Book - THE ISLAMIC WORLDVIEW - PG 1-84

Islamic Worldview CONTENTS.
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Islamic
SELECTED ESSAYS
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ii FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

THE ISLAMIC
WORLDVIEW:
SELECTED ESSAYS
Edited by
MD. YOUSUF ALI
International Institute of Islamic Thought International Islamic University Malaysia

East and South East Asia
Malaysia
iv
First Edition, 2017
© The International Institute of Islamic Thought

(East and South East Asia)
All rights reserved. No part of this publication may be reproduced, stored in a

retrieval system, or transmitted, in any form or by any means,
electronic, mechanical, photocopying, recording, or otherwise, without any prior
written permission of the publisher.
Perpustakaan Negara Malaysia Cataloguing-in-Publication Data
THE ISLAMIC WORLDVIEW : Selected Essays / Edited

by MD. YOUSUF ALI.
ISBN 978-967-15622-7-7
1. Islam--Universality. 2. Islam--Doctrines.
3. Islam--Essence, genius, nature. I. Md. Yousuf Ali.
II. International Islamic University Malaysia.
297.2
The views and opinions expressed in this book are those of the author and not
necessarily those of the publisher. The publisher is not responsible for the accuracy
of URLs for external or third-party internet websites referred to in this publication,
and does not guarantee that any content on such websites is, or will remain,
accurate or appropriate.
International Institute of Islamic Thought

East and South East Asia
2-93 Jalan Prima SG 3, Prima Sri Gombak,
68300 Batu Caves, Selangor Darul Ehsan
Malaysia
Email: iiit.eastasia@gmail.com
Typesetting and cover design by Suria Suri
Printed in Malaysia
CONTENTS
FOREWARD vii
PREFACE AND INTRODUCTION ix
ACKNOWLEDGEMENT xiii
PART ONE : WORLDVIEWS
CHAPTER 1 3
UNDERSTANDING WORLDVIEW:
ISLAMIC PERSPECTIVE
‡ Abdelaziz Berghout
CHAPTER 2 51
WESTERN PERSPECTIVE
‡ Abdelaziz Berghout
CHAPTER 3 71
THE DISCOURSE OF ISLAMIC WORLDVIEW:
A CONCEPTUAL ANALYSIS OF RENEWALIST
REFORMISTS LEADERS
‡ M. Kamal Hassan
CHAPTER 4 97
CHARACTERISTICS OF ISLAMIC WORLDVIEW
‡ Md Yousuf Ali
PART TWO :
CONSTITUENTS OF ISLAMIC WORLDVIEW
CHAPTER 5 125
AL-TAWHīD AND ITS EFFECTS ON MAN’S LIFE
‡ Md Yousuf Ali
vi
CHAPTER 6 165
AL-NUBūWWAH AND AL-RISāLAH AND ITS
RELEVANCE TO A MUSLIM’S LIFE
‡ Salah Machouche
CHAPTER 7 195
UNIVERSE AND COSMOLOGY :
ISLAMIC PERSPECTIVE
‡ Md Yousuf Ali
CHAPTER 8 221
AL-DUNYA´ AND AL-ÁKHīRAH (WORLDLY
LIFE AND LIFE AFTER DEATH)
‡ Muhammad Adil Khan Afridi
CHAPTER 9 247
MAN IN THE QUR`āN AND SUNNAH
‡ Abdul Latif Abdul Razak
PART THREE :
CHALLENGES OF WORLDVIEW FACING MUSLIM TODAY
CHAPTER 10 275
GLOBALIZATION AND THE MUSLIM WORLD:
CHALLENGES AND PROSPECTS
‡ Md Yousuf Ali
‡ Mohd Abbas Abdul Razak
CHAPTER 11 307
EXTREMISM, CAUSES AND REMEDIES:
ISLAMIC PERSPECTIVE
‡ Md Yousuf Ali
CHAPTER 12 325
LIBERALISM: A SECULAR WORLDVIEW
‡ Kabuye Uthman Sulaiman
CONCLUSION 345
BIBLIOGRAPHY 346
vii
FOREWARD
THE International Institute of Islamic Thought (IIIT) East and South East
Asia office has a great pleasure presenting Md Yousuf Ali, edited book, The
of Islamic Worldview: Selected Essays.
The main aim of this book is to explore the correct and true
understanding of the worldviews from Islamic and Western perspectives,
which is one of the central challenges facing Muslims today. The book
serves to enlighten the ideas, characteristics and constituents of the
worldviews provided by the Prophet Muhammad (peace be upon him)
whose mission is to establish peace and justice on earth. The readers will
celebrate the rational and moderate approach of Islam and realize how to
incorporate it in every spect of man’s life. The inclination to associate Islam
with any sort of negativity is triggered by ignorance of its teachings as a
word of wisdom goes, “out of sight”, “out of mind”.
This publication of this book together with two other books, namely
Ethics and Fiqh for Every Day Life and Islam, Knowledge and Civilization
by IIIT serves to complement a comprehensive understanding of Islam as
a complete way of life and the religion of peace and harmony. These three
brotherly books represent the three indispensable aspects of Islam, i.e. Iman
(belief), Islam (practice), Taqwa (piousness) and Ihsan (ethics).
The IIIT, established in 1981, has served as a major center to facilitate

sincere and serious scholarly efforts based on Islamic mission, values and
principles. Its programs of research, seminars and conferences during the
last thirty years have resulted in the publication of more than four hundreds
titles in English and Arabic, many of which have been translated into
several other languages.
I, on behalf of IIIT, would like to express my thanks to Md Yousuf Ali

and all authors for their quality works for the cause of Islam and humanity.
My sincere wish is that this book be read by people in the East and the West
viii THE ISLAMIC WORLDVIEW: SELECTED ESSAYS
in order to understand the worldviews and continue to celebrate happiness

and harmony of life.
Dr Abdul Hamid Abu Sulayman

President Emeritus
International Institute of Islamic Thought (IIIT)
November 2017
ix
PREFACE AND INTRODUCTION

THE Islamic worldview is the foundation of Islam that guides Muslims
towards understanding the concept and meaning of life. This book is
devoted to discuss the foundations and principles of the Islamic worldview.
The discourse covers the definitions, objectives, characteristics, historical
development and implications of worldviews from both Islamic and western
perspectives. This study contains three parts i.e. worldviews, constituents
and challenges. The Islamic worldview is the essence of Islam which guides
Muslims to deal with his/her personal life, family, social, political,
economic and cultural life. Islamic worldview aspires towards a
comprehensive vision of life, which offers a consistent and all-inclusive
explanation of creation, reality, Allah, man, universe, life, human
experience and al-Akhirah. The significance of this discourse is to improve
one’s perception, idea, thought, and behavior. This book is intended for
students as well as for all professionals and also presents selected the
fundamentals of Islamic worldview to have an impact on the readers.
This book discusses and examines selected fundamentals of Islamic

worldview, such as the definition, objectives, characteristics, historical
development and the foundation of worldviews from Islamic and Western
perspectives. The discussion includes tawhid, prophethood, man, universe
and al-Akhirah. In addition, it highlights the contemporary challenges the
Muslim society i.e. globalization, extremism, and liberalism.
This book comprises three parts:

I. Part one contains worldviews from Islamic and Western
perspectives and their characteristics
II. Part two consists of five main constituents i.e. Allah, man,
universe, prophethood, Akhirah towards understanding worldviews
III. Part three includes challenges i.e. globalization, extremism, and
liberalism facing man and society today
Part one consists of four chapters, which provide the evidences from
revealed texts and contemporary context for the study and application of
x THE ISLAMIC WORLDVIEW: SELECTED ESSAYS
the worldviews in man’s life. The first two chapters are authored by Abdul
Aziz Berghout. Chapter 1 covers the conceptual framework, definitions,
objectives, historical development, theoretical framework, foundations, and
principles and application of the Islamic worldview in man’s life. Chapter
2 provides the definitions, historical development, objectives, kinds, and
approaches of the Western worldviews. It discusses the philosophical,
scientific, materialistic, and religious approaches to worldview. It also
examines other worldviews such as secular worldview, the worldview of
naturalism, and post-modernism and their application in daily life. Chapter
3 is authored by Muhammad Kamal Hassan. The author deals with the
primary concerns of the renewalist-reformist worldview discourse,
particularly, the faith movement of Nursi in Turkey, the Jamate-Islami
movement by Sayed Abul Àla Maududi in the Indo-Pak subcontinent, and
the Jamiyyāat al-Ikhwān al-Muslimūn by Hasan al-Banna in Egypt. He
focuses on ideological challenges of Western colonialism in the Muslim
countries, the gap between the Qur’anic approaches of the societies and the
ignorance of the Muslim community. In addition, he discusses the
integration of material and politicalpower with spiritual and moral values,
‘Aql and wahy in the epistemology of the Qur’an, the differences between
Yusuf al-Qaradhāwī and Sayed Qutb, and the contemporary relevance and
importance of revisiting the wasatiyyah characteristics of the Islamic
worldview. Chapter 4 is authored by Md Yousuf Ali. He elaborates the
characteristics of the Islamic worldview; divine origin, divine reality,
comprehensive in all aspects, moderate approaches in belief and action,
rational and practical in approaching to man’s life, dynamic, universal and
a complete way of life.
Part 2 contains five chapters. The fifth chapter is authored by Md

Yousuf Ali. He discusses the essence of Allah and His attributes involved
in reconstructing the worldview and strengthening a person’s perception.
In this respect, the author examines the impact of al-tawhīd on man’s
personality and spirituality, emphasizing the necessity of instilling in him
the sense of dignity and self-esteem, humbleness and humility, morality,
ultimate peace and contentment, modesty, optimistic attitude towards
his/her Lord, bravery, and total submission to Allah’s commands and Wills.
Moreover, the author analyzes the implication of al-tawhīd on man’s family,
social life, and political and economic life.
PREFACE AND INTRODUCTION xi
Chapter 6, “Al-Nubūwwah and al-Risālah and its relevance to man’s

life”, is authored by Salah Machouche. The author explains the concept of
prophethood, its necessity, and relevance to man’s life. He also elaborates
the personality of prophets and their duties and obligations towards the
community and society, in order to establish divine peace and justice. The
author discusses the significance of the narrations of the prophets and the
processes of their da’wah activities and lessons of the last sermon of the
Prophet Muhammad (peace be upon him). He also analyzes the importance
of the teachings of the prophets in reforming human society within
contemporary context and incorporates all messages sent to the early
prophets, although the Qur’ān is the last message of Allah sent through the
last messenger to the last human community in the phase of world history.
Chapter 7, “Universe and Cosmology: Islamic Perspective”, is authored

by Md Yousuf Ali. He discusses the definition and purposes of the creation
of the universe from the Qur’anic perspective. He mphasizes on the
Qur’anic approach towards understanding cosmology. He also analyzes the
implication of the laws of Allah in human life and the relationship between
Allah and man, creator and creature, man and universe. Chapter 8, “Life in
Islam: Worldly life and life after death”, is written by Muhammad Adil
Khan Afridi. He argues that the concept of al-Akhīrah is one of the
constituents to understand the worldview. He emphasizes on preparing for
Akhīrah as the final destination of every one in which all other foundations
of Islamic teachings are grounded. From the Islamic worldview perspective,
he also explicates the rationality and necessary of Akhīrah and explained
the signs of Akhīrah. He also analyzes the implication of Akhīrah in human
life and outlines the possible benefits, at individual, social, and civilizational
levels that the belief in Akhīrah will benefit anyone who has faith in it and
observed accordingly. Chapter 9, “Man in the Qur’ān and Sunnah”, is
authored by Abdul Latif. This chapter discusses man’s origin and nature,
man’s reality and responsibility, man’s purpose and position, and man’s role
as servant and khalīfah of Allah, as a social, intellectual, rational, and moral
being.
Part 3 covers three chapters, which contain challenges facing man and
society today. Chapter 10, “Globalization and the Muslim World: Islamic
perspective”, is written by Md Yousuf Ali and Mohad. Abbas Abdul Razak.
xii THE ISLAMIC WORLDVIEW: SELECTED ESSAYS
This chapter discusses the meaning of globalization and challenges such as

the dual role of the superpower and developed countries, process of
secularization, the role of the Christian missionary, the negative propagation
of media against Islam and Muslims, dual educational systems, economic
crisis, political instability, crime and corruption, cultural degeneration, and
negative impact of information and technology. It discusses prospects such
as possible reformation of education, positive application of information
and communication technology, political reformation, economic growth,
cultural identity with Islamic values, and also Muslims’ responses to
globalization. Chapter 11, “Extremism Causes and Remedies: Islamic
Perspective” is authored by Md Yousuf Ali. This chapter is devoted to
provide definition and concept, a brief historical development, and
manifestations of extremism from Islamic perspective. The chapter also
presents the causes and effects of extremism. Moreover, the author also
analyzes them in order to overcome the causes of extremism in order to
achieve world peace. Chapter 12, “Liberalism in Islam: A Secular
Worldview”, is authored by Kabuye Uthman Sulaiman, deals with the
meaning, concept, causes, effects, and manifestations of liberalism from
the Islamic perspective. The author analyses the issues related to liberalism
and provides solutions in line with the objectives of the Shariʻah and
provides a critical assessment of the views of Muslim scholars about
liberalism within the Islamic frame of the reference.
Finally, I would like to mention that the ideas and views expressed by
the contributors are their own stands. They are responsible for any flaws
and mistakes that may transpire in their analysis and writings. I am also
grateful to Allah who enables us to produce a beneficial book for a better
understanding of the worldviews. It is hope that the reader will benefit from
this book. May Allah accept all of our efforts and reward the contributors,
readers, students, academicians, publisher, the Muslim Ummah, and the
humanity at large.
xiii
ACKNOWLEGEMENTS
WE would like to acknowledge the International Institute of Islamic
Thought (IIIT) for providing financial support to complete this book and
for its publication. Special recognition goes to Prof. Dr. Ibrahim M. Zein,
who is the former dean of the Kulliyyah of IRKHS and the Principle
Researcher. We would also like to thank the present dean of the Kulliyyah
of IRKHS, Prof. Dr. Abdul Qayyum for his support. We would like to thank
the Head of the Department of Fundamental and Interdisciplinary
Studies.We would like to acknowledge the logistic and psychological
support of the staff of IRKHS.
I would also like to express my sincere gratitude to all contributors for

their cooperation and hard-work. They have made considerable efforts and
sacrifices to complete this work and to submit on time. I would like to thank
the Head of the Department of Fundamental and Interdisciplinary Studies
and the staff of the department who helped with the completion of this text
book. Finally, this work would not have been successfully completed
without the financial and psychological support of the IIIT and the Research
Management Center, IIUM.
We would also like to recognize the important contributions of the

reviewers of this book.
Md Yousuf Ali
International Islamic University Malaysia (IIUM)
xiv FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

