To achieve the objectives of this research, the study is classified as a literature study in terms of data provision. Thus, the researcher collects data from books, scientific journals, and articles that are relevant to this research.

In terms of design, this research is qualitative. Therefore, the researcher uses the inductive-deductive method, also known as the scientific method. This method combines two approaches: inductive and deductive, which is considered one of the best ways to seek truth and discover new information. With this method, the researcher will combine the characteristics of both approaches, moving from the stage of partial observation and data collection to the stage of drawing logical and acceptable conclusions and solutions [20].

The data analysis methods consist of descriptive and critical analysis. The purpose of descriptive analysis is to analyze academic information regarding al-Tafsir al-'Ilmi and the concept of Integration of Knowledge according to Zaghloul El-Naggar. Meanwhile, the purpose of critical analysis is to identify the correct knowledge structure of Tafsir al-'Ilmi and its application in the Integration of Knowledgeaccording to him.

To construct the theoretical framework of Integration of Knowledge in scientific interpretation according to Zaghlul El-Naggar, the researcher utilized the theory of Syed Muhammad Naquib Al-Attas. He explained that the Qur'an consists of signs and symbols, some of which are clear and fixed (muhkamat), and others that are ambiguous and speculative (mutashabihat). In line with these verses, the world of phenomena also consists of signs and symbols, both clear and unclear. Unveiling the hidden meanings of the signs in the Qur'an is called tafsir, which is based on apparent interpretation. The interpretation of the ambiguous aspects of the empirical world must be based on what is already known and proven [21]. Hamid Fahmi Zarkasyi emphasized that harmonizing Qur'anic verses and al-Āyāt al-Kawniyyah is part of the Integration of Knowledge process [22].

Syed Muhammad Naquib al-Attas emphasizes that the Integration of Knowledge is crucial in unifying various branches of knowledge through key concepts in Islamic sciences: Our Next important task will be the formulation and Integration of the essential Islamic elements and key concepts to produce a composition that comprises the core knowledge.

Syed Muhammad Naquib al-Attas considers Islam to be the primary source, as derived from the Qur'an with the term "mithaq" instilled by Allah in human beings. Islam, in essence, is submission to Allah. The fundamental element in human submission to Allah is the awareness of being indebted to Him for His grace and mercy. This awareness is achieved through the recognition that Allah is the provider of sustenance in existence, which is a prerequisite for true submission (Islam).

The ultimate goal of religion is to restore humans to the state they possessed before their existence, which includes the pursuit of human identity and its primary purpose through good behavior. The essence of this process lies in life, encompassing human efforts to discover truth and true knowledge. Knowing Allah through His verses in the universe and interpreting them based on the teachings of the Prophet Muhammad is considered essential in this context [23].

In the context of knowledge, Syed Muhammad Naquib Al-Attas explains that knowledge is not limited because its subject is also unlimited. However, the truth in each subject of knowledge is limited, making the effort to seek it an endless endeavor. If this effort is unending, achieving knowledge within a certain period becomes impossible. Knowledge can be achieved and expanded in the empirical world through research across human generations. However, true knowledge directly affects an individual about their identity and destiny, and its truth cannot be judged as its ultimate goal cannot be discovered by future generations. Consequently, the truth crisis occurring in each generation relates to true knowledge, and the truth crisis may not be as acute as in our current era. Modern philosophy and science are unable to provide definitive answers to the eternal questions of truth. Their leaders attempt to explain the "perspective of truth" only for the era in which the truth crisis occurs, thereby separating truth from its objectivity. Humans cannot alter the truth, add to it, or embellish it to make it truer, nor can they diminish it. In both cases, it is not truth but error. Truth is truth itself; it neither increases nor decreases. Because truth has limits according to its meaning, and knowledge of these limits is wisdom. Thus, every truth has its corresponding meaning without being diminished or exaggerated. Every topic of knowledge has its boundaries, some are easy to find and some difficult. Our continued efforts to find it should not doubt the determination of research guided by wisdom, which is knowledge of those boundaries. Therefore, true knowledge is knowledge that acknowledges the limits of truth in each of its topics.

