This reached its peak with Tash Kubra-zade in his book, *Miftah al-Sa'ada*. He mistakenly believed that the precedence in this field belonged to Western scholars, especially Roger Bacon. However, the precedence in authorship among Muslims belonged to Abu Nasr al-Farabi, who wrote his book *Ihsā' al-'Ulūm* (Enumeration of the Sciences) in 950 AH/339 AH. Among the most important works before the early sixth century (the time of Ibn Tumart's appearance) were the *Rasā'il Ikhwān al-Safā'* (Epistles of the Brethren of Purity), and the book *Mafātīḥ al-'Ulūm* (Keys to the Sciences) by Muhammad ibn Ahmad al-Khwarizmi (997 AH/387 AH), and *al-Fihrist* (The Index) by Ibn al-Nadīm (1046 AH/438 AH), and the treatise *Aqsam al-'Ulūm al-'Aqliyya* (Divisions of the Rational Sciences) by Ibn Sina (1036 AH/428 AH). Al-Ghazali also had a classificatory attempt in his book *Iḥyā' 'Ulūm al-Dīn* (The Revival of the Religious Sciences). Then, authorship in this field proliferated greatly after the sixth century.

The proponents of the Greek philosophical tendency among these authors (namely al-Farabi, the Brethren of Purity, and Ibn Sina) were influenced in their classification of sciences by the Aristotelian classification, which is based on a threefold division of science: theoretical, poetic, and practical. The theoretical is then divided into metaphysics, mathematics, and physics. These branches are ranked in honor in descending order according to the honor of the subject matter. As a result of this influence by Aristotle's classification, when they classified the sciences, and the collector of these sciences, Islamic sciences occupied the margins of their classifications and were distributed among their lower ranks. Thus, the cohesive unity and mutual support of Islamic sciences in the service of the religious purpose were lost.

Tash Kubra-zade defined it in *Miftah al-Sa'ada* as: "A science that investigates the progression from the most general subjects..." (p. 324/16).

See also *Iḥyā' 'Ulūm al-Dīn* by al-Ghazali (p. 1/17) and onwards.

See for detail in the introduction to the verification of *Miftah al-Sa'ada* by Kamil Kamil Bikri and Abd al-Wahhab A. Abu al-Nur (p. 1/38) and onwards.

See for detail this classification in *Tārīkh al-Falsafa al-Yūnāniyya* (History of Greek Philosophy) by Yusuf Karam (p. 1/19) and onwards.