 At the time of al-Fârâbî (d. 950), ancient knowledge will be considered as an organic whole – not only a sum of theoretical elaborations, but as a real encyclopedia of sciences. It should provide at every level, from the most elementary to the most complex, the necessary premises for the acquisition of ultimate knowledge – the knowledge of God. Then, authentically Muslim thought – religious in the strict sense – begins with the substitution of the schemes of Greek philosophy for those of the Sacred Text. This is what I. Netton (1989) defined as “the progressive estrangement from the Qur’anic Creator Paradigm.” Ancient knowledge is the basis on which the patrimony of faith is built: sciences are significant not merely in themselves so much as a partial reflection of the single and unique divine Being. See Heck (2008, 2002) for interesting articles that focus on both the Ikhwân’s and al-Fârâbî’s ‘willingness to turn to philosophy to explain religion and trace its boundaries.’