THE ISLAMIC WORLDVIEW: ITS

CONCEPT OF MAN, LIFE AND UNIVERSE.

Definition of Worldview
From the Western perspective, worldview can be defined as a
composite of knowledge, beliefs, value judgments, and
ultimate goals of concrete historical-social group.
Known also as weltanschauung (German). In Malay
translated as pandangan dunia but precisely pandangan hidup
Peter A. Angeles (1992:339)
-The collection of beliefs (ideas, images, attitudes, values) that an
individual or a group holds about things such as the universe,
humankind, God, and the future.
-A comprehensive outlook about life and the universe from which one
explains and/or structures relationships and activities.
 Md. Salleh Yaspar (1985:253)
-One of those terms used in socio-cultural studies to conceptualize a peoples view
of themselves and the realities around them.
Definition of Islamic Worldview
In Islamic perspective,

- a worldview is not only limited to the minds view of the

physical world and of mans historical, social, political, and cultural
involvement.
- it does not restrict to the formulation of various cultural objects,
values, and phenomena which are only based on philosophical
speculation, scientific discovery, sensible world and experience.
Islamic worldview covers metaphysical survey of the visible
as well as invisible worlds including the perspective of life
as a whole.
So, Islamic worldview encompasses both the dunya and
akhirah aspects. There is no dichotomy between dunya and
akhirah.
 Mohd. Kamal Hassan (1994:12)
[A] comprehensive conception of the
universe and mans relation to it from the
Islamic perspective, thereby serving as a
basis for ones philosophy or outlook of life.
Syed Muhammad Naquib Al-Attas (1995:1-2)
The vision of reality and truth that appears
before our minds eye revealing what
existence is all about; for it is the world of
existence in its totality that Islam is
projecting. Thus by worldview we must
mean ruyat al-islam li al-wujud.
Elements of Islamic Worldview
The nature of knowledge
The nature of religion
The nature of freedom
The nature of value and virtues
The nature of happiness
The nature of God and existence
The nature of revelation
The nature of Gods creation
The nature of man and the psychology of the
human soul
 Islamic Conception of God
Oneness of God
There is no object of worship except
the One and Only God first part of
Islamic Creed
- His Oneness in His Person:

- He is invisible (no plurality of gods or

deities)
- He has no partner in the godhead (no
plurality of persons in the godhead)
 Oneness of God (Tawhid) absolutely
uncompromising monotheism
112:1-4
Say: He is God, the One and Only God
the Eternal, the Uncaused Cause of All
Being. He begets not, and neither is He
begotten and there is nothing that could
be compared to Him
-Oneness of God as:
- One and the Only Maker
-The object of worship
-One on whom the whole creation depends
 3 types of Tawhid:
1. Tawhid Uluhiyyah Allah is the only
God that we should worship.
2. Tawhid Rububiyyah Allah is the
only Creator who create all the
creations.
3. Tawhid Asma wa sifat Allah has
many names and attributes and all of
them are exlusively belong to Him.
 Idea of polytheism:
- the beliefs in many gods
-idea of deity or deities seeking materials
forms of sustenance from man
- idea of anthropomorphism tendency to
conceive of God in human forms
-The Quran:
-affirms nothing may be compared to God
-fulfills the human urge to have a vision
of Divine Reality, not by personifying God
himself, thereby throwing the idea of
image worship, but by personifying only
the Attributes of Allah
 All Hearing, All Knowing, and not His
Being, allowing, in consequence, absolutely
no chance for symbolic representation
- Mohd Asad:
consequently, the quality of His Being is
beyond the range of human comprehension
and imagination: which also explains why
any attempt at depicting God by means of
figurative representations or even abstract
symbols must be qualified as blasphemous
denial of the truth.
Islamic creed implies:
the existence of the transcendental realm of
the Creator which is permanent and the
natural realm of creation which is transient
Al-Faruqi:
Finally Tawhid distinguishes Islam from
Christianity where dualism of creator and
creature is maintained but it is combined
with a divine immanentism in human nature
in justification of the incarnation . For
Tawhid requires neither nature be
apotheosized nor transcendent God be
objectified, the two realities ever remaining
ontologically disparate.
Opposite of the Islamic Creed:
SHIRK