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PART ONE
WORLDVIEWS
2 FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS 3
CHAPTER ONE
INTRODUCTION TO WORLDVIEW:
ISLAMIC PERSPECTIVE
Abdelaziz Berghout
4 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE
LEARNING OBJECTIVES
1. To introduce and examine the concept of worldviews from

Western perspectives.
2. To discuss its necessity, structure, objectives and kinds.
3. To analyze selected issues and aspects of worldview according to
various approaches.
Abdelaziz Berghout 5
INTRODUCTION
THIS chapter examines the concept of worldview from an Islamic

perspective. It sheds light on the historical development of worldview
studies within the Islamic reference and context. It discusses different
definitions, general principles and foundations to conceptualize the Islamic
worldview. This chapter stresses the importance of the foundations and
principles of Islamic worldview as it shapes the Muslims’ mind and
personality to create a meaningful vision of life and a sense of responsibility
towards the Creator and His creations. Primary emphasis is given to the
Qur’ānic worldview to reflect its dynamic role in reviving the Islamic
Ummah. Undoubtedly, the Qur’ānic worldview contains a foundation for
reform. It should be reflected in a cogent, coherent, and scientific manner
in the structure, applications, and outcomes of Islamic societies. Lack of
awareness of the Islamic worldview’s structure and content has caused a
loss of vitality, resilience, relevance, and intellectual productivity.1
THE ISLAMIC WORLDVIEW: GLIMPSES ON ITS

HISTORICAL DEVELOPMENT
This section presents a brief account of the development of the concept of

worldview within the Islamic tradition and context. First, it should be clear
the studies on the development of ‘worldview’ studies from historical and
conceptual perspectives within the Islamic context are limited. There is no
specific discipline which deals with the history of worldview, its conceptual
construction and its development from Islamic perspective. Accordingly, it
is worth noting that there is no specific branch of knowledge called
worldview studies in the classical Islamic texts and works. Even the
concepts such as al-Tashawwūr al-Islām, al-Ru’yah al-Kawniyah, al-Madh-
Habiya al-Islāmiyyah, al-Marji‘yyah al-Islāmiyyah al-‘Uliyah and other
similar contemporary concepts are not present in the classical texts and
literatures. Most of the classical Arabic language dictionaries define terms
such as Tasawwūr, Ru’yyah, Madh-Habiya,but they are of a different
context and for a different purpose. There is no trace of combined words
1
AbdulHamid AbuSulayman, The Qur’ānic Worldview: A Springboard for Cultural Reform, Abridged by Alison
Lake (USA: IIIT, Books-in Brief, 2013), p. 7.
such as al-Tashawwūr al-Islāmī or al-Ru’yah al-Kawniyah. In the same

breath, according to works on theology, the science of ‘Aqīdah, Islamic
philosophy, and al-Firq do not suggest the use of the terms mentioned to
describe the concept of worldview and its meaning, as appeared in
contemporary works. The terms used such as Maqālāt al-Islāmiyīn, al-
‘Aqīdah, al-ghaybiyāt, al-Imāniyāt do not contain the same connotations
and have a broader perspective and conceptualization of worldview as
portrayed in some of contemporary studies.
Secondly, recent contributions of contemporary Muslim scholars to

worldview studies constructed a discipline that deals with worldview
matters including the developments of ‘word’ and ‘concept’, objectives,
methodology of studying worldview and issues embedded therein.
Generally speaking, there is no specific branch of study that deals with the
historical development of the concept of worldview in contemporary
Islamic studies.2 The major works focus mainly on the issues and topics
that are usually discussed relation to worldview, but not its historical
development and conceptual construction. In many ‘works, there is no
specific reference made to the term ‘Islamic worldview” and its conceptual
development.Instead, the works cover only the surface of worldview.
In this respect, Muslim scholars since last two centuries attempted to

discuss many topics and issues that are considered as integral components
of Islamic worldview, but they did not pursue the subject in depth. Topics
such as the definition of Islamic worldview, Imān, Ihsān, Tawhīd,
prophethood, eschatology, metaphysical matters, and vicegerency are
discussed in various works. Until the appearance of certain specific works
such as the work of Sayyid Qutb3 (d. 1966) on the ‘Characteristics of the
Islamic Worldview’,4 there are no specific attempts to expand the studies
on Islamic worldview. However, the topics and issues related to worldview
are available in previous works written by Wali Allah al-Dahlawi (d. 1176),
Jamal el-Din al-Afghani (d. 1897), Muhamad ‘Abduh (d. 1905), Rashīd
Riḍā (d. 1935), Said Nursi (d.1960) and many others. Even though most of
the scholars did not deal with the concept, history and development of
2
There might be many works that the author is not aware of as the contemporary Muslim works are very vast.
3
See also: Sayyid Qutb, This Religion of Islam (Egypt: Al-Manar Press, 1967).
4
Sayyid Qutb, The Characteristics of the Islamic Concept (Delhi: Hindustan, 1984).
Islamic worldview, they have provided many ideas and insights on its
multifaceted aspects. It was Sayyid Qutb, who first produced a systematic
work on the Islamic worldview.5 Due to his ideas, he is considered as one
of the scholars who pioneered the study of Islamic worldview.
There is also a group of scholars who dealt directly with the issues of
the Islamic worldview, but not with its history and development as a
concept and as a separate field of study. They include Abul Aʻla Maududi
(d. 1979) in his work, Towards Understanding Islam,6 Muhammad Iqbal
(d. 1938) in his work Reconstruction of Islamic Thought in Islam,7Abul
Hasan Ali Nadawi in his work, Islam and the World,8 Malik Bennabi (d.
1973) in his work, The Problem of Ideas in the Muslim World,9 Muhammad
Baqir Al-Sadr (d. 1980) in his work, Our Philosophy,10 Ayatullah Murtaza
Mutahhari (d. 1979) in his works, Fundamentals of Islamic Thought: God,
Man and The Universe,11 and The Human Being in the Qur’ān,12 Abdul
Hameed Siddiqi and Muhammad Saeed Siddiqi in their work The Islamic
Concept of Religion and Its Revival,13 Muhammad Al-Ghazālī (d. 1996) in
his work, al-Makhāwer Al- Kamsa Lil Qur’ān,14 Yusuf al-Qaradhāwī in his
works, ‘Khaṣā’iṣ Al-Sharī‘ah Al-Islāmiyyah and Introduction to Islam, Said
Ramadan al-Bouti in his work, Kubrá al-Yaqīniyat al-Kawniyah,15
Muhsein Abdulahamid in his work, Al-Mdh-Habiya al-Islāmiyyah,16 Ismail
Raji al-Farūqī17 (d. 1986) in his works: Tawhīd and Its implication for
5
His main focus was not to provide conceptual and methodological study of the development of the concept of
worldview and its history in the Islamic context. Rather, it was on the ideological study of the content and teachings
of the Islamic worldview itself.
6
Abul A‘la Maududi, Towards Understanding Islam, Translated and edited by Khurshid Ahmad (Pakistan: The
Islamic Foundation A.S. Noordeen, 1979).
7
Muhammad Iqbal, The Reconstruction of Islamic Thought in Islam, First Edition, Edited and annotated by Saeed
Sheikh (Lahore: Institute of Islamic Culture, 1986).
8
Abul Hasan Ali Nadawi, Islam and the World, 2nd Edition, Translated by M. Asif Kidwa’I (Lahore: Sh. Muhammad
Ashraf, 1973).
9
Malik Bennabi, The Question of Ideas in the Muslim World, Translated, annoted with a Forward by: Mohamed El-
Tahir El-Mesawi (Kuala Lumpur: Islamic Book Trust, 2003).
10
Muhammad Baqir Al-Sadr, Our Philosophy, Translated by Shams C. Inati, Forwarded by Nasr Sayyid Husayn
(London: The Muhammadi Trust, 1989).
11
Ayatullah Murtaza Mutahhari, Fundamentals of Islamic Thought: God, Man and the Universe, Translated by Hamid
Algar (Berkeley: Mizan Press, 1985).
12
Ayatullah Murtaza Mutahhari, The Human Being in the Qur’ān (Tehran: Islamic Propagation Organization, 1983).
13
Abdul Hameed Siddiqi and Muhammad Saeed Siddiqi in their work ‘The Islamic Concept of Religion and Its
Revival’, First Edition (Lahore: Kazi Publications, 1980).
14
Muhammad Al- Ghazālī, ‘al-Makhāwer Al- Kamsa Lil Qur’ān’ (Egypt: Dar al-wafa’, 1989).
15
Said Ramadan al-Bouti, Kubrá al-Yaqīniyat al-Kawniyah(Bayrut: Dar al-Fikr al-Mu‘asir, 2001).
16
Muhsein Abdulahamid in is work ‘Al-Mdh-Habiya al-Islāmiyah’ (Virginia: IIIT, 1996).
17
The works of Al-Farūqī are very instrumental and immensely contribute in developing worldview studies as an
Islamic field of research.
Thought and Life18 and Islam and Culture,19 Seyyed Hossein Nasr in his
work, Ideals and Realities of Islam,20 Wahhiduddin Khan in his work:,
Islam Rediscovered,21 Rafiuddin Mohammad in his work, Facets of the
Islamic Worldview,22 Muhammed Hamidullah in his work, Introduction to
Islam,23 Fazlur Rahman in his works, Major Themes of the Qur’ān24 and
Islam and Modernity,25 Syed Muhammed Naquib Al-Attas in his works,
Islam and Secularism26 and Prolegomena to the Metaphysics of Islam: An
Exposition of the Fundamental Elements of the Worldview of Islam,27 Abdul
Wahid Hamid’s Islam the Natural Way,28 Hammudah Abdlatif in his work,
Islam in Focus,29 Alpaarslan Acikgenc in his work, Islamic Science:
Towards a Definition,30 Abd al-Rahman Azzam in his work, The Eternal
Message of Muhammad,31 S. D. Islahi in his work, Islam At a Glance32,
Jafar Wafa in his work, The Immutable Message,33 Prof. Dr. Muhammad
Kamal Hassan in his article entitled“The Islamic World-view”,34 and several
other books and articles.35
Critical studies36 of different works on worldview have shown the

extent and attention given by Muslim scholars to study this area. However,
in the Islamic context, there is still no separate branch of knowledge or
18
Al-Farūqī. Islmail R, Tawhīd: Its Implications for Thought and life (Herndon: IIIT, 1982).
19
Ismail Raji al-Farūqī, Islam and Culture (Kuala Lumpur: ABIM, 1980).20 Seyed Hossein Nasr, Ideals and
Realties of Islam (London: George and Unwin, 1972).
21
Maulana Wahiduddin Khan, Islam Rediscovered: Discovering Islam form its Original Sources (India: Goodword
Books, 2001).
22
Rafiuddin Mohammad, Facets of the Islamic Worldview (Pakistan: Zareen Art Press, 1983).
23
Muhammed Hamidullah, Introduction to Islam (Kuwait: International Islamic Book Center, 1959).
24
Fazlur, Rahman. Major Themes of the Qur’ān (Minneapolis: Bibliotheca Islamica, 1994).
25
Fazlur, Rahman, Islam and Modernity: Transformation of an Intellectual Tradition (Chicago & London: The
University of Chicago Press, 1982).
26
Syed Muhammad Naquib Al-Attas, Islam and Secularism (Kuala Lumpur: Muslim Youth Movement of Malaysia,
1994).
27
Syed Muhammad Naquib Al-Attas, Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental
Elements of the Worldview of Islam (Kula Lumpur: ISTAC, 1995).
28
Abdul Wahid Hamid, Islam The Natural Way (London MELS, 1989).
29
Hammudah Abdlati, Islam in Focus (Kuwait The International Islamic Federation of Student Organization, 1987).
30
Alpaarslan Acikgenc, Islamic Science: Towards a Definition (Kuala Lumpur: ISTAC, 1996).
21
Abd al-Rahman Azzam, The Eternal Message of Muhammad, Translated by Vincent Sheean (The Islamic Texts
Society).
32
S. D. Islahi, Islam At a Glance, Translated by M. Zafar Iqbal (Lahore: Islamic Publications Ltd, 1981).
33
Jafar Wafa in his work: ‘The Immutable Message’, First Edition (Karachi: Sulaiman Nadvi Study Circle, 1999).
34
Mohd. Kamal Hassan, The Islamic Worldview, Towards a Positive Islamic World-View: Malaysian and American
Perceptions, ed. Abdul Monir Yaacob and Ahmad Faiz Abdul Rahman (Kuala Lumpur, 1994).
35
This list is not exhaustive and there are many other attempts on the issue at hand. For example, there are many
works in the Arab world that deal with the various aspects of worldview but under the title of ‘Islamic Culture’.
Most of those books deal with issues like belief system, social system, economic system, ethical system, and
Sharī’ah system are dealt with extensively.
36
See: Mohammad Rafi-ud-din, Facets of Islamic Worldview (Lahore: Islamic Education Congress, 1983).
discipline that specializes on the issues of the Islamic worldview as a

subject matter which discusses its objectives, methodology of analysis, and
its applications to different disciplines. Most of the above mentioned works
deal with worldview issues in general terms, rather than systematic and
objective inquiry in worldview. Thus, there is a need to develop more
comprehensive approaches to the study of worldview in a well-organized
body of research.
DEFINITION OF THE ISLAMIC WORLDVIEW
The Concept of al-Tawhīd as a Key Element in the Definition of the

