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About there is no discussion at all about the relationship between religion and science, there are some opinions that say that religion and science are in conflict, independence, dialogue and integration. Then comes the concept of integration between science and religion, namely Islamic science, which is a concept from Mehdi Gholsani in response regarding the relationship between both (religion and science). According to Mehdi Golshani, science is not just a collection theories, concepts and natural laws only. But it is also part of metaphysical reality in which divine values are stored. With In other words, science cannot be reduced to the physical realm alone, but must combined with the supernatural. So that it becomes a unit that is not can be separated between the two. The method used in this research is a document analysis method with a qualitative approach. Collection technique the data used is library research and literature study. Objective the purpose of writing this research is to understand the relationship between religion and science, knowing Mehdi Golshani's contribution to religious epistemology and science, and the concept of Islamic science according to Mehdi Golshani. This will happen discussed and is the focus of this article.  

This research aims to explore the hermeneutical thought patterns of the Koran; Prof. Sahiron Syamsuddin uses descriptive qualitative methods with literature analysis. The research results show that the ma'na-cum-maghza hermeneutic method developed by Prof. Sahiron Syamsuddin is a development of various previous interpretive theories with no genuinely new elements. The proposed methodology must be more thorough, and the solutions and proposals are still general and ambiguous. Criticism of classical ulama's thinking is more dominant, and the absence of the word "Hermeneutical Tafsir of the Koran" shows that this method is impractical and can only be applied in a limited way. The implication is that this hermeneutics is unsuitable for studying the Koran because it can cause confusion and doubt. This approach is based on an attitude of skepticism and relativism, which places the Koranic text on par with other texts, resulting in uncertainty in meaning and interpretation that is relative and temporary. The use of the ma'na-cum-maghza hermeneutic method can result in the deconstruction of Islamic laws in the Koran and disrupt the structure of Islamic epistemology.

This article examines the possibility of reconstructing Islamic epistemology through the integration of classical Ilm al-Usūl principles with modern epistemic challenges. The revivalist/textualist, reformist/maqāṣidī, and critical-hermeneutic approaches to Islamic epistemology are discussed, each contributing a unique perspective on the reconciliation of traditional Islamic knowledge with modern intellectual developments. The main objective is to analyze how Ilm al-Usūl can maintain its normative foundations while responding to contemporary issues such as misinformation, the growing complexity of scientific knowledge, and the fragmentation of epistemic authority. By examining maqāṣid al-sharīʿa, ḥujjiyyah, and other core concepts within Ilm al-Usūl, the article proposes a conceptual bridge that balances revelation with empirical data, fostering a more adaptive epistemological framework. The research design follows a conceptual-analytical library approach, utilizing both classical Islamic legal texts and modern epistemological literature, including social epistemology and theories of knowledge justification. The results reveal that the reconstruction model offers a more comprehensive solution compared to traditional approaches, addressing modern epistemic challenges without abandoning foundational Islamic principles. The discussion highlights the importance of modernizing the methodology to include empirical tools like data literacy and ethical considerations, while maintaining the normative integrity of Islamic knowledge. The article concludes by presenting practical implications for Islamic education and religious authority, recommending the integration of scientific literacy and modern epistemic practices into Ilm al-Usūl curricula. It also suggests future research on specific case studies and the development of modern indicators of epistemic authority.

The concept of Islamic education according to K.H. Abdullah Sa'id aims to shape individuals according to the vision of his creation as abid and caliph of Allah. He emphasized two main steps: developing a philosophical view of "human identity" and building an epistemology based on the Koran and Sunnah. This education uses the systematics of revelation, with the stages of the revelation of the Koran as a foundation, to form a vision of an educational movement aimed at building Islamic civilization. The process of character formation is carried out through habituation, attention and example. The Islamic values implemented are reflected in the "Gunung Tembak Charter" which is a guideline for Hidayatullah cadres. This education not only produces graduates, but also individuals who make real contributions to society.

The integration of religion and science has become the subject of interesting debate in the modern intellectual world. Hossein Nasr, an Islamic philosopher and scholar, made important contributions to understanding the relationship between these two fields. In his perspective, Nasr emphasizes the importance of understanding religion and science holistically, as two complementary dimensions in the search for truth. This article explores Nasr's thinking on the integration of religion and science, highlighting his arguments about the epistemological and ontological differences between the two as well as attempts to unite them in a coherent view. The discussion also includes the practical implications of Nasr's views in the context of modern life.

Philosophy is a method of thinking systematically and critically. In relation to Christian religious education, it must be studied systematically and critically as a basic science so that it can be on par with other sciences that show real benefits for the development of humanity. The author will describe Christian Religious Education as an ontological, epistemological and axiological practice of science. The method used in this research is a literature study approach. Ontologically, Christian religious education must be a strong guide towards the journey of human life so that he is able to exist and exist both theologically and socially. Epistemology talks about knowledge. Epistemologically, the Bible and Jesus are sources of epistemology for Christian religious education. Axiology talks about utility value. The axiological foundation of Christian religious education is a loving humanism that is imbued with Christian values. In other words, axiology can help humanize humans and liberate them from the alienation of their human function in life.

This paper explores the interplay between faith and reason within the Catholic intellectual tradition. It revisits foundational works of Thomas Aquinas and Augustine to provide a framework for understanding knowledge acquisition through divine revelation and rational inquiry. The article also addresses contemporary challenges in integrating faith with scientific advancements and secular ideologies.  

This article will examine Islamic counseling associated with the study of philosophy, from the aspects of ontology, epistemology, then axiology. Philosophical values ​​can feed direction and permananan about Islamic counseling. The research method used is literature review or literature study. Integrativity in the main science of Islamic counseling, namely, psychology, communication and Islam. Furthermore, from an epistemology perspective, it is concerned with the implementation and professionalization of the counselor. Then from the aspect of axiology in Islamic counseling which aims to provide assistance provided by counselors to clients in order to find ethical and aesthetic values ​​for the existence of essential (pure) happiness, namely happiness that comes from Allah SWT, the Almighty.