Religion is intended for humans; as such, changes in humanity inevitably lead to changes in religious practice and, consequently, religious observance. This raises the question of which aspects of religion (such as ethics, beliefs, rituals, and other practices) should take precedence. The modern era and the Enlightenment have witnessed a transformation in anthropology, where humans, viewed through a naturalistic lens, are considered beings of compensation and social interaction. During the Enlightenment and after Kant’s Copernican revolution, humans were recognized and introduced as subjects, creators of their perceptions. In this phase, the focus shifted to humans as agents rather than purely rational beings, emphasizing desires, will, and emotion more than rational thought. In such a perspective on humanity, concepts like freedom, commitment, responsibility, and emotions such as philanthropy, compassion, and modesty, which manifest in practical life, gain priority in anthropology. This focus also leads to the expansion and development of practical sciences (including ethics, politics, the philosophy of history, the philosophy of religion, and anthropology itself). Regardless of whether the shift towards modernity in human nature is seen as correct or mistaken, Christian theology has acknowledged this change in the concept and reality of human beings through the development of practical theology. Similarly, Islamic theology and doctrine cannot ignore this change either. The modern human is seen as an agent and not a mere subject, and from religion and theology, there is an expectation of practical and concrete guidance in life. Scholars of religion and theologians must utilize the total capacity of religious sciences—including theology, philosophy, ethics, jurisprudence, principles of jurisprudence, exegesis, and the science of hadith—along with relevant modern sciences to advance the development of practical Islamic theology as an interdisciplinary religious science.