- Association of partnership or anything other

than God than God greatest sin in Islam
- This association maybe in the form of gods
with God
- Kinds of Shirk:

1. worship anything besides God whether

they idols, heavenly bodies, forces of
nature, tombs, animals, tress or human
beings who are supposed to be demigods or
incarnations of God or sons or daughters of
god.
2. Believe that other things and beings
possess the same attributes as the
Divine Being.
3. To elevate some human beings to
the rank of God so that those human
beings to the rank of God so that
those human authorities are
worshipped like God
4. To blindly follow ones desires to
the detriment/damage of Gods
commandments 25:43
Identity of Man
In Islam, man recognizes himself- his identity, his position
to Allah and towards all creatures on the earth.
So, the focus of mans struggle in Islam is not so much in
search of identity and meaning, rather to conform to that
identity and meaning.
This is necessary to ensure the correct living and proper
perspective and conduct in this world for this will have
bearing on what will happen to him in the world after.
When man has a proper knowledge and correct perspective
about his identity, his position and his connection to God
and other creatures, then only he can come to the proper
deeds and actions.
Basically, man is made up of three elements:
- physical/ biological
- intellectual
- spiritual
 In terms of the physical/ biological aspect, its laws are
set and fixed for everyone of Allahs creatures without
exception.
On the intellectual side, mans intellect needs to
understand his Creator.
With correct understanding, then only he comes to the
proper intellectual submission.
When the intellectual has submitted to the truth, then
only man can conform and bind himself to the
commands of Allah- the spiritual submission.
In spiritual submission, man performs the rites and
rituals, and observes the manner to become insan kamil
or a perfect man.
Total submission means submitting to Allah physically,
intellectually, and spiritually.
 Mans submission has been expressed through the
proclamation of shahadah.
From the submission through the proclamation of shahadah,
man needs specific directions and expression. There comes
the arkan al Iman (pillars of Iman);
-belief in Allah
-belief in angels
-belief in the prophets
-belief in the scriptures
-belief in the hereafter
-belief in qadha and qadar
All these beliefs established a spiritual link between us and
Allah.
 These beliefs need ways to be expressed, actualized,
manifested and translated into actions. There comes
arkan al Islam (pillars of Islam).
Arkan al Islam is a whole spectrum of rites and rituals
to be observed and performed as ways to submit and to
communicate to God.
-proclamation of shahadah
-solat
-fasting
-alms-giving
-pilgrimage
The nature of mans relationship to God and
others.
The relationship of man with God and other fellow
beings is based on the tawhidic worldview.
Tawhidic worldview captures the whole of creation,
linking one and all to Allah, the Source and Origin of
everything.
It is the worldview that puts everything in its proper
compartment , so that everything should fall within its
rightful perspective.
Based on this worldview, the nature of mans
relationship falls into two dimensions:
a) Vertical dimension
b) Horizontal dimension
Vertical dimension Horizontal dimension
It relates to submission It relates to mans social
and faith. and worldly life.
Focuses on the Focuses on the
development of a man development of man as
as a servant (ibad a khalifatullah
Allah). It is inter- personal
It is intra-personal relationship of man with
development, such as, his worldly life.
his spiritual growth.
 So, man is ibadullah and khalifatullah at the same time.
He first should develop himself to be a true and
committed servant of Allah as ibadullah, then he
should carry out his responsibilities to fellow men and
the universe as khalifatullah.
The relationship between man and the universe.
Since man is khalifatullah on the earth, Allah has given
the earth as a field for man to grow and prosper.
So, man is allowed to do any intervention to the nature/
universe as long as it is done with a proper utilization,
and based on the prescribed ways defined by Allah.
- to take care of the property of Allah
- to ensure peace
- not to be selfish
- not to destroy, exploit, or ruin the natures ecological balance.
 Verses pertaining to wonders and secrets of Allahs
creation that make us understand the reality of Him:
- 3: 190
Behold! In the creation of the heavens and the earth, and the
alteration of the day and night, there are indeed signs for man
to understand.
- 41: 53