Knowledge in the context of the Qur'an and its interpretation is always related to its signs and symbols, which are divided into clear and definite (muhkamat) and obscure and ambiguous (mutasyabihat). This aligns with how phenomena in the world also consist of signs and symbols that we call "things" which are clear and definite in their meanings. However, obscure and ambiguous things require interpretation, which is based on explanations that are already known and proven.

In simple terms, according to Syamsuddin Arif, some scholars refer to this activity as Tafsir or interpretation of the Qur'anic verses. Although these terms were initially synonymous, they have taken on different meanings as the science of the Qur'an developed during the early centuries of Islam. The term "tafsir" continues to refer to a more specific meaning, limited to linguistic interpretation. Meanwhile, the term "ta'wil" is used to denote an interpretative method that seeks to extract deeper meanings from the text or to align the text with certain philosophical thoughts or Sufism [24].

In Arabic, the term for Integration of Knowledge is 'al-Takamul al-Ma'rifi.' As for the terminology, Yasin Maghrizi defines it as a comprehensive scientific view of existence and self, which is realized by activating the Islamic perspective in all fields of knowledge, whether it be natural sciences, social sciences, humanities, or Islamic Jurisprudence [25].

Integration of Knowledge aims to serve as a perspective or model of specific knowledge that seeks to harmonize various fields of knowledge. This approach is known as the Integration of Knowledge or Integrative Knowledge, or simply referred to as the scientific integration model. It is an approach to understanding knowledge as part of a whole [26].

Regarding the Method of Integration of Knowledge, the author focuses more on the Integration of Knowledge pioneered by Syed Muhammad Naquib al-Attas. He bases the Integration of Knowledge on tawhid, also known as the Islamization of Knowledge. This approach he strives for cannot be separated from Islamic awareness amidst the global conflict towards the advancement of knowledge and technology. According to this idea, it is believed that Muslims will progress and surpass the West when their knowledge and technology are integrated with the understanding of revelation, or when the understanding of revelation is combined with the advancement of knowledge and technology [27].

Zaghloul Mohamed Ragheb El-Naggar defines Tafsir Ilmi as: Tawzīf kull al-ma’ārif al-mutāḥah liḥusn fahm dalālah al-āyah al-Qur’āniyyah [28]_, Which means: Utilizing all available knowledge to properly understand the meaning of the verses of the Qur'an. Adil bin Ali Al-Shiddi highlights two important points in Zaghloul's definition. The first is the term "ilmi" in the phrase "tafsir ilmi" itself, while the second is the term "tawdhif kull al-ma’arif".

Commenting on Zaghloul El-Naggar's definition, he believes that Zaghloul El-Naggar's definition is too broad because it uses the term "utilization," which encompasses both tafsir and explanation. Utilization also means using scientific data without considering the stages of scientific discovery and its position [29]. Among the stages of scientific discovery are hypotheses, theories, discoveries, and scientific facts. According to Adil, the definition of Tafsir Ilmi should only use scientific facts to clarify and expand the meanings of the verses of the Qur'an. Scientific discoveries help clarify the interpretation of the verses of the Qur'an. Empirical knowledge has an impact on enhancing explanations and expanding meanings. The verses of the Qur'an, along with their interpretations, are already clear as explained by scholars in the principles of tafsir. It is also important to limit the term empirical knowledge to scientific facts, to clarify that Tafsir Ilmi only accepts scientific facts, not hypotheses, theories, discoveries, and scientific data.

In fact, the term "Tawzif" or "utilization" as intended by Zaghloul El-Naggar is not about expanding its meaning. As he emphasized in his book: Falā yajūzu tawzīfu shay ' [30]. This means: that only certain and established scientific facts should be used in this field so that the ultimate goal of proving the scientific miracles (I'jaz Ilmi) in the Qur'an is achieved.