Islamic Worldview
The Western approach to worldview emphasizes on cultural, historical and

rational aspects of worldview. Despite religious inputs and views on
worldview, the fact remains that the weight of human elements in
constructing an image and perception of worldview is too heavy. This
chapter discusses Islamic perception of worldview and examines its
definition and conceptualization as they appear in the works and the views
of selected Muslim scholars.
To begin, Islam provides a clear vision of life for when the religion
covers the entire sprectrum of life. “Islam provides man with a
comprehensive world-view that is rooted in a coherent system of ideas and
beliefs that together impart strength and consistency, a logic and vitality to
the faith”.37 This vision of life is based on one basic foundation i.e., the al-
Tawhīd or unity of God as a vision of existence and vicegerency. Thus, the
core of the Islamic worldview resides in this key concept. Without this
foundation, the religion loses all its dynamism and originality. Indeed, “al-
Tawhīd is a general overview of reality, of truth, of the world, of space and
time of human history and destiny”.38 Therefore, any definition and
conceptualization of Islamic worldview should revolve around al-Tawhīd39
37
Mona Abul-Fadl, Introducing Islam from Within: Alternative Perspectives (USA: The Islamic Foundation, 1991),
p. 13.
38
Islmail R, Al-Farūqī, al-Tawhīd: Its Implications for Thought and life (Herndon: IIIT, 1982), p. 10.
39
See: Jane Idleman Smith, ‘Towards a Positive World-view of Islam’, in Towards a Positive Islamic World-View:
Malaysian and American Perceptions, ed. Abdul Monir Yaacob and Ahmad Faiz Abdul Rahman (Kuala Lumpur,
1994), p. 54.
and its implications to the belief and to life. In other words, any approach
to the Islamic worldview should focus on the fact that:
this worldview emanates from the fundamental belief that life and
existence came into being as a result of the will, desire and design
of the One and Only Creator. The Islamic conception of God has
therefore to precede any discussions on the nature of the universe
and man’s relation to it.40
Definition and Conceptualization
In one of the systematic approaches to define and to conceptualize Islamic

worldview, Naquib Al-Attas argues that there is an inseparable link between
the seen and unseen aspects and between the present world realities and the
hereafter.. According to Al-Attas, the worldview of Islam comprises aspects
of al-dunya´ and al-akhīrat. The dunya´-aspect must be related profoundly
to the akhīrat-aspect, while the akhīrat-aspect has ultimate and final
significance.41 On the basis of this epistemological and ontological premise,
Al-Attas defines Islamic worldview as follows:
According to the perspectives of Islam worldview:42 the vision of

reality and truth that appears before our mind’s eye revealing what
existence is all about; for it is the world of existence43 in its totality
that Islam is projecting…The Islamic view of reality and truth,
which is a metaphysical survey of the visible and invisible worlds
including the perspective of life as a whole, is not a worldview
that is formed merely by the gathering together of various cultural
objects, values and phenomena into artificial coherence. Nor is it
one that is formed gradually through a historical process of
philosophical speculation and scientific discovery, which must of
40
Mohd. Kamal Hassan, ‘The Islamic World-view’, in Towards a Positive Islamic World-View: Malaysian and
American Perceptions, ed. Abdul Monir Yaacob and Ahmad Faiz Abdul Rahman (Kuala Lumpur, 1994), p. 12.
41
Syed Muhammad Naquib Al-Attas Al-Attas, S.M. Naquib, ‘The Worldview of Islam: An Outline’, Islam and the
Challenge of Modernity: Historical and Contemporary Contexts, Proceedings of the Inaugural Symposium on
Islam and the Challenge of Modernity: Historical and Contemporary Contexts held at and organized by ISTAC,
Kuala Lumpur, August 1-5, 1994, p. 25.
42
See also his work on: Syed Muhammad Naquib Al-Attas, Prolegomena to the Metaphysics of Islam (Kuala Lumpur,
1995), pp. 1-2.
43
For an epistemological and philosophical survey on the meaning of existence and its degree refer to: Syed
Muhammad Naquib Al-Attas, The Degrees of Existence (Kuala Lumpur: ISTAC, Art Priniting Works Sdn. Bhd,
1994), pp. 1-58.
necessity be left vague and open-ended for future change and

alteration in line with paradigms that change in correspondence
with changing circumstances. It is not a worldview that undergoes
a dialectical process of transformation repeated through the ages,
from thesis to anti-thesis then synthesis.44
From the excerpt above, there are three focal points of the concept of
Islamic worldview namely:
1. The Islamic worldview deals mainly with existence in its totality

which includes the seen and unseen worlds
2. The Islamic vision is a metaphysical survey and revealed
knowledge that aspires towards clearing the confusion and setting
the truths about existence
3. The non-dialectical nature of Islamic worldview and non-
historicity of its source which is revealed as complete and
comprehensive text provides clear and profound interpretations
about the truth of existence.
In the same breath, Masudul Alam Choudhury perceives the Islamic

worldview as an Islamic design of reality relating it, on the one hand, to
the epistemology of the Divine Unity and, on the other hand, to the world
reality and system. He argues that:
The Islamic Worldview is thereby, the comprehensive and

universalizing, overarching and complementing design of reality
that is premised on the epistemology of Divine Unity and is
evolved into intellection through the process-orientation model of
unification of knowledge in world-system as derived from the
primal source of Divine Unity.45
From this definition, there is one important point that needs more attention.
The author tries to position and to situate the Islamic worldview between
two main grounds; the Divine text referred to as the epistemology of Divine
44
Syed Muhammad Naquib Al-Attas Al-Attas, S.M. Naquib, Prolegomena to the Metaphysics of Islam (Kuala
Lumpur, 1995), pp. 1-2.
45
Masudul Alam Choudhury, The Islamic Worldview: Socio-Scientific Perspective (London and New York: Kegan
Paul International Limited, 2000), p. 9
Unity derived from its source i.e., the Qur’ānic text, and the process-
orientation of unified knowledge which is derived from the intellection and
reasoning processes. This emphasizes the two divine sources of Islamic
worldview, as well as the intellectual processes required in its construction
in light of the revealed words of God.
Referring back to Al-Attas’s definition, he considers the Islamic

worldview as a pure metaphysical survey i.e., a revealed Divine Book that
is not subject to any dialectical processes. One the other hand, Choudhury
uses a more open paradigm to approach the Islamic worldview. Even
though Al-Attas and Choudhury affirm and acknowledge the Divine source
and origin of the Islamic worldview, it is clear that Al-Attas firmly stresses
on its metaphysical aspect. Whereas, Choudhury leaves a room for the
socio-historical processes in the construction and realization of the Islamic
worldview in a cultural and civilizational context. In other words, the
concept of the Islamic worldview in the final analysis is the result of the
Muslim’s endeavour to construct his vision of reality in light of the revealed
word of God. More importantly, the Islamic worldview that the Ummah
has constructed and adopted is not revealed through detailed historical and
cultural forms in the holy Qur’ān46, but rather it was developed in a long
process of interaction with the surroundings and circumstances in light of
the revealed guidance of Allah. The Qur’ān provides the source for a
Tawhidic worldview, including the belief system, the Shariʻah system, the
ethical system and the principles of a comprehensive vision of reality and
truth. Furthermore, the Sunnah and practice of the Prophet provides a
method and a human model for the gradual construction and realization of
the worldview of Islam in a human context. In fact, the Islamic worldview
that we know and practice today is a result of the Muslim perception that
is built through his observations and understanding of the world realities
in light of the teachings of the holy Qur’ān and the practices of the Prophet
Muhammad.
This idea of worldview is also advanced by Murtaza Mutahhari. He

argues that worldview is our vision of the world, but by its nature, is not
46
One should be clear that the Qur’ān as a source of the Islamic worldview is the complete and all-encompassing
word of God. This source did not undergo any human construction or development. It is the original word of God
as it was revealed and transmitted without any modification or dialectical development. However, the Islamic
worldview is developed by the Ummah in a gradual process in accordance to the truth and teachings provided by
the Holy text.
the product of our feelings and emotions, rather it is the result of our
thoughts and speculations.47 Mutahhari further explains:
The term ‘worldview’ contains the idea of sight, but we must not
fall into the error of interpreting worldview as world feeling.
Worldview means world knowledge and cosmology; it relates to
the well-known question of knowledge, which is exclusively
human property, as opposed to feeling, which man shares with
other animals. Therefore, world knowledge is exclusive to man
and is a function of his reflection and intellection.48
The obvious point of his explanation is that the concept of worldview

is more an integrated knowledge construction, which is formed in the life
span of an individual or a community. A similar idea of worldview being a
man’s endeavour is clearly explained by Alparslan. He asserts:
The mental framework is the totality of concepts and mental

attitude developed by the individual throughout his life, and as
such it constitutes what we call “worldview”. A worldview is the
ultimate foundation of all human conduct, including scientific,
philosophical and technological activities. Since we take the
worldview to be the prior-most foundation of any action, we
conclude from this that every human action is ultimately traceable
to its worldview; and as such it is reducible ultimately to that
worldview.49
He further elaborates: “Hence, a worldview is formed by our mind as

a matter of habit that is dominant in our life, either:
1. Through culture, technology, scientific, religious and speculative

ideas that we acquire through education and other means, or;
2. Through a conscious effort to acquire knowledge or;
3. In both of the above”.50
47
Mutahhari. Ayatullah Murtaza, the World view of Tawhid, p. 68.
48
Ibid., p. 67.
49
Alparslan Acikgeng, Islamic Science, p. 14-15.
50
Ibid., p. 15.
Alparslan alsodefines worldview as:
an architectonic network of ideas, conceptions, beliefs, and

aspirations in which all that make it up are organized in a coherent
manner, but not necessarily in a systematically interconnected
network... A Worldview is that vision of reality and truth, which,
as an architectonic mental unity, acts as the non-observable
foundation of all human conduct.51
Assuming that worldview is constructed and acquired in continuous

human endeavor, with the influence of various elements and factors, what
is the function of religion in the construction of worldview? It is a
precarious step to determine the role of religion as part of Islamic
worldview. Some people may argue that the Islamic worldview is the Holy
Qur’ān itself and therefore, it is the revealed knowledge, received and
transmitted by the Prophet, in its most authentic form. In other words, it is
the word of God without any alteration or modification. Therefore, how
can the Islamic worldviewexists as a construction of a Muslim’s mind? Or,
how is the Islamic Worldview affected by social, historical, and cultural
change?
In order to remove this confusion, the following clarification is

important. The previous analysis generates a clear distinction between the
Qur’ānic text and the Authentic Sunnah of the prophet and the Muslim
practice of Islamic worldview and teachings. There is no doubt that the
revealed word of God and the Sunnah of the Prophet are the foundations
of Islam worldview. However, when it comes to the Muslim practice, the
processes of Ijtihād and intellectual efforts are involved in order to
understand and to interpret the different texts and rulings provided in the
Holy Qur’ān. It is important to avoid committing any mistake in the
interpretation process. For instance, the worldview that the Muslim jurists
developed to deal with fiqh and legal matters has shown great dynamism,
liveliness, and also variations among the experts from different schools of
thought. The differences show human dimension in the construction and
realization of the worldview of Islam. During the process of ijtihād, the
jurists are guided by the text and the authentic Sunnah of the Prophet.
51
Ibid., Islamic Science, pp. 14, 29.
However, there are disagreements among them for many reasons.

