Nowadays, the word "amel" (deed) is perceived as a term that refers only to behaviors limited to acts of worship. However, every type of work, attitude, behavior, production, movement, and activity a human performs is related to this word. In this respect, "amel" facilitates the understanding of traditional contents. In fact, the hadith "Allah makes the one who acts upon what he knows an heir to what he does not know" confirms this. Taha Abdurrahman includes "amel" in almost all of his fundamental works and provides an important philosophical explanation for the word. In his book titled *The Problem of Amel*, he understands the knowledge-action dialectic in Islam as one of the foundations of Islamic epistemology. This gives the philosopher's approach, which treats faith, language, and knowledge as a matter of practice, a dimension generally not found in Western thought. Therefore, he argues that faith has no value unless words align with action and discourse corresponds to behavior. Conversely, "amel" is not merely the application of systematic knowledge; rather, it is the means for its embodiment and perfection. Reflecting the priorities of Taha Abdurrahman's theoretical attention, his intellectual horizon, and his interventions—who accepts knowledge as the founding principle of action—*The Problem of Amel* offers an opportunity to rethink the contents, forms, and structures of "amel".