Furthermore, he emphasizes the use of established scientific facts in citing scientific miracles from the verses of the Qur'an in one topic or several interrelated topics, within the kawniyyah verses mentioned in the Book of Allah, except for matters of creation, annihilation, and resurrection, where the noble verses of the Qur'an or the authentic hadith of the Prophet can be used to elevate one of the proposed theories to the level of truth. He emphasizes that scientific truth will not fade over time but can become more detailed and clearer through the efforts of scientists from generation to generation. Scientific knowledge, once it has reached the level of truth or law, will not change but can become clearer. The scientific facts obtained are partial, and the laws are also partial, as they describe specific truths. The nature of obtained scientific knowledge is continuous development through the efforts of scientists to explain what has been previously known.

Thus, according to Zaghloul El-Naggar, the definition of Tafsir Ilmi has several objectives. Firstly, Zaghloul limits Tafsir Ilmi to the interpretation of kawniyyah verses. Secondly, the knowledge referred to in Tafsir Ilmi is established scientific facts, which enhance the clarity of interpretation. Therefore, knowledge at the level of hypotheses, theories, discoveries, and data cannot be used. Thirdly, the recognized knowledge is that which aligns with contemporary developments. Fourthly, Tafsir Ilmi does not address unseen matters such as creation, annihilation, and resurrection. Fifthly, in interpreting kawniyyah verses, authentic hadiths must be used. Sixthly, scientific facts are partial. Laws in empirical knowledge are also partial. Therefore, the development of empirical knowledge is not related to specific facts. Consequently, Tafsir, rather than scientific laws, is dominant.

In his book titled "al-Madkhal Ila Dirasat al-I'jaz al-'Ilmi," Zaghloul el-Naggar outlines methodological guidelines consisting of twenty detailed methods. These guidelines are designed to utilize scientific knowledge in understanding and interpreting the verses of the Qur'an, with the aim of demonstrating the scientific miracles contained within them. The first seven methods pertain to the interpretation of kawniyyah verses, while methods eight to twenty relate to the scientific inquiry associated with these verses [31].

The seven aforementioned methods illustrate the approach of Tafsir Ilmi employed by classical commentators, where they integrate an in-depth understanding of the Arabic language, the status of verses, authoritative narrations, variations in qiraat, thematic collection of verses, context, and so on. This approach ensures that Tafsir Ilmi remains faithful to the original text of the Qur'an and consistent with established interpretative traditions, thus providing a comprehensive understanding in interpreting the verses of the Qur'an. The Next One are:

From the last thirteen rules, the most important point is number 18, which emphasizes the importance of distinguishing between al-I'jaz al-'Ilmi and al-Tafsir al-'Ilmi. Al-I'jaz al-'Ilmi is the proof that the Qur'an has previously indicated a truth of the universe or explained a phenomenon before human science could reach it, demonstrating the miracle of the Qur'an that could not have been achieved by humans at that time. Meanwhile, al-Tafsir al-'Ilmi is the human effort to understand the meaning of the Qur'anic verses correctly, which can be right or wrong depending on the intention and expertise of the Mufassir, without diminishing the grandeur of the Qur'an [32], [33].

Thus, rules 8 to 20 support the concept of Tafsir Ilmi by emphasizing the method of scientific inquiry in accordance with the rules and laws that apply in scientific activities. Hence, al-I'jaz al-'Ilmi and al-Tafsir al-'Ilmi are two different yet complementary concepts in understanding the miracles and meanings of the Qur'anic verses.

The key point in al-Tafsir al-'Ilmi must precede modern science. Thus, the interpretation of cosmological verses does not become a justification for modern science. This is to prioritize the principles of exegesis over the principles of modern science, not vice versa, because modern science only helps to understand cosmological verses without being their justification. Secondly, knowledge in the perspective of al-Tafsir al-'Ilmi is modern knowledge or empirical science, not science in its broad sense. Thirdly, the scope of verses studied in al-Tafsir al-'Ilmi is limited to cosmological verses and does not include verses related to laws and other issues. Therefore, it can be concluded that the correct term for this method is "al-Tafsir al-'Ilmi," although there are various terms for al-Tafsir al-'Ilmi, given the broad meaning of science. However, the scientific knowledge according to scholars in al-Tafsir al-'Ilmi is limited to modern science. If a researcher wants to define al-Tafsir al-'Ilmi, they can refer to: the effort of the interpreter in understanding modern scientific data based on the meaning of cosmological verses.