Similarly,Muslim theologians, commentators of the Holy Qur’ān and
philosophers, develop their worldview in light of Qur’ānic guidance.
Therefore, the construction Islamic worldview in a human context involves
the unchangeable and preserved teachings of Islam as well as the ijtihād
and interpretations of Muslims that vary from one period to another.
The previous discussion does not suggest that there is no agreement

among Muslim scholars on certain principles and rules of the Islamic
worldview. On the contrary, it indicates that the Islamic worldview is based
on a strong foundation of unchangeable belief, truth and rulings. It also
opens the door for Muslims to invent and develop ideas that are needed to
convey the teachings of Islam in the real world context. The combination
of the unchangeable truth and the flexibility of Ijtihād makes the Islamic
worldview adaptive to the changes of realities and of different people,
cultures, and nations. Hence, the Qur’ānic text remains as a main source
of Muslim vision and worldview. From the Qur’ānic text and Sunnah of
Prophet Muhammad, Muslims are able to learn other worldviews of
different sects and groups that appeared in the history of Islam.
Al-Attas views that the Islamic worldview is not gradually formed

through āhistorical processes, as far as the Qur’ānic text is concerned, but
on the other hand, human understanding and realization of worldview is
formed gradually. And therefore, the worldview of Muslims is formed
gradually and is constructed within a cultural and historical context, with
direct guidance provided by the Qur’ānic text and Sunnah of the Prophet.
Thus, there is no contradiction between the non-gradual revelation and
compilation of the Qur’ānic text and the gradual construction of the Muslim
worldview and his view of existence, reality, and truth. However, the
distinction between the Qur’ānic text and the Muslim worldview are
important for many reasons. First, the Qur’ānic text remains the unalterable
and unchangeable source of Divine guidance.. Secondly, the worldview of
Muslims in different historical periods and cultural milieus are constructed
and developed in light of the preserved Divine word of God. Thirdly, the
worldview of Islam is a result of the Muslims’ intellect and interaction with
the socio-economic and political-cultural circumstances in light of Qur’ānic
guidance and teachings. In this process of interaction, the Muslim intellect
and mind have constructed its view of reality, truth and existence, which is
mainly influenced by the guidance of God. Finally, the gradual construction
and realization of the Muslim worldviewis due to a long process of Ijtihād
and intellectual efforts to understand the teachings of Islam and to
implement them in a changing context and reality. As a result, a huge
intellectual heritage was produced in all aspects, including in theology and
al-Kalām, philosophy, fiqh, jurisprudence, exegesis, tasawwūf, akhlāq, and
in many other disciplines. All of the intellectual efforts created a long
historical sequence, the construction and realization of the worldview of
the Muslim.
Based on the explanation, the following definition of the Islamic

worldview endorses the above position. According to Prof Md. Kamal
Hassan, Islamic worldview refers to “[A] comprehensive conception of the
universe and man’s relation to it from the Islamic perspective, thereby
serving as a basis for one’s philosophy or outlook of life”.52 One of the
important points from the definition is its emphasis on Islamic perspective
and one’s philosophy or outlook of life. In other words, when one develops
a worldview, he should stand on a point of reference that provides him with
the necessary guidelines and injunctions to construct such worldview.
Hence, with regard to the Muslim, his worldview is developed with
reference to Islam. That is to say, Islam becomes the permanent reference
and source from which the Muslim seeks guidance and directs his
intellectual efforts and ijtihād. This same view is advanced by Muhsien
Abdualhamid who defines the Islamic worldview as Islamic perception on
issues pertaining to the universe and its Creator, Prophethood, society, man,
and hereafter as opposed to other worldviews that address the same issues
but from their personal stand point or perspective.53
The Islamic Worldview: A Collective Vision of life and Vicegerency
On the basis of the above analysis, the author prefers to define the Islamic
worldview as a collective Ummatic vision of existence, through which the
Muslim interprets and provides answers to ultimate questions pertaining to
the Creator, existence of the seen and unseen, universe, life, man,
52
Mohd. Kamal Hassan, ‘The Islamic World-view’, in Towards a Positive Islamic World-View: Malaysian and
American Perceptions, ed. Abdul Monir Yaacob and Ahmad Faiz Abdul Rahman (Kuala Lumpur, 1994), p. 12.
53
Muhssien Abdulhamid, Tajdīd al-Fikr al-Islāmī (Verginia: IIIT, 1996), pp. 38-39.
prophethood, vicegerency, society, history, and life in the hereafter. This

vision is constructed in the course of the Muslim’s exertion of Ijtihād and
interaction with reality, circumstances, and socio-cultural conditions, in
light of the guidance and teachings of Islam, aiming at excelling in all his
pursuits of life, as a vicegerent of Allah on earth.
The above definition emphasizes several important points in the

concept of the Islamic worldview. The collective Ummatic nature of the
Islamic worldviewmeans that it is not an individual oriented worldview, in
the sense that neither each and every Muslim has his own worldview that
differs from other fellow Muslims nor he/she has the absolute right to
change his worldview or abandon it as in the cases of personal property.
On the contrary, the Islamic worldview belongs to the Ummah that agreed,
throughout the course of history, to abide by the Qur’ān, Sunnah and the
consensus of the Ummah to uphold this vision of life and pass it to their
next generations... It is also a collective worldview, shared by all Muslims
regardless their races, cultures, languages, and doctrinal alienations, as long
as they are in line with the teachings of Islam.
Next, the Islamic worldview posits and deals with existence in its
totality that includes the seen and unseen worlds. In this respect, the Islamic
worldview encompasses issues pertaining to this life and the hereafter, the
past, present and future, intellectual, spiritual, moral, ethical, social,
political, economic, cultural and civilizational spheres. Islamic worldview
is also a result of the Muslim interaction with life and reality in light of,
and in accordance with the teachings of Islam. The main purpose of the
Islamic worldview can be summarized in one word, i.e., Khalīfah or
vicegerecy. In other words, Islamic worldview provides necessary guidance
for a Muslim as a vicegerent of Allah and to achieve his objectives in this
world and in hereafter. As vicegerents of Allah, Muslims are responsible
1) to observe his worship, moral, ethical and spiritual aspects, 2) to manage
materials, build civilization and observe the cultural aspects, 3) perform
Da‘wah, Ta‘aruf and civilizational interaction, 4) and pursue ‘Ilm,
knowledge, and sciences. Given all these explanations, I prefer to call the
Islamic worldview as the vicegerent-al worldview. That is to say, it is a
worldview that revolves around the issues of vicegerency in its
comprehensive meaning that revolves a belief system, a Sharīʻah system,
an ethical system, and a civilizational vision of reality and progress.
UNDERSTANDING AND OBSERVING THE ISLAMIC

WORLDVIEW
This section provides some general approach to understand and to observe

theIslamic worldview. The discussion of Islamic worldview as a subject
and its role in life of an individual and society. I will discuss the subject
based on three points; the nature of the Islamic worldview, the vision of
life that offers to mankind, and the Islamic worldview as a religion, state,
society, and civilization.
Islamic Worldview: A Comprehensive Structure of Integrated

Knowledge
Obviously, the Islamic worldview refers to one of the most comprehensive

and all-encompassing visions of life that deal with wide range of issues and
problems of existence and life. It is a complete, integrated, and a consistent
structure of knowledge pertaining to the seen and unseen realms. In general,
the subject matter of Islamic worldview revolves around the following
major issues:
1. The knowledge of existence of God, universe, life, man,

angels(seen and unseen worlds)
2. prophethood, revelation, scriptures, miracles and guidance
3. belief system, Shariʻah, ethics, wisdom
4. pre-measurement and predestination
5. patterns and laws of Allah in history, society and cosmos
6. vicegerency, method, trust, trail, da‘wah, umrén and tamaddun
7. death and life
8. history
9. hereafter, accountability, heaven and hell fire (Eschatology)54
The Islamic worldview perceives existence as one of its main aspects.

The concept of existence of the seen and unseen worlds and their
implications to man in this life and hereafter captures the attention of the
Muslim world. Any confusion regarding the issue of existence must be

clarifiedas it is a key element in the study of the Islamic worldview.
Existence, however, should be understood in a comprehensive and
integrative manner that includes both the seen and unseen perceptions and
knowledge. In this respect, existence entails several important aspects, as
mentioned in the illustration No. 3:
Based on the illustration, the knowledge about existence refers to

existence of God as the prime cause for the entire creation including the
existence of universe, life, man, prophethood, truth, history, and hereafter.
It also expresses the position and function of the Islamic worldview in the
Muslims’ existence and life. Therefore, it is important to understand the
concept of existence as a whole. Reducing any of the meaning and
implications of any aspect of existence would present an incomplete picture
of worldview. Hence, consistent and objective answers to questions
pertaining to the existence of God, universe, life, man, prophethood, truth,
historyare vital in the discourse of Islamic worldview.
One should also approach the concept of existence from a

comprehensive point of view. The concept of “being” and creations such
as man, universe and life is not complete without the elements of life such
as wisdom, creation processes, laws and patterns, objectives, roles,
functions, and the final destination of the beings. This shows that Islam
acknowledges an integrated concept of existence and observes the nature,
characteristics, and functions of human beings as an individual and as a
collective.
The existence of man does not only include the physical form , but
alsothe process of creation, objectives of life, position in the universe,
qualifications and abilities, attributes, and faculties, his destination and
journey in this life as well as in the hereafter. Moreover, the existence of
man involves the culture, civilization, history, ideas and achievements in
time and space. The life of each being should have meaning and purpose.
Similarly, when one discusses the existence of God, one asks about His
nature, attributes, names, evidence of existence, miracles, acts, and relations
to the world of creation.
The Islamic worldview appears to be a comprehensive structure of

knowledge that deals with existential, cosmological, epistemological,
theological, legal, moral, ethical, and civilizational issues. Therefore, the
Islamic worldviewincorporates diversified components, indicating its
comprehensive nature. This comprehensive nature of the Islamic worldview
is reflected through a series of questions that are usually raised. Some of
the main questions are:
Who is God? Where is God? What are the names and attributes of
God? How is God related to His creations? What are the evidences of the
existence of God? Do God communicate with people? How does God
communicate with people? Is God human or in the shape of a human or
something else? Is man allowed to talk about God and relate himself to
Him? Why is God not visible? Can humans see God in the life to come?
Why was the universe created? How did it come about? Is the universe
governed by laws? Who created the universe? When was the universe
created? What is the universe made of? Is the universe increasing or
decreasing? Does the universe contain signs of the existence of God? What
is the end of the universe? When is the end of the universe? Why are there
natural disasters and phenomena? How can man relate himself to the
universe? To what extent is the universe friendly to man?
Are there any laws and patterns in life? Why is there order in life?
What are laws and patterns? Can one discover laws and patterns? Can man
make use of the laws and pattern of the universe, life, society, and history
in interpreting existence and his role therein?
What is life? When was life created? Why is life created? Is there any
life after death? What is the nature of life after death? Are the same laws of
this life applicable to the life hereafter? Does hellfire exist? Does paradise
exist? What is the nature of paradise and hell fire? Can man know what
will happen to him in the life hereafter?
Who am I? How am I brought to this world? Who gave me life? Who

shaped me in this way? Where do I come from? What am I supposed to do
in this world? How am I going to relate myself to other humans? Why and
how should I relate myself to other creatures? What am I supposed to
worship and why? What is my destination? Where am I going? What will
be my end and final destination? How am I supposed to use my time, health,
and faculties? How am I going to differentiate between good and bad? Why
are innocent people suffering? Why does man think the way he thinks and
not in other ways? Why are there wars and mischief on earth? What is
human nature? Is human nature created or acquired? Why is human nature
the way it is? Can man change his nature?
Did God send guidance? Why did God send guidance? Who is a
prophet and a messenger? Are prophets or messenger human or God? Why
did God select humans to become messengers and prophets? What is the
job of prophets and messengers? What are the miracles and evidences of
prophet and messengers? What is scripture and why it is revealed from
God?
Why was man made as a vicegerent of God? What does vicegerency

mean? What are the main qualities of a vicegerent? How to carry out
vicegerency? What are the means and tools of vicegerency?
What are the sources of knowledge? Does the unseen world exists?
How does one prove the existence of the unseen world? Why does the
unseen world exist? Can the human mind discover the unseen world and
know about it? Can the human mind rationalize the knowledge about the
unseen and empirically prove it?
What is right and what is wrong? How do I judge others’ behavior and
actions? How to determine what is beneficial and what is harmful? What
should be considered moral and immoral? Who determines ethical and
moral values? Why should man abide by moral values? What are the
boundaries and limitation of sexual relations? Are all sexual acts moral? Is
the killing of others a moral act?
What is pre-destination? Why is pre-destination created? Can man

know what is destined to him? Why is pre-destination unknown to man? Is
man free with pre-destination? Is there any contradiction between free will
and predestination? Who decides the fate of people? Is pre-destination just
and fair? Is there any wisdom behind pre-destination?
What is civilization? How should man build his civilization? Why

should man strive for his civilization? Why are there conflicts among
civilizations? What are the conditions for the co-existence and dialogue of
civilization? How does one judge the progress or the decline of a
civilization?
What is death? Why is death created and for what purpose? What
causes death? What is the destination of man after death? Where does man’s
spirit and body go after death? What happens after death? Is there any
everlasting life after death?
A deeper assessment of the above sets of questions shows the

comprehensive and all-encompassing structure of the knowledge pertaining
to Islamic worlview. The answers to the questions must be consistent,
systematic, organized, and correct in order to construct a worldview that
merits attention and proves its ability to address human problems and
concerns. Fortunately, the Islamic worldview has an authentic, original, and
revealed source that provides answers to the ultimate questions, i.e., the
Holy Qur’ān. At this juncture, one should view the Islamic worldview as a
comprehensive and consistent structure of knowledge that is essential and
vital for both man’s understanding of himself and his surroundings, as well
as success in his mission as a vicegerent of God and conveyer of the

revealed guidance to humankind.
The Islamic Worldview: A Vision of Life55 & Perfection
The previous discussions shows the importance of the Islamic worldview

as a comprehensive structure of revealed knowledge that integrates both
the seen and unseen ʻIlm and truths. As a structure of integrated knowledge,
the nature of the Islamic worldview is to provide a vision of life. This vision
creates a sense of comprehensive understanding of whole creations and
their purpose. It also imparts in man a sense of integrality and responsibility
towards himself and his surroundings. The vision that the Islamic
worldview offers aims to provide him with the necessary answers which
he requires in his entire life pursuit. This vision of life lays the guidelines
which a man needs for his endeavor as a vicegerent of God on earth.
Additionally, the vision tells man about his creation, abilities, limitations,
purposes, horizons, and destination. It also provides a belief system, a legal
system, an ethical system, and an approach to life and progress. As a vision
of life, Islamic worldview provides motivation and incentives to Muslims,
to encourage and to support them to face the challenges and to achieve
success in their endeavor as vicegerents on earth.
There are other vital aspects of Islamic worldview as a vision of life.