Soon We will show them our signs in the furthest religions of

the earth, and in their own souls, until it became manifest to
them that this is the truth. Is it not enough that your God
witnesses all things?.
- 51: 20-21
On the earth are signs for those of assured faith as also in your
own selves will you not see these signs?.
 - 22: 18
Dont you see that Allah bows down in service all things that in
the heavens and on the earth, the sun, the moon, the stars, the
hills, the trees, and the animals?.
So, the real value of man and his position in the
universe lies on his understanding of and reflection on
this universe.
The universe is the means for man to fulfill his
immediate needs and it enables man to improve his
quality of life- both material and spiritual.
So, the universe is not a thing to be ignored.
A true believer makes full use of it and enjoys all the
excitements, pleasures, and wonders of this life. At the
same time, he should make these as a means to exercise
his ibadah to Allah, and to make him a better devotee.
 Through our knowledge and understanding of the
universe structure, we could realize and feel that Allahs
power prevails everywhere and in everything. So, it
gradually leads us to be closer to Him.
Refer to 31: 20
Man cannot misuse the material resources given to him.
The Quran tries to pattern the usage of wealth into
nobler and higher goals.
Refer to 2: 212
Refer to 28: 60.
Conclusion
1. The Islamic conception of nature/ universe
Nature/universe contains Gods bounties for human use,
utilization and enjoyment within the limits set by Divine laws.
Nature also serves as an open book, a second revelation from
God which everybody could read.
Nature is capable of change.
2. The universe is Gods creation and His dominion over all
created things is absolute.
Refer to 39: 44, 2: 283, 30: 26, 7: 185, 3: 189.
3. In the Islamic worldview the universe, the earth and their
contents are made subservient to man; hence man is given a
special position and carries, at the same time, a great moral
responsibility.
Refer to 45: 13, 2: 29, 14: 32-33
4. Gods innumerable favours to man in nature should
make man mindful of Gods commandments, obedient
to Him, be morally upright and forever grateful to Him.
Refer to 45: 12, 40: 61, 34: 13, 34:19, 7: 17

5. The Islamic worldview postulates mans life as being

subjected to perpetual test by God in regard to his
behavior and utilization of all nature/God-
given/bounties and resources.
Refer to 21:35, 5: 48, 47: 31, 67: 1-2

6. Corruption in the environment is due to mans disregard

of Gods messages and guidance as to how to manage
God-given resources.
Refer to 12: 105, 31: 20, 2: 204-206, 30:41, 2:27, 2:11-
12
Some ethical implications:
i) Responsibility
ii) Human relationship
iii) Motivation

iv) Success and failure

v) The need for integrated and holistic knowledge
Concept of Life in Islamic Worldview
1. Life in this in this world is a transitory stage to the
eternal life in the Hereafter, and it may be likened to
journey starting form a certain point and ending at a
certain destination.
2. Man should do all the good he can in this worldly
life, and make himself fully prepared to move any
minute to Eternity.
3. The best used of life for man is to live it according
to the teachings of Allah, and make it a safe passage to
the future life of Eternity (Abdalati, 1998: 32).
 4. Islam is a way of life for this physical and spiritual
human being, and its system is designed to suit him
physically and spiritually (Q 3: 19).
5. Allah gives life to man, and He is the only Rightful
One to take it back; no one else has the right to destroy
a life (Q 4: 19).
That is why Islam forbids all kinds of suicide and self-
destruction and recommended patience when a dear
soul passes away.
When a murderer is executed in punishment, his life is
taken away by the right of Allah and in accordance
with His law