To understand his thoughts on the Integration of Knowledge, Professor Zaghloul El-Naggar developed what is called the philosophy of Islamic education. Although the term philosophy of education is very different from the term Integration of Knowledge, there are important points in the construction of the philosophy of knowledge, which is the main hypothesis in the construction of knowledge. This philosophy was launched in response to the contemporary education crisis, namely education based on non-belief, as well as a secular starting point. As for the philosophy of knowledge, it is derived from faith in God, His angels, His books, His messengers, the Last Day, and destiny, both good and bad. Zaghloul El-Naggar emphasizes that this is a divine approach that aligns with human nature [34].

The philosophy of education is a philosophy based on the correct Islamic conception of humanity, the universe, life, and the meaning of God's divinity. Al-Naggar. One of its philosophies is marked by universality, Tawhid (the oneness of God), and the call for transcendence and continuity. Therefore, knowledge in Islam is related to all existence in its entirety, space, and temporality, which directs the recognition of the Creator of existence. Tawhid in Islam combines matter and spirit, emphasizing the correlation between them and morality. It also combines faith and reason, linking them with good deeds. It includes the sincere pursuit and pure worship of God as two aspects of good deeds, contemplative thinking and physical work as fields of worship, idealism and realism as dimensions of human nature, and the relationship between humanity and the universe, since humans are a part of this universe and unique in their succession to God. Additionally, it connects this world and the hereafter, considering that this world is a journey to the hereafter and recognizing that all this is God's creation. It is because of Him alone, glory be to Him Al -Naggar.

The structure of knowledge and the Islamic education curriculum should reflect human nature. According to Syed Mohd Naquib al-Attas, humans are dual, consisting of body and soul. Therefore, knowledge here requires two aspects: First: Fardhu 'ain knowledge, which perfects humans from the permanent aspect within them, such as the terms ruh, nafs, qalb, and aql, which are related to essential sciences. This knowledge is guided by the Qur'an, which discusses the concept of revelation, the history of revelation, the concept of revelation, its codification process, preservation, and dissemination. It is also guided by the Sunnah, which discusses the life of the Prophet, the history of the Prophet, and what can be exemplified from previous prophets, and the hadith and its narrators, which are contained in Sharia, fiqh, and laws that discuss principles and experiences in Islam. Therefore, knowledge about Islam is the most important in Islamic education. Then Ilmu Kalam, which includes knowledge about God Himself, His name, and actions. Then Islamic Metaphysics, which includes psychology, cosmology, and ontology. They are elements of Islamic education. Then Islamic Philosophy, which is related to the hierarchy of Existence. Then Linguistics, especially Arabic, which functions to analyze and interpret primary sources in Islam [35].

According to Syed Muhammad Naquib al-Attas, the Integration of Knowledge is based on al-Āyāt al-Kawniyyah. These al-Āyāt al-Kawniyyah are understood from the comprehension of the Qur'an, known as the read verses al-Āyāt al-Maqrū`ah, and the universe, known as the observed verses al-Āyāt al-Manzhūrah. Both types of verses can be divided into clear verses or al-Āyāt al-Muhkamāt, which can be understood through tafsir, and ambiguous verses or al-Āyāt al-Mutashābihat, which can be understood through Ta'wīl. Thus, the Integration of the Qur'anic verses and the universe represents the Integration between the principles of tafsir and empirical knowledge, where the principles of tafsir relate to unseen matters, while empirical knowledge relates to material matters. From this, it is clear that the Integration of Knowledge aims to harmonize between the unseen and material matters, or between the physical and the metaphysical.

In this context, "al-muhkamat" refers to the verses of the Qur'an that are clear and definitive in their meanings. They are called the "foundation" or "reference" of the Qur'an because they are the basis for beliefs, laws, ethics, and teachings that are clearly established. Their clarity allows them to convey meanings that cannot be interpreted differently or ambiguously. This is evident in verses such as "There is nothing like unto Him" (Surah Ash-Shura: 11) and others. With this clarity, they can be understood by the majority of people studying them and used as a foundation to explain or develop the teachings of the Qur'an.