First, it tells man about the cosmos and cosmological truths and patterns.
Here, the Islamic worldview spells out the assumptions as well as the facts
about existence and creation of the entire cosmos, the laws and norms that
govern its movements and functions. Second, it explains the
epistemological rules and principles that need to be considered while
dealing with the issues of existence and life. In this regard, the Islamic
worldview helps manto learn more about the metaphysical subject, the
sources of knowledge, the power of reason and its limitations, the means
of acquiring knowledge, the types of knowledge, and its purpose, in order
to implement them to achieve progress in life.. Third, the Islamic worldview
explicates theological matters pertaining to the belief system and matters
of faith and worship. Fourth, the Islamic worldview also explains the ethical
system, necessary for balance and stability in human life. It tells about
55
See: Muhammed Hamidullah, Introduction to Islam, pp. 99-126.
values, virtues, and morals required for human satisfaction, happiness, and
perfection. Fifth, the Islamic worldview also provides legal and legislatives
injunctions to administer human affairs and to evaluate human acts. Sixth,
the Islamic worldview provides man with a civilizational vision to assist
him to achieve excellence and perfection in his material, social, cultural,
economic, political and aesthetical endeavours. Seventh, the Islamic
worldview teaches Muslims that:
everything that happens in the world does so by His commands,

by His action. From the movement of protons and electrons in an
atom to that of the galaxies, from the growth and development of
amoeba to the psychic processes of man –every event happens by
His knowledge, His design, His efficiency, and does so in
fulfillment of His purpose. The world in which the Muslim lives
is truly and enchanted world.56
As a conclusion, the main aspects of the Islamic worldview as a vision

of life are illustrated below. The vision of life should provide man with
cosmological, theological epistemological, ethical, legal, and civilizational
orientations to enable him to live with a vision and use it to achieve his
purpose as a vicegerent of Allah on earth.
56
Ismail R, Al-Farūqī, Islam and Culture, Op.cit., p. 12.
It is clear that the Islamic worldview is a structure of integrated

knowledge and a vision of life that offers man the necessary knowledge
required in his endeavors as a vicegerent of God on earth. However, the
question is, if the worldview provides all these benefits to man, what should
be man’s reaction to it? Should he accept or reject it? Looking at all the
benefits that the Islamic worldview offers, it is evident that man’s reaction
towards it should be positive. A complete and benificial worldview will
instill in a Muslim a sense of responsibility and satisfaction. A Muslim will
be committed to and will abide by the principles and rules of his worldview.
Therefore, the reaction of a committed man to a worldview reflects what
the worldview offers to him such as guidance and values.
THE ISLAMIC WORLDVIEW AND RELIGION, STATE,

SOCIETY AND CIVILIZATION
Another important aspect of the Islamic worldview is its nature which

systematically integrates religious, social, and civilizational aspects of life.57
In other words, the Islamic worldview is multifaceted, whereby the
elements of religion, state, society and civilization are involved.. If any of
the above elements mentioned is not included, the worldview will become
unbalanced andit will not represent the true nature of the Islamic worldview.
Islamic Worldview and Religion
Islam means a way of life which encompasses issues related to the belief
and religious system. The belief system deals with the main articles of faith
namely; Oneness of God, Angels, Prophethood, Scriptures, and the
Hereafter. The Islamic belief system is meant to provide a precise
understanding of faith in God and the world of seen and unseen. Moreover,
it provides a correct understanding of the unity of lordship, unity of worship
and unity of names and attributes of God as stated in the books of ʻAqīdah
and theology. Besides, the Islamic worldview as follows the Shari‘ah
system. It includes the principles of legislation, the objective of Shari’ah,
Islamic ethical and value system, and the rules of Ijtihād. The Shari’ah
constitutes the source and guide for all other types of fiqh such as Fiqh al-
57
Muhammed Hamidullah, Introduction to Islam, Op. Cit., pp. 160-199.
‘Ibadāt, Fiqh al-Mu‘āmalāt, Fiqh Al-Jinayāt, Fiqh al-Sir, and Fiqh al-
Usrah wa al-Mawarath. In addition, the Shari‘ah provides a set of rules
and guidelines which deal with the social, economic, political, military,
cultural, and educational affairs of Muslim society. The Shariʻah system is
a means for the preservations and the protection of religion, human life,
human intellect, human progeny, human wealth and human fitrah, justice,
and freedom.
The Islamic worldview also includes a perfect ethical and moral

system. This system refers to all kind of human ethics, human values,
human virtues, ʻAdab and etiquettes that constitute the edifice and core
element of human life and existence. In fact, the Islamic ethical system
deals with all issues pertaining to human intention, character, personality,
and relations with other individuals and the whole universe. For a person
to begin his journey with the Islamic worldview and to embrace it as a
religion, he must understand the five pillars of Islam. These pillars are
shahādah, salāt, zakāt, fasting and Hajj for those who have the financial
and physical strength.. In other words:
Islam as a faith and a dynamic motivation does not confine itself

to metaphysical connotations or philosophical concepts. It is built
on five clear pillars or cornerstones, each of which has its spiritual
values interwoven into its physical texture, the same way mass
and energy are fused or spirit and body co-exist in the living
human being.58
Shahādah is considered as the key and the first step to become a

Muslim. A person has to pronounce the shahādah, which means to
acknowledge verbally that he/she accepts Allah as the only Creator,
Legislator and Sovereign, and there is no other God except Allah (S.W.T).
This is followed by pronouncing that Prophet Muhammad (x) is the
messenger of Allah. Thisimplies that any person who embraces Islam will
obey God and will follow the Messenger, which incluides the instructions
pertaining to belief, Sharī’ah and ethics of of Islam. After pronouncing the
Shahādah, the individual is obligated to acknowledge and to practice the
59
See also: Khurshid Ahmad, ‘Islam Basic Principles and Characteristics’ in Islam: Is Meaning and Message, Edited
by: Khurshid Ahmad, Translated by: Salem Azzam (London: The Islamic Foundation, 1980), pp. 29-35.
other four pillars obligatory, and will be responsible and accountable to

Allah.Al-Farūqī outlines the essence of the meaning of Shahādah thus:
Traditionally and simply expressed, al-Tawhīd59 is the conviction

and witnessing that ‘there is no god but God’. This seemingly
negative statement, brief to the utmost limits of brevity, carries
the greatest and richest meanings in the hole of Islam. Sometimes
a whole culture, a whole civilization, or a whole history lies
compressed in one sentence. This certainly is the case of the
kalimah (pronouncement) or al-Shahādah of Islam. All the
diversity, wealth and history, culture and learning, wisdom and
civilization of Islam is compressed in this shortest of sentence –lā
ilāha illā Allāh, (There is no god but God).60
Ṣalāt is one of the basic requirements and obligations in Islam.

Performing Ṣalāt is considered as a central manifestation of one’s sincerity
and submission to Allah. Ṣalāt is mentioned in the Qur’ān not only as an
act of worship, but also something which has social implications. In Islam,
a Muslim should perform five daily prayers and other collective ritual
prayers. Zakāt is another pillar of Islam. It has spiritual, financial and social
implications. It is an act of soul purification as well as an act for social
solidarity in the Muslim community. In its outcome, Zakāt is also
considered as a financial support, a way of increasing money, social and a
means to create a generous society, whereby all members of the Muslim
community share the burden and assist one another for the sake of God.
However, it is compulsory only for those who meet the conditions set by
jurist, and are able to pay Zakāt. Sawm (fasting), is another pillar of Islam
and form of worship. It is meant to purify the soul and body. It is a means
of creating a virtuous and benevolent community. The month of Ramadān,
also provides an opportunity for self-renewal and community service. Hajj,
on the other hand, is a form of worship which is not only meant for spiritual
and social purification, but also for the consolidation and rejuvenation of
the Ummah. It is a form of worship that manifests the Ummah as a single
united body, striving for the cause of Islam. It shows a sense of equality
and justice among different members of the Muslim community. It reflects
58
Mahmoud Abu Saud, Concept of Islam, Op. Cit., p. 105.
60
Ismail Al-Farūqī, Al-Tawhīd, Op. Cit., pp. 9-10.
the spiritual ascension through physical rituals. Abu Saud aptly noted that:
The five pillars of Islam are prescribed in order to help Muslim develop
his spiritual experience through physical practice. The final goal of such
rituals is to bring man nearer to God so as to secure His guidance in finding
His laws and complying with them. Rituals, then, are mostly aimed at
perfecting a person’s societal behavior.61
Islamic Worldview and Society
Islamic worldview is also seen in the form of the Muslim community. From
the beginning, one of the main priorities of the Islamic worldview is to
establish a society of believers who are the central cementing element is
the unity of God. Muslim society can find the environment and conditions
to worship and build their lives according to the teachings of Islam. In other
words, the Islamic worldview as society is meant to construct a balanced
human society, which stands for equality and justice among different races
and ethnicities. For example, Prophet Mohammed’s main priority was to
build a Muslim society as a solid ground for the preaching and propagation
of the message of Islam to the rest of humankind. He was successful in
developing a Muslim community which abides by the commands of Allah
and the teachings of Islam. Indeed, the society of Madinah manifests the
Prophet’s struggle and intention to construct a community of believers. This
society is a role model of real life and environment created and guided by
the Islamic worldview.The achievement of the Prophet in Madinah marked
the birth of the Islamic society par excellence. No less important about this
society is its balanced worldview. The construction of a balanced Muslim
society includespolitical leadership, social institutions, educational
institutions, public welfare institutions, judicial institutions, and the military
institutions that reflect the nature and social aspirations of the Islamic
worldview.
Islamic Worldview and State
The Islamic worldview entails the concept of State and governance. There
are many guidelines and teachings pertaining to the need for the
establishment of the Islamic state; its objectives, institutions, and
61
Ibid., p. 140.
constitution. The concept of Khilāfah and its institutions manifest the

interest of the Islamic worldview in constructing a governing system to
manage the affairs of religion and people within the Islamic community, in
accordance with Islamic teachings. In fact, the Islamic worldview provides
many guidelines and principles pertaining to the affairs of state and
government. Issues such as Sharīʻah system, social justice, the distribution
of power and wealth, equality, freedom, rights of citizens in the Muslim
society, rights of religious minorities, the organization and distribution of
power among the legislative, executive and judicial authorities,
international relations, and the economic affairs are discussed and dealt
with within the Islamic context. Additionally, the practices and the deeds
of Prophet Muhammad (x) including the Constitution of Madinah and his
international relations activities. The practices of the four guided khalīfah
show the importance of state and government within the context of the
Islamic worldview. One can refer to and compare the four basic elements
of any state as portrayed in contemporary constitutional law with the
practices of the Prophet. Modern constitutional law assumes that any legal
state should possess four elements namely the Land, People, Leadership,
and Constitution. Looking at the Prophet’s model of state and governance,
one can see that the four elements are met and realized in the Madinan
society.
Islamic Worldview and Civilization
TheIslamic worldview is also considered as the cementing power behind

the construction of the Islamic civilization. Islamic civilization means the
translation of the Islamic worldview into developed political, social,
economic, educational, cultural, scientific, agricultural, architectural, and
aesthetic systems, which manifest the spiritual, material, moral and
intellectual dimensions of Islam in human context. Referring back to the
achievement of Islamic civilization in all aspects and domains reflects the
aspiration of Islamic worldview. Thus, it is important to perceive Islamic
worldview as a source for civilizational progress and construction. In this
regard, the Islamic worldview contributes to the construction of civilization
through the following. First, personal development of a Muslim begins with
the construction of a good personality. Here, the Islamic worldview
contributes to the development of intellectual, spiritual, social, moral, and
leadership aspects. Secondly, the worldview encourages scientific and

intellectual development, including the production of a sophisticated body
of human knowledge, to emulate the achievement of previous Islamic
civilization in the fields of Fiqh, jurisprudence, chemistry, mathematics,
algebra, medicine, philosophy, arts and literature, calligraphy, and
architecture.
GENERAL OVERVIEW OF THE ISLAMIC WORLDVIEW
In the previous section, we have brought to light several aspects of the

