau tidaklah karena karunia dan rahmat Allah
kepada kamu, tentulah kamu mengikut setan, kecuali sebagian kecil saja (di antaramu).

4. QS. Huud (Hud) [11] : ayat 24

matsalu alfariiqayni kaal-a'maa waal-ashammi waalbashiiri waalssamii'i hal yastawiyaani matsalan

afalaa tadzakkaruuna

[11:24] Perbandingan kedua golongan itu (orang-orang kafir dan orang-orang mukmin), seperti
orang buta dan tuli dengan orang yang dapat melihat dan dapat mendengar. Adakah kedua
golongan itu sama keadaan dan sifatnya?. Maka tidakkah kamu mengambil pelajaran (daripada
perbandingan itu)?.
5. QS. Ar-Ra'd [13] : ayat 16

qul man rabbu alssamaawaati waal-ardhi quli allaahu qul afaittakhadztum min duunihi awliyaa-a laa
yamlikuuna li-anfusihim naf'an walaa dharran qul hal yastawii al-a'maa waalbashiiru am hal tastawii
alzhzhulumaatu waalnnuuru am ja'aluu lillaahi syurakaa-a khalaquu kakhalqihi fatasyaabahaalkhalqu
'alayhim quli allaahu khaaliqu kulli syay-in wahuwa alwaahidualqahhaaru

[13:16] Katakanlah: "Siapakah Tuhan langit dan bumi?" Jawabnya: "Allah". Katakanlah: "Maka
patutkah kamu mengambil pelindung-pelindungmu dari selain Allah, padahal mereka tidak
menguasai kemanfaatan dan tidak (pula) kemudharatan bagi diri mereka sendiri?". Katakanlah:
"Adakah sama orang buta dan yang dapat melihat, atau samakah gelap gulita dan terang benderang;
apakah mereka menjadikan beberapa sekutu bagi Allah yang dapat menciptakan seperti ciptaan-Nya
sehingga kedua ciptaan itu serupa menurut pandangan mereka?" Katakanlah: "Allah adalah Pencipta
segala sesuatu dan Dia-lah Tuhan Yang Maha Esa lagi Maha Perkasa".

6. QS. Al-'Ankabuut (Al-'Ankabut) [29] : ayat 43

watilka al-amtsaalu nadhribuhaa lilnnaasi wamaa ya'qiluhaa illaaal'aalimuuna

[29:43] Dan perumpamaan-perumpamaan ini Kami buat untuk manusia; dan tiada yang
memahaminya kecuali orang-orang yang berilmu.

7. QS. Faathir (Fatir) [35] : ayat 19

wamaa yastawii al-a'maa waalbashiiru

[35:19] Dan tidaklah sama orang yang buta dengan orang yang melihat.

8. QS. Faathir (Fatir) [35] : ayat 28

wamina alnnaasi waalddawaabbi waal-an'aami mukhtalifun alwaanuhu kadzaalika innamaa

yakhsyaa allaaha min 'ibaadihi al'ulamaau inna allaaha 'aziizun ghafuurun

[35:28] Dan demikian (pula) di antara manusia, binatang-binatang melata dan binatang-binatang
ternak ada yang bermacam-macam warnanya (dan jenisnya). Sesungguhnya yang takut kepada Allah
di antara hamba-hamba-Nya, hanyalah ulama. Sesungguhnya Allah Maha Perkasa lagi Maha
Pengampun.

9. QS. Az-Zumar [39] : ayat 9

amman huwa qaanitun aanaa-a allayli saajidan waqaa-iman yahtsarual-aakhirata wayarjuu rahmata
rabbihi qul hal yastawii alladziina ya'lamuuna waalladziina laa ya'lamuuna innamaa yatadzakkaru
uluu al-albaabi

[39:9] (Apakah kamu hai orang musyrik yang lebih beruntung) ataukah orang yang beribadat di
waktu-waktu malam dengan sujud dan berdiri, sedang ia takut kepada (azab) akhirat dan
mengharapkan rahmat Tuhannya? Katakanlah: "Adakah sama orang-orang yang mengetahui dengan
orang-orang yang tidak mengetahui?" Sesungguhnya orang yang berakallah yang dapat menerima
pelajaran.

10. QS. Al-Mujaadilah (Al-Mujadilah) [58] : ayat 11

yaa ayyuhaa alladziina aamanuu idzaa qiila lakum tafassahuu fii almajaalisi faifsahuu yafsahi allaahu
lakum wa-idzaa qiila unsyuzuu faunsyuzuu yarfa'iallaahu alladziina aamanuu minkum waalladziina
uutuu al'ilma darajaatin waallaahu bimaa ta'maluuna khabiirun

[58:11] Hai orang-orang beriman apabila kamu dikatakan kepadamu: "Berlapang-lapanglah dalam
majlis", maka lapangkanlah niscaya Allah akan memberi kelapangan untukmu. Dan apabila
dikatakan: "Berdirilah kamu", maka berdirilah, niscaya Allah akan meninggikan orang-orang yang
beriman di antaramu dan orang-orang yang diberi ilmu pengetahuan beberapa derajat. Dan Allah
Maha Mengetahui apa yang kamu kerjakan.

Read more: http://mylaboratorium.blogspot.com/2012/02/10-ayat-al-quran-tentang-keutamaan-

ilmu.html#ixzz3pgG6llLA