"Mutasyabihat" refers to the verses of the Qur'an that indicate similar meanings or can be interpreted in several different ways. They differ from "al-muhkamat" because their meanings can have diverse interpretations or are not always clear in their objectives. The essence of this similarity is that their interpretation is not always singular or clear, and can take many different forms or might not align with what is intended. Therefore, the meaning of these verses can vary depending on the context and purpose [36].

Thus, Integration of Knowledge in al-Tafsir al-’Ilmi can be constructed according to the views of Zaghloul El-Naggar, based on the concept of integration established by al-Attas, using key terms employed by al-Attas and Zaghloul El-Naggar. Firstly, al-Attas perceives integration from his perspective that nature is an unwritten book that can be comprehended through empirical knowledge, either through explanation or exegesis (tafsir). Whereas the Quran is a written book understood through interpretation (tafsir) and deeper insight (ta’wil). Secondly, the concept of integration proposed by Zaghloul El-Naggar can be placed within the framework of al-Attas' integration. Where the correct understanding of Quranic interpretation through exegesis is considered a scientific miracle (I’jaz Ilmi). Whereas Al-Tafsir al-’Ilmi (Tafsir Ilmi) involves the Mufassir's (interpreter's) efforts in interpreting the Quran. Therefore, al-Tafsir al-’Ilmi encompasses broader explanations including detailed and ambiguous interpretations. However, ambiguous explanations should be directed toward clear understanding. Because the process of al-Tafsir al-’Ilmi is an ongoing effort to understand the Quran.

It is necessary to analyze two examples of interpretation in Tafsir Ilmi from the perspective of Zaghloul el-Naggar. The first example relates to scientific facts. The second example relates to scientific standards below the facts, such as hypotheses, theories, or discoveries. One example of interpretation that pertains to scientific facts is the event of human creation. In Surah Al-Sajdah: 8, Allah says: "Tsumma Ja’ala Naslahu Min Sulalatin min Maain Mahin," which means: "Then He made his progeny from a quintessence of a despised fluid (semen)." Zaghloul El-Naggar mentions that this phenomenon is a scientific fact. The words "naslah," "sulalah," and "ma’ mahin" are almost identical to the explanations found in empirical science, specifically in biology. "Naslah" is interpreted as the born child, "sulalah" is interpreted as the quintessence of male and female fluid. In the process of embryology, this event is described as the process where millions of sperm emitted from the male meet with the female egg cell and form a zygote or the origin of a human being.

An example of scientific standards in science that are still discoveries or even hypotheses is what has been criticized by Nidhal Guessom. In his book "Islam's Quantum Question," Guessom explains that Zaghloul el-Naggar discusses the effects of reading certain verses of the Qur'an on water, which then heals many diseases in patients who drink it. Some speakers, mostly university professors, explain that healing based on the "miracle of water" effect is an idea that has long been discredited. Others interpret it with electromagnetic waves carried by the vibrations of the Qur'an. Finally, some base their claims on the "theory" of homeopathy (a very small concentration of drugs in water, which is believed to give it special powers). A medical instrument technician carries a device meant to extract the "energy of the Qur'an" stored in water (energy is transferred to the water simply by placing his finger in it and reciting verses aloud or in his heart); the device then converts the energy into digital information, records it, and sends it online to anyone who needs it anywhere in the world. Zaghloul El-Naggar states that this device is praised as a qualitative leap in the development of psychological immunity and a qualitative shift in the concept of miracles. It is the first discovery to combine the Qur'an with modern technology [37].