Islamic worldview. To complete the general overview, the present section
examines the foundations and principles of the Islamic worldview. As
discussed, the Islamic worldview is an integrated structure of seen and
unseen knowledge, a comprehensive vision of life and a source to envision
and to construct religious vision of life, man, state, society, and civilization.
General Conceptualization of the Islamic Worldview
Going one step further to provide a comprehensive view of the Islamic

worldview and its main principles and values, this section deals with the
core concepts that constitute the general vision of the Islamic worldview.
Illustration No. 5 highlights the relationship between the Creator and His
creations and underscores the position of man as a vicegerent of God on
earth.
According to Islam, the conceptualization of worldview begins from

the key concept of the existence of one Creator i.e., Allah, and the belief in
Tawhid or unity of God,63 in all its aspects and dimensions. From this belief
stems the entire existence or creation, which includes the creation of the
world of unseen and the world of seen as well as the creation of life and
death.64 Man is God’s best creation and the most intelligent being. Thus,
the creation of the universe, life and death are all meant for man, who will
also face trials and tests. Man is created with certain faculties, capabilities
and bounties that enable him to assume his responsibility as a vicegerent
of God.
Indeed, upon his creation, man is empowered with many faculties and
capabilities to assume his role as a vicegerent of Allah. The created faculties
that come with man upon his creation are: human innate, intellect,65 heart,
soul, senses, freedom, respinsibilities, human honorability,66 the best of
shape,67 and human consciousness. “Furthermore, man is blessed with all
those powers, capacities and faculties-physical, mental and moral- which
he requires in his struggle for life”.68 Eventually, these faculties and abilities
are crucial for man to function as a vicegerent. In addition, Allah provides
man with many other bounties and bestows him with various gifts to
support him as a bearer of trust. The bounties include: divine spirit,
revelation and guidance, prophet hood, vicegerency, universe with all it
resources, life, knowledge of the names, laws, and patterns of God. With
these faculties and God given bounties,69 man is fully ready to assume his
responsibility on earth as a vicegerent of Allah. Allah says: “And He it is
who has made you vicegerents to inherit the earth.” (6:165) and “Behold,
I am about to establish upon earth a vicegerent.” (2:30). The following
illustration indicates the faculties and bounties provided by Allah to His
servant:
63
See: Hammudah Abdalati, Islam in Focus, Op. Cit., pp. 1-25.
64
Al-Qur’ān mentions: “He who has created death as well as life, so that He might put you to a test and thus show
which of you is the best in conduct” (67:1-2).
65
Al-Farūqī argues that, “The Muslim is a person conscious of his capacity to know the truth. Islam has taught him
that God has endowed him with his senses, his understanding, memory and reason; and he is conscious of them as
faculties of knowledge whose repots are trustworthy.” Islam and Culture, Op. Cit., p. 14.
66
The Qur’ān mentions: “Now, indeed, We have conferred dignity on he children of Adam” (17:704).
67
The Qur’ān declares: “We have created man in the best of moulds” (95:4).
68
Abul Ala Mawdūdī, Towards Understanding Islam, New revised Edition (Kuala Lumpur: Percetakan Zafar Sdn.
Bhd, 1992), p. 34.
69
The Qur’ān reads: “Are you not aware that God has made subservient to you all that is in the heavens and all that
is on earth, and has lavished unto you His blessings, both seen and unseen”(31: 20).
Apart from the faculties and bounties that a man is bestowed with, it
is crucial for him to know and to understand the nature of his task and
mission on earth. Illustration No. 6 shows the main aspects of vicegerency.
This includesthe dimension of worship70 and spiritual development,
intellectual and knowledge development,71 civilizational development,72
salvation,73 preaching74 and enlightenment development, knowing one
another75 and exchange of values, cultures, wisdom and expertise and being
a witness76 over others, being a role model77 and leading the affairs of
nations and civilizations.
70
The Holy Qur’ān declares: “I have only created Jinns and men, that they may worship Me.” (51:56) and “…We
raise to degree of wisdom whom We please: But over all endued with knowledge is One, the All-knowing.” (12:76).
71
The Holy Qur’ān declares: “High above all is Allah, the King, the truth! Be not in haste With the Qur’ān before its
revelation to thee in completed, but say, ‘O my Lord! Advance me in knowledge’” (20:114).
72
The Holy Qur’ān declares: “It He who hath produced you from the earth and settled you therein.” (11:61) and “But
seek, with the wealth which Allah has bestowed on thee, the Home o the Hereafter, nor forget thy portion in this
world: But do thou good as Allah has been good to thee, and seek not occasions for mischief in the land” (28:77).
73
The Holy Qur’ān declares: “And hold all together, by the Rope which Allah stretches out for you, and be not
divided among yourselves; and remember with gratitude Allah’s favour on you; for ye were enemies and He joined
your hearts in love, so that by His grace ye become brethren; Any ye were on the brink of the Pit of Fire, and He
saved you from it.” (3:103).
74
The Holy Qur’ān declares: “Invite all to the Way of thy Lord with wisdom and beautiful preaching; and argue with
them in ways that are best and most gracious: For thy Lord knoweth best, Who have strayed from His Path, and
who receive guidance” (16:125).
75
The Holy Qur’ān declares: “O mankind! We created from a single pair of a male and a female, and made you into
nation and tribes, that ye may know each other “not ye may despise each other. Verily the most honoured of you
in the Sight of Allah is he who is the most righteous of you.” (49:13).
76
The Holy Qur’ān declares: “Thus have We made of you an Ummah justly balanced, that ye might be witnesses
over the nations, and the Messenger a witness over yourselves” (2:143).
77
The Holy Qur’ān declares: “You are the best of Peoples, evolved for mankind, enjoining what is right, forbidding
what is wrong, and believing in Allah” (3:110).
It is clear that man is created for the purpose of vicegerency and is

blessed with faculties and capabilities, bounties and gifts. In the concept of
vicegerency, the meaning of Istikhlāf, within the Islamic worldviewis not
complete without facing the challenges of life. Through the trials, man will
be accountable for his actions which defines the success or failure of his
vicegerent mission. In this respect, the concept of Ibtilā,’ stated in the
Qur’ān, becomes the cornerstone in man’s endeavour as a vicegerent. In
other words, man is being tested for the faculties and wealth that are given
to him. Illustration No. 6 presents the Islamic view of the concept of Ibtilā’.
Therefore, it is important to find the link and between the concept of
Istikhlāf and Ibtilā’ to understand the real place and purpose of man in this
world. The Islamic worldview elevates man to a high position in the order
of creation. The huge amount of injunctions and teachings pertaining to
man in the Holy Qur’ān and the traditions of the Prophet reflect his merit
and position in Islamic worldview. Izustu states that “Man, his nature,
conduct, psychology, duties, and destiny are, in fact, as much a central
preoccupation of the Qur’ānic thought as the problem of God himself”.78
78
Toshihiko Iztusu, God and Man in the Qur’ān (Tokyo: 1964), p. 75.
34 FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS
Trial by Trial by the bounties

Dunyah and and gifts created
Ókhirah and given to Man
Trial by Trial by
Shar and fear and
evil deeds loss of life
Ibtila–
(Aspects of
Life Trial)
Trial by Trial by
khayr and Nafs and
good deeds Shahawat –
–
Trial by Sheitan
Illustration No. 8
The Concept of Ibtila–
The concept of Ibtilā’’,79 or life trial, is one of the most important

aspects of Islamic worldview. Allah says in the Holy Qur’ān: “That which
is on earth We have made but as a glittering show for the earth, in order
that We may test them –as to which of them are best in conduct.” (18:7). In
fact, one cannot imagine or analyze the issues of existence and vicegerency
without understanding the concept of trial. Trial is one of the main aspects
of vicegerencyand of human existence.In Islam, the concept of trial
comprises various aspects including Khayr and Shar,80 bounties81 and
gifts,prosperity and adversity,82 desires and grip,83 Sheitān, fear and shortage
in food, money, and loss of lives.84
It is obvious that there is a link between the concepts of the Creator,

creation, man, vicegerency and trail. For man to undertake his mission as
79
The Qur’ān declares: “But He willed it otherwise in order to test you by means of what He has vouchsafed unto
you.” (5:48) and “And most certainly We shall try you all, so that We might mark out those of you who strive hard
in Our Cause and are patient in adversity. For We shall put to a test the truth of all your assertion.” (47:31).
80
The Qur’ān declares: “Ever soul shall have a taste of death: And We test you by evil and by good by way of trail.
To Us must ye return.” (21:35).
81
The Qur’ān declares: “Behold, We have willed that all beauty on earth be a means by which We put men to a test
showing of them are best in conduct; and, verily in time We shall reduce all that is on it to barren dust.” (18:7-8).
82
The Qur’ān declares: “…We have tried them with both prosperity and adversity”(7:168).
83
The Qur’ān declares: “Hast thou ever considered the kind of man who makes his own desires his deity” (25:43).
84
The Qur’ān declares: “Be sure We shall test you with something o f fear and hanger, some loss in goods or lives
or the fruits of your toil, but give Glad tidings to those who patiently persevere.” (2:155).
a vicegerent of good and meet the conditions of Ibtilā’ in its total and
integral meaning, he needs to have a worldview or a vision of life. This
vision of life provides him with the answers to his ultimate questions and
guides him to achieve his purpose as a vicegerent on earth. From the Islamic
perspective, Islam provides this vision of life and sets the rules, principles
and guidelines for man to succeed in his endeavour and to meet the
conditions of Ibtilā’. In other words, the Qur’ān provides the necessary
worldview to achieve this end as its objectives include “to guide human
beings towards what is beneficial85 for them, to teach them the facts of
existence, and to preach wisdom, mercy, and compassion”.86
Views on the General Principles and Values of the Islamic Worldview
The previous section discussed general conceptualization of the Islamic

worldview and linked it with the concepts Creator, man, vicegerency, and
trials..This section will explain the foundations and principles of Islamic
worldview. In his attempt to outline the main principles and values
enshrined in the Islamic worldview, Al-Farūqī mentions the core principles
and essential elements that lie in the centre of Islamic worldview: “al-
Tawhīd is a general view of reality, of truth, of the world, of space and time,
of human history and destiny. At its core, stand the following principles:
1. Duality: reality is of two generic kinds, God and non-God; the first
order has but one member, Allah…the second is the order of
space-time, of experience, of creation;
1. Ideationality: the relation between the two orders of reality is

ideational in nature. its point of reference in man is the faculty
of understanding;
2. Teleology: the nature of the cosmos is teleological; that is
purposive, serving a purpose of its creator, and doing so out
of design;
3. Capacity f man and malleability of nature;
4. Responsibility and judgment”.87
85
See the Holy Qur’ān: (2:31-37, 41:11, 17: 9-10, 10 57 and 17:105).
86
Mahmoud Abu Saud, Concept of Islam (USA: American Trust Publication), p. 86.
87
Ismail Al-Farūqī, Al-Tawhīd, Op. Cit., pp. 10-14.
In other explanation of the core principles of the Islamic worldview,

Kamal. Md. Hassan includes the following principles:
1. belief in one God;

2. the Islamic conception of nature;
3. the universe is God’s creation and His dominion over all created
things is absolute;
4. the creation of the universe, nature and man is teleological and
therefore, they constitute signs of God’s existence, power,
wisdom, and purpose;
5. the universe, the earth and its contents are made subservient to
man,
6. the special position of man carries, at the same time, a great moral
responsibility;
7. purpose of God’s creations of man’s elevated status;
8. God’s innumerable favors to man in nature should make man
mindful of God’s commandments, obedient to Him, be morally
upright and forever grateful to Him;
9. corruption of the environment is due to man’s disregard of God’s
message and guidance in managing god-given resources;
10. collapse of nations or civilizations is a result of man’s ingratitude
to God and;
11. balance and harmony must be maintained in life just as God had
implanted them in nature.88
On his part, Seyed Dusuqi argues that the Islamic worldview consist
of the following principles:
1. the principle of the unity of God includes the unity of lordship,

unity of worship and unity of names and attributes (6:102);
2. the purpose of creation is for the worship of God;
3. the creations in the universe are related to one another and all of
them obey God and glorify Him interact according to the
commandments of God, the knowledge of the laws, and patterns
of God in existence;
88
See: Mohd. Kamal Hassan, the Islamic World-view, pp. 13-33.
4. The criterion for human preference is fear of God, the criterion

for good and acceptable deeds is benefiting people, the criterion
for success is pleasing God,
5. the concept of being is to also acknowledge birth and death. We
believe in resurrection, accountability and reward or punishment
of God. Every human is accountable for his/her actions,
6. the means of proving the truth is intellect, senses, intuition and
heart. We believe in the Holy Qur’ān through its internal
consistency and miraculous nature of its teachings in all domains.
The responsibility of man is based on the extent of his freedom,
which is the knowledge of God.89
GENERAL OUTLINE OF THE FOUNDATIONS AND

PRINCIPLES OF THE ISLAMIC WORLDVIEW
The following section provides a general perception to analyze the core

elements of the Islamic worldview:
The Creator and Creation
1. The concept of the unity of God90 forms the fundamental91

principle for the entire Islamic worldview and its vision of life.
Allah says: “Say: He is God, the one and only God the eternal, the
uncaused of all being. He begets not, and neither is He begotten
and there is nothing that could be compared to Him” (112:1-4). In
the words of Abu Ala Mawdūdī, “It means that in whole of the
universe, there is absolutely no being worthy to be worshipped
other than Allah. That it is only to Him that heads should bow in
submission and adoration, that He is the only being possessing all
powers, that we are all in need for His favor, and that we are all
obliged to seek His help. He is concealed from our senses, and our
89
Seyed Dasuqi Hassan, Muqaddimat fi Mashārī‘ Al-Ba‘th al-Hadārī, First Edition (Kuwait: Dār-Al-Qalam, 1987),
pp. 30-31.
90
See: Abdul Latif Syed, Basic Concept of the Qur’ān. Lahore: Hijra, 1983. p. 8.
91
For further explanation refer to: Yusuf Al-Qaradāwī, Introduction to islam, Overall revision, Op. Cit., pp. 50-150;
Neville A. Kirkwood, DMin, Pastoral Care to Muslims: Building Bridges. New York and London: The Haworth
Pastoral Press, pp 13-100.
intellect cannot perceive what He is”.92

