 The sense of truly “Muslim” science is largely a product of the ideological commitment of the authors. Consequently, scholars arrived to consider the Ikhwân al-Safâ’ as representatives of a "humanistic approach" to Islam (e.g., Albert Reyna 2007). This view, however, is challenged by their attitude, to see the ultimate goal of their gnosiological experience as an attempt of separating the soul from the ties of matter and purifying it to achieve happiness in the hereafter (see also Reymond 2012, 126; Raymond 2014, 150). For them, purification can be reached by following prophetic revelation with the help of reason. Certainly, the study of ancient sciences is not viewed, as by "orthodox theologians", as a vehicle of heresy and even atheism. Rather, sciences explain the underlying reality of the universe and so allow rational understanding of the contents of Revelation and of religious Law. As Reymond (2012, 143) puts it, the Brethren's intellectual attitude demonstrates "une mentalité en construction," announcing "une avancée dans une mentalité forgée par le terminus ad quem prévisible d'une autorité du dogme achronique et indépassable."