Nidhal Guessom quotes Fahd al-Rumi, a professor of Qur'anic studies at Teachers College in Riyadh, Saudi Arabia, in his book "Characteristics of the Qur'an," presenting to us his position on Qur'anic healing. The Qur'an describes preventive treatment for physical and psychological diseases by prohibiting pork, sodomy, and adultery, and then adds: "But healing with the Qur'an becomes truly miraculous when the book itself becomes a cure for diseases, not a prescription." After several pages, he adds that reading the Qur'an can heal Muslims from many diseases. As Allah says in Surah Al-Isra: 86: "Wa nunazzilu mina al-Qur'āni mā huwa shifā'un wa raḥmatun lilmu'minīn," which means: "And We send down from the Qur'an that which is a healing and a mercy to those who believe." Regarding this idea, Nidhal Guessom emphasizes that healing in the verses of the Qur'an is spiritual healing and not physical healing because healing is about the mercy of Allah (SWT) [38].

The scope of the theory of Integration of Knowledge involves two aspects. The first is the philosophical foundation of the study. The second is the method of Integration of Knowledge related to both qualitative and quantitative approaches. In building the philosophical foundation, it is necessary to study the formal and material aspects based on the philosophy of science. The material aspects are related to the study and its topics. Meanwhile, the formal aspects are related to strengthening the science associated with the scientific facts studied in the material aspects. Scientific facts encompass four main aspects: ontology, epistemology, axiology, and methodology in the Integration of Knowledge. The function of the formal aspects is not only to provide a philosophical foundation but also to offer a uniqueness that distinguishes one study from another. The method of Integration of Knowledge needs to be implemented because it is related to the methodological development of both qualitative and quantitative aspects.

Methodologically, as outlined in Syed Mohd Naquib Al-Attas' definition of the Islamization of knowledge, it involves two steps. The first is to remove the deviant elements in modern sciences. The second is to incorporate Islamic elements and concepts into modern sciences. To remove deviant elements and incorporate Islamic concepts into science, Syed Mohd Naquib Al-Attas proposed a critical testing framework for re-evaluating the sciences produced by Western civilization. This critical testing framework includes the following: (1) methodologies in modern sciences; (2) concepts, theories, and symbols within them; (3) empirical and rational aspects as well as those related to values and ethics; (4) interpretation in the principles of modern sciences; (5) theories in sciences; (6) ideas about the existence of the real world, the unity of the universe, and the logic of natural processes; (7) theories about the universe; (8) classification related to sciences; (9) the limits and mutual relationships between one science and another and its social relations. This means that the agent of Islamization is Islam -in this case, the Islamic worldviewwhile the object of Islamization is modern Western sciences.

If we combine the thoughts of Syed Naquib Al-Attas with the efforts of Professor Zaghloul Al-Naggar, Syed Naquib Al-Attas stated that secularization has infiltrated the core of our education system and caused a major division that separates worldly knowledge from religious knowledge. This indirectly undermines the value, ethical, and spiritual framework that has so far guided and directed all our educational activities. Therefore, the publication of Dr. Zaghloul Al-Naggar's book (Azmah al-Ta'lim al-Mu'ashir, wa Hululuha al-Islami), which we present as an effort towards the Islamization of knowledge, is highly pertinent. Here, Professor Zaghloul Al-Naggar has laid the philosophical foundation in the study of formal aspects. Meanwhile, the material aspects are the verses of the universe (al-Āyāt al-Kawniyyah). These are important foundations in building the philosophy of science.

From the formal or philosophical perspective, and the material perspective, Professor Zaghloul Al-Naggar emphasizes the importance of uncovering scientific data from the verses of the Qur'an. Three factors in Islamic educational philosophy form the basis of the philosophy of science according to him. First, humans are part of this material universe created by Allah with His knowledge, wisdom, and power. However, humans differ from the material universe because, in addition to their physical bodies, they possess a rational spiritual entity capable of self-awareness and understanding their thoughts. They sense within themselves meanings and values from objects and actions, enabling them to comprehend themselves. Their existence is distinct from all other living beings. Second, natural sciences in the methodology of Islamic education are essential. However, this knowledge is not materialistic knowledge devoid of wisdom. Human understanding of the universe is an existential necessity because, through it, humans recognize the properties of matter, energy, and living beings, classify them, understand natural phenomena and the laws that govern them, formulate hypotheses and theories, and derive laws accordingly. Third, a comprehensive and correct understanding of humanity and the universe leads to the correct understanding of the meaning of Allah's divinity.