2. The world of unseen and seen exist and Allah is the supreme Lord
of both of realms and the possessor of all dominions. Allah says:
“To Him belongs the dominion of the heavens and the earth”
(39:44) and “To God belongs the dominion of the heavens and the
earth; and God has power over all things” (3:189).
3. No one knows the unseen world except Allah and those who are
given permission from Allah. Allah says: “He alone knows the
unseen, nor does He make anyone acquainted with His mysteries.
Except a messenger whom He has chosen: and then he makes a
band of watchers’ march before him and behind him” (72:26-27).
4. Allah is the Creator, the Sustainer and Legislator who deserves to
be worshipped and glorified. “He is the Creator, the Sustainer, the
Nourisher and the Evolver of everything that constitutes the
Cosmos, equally”.93 Allah says: “Unto God belongs all that is in
the heavens and all that is on earth” (2:283).
5. Allah can be known through His names and attributes as
mentioned in the Holy Qur’ān and in the authentic traditions of
Prophet Muhammad (x). “He is the fountain head all values and
ideals. He is the Omnipotent, the Omniscient, the Omnipresent,
the Absolute, the One and Indivisible God, Who neither incarnates
nor has any Partner or Son or Compeer. He is Transcendent in His
Being and Immanent in the cosmos Power”.94
6. Allah is unique and no thing is similar to him.95 He sees and hears
everything in the world of unseen and seen. Allah says: “He is the
Creator of the heavens and the earth. He has made for you pairs
from among yourselves, and pair among cattle: By this means does
He multiply you: there is nothing whatever like unto Him, and He
is the One that hears and sees all things” (42:11).
7. The Mercy of God encompasses all things. Allah says: “He has
ordained upon Himself the law of grace and mercy” (6:12) and
92
Abu Ala Mawdūdī, Towards Understanding Islam, Op. Cit., p. 63.
93
Fazl-u-Rahman Ansari, The Qur’ānic Foundations and Structures of Muslim Society. Pakistan: World Federation
of Islamic Missions. p. 110.
94
Fazl-u-Rahman Ansari, The Qur’ānic Foundations and Structures of Muslim Society, p. 110.
95
See: Muhammad Asad, The Message of the Qur’ān. Gibraltar: Dar al-Andalus, 1980. p. 985 onwards.
“And My mercy encompasses all things” (7:156).96

8. All things and events occur in the universe in the past, present and
future are recorded in a well preserved book. Allah says: “And all
things have We preserved on record” (78:29) and “This Our record
speaks about you with truth: Verily, For We were recording what
you used to do” (45:29).
9. All things and events occur in the universe, whether man views
them good or bad, they reflect the Will, Omnipotent and supreme
power, wisdom and absolute justice of God and the wisdom
behind all acts and happenings fully will be reveled to people in
the hereafter. “All men stand absolutely on a par under the
obligation to fulfill Divine Will and are judged on a scale of justice
that is absolute and one for All…In Islam, all men, Muslims and
non-Muslims, stand before God in identically the same relation,
i.e., they fall under the same imperative and are judged
indiscriminately by the same law”.97
10. Every creature in the world of seen and unseen worships and
glorifies God whether man realizes it or not. Allah says: “All
things devoutly obey His Will.” (30:26), “Do they seek for other
than the Religion of Allah? While all creatures of in the heavens
and on earth have, willing or unwilling bowed to His will
(accepted Islam) ad to Him shall they all be brought back” (3:83)
and “The seven heavens and the earth, and all beings therein,
declare His glory: There is not a thing but celebrates His Praise:
and yet ye understand not how thy declare His glory! Verily He is
Oft-Forbearing, Most Forgiving” (17:44).
11. Allah supports the followers of His religion, defends the believers
and makes His religion victorious. Allah says: “Already has Our
Word been passed before this to Our Servants by Us, that they
would certainly be assisted and that Our forces they surely must
conquer” (37:171-173) and “It is He Who has sent His Messenger
with Guidance and the Religion of Truth, to proclaim it over all
religion: and enough is Allah for a Witness” (48:28).
96
See also: Al-Qur’ān: (39:53) & (40:7).
97
Ismail R. Al-Farūqī, ‘Islam and Other Faiths’ in the Challenge of Islam, Edited by Gauhar, A. (London: Islamic
Council of Europe, 1978), p. 88.
12. Allah is the only supreme legislator. Allay says: “We have sent
down to thee the book in truth, that thou mightest judge between
man, as guided by Allah: so be not used as an advocate by those
who betray their trust” (4:105) and “To thee We sent the scripture
in truth, confirming the scripture that came before it, and guarding
it in safety: so judge between them by what Allah hath revealed,
and follow not their vain desires, diverging from the truth that hath
come to thee” (5:48).
13. The rizq and sustenance of every creature is from Allah. He says:
“And provided for them sustenance out of the good things of life,
and favoured them above most of our creations” (17:70), “Of the
bounties of thy Lord We bestow freely on all. These as well as
those: the bounties of thy Lord are not closed to anyone” (17:20)
and “There is no moving creature on earth but its sustenance
dependeth on Allah: He knoweth the time and place of its definite
adobe and its temporary deposit: All is in c clear record” (11:6).
The Faith and the Belief System
Believe in God, Scriptures, Prophet-hood, angels, pre-destination and

hereafter are the main articles of Islamic faith, the basic truths and facts of
Islamic worldview. Allah says: “The Messenger believeth in hat hath been
revealed to him from his Lord, as do the men of faith. Each on of them
believeth in Allah, His angels, His Books, and His Messengers” (2:285)
and “O ye who believe! Believe in Allah and His Messenger, and the
scripture which He hath sent to His Messenger and the scripture which He
sent to those before him. Any who denieth Allah, His angels, His books,
His Messengers, and the Day of Judgment, hath gone far, far astray”
(4:136).
The Sources of Revelation and Knowledge
1. The source of Islamic is the Divine revelation and prophet hood

without any modification, alteration or corruption of the original
text i.e., the Holy Qur’ān. Allah says: “We have, without doubt,
sent down the Message and assuredly guard it from corruption”
(15:9).
2. The sources of Knowledge are revelation, Sunnah of the Prophet,

ijtihād, reason, human innateness, intuition, universe, and history.
3. The objectives of Islam revolve around the preservation of
religion, intellect, life, wealth, progeny, freedom, justice, human
nature, environment and vicegerency at large.98
4. The source of Islamic worldview i.e., the Holy Qur’ān and
authentic tradition is complete, universal and preserved.
5. Acquiring knowledge and possessing the abilities to read and
ponder over the creation and signs of God is made an obligation
and religious duty. Allah says: “And He taught Adam the names
of all things” (2:31), “Allah Most Gracious! It is He Who has
taught the Qur’ān. He hascreated man: He has taught him speech
and intelligence” (55:1-4”, “Proclaim! Or read! In the name of thy
Lord and Cherisher, Who created- created man, out of a mere clot
of congealed blood. Proclaim! And thy Lord is Most Bountiful.
He Who taught the use of the pen. Taught man that which he knew
not” (96:1-5), “There s no god but He: That is the Witness of
Allah, His Angels, and those endued with knowledge, standing
firm on justice. There is no god but He the Exalted in Power, the
Wise” (3:18) and”…Allah will raise up, to suitable ranks (and
degrees), those of you who believe and who have been granted
knowledge…” (58:11).
6. Ijtihād,thinking, pondering over the creations of God and traveling
through the earth to discover the patterns and signs of God is
obligatory99. Allah says:“Thus doth Allah make clear to you Hs
signs: in order that ye may ponder (consider)” (2:219), “Man who
celebrate the praises of Allah, standing, sitting and lying down on
their sides, and contemplate the wonders of creation in the heavens
and the earth, (With thought)…” (3:191) and “Do they not travel
through the land, so that their hearts and minds my thus learn
98
For more details see: Abu Ishaq al-Shatibi, al-Muwafaqāt fi Usul al-Sharī’ah, ed., Shaykh Abd Allah Diraz (Cairo:
al-Maktabah al-Tijariyyah al-Kubra, n.d.), vol. 2; Al-Juwayni ‘Abd al-Mali Imam al-Haramayn, Al-Burhan fiÚsul
al-Fiqh (Doha: Jami Qatar, 1399); Alal Al-Fasi, Maqsid al-shari‘ah al-Islamiyyah wa makārimuha (Casablanca:
al-Najāĥ, 1956); Ahmad Hasan, The Principles and Islamic Jurisprudence (India: Adam Publishers & Distributors,
1994), vol. 1 and Wael B. Hallaq, Authority, Continuity, and Change in Islamic Law (Cambridge: University
Press).
99
For an extensive explanation refer to: Masudul Alam Choudhury, The Islamic Worldview, Op. Cit., pp. 34-80.
wisdom and their ears my thus learn to hear? Truly it is not their
eyes that are blind, but their hearts which are in their breasts”
(22:46)”.
The Laws, Patterns and Order in the Universe and Life
The signs, laws and patterns of God are disseminated through the heavens,
earth and human life and God commands man to discover them and utilize
them for his spiritual and material advancement. Allah says: “Verily in the
creation of the heavens an the earth, and the succession of night and day:
And the ships that speed through the sea with what is useful to man: And
in the waters which God sends down from the sky, giving life thereby to
the earth after it had been lifeless, and causing all manners of living
creatures to multiply thereon: And in the change of the winds and the clouds
that run their appointed course between sky and earth: In all this there are
signs indeed for people who use their reason” (2:164) and “Verily in the
heavens and the earth, are Signs for those who are willing to believe.”
(45:3).100 In fact, Al-Farūqī states that:
“Islam taught its adherent that God created nature and implanted
therein its laws and ends. It commanded him to discover these in
order to enable him to usufruct nature as God has entitled him to
do. For nature is all subservient to man. Therefore the sciences of
nature become the Muslim’s second preoccupation. Everybody
who could, did participate, whether in the search or in
contemplating and putting to use the secrets of nature which
enquiry disclosed and established. Everything in the creation was
object of this scientific quest: the realms of nature (astronomy,
geometry, mathematics, the health disciplines, zoology and botany,
chemistry, physics and geography); the realms of the self
(psychology, philosophy, religion, personnel ethics); and finally,
the realm of society (Law and jurisprudence, politics and
economics, sociology and history).101
100
See also the following chapter and verses: (30:20-25, 51: 20-21, 88: 17-21, 3: 189-191 and 38: 27).
101
Al-Farūqī, Islam and Culture, Op. Cit., p. 16.
1. The protection of environment102 and earth is the responsibility of

all mankind. And the universe around us is a friendly103 creature
of God and should be dealt with in proper ways, according to the
laws and patterns of God.
2. Unity of subjugation and subservience (Taskhīr) of Allah’s laws
and patterns of the universe to all human beings. Allah says: “And
he made subservient to you, as a gift from Himself, all that is in
the heavens and on earth: In this, behold, are Signs for people who
think!” (45:13).104
3. The entire existence including universe, man and life runs in order
and follows a systematic and consistent law and pattern of God
and according to His Will. Allah says: “He to whom belong the
dominion of the heavens and the earth: no son has begotten, nor
has He a partner in His dominion: It is He who created all things,
and ordered them in due proportions” (25:2), “There can be no
difficulty to the Prophet in what Allah has indicated to him as a
duty: It was the practice approved of Allah amongst those of old
that have passed away, and the command of Allah is a decree
determined” (33:38) and “Verily, all things have We created in
proportion and measure” (54:49). Al-Farūqī elaborates on this
principle by asserting that, “In nature happenings take place in
accordance with natural laws, that is, the will of God. Hence, it is
orderly. But its orderliness depends upon its Creator whose Will
it follows”.105
Man, Vicegerency, Method and Trial
1. Unity of Humanity (There is one origin and one Creator i.e.,

Allah.) Allah says: “O mankind! Reverence your Guardian-Lord,
Who created you from a single person, Created, of like nature, His
mate, and from them twain scattered like seeds countless men and
102
Compare with the modern Western view on the relation between man and nature. For example, Richard C. Foltz
argues that “Western civilization has long seen nature as an adversary to be overcome and resources as exiting
only for the benefit of human beings.” Worldviews, Religion and the Environment, Op. cit., Preface, p. xiii.
103
For more explanation of the Islamic view of universe and environment see: Seyyed Hussein Nasr, The Encounter
of Man and Nature (London: 1968); Ziauddin Sadar, The Future of Islamic Civilization (London: 1979) and A.R.
Agwan, The Environmental Concern of Islam (New Delhi: 1992).
104
See also the following chapters and verses: (2:29; 14: 32-33; 2:21-22; 16:5-8, 9-11, 12-16 and 10:5).
105
Ismail R. Al-Farūqī, Islam.(Brentwood: International Graphics, 1984. p. 54.
women” (4:1) and “He who created the heavens and the earth and
all that is between…” (25:59).
2. Unity of Truth (“who believe know that it is truth from their Lord”
(2:26), “The Truth is from thy Lord so be not at all in doubt”)
(2:147) and “Say, the Truth is from your Lord: Let him who will,
believe, and let him who will, reject it” (18:29).
3. Unity of Vicegerency (All humans are vicegerents of God who are
entrusted with the trust and amānah):
God’s covenant is one and the same with all men. It is not
‘Promise’ but a two-way contract in which man obeys and
receives rewards, or man disobeys and God punishes.
Because Allah is absolutely One and Transcendent, the non-
Muslim is not a ‘gentile’, gay, and ‘estranged’ or ‘lesser’
human being in any way, but a being who is as much the
object of divine concern as the Muslim, as much mukallaf
‘vicegerent’ or subject of moral responsibility as the
Muslim.106
4. Unity of objective of man in the world i.e., to worship Allah. Allah
says: “And tell them that I have not created the invisible beings
and men to any end other than that thy may worship me” (51:56).
5. The closeness of man to God through worship and supplication.
Allah says: “When My servants ask thee concerning Me, I, am
indeed close to them: I listen to the prayer of every supplicant
when he calleth on Me. Let them also, with a will, listen to My
call, and believe in Me, that they may walk in the right way”
(2:186). Indeed, “This closeness of God to mankind, His openness
to the call of supplicants and His readiness to guide them towards
righteousness is the key to man’ happiness in this life and the
hereafter”.107
6. Unity of trial and test (All human are created to face trial and test
with positive and negative deeds and events). Allah says: “And
We test you all through the bad and the good things of life by ay
106
Ismail R. Al-Farūqī, Islam and Other Faiths Op. Cit., p. 89.
107
of trail: And unto Us you all must return” (21:35).

7. The only criterion for human preference and human success or
failure is Taqwah and God fearing. Allah says: “…Verily the most
honoured of you in the Sight of Allah is he who is the most
righteous of you...” (49:13). Fazl-u-Rahman Ansari states, “Allah
is the Righteous God Who bestows no special favour on any
individual or community on the basis of such distinctions as the
race or colour- nay, even in respect of mere formal labels of
creed”.108 Al-Farūqī asserts that, “Indeed, discrimination based
on moral worth is not only well founded and tolerable, it is
obligatory…Such discrimination has the positive quality of
contributing to general moral felicity by enticing people to excel
in the deed. To excel in the deed is the purpose of creation
itself”.109
8. Every creature including man will die and return to Allah. Allah
says: “And in the end, unto Him you will all be brought back”
(39:44) and “Every human being is bound to taste death” (21:35).
9. Wasatiyyah means moderation, which is the essence of Islamic
way of life and it is one of the characteristics if Islam. It is
probably the best expressed in the way of Islam and it views
human nature, the meaning of life, and the idea of God. Islam does
not subscribe to the one-sided humanistic philosophy, which
almost deifies man and recognizes nothing beyond. Neither does
Islam endorse the equally one-sided verdict that human nature is
inherently vicious, wicked, or sinful, Islam rejects the idea that
life is nasty, brutal, short, and miserable. But it equally rejects the
idea that life is an end in itself, pleasurable, and carefree…It is not
concerned exclusively with the here and now, the instant
hedonism, and the immediate pleasure. Nor does it completely
bypass the here and now in pursuit of a future paradise in a
hereafter. It addresses itself to both the human condition on earth
and the human destiny in the Hereafter.110
108
Fazl-u-Rahman Ansari, the Qur’ānic Foundations and Structures of Muslim Society, p. 110.
109
Al- Farūqī, Islam, Op. Cit., p. 61.
110
Hammudah Abdalati, Islam in Focus. Indiapolis: American Trust Publications, 1980. p. 50.
10. Unity of human honorability and dignity (All human are honored
and dignified regardless of their races, religions and languages).
Allah says: “Now, indeed, We have conferred dignity on he
children of Adam, and bore them over land and sea” (17:70). This
honorability implies the submission to God and human are
entrusted with vicegerency. In other words, “This superiority
makes it incumbent upon mankind to acknowledge God’s favors
and execute His injunctions. This in the essence of vicegerency
and the translation of worship in Islam”.111
11. Unity of human will (All human beings are given a free will to
select their way of life and religion). Allah says: “Say, ‘The Truth
is from your Lord’: Let him who will, believe, and let him who
will, reject it” (18:29).
12. Unity of human responsibility and accountability (Every human
being is made responsible for his acts and deeds and will be
accountable for their actions). Allah says: “Then shall anyone who
had done an atom’s weight of good, see it. And anyone who has
done an atom’s weight of evil, shall see it” (99:7-8) and “Say:
Shall I seek foe my Cherisher other than Allah, When He is the
Cherisher of all things that exist. Every soul draws the meed of its
acts on none but itself: no bearer of burdens can bear the burden
of another. Your goal in the end is towards Allah: He will tell you
the truth of the things wherein ye dispute” (6:164).
13. Human mutual security and global protection of people is
obligatory and is a heavy responsibility of the committed
vicegerents of God. Allah says: “Those who believe, and adopted
exile, and fought for the faith, with their property and their
persons, in the cause of God, as well as those who gave them
asylum and aid – these are all friends and protectors one of
another” (8:72-75) and “And fear oppression, which affecteth not
in particular only those of you who do wrong” (8:25. It is clear in
these verses that “the principle of mutual security is firmly
established. Any aggression against either the Muslim believer or
non-Muslim citizen is considered an aggression against all
111
members of the Ummah and must be repudiated by all, even if the

aggressor is a Muslim. It is the responsibility of each and all
citizens to curb any sort of aggression”.112
14. Relations between Muslim society and other societies are based
on peaceful113 co-existence, mutual understanding and cooperation
except in case of aggression or acts of oppression. Mahmoud Abu
Saud asserts that “the relation between the Islamic Ummah and
other states and nations is based on two principles. The first
principle is to approach the non-Muslim society with friendliness
and to treat its members as members of one human race. The
second principle, dependent on reactions of others to the Muslims’
amicable approach, is to apply, what is called in diplomacy, the
principle of reciprocity”.114
15. Unity of the sacredness of human life and soul (The life of every
human being is sacred and it is not subject to destruction). Allah
says: “That if anyone slew a person-unless it be for murder or for
spreading mischief in the Land- it would be as if he slew the whole
people: and if anyone saved a life, it would be as if he saved the
life of the whole people” (5:32), “…Nor kill or destroy yourselves:
For verily Allah hath been to you most Merciful” (4:29).
16. All people are requested to use the bounties and resources given
by God. Allah says: “O ye who believe! Spend out of the bounties
We have provided for you” “2:254) and “Believe in Allah and His
Messenger, and spend in charity out of the substance whereof He
has made you heirs. For those of you who believe and spend for
them is a great reward” (57:7).
17. Man is not forbidden to enjoy the bounties and gifts bestowed on
him by God, as long as he follows the proper ways and the right
instructions of His lord: “Say: Who hath forbidden the beautiful
gifts of God, which He hath produced for His servants, and the
things, clean and pure, which He hath provided for sustenance?
Say they are, in this world, for those who believe, and purely for
112
Ibid., p. 95.
113
For more details refer to: Khaduri M., The Islamic Conception of Peace. Baltimore: MD: John Hopkins University
Press, 1984. p. 41-40.
114
them on the Day of Judgment, thus we explain the signs in detail

for those who understand” (7:32).
18. Corruption, mischief, moral decline and the collapse of people,
nation and civilization caused by those who disobey the
commands of God and go against His laws and patterns in the
universe and life. Allah says: “Mischief (Corruption) has appeared
on land and in the sea because (the made) that the hands of men
have earned. That Allah may give them a taste of some of their
deeds: in order that they may turn back from Evil” (30:41) and
“…When he turns his back, his aim everywhere is to spread
mischief trough the earth and destroy crops and cattle. But Allah
loveth not mischief” (2:205).
General Values, Morals, and Good Deeds
Shūrah, equality, justice, freedom, unity, tolerance, mercy, compassion,

brotherhood, cooperation, love, nasihah, Nahy ‘an al-Munkar, hikma,
maw‘iḍa, Ihsān, and ma‘rūf are all Islamic virtues115 and obligations. These
virtues and values are meant to create the sense of responsibility and care
for the life of Muslims. By adopting these practices and imparting in one’s
activities and deeds, Islamic way of life and worldview will aid humankind
and opens an opportunity to great liveliness and attraction to the path of
God. Mahmoud Abu Saud elaborates on the importance of some of the
above values by asserting that “Concerning mutual responsibility God
commands Muslims to enjoin ma‘rūf and to prohibit al-Munkar. The first
means all matters that are considered by Islamic standards and traditions
as righteous, good, kind, beneficent and friendly. Al-Munkar is the antithesis
of ma‘rūf. God thereby made it mandatory on Muslims as individuals to
enjoin moral modes of behavior and to see to it that vicious, bad, cruel acts
are not done”.116 The Prophet in many traditions stresses the importance
of the above motioned values and moral qualities. For example, “None of
you will have faith till he wishes for his Muslim brother what he likes for
himself”.117 , “The whole of a Muslim for another Muslim s inviolable: his
115
For more details, see: Abd al-Rahman Azzam, The Eternal Message of Muhammad, Op. Cit., p.p. 70-150.
116
117
Mohammad ibn Ismail. Al Bukhāri, Al-Sahīh (Beirut: Kitab al-Iman, 1974), Vol. I, p. 10.
blood, his property, and his honor”.118 This is supported by AbdulHamid

AbuSulayman:
Islam came as a source of guidance and to inaugurate the

universal, scientific phase of human civilization, and the Qur’ān
addressed humanity at large. The Qur’ān is not a discourse of the
supernatural and the miraculous, like revelations delivered to
humanity in earlier periods of its development. It is the discourse
of knowledge, reading, reflection, and contemplation; of reason,
argument, and persuasion, and of guidance, brotherhood, justice,
and peace. Islam is the final divine message to human beings, and
the Qur’ānic perspective on human existence and our God-given
potential as stewards and vicegerents on earth. We each take from
the values and teachings of Islam whatever we can and will absorb
and apply. The Islamic worldview bases all relationships between
Self and Others on the principle of justice and peace.119
The Hereafter and Destiny
1. Hereafter is a divine fact and a true reality. It is the last destiny for
all creations. In fact, “Paradise and hell fire are two expressions
referring to the status of the soul (man) after the judgment. There
is no paradise or happiness better than earning the pleasure and
satisfaction of the Lord, and no hell worse than earning His wrath
and dissatisfaction”.120
2. The present life is a temporary phase before the everlasting
hereafter life. Allah says: “…But the life of this world is but little
comfort in the Hereafter” (13:26) and “What is in this world but
amusement and play. But verily the Home in the Hereafter –that
is life indeed, if they but knew” (29:64).
3. The Hour121 and end of life in this world is a secret knowledge of
Allah and it is not revealed to anyone. Allah says: “They ask thee
about the final Hour –when will be its appointed time? Say: The
118
Muslim, Al-Jāmi‘Al-Sahīh, vol. 8, p. 10.
119
AbdulHamid AbuSulayman, The Qur’ānic Worldview, p. 14.
120
121
See also Al-Qur’ān: (51: 12) and (79: 42-44).
Knowledge thereof is with my Lord alone: None but He can reveal

as to when it will occur. Heavy were its burden through the
heavens and the earth. Only, all of a sudden will it come to you.
They ask thee as if thou wert eager in search thereof. Is with Allah
alone but most men know not” (29:64).
Indeed, “The Qur’ānic worldview presents a realistic vision of

existence in all areas, while providing guidance for how we conduct
ourselves in relation to both the laws of the cosmos and our own human
nature. This vision starts with the concept of the absolute unity of the Divine
Self and the corresponding principle of the unity and complementarity of
the cosmos and its multitudinous components. It follows from this principle
that an awareness of the brotherhood of all humanity is ingrained within
each of us; we have a human and social responsibility to live purposefully,
morally, and constructively; and the structure of both human life and the
universe as a whole rests on a foundation of unity in diversity, and diversity
in unity”.122
122
AbdulHamid AbuSulayman, The Qur’ānic Worldview, p. 23.
FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS 51
CHAPTER TWO
WESTERN PERSPECTIVE
Abdelaziz Berghout
52 UNDERSTANDING WORLDVIEW : WESTERN PERSPECTIVE
LEARNING OBJECTIVES
1. To introduce and examine the concept of worldviews from

Western perspectives.
2. To discuss its necessity, structure, objectives and kinds.
3. To analyze selected issues and aspects of worldview according to
various approaches.
INTRODUCTION
This chapter examines the concept of worldview and provides an integral

insight on its nature, structure, functions, objectives, categories and
importance from Western perspective. It addresses western perspective on
certain selected issues and aspects of worldview. Moreover, a special
reference with be given to the various approaches to worldview mainly
scientific, philosophical, and religious worldview.
WORLDVIEW: DEVELOPMENT AND DEFINITION IN

WESTERN CONTEXT
Obviously, ‘worldview’ is a ‘term’ and ‘concept’ Worldview is a term and

a concept of belief which does not only discussed and used by scholars and
intellectuals but also by ordinary people. It affects the lives of human in all
aspects, from a simplest form of thought to a more abstract and complicated
ones. Every person has a worldview whether he realizes it or not.
Worldviewis a core element of one's life and existence. It is related to ones’s
belief of religion, philosophy, science, and atheistic.
Despite a number of definitions and connotations associated to the

literal and technical meaning “worldview”, the term remains vague and in
need of clarification. People always demand answers to the ultimate
questions pertaining to existence; existence of God, life, universe and the
unseen world. Indeed, continues human endeavors and searches for
authentic, systematic, rational and objective responses to the ultimate
questions have considerably enriched studies on worldview. The current
studies reveal an increasing interest of scholars and researchers on different
aspects of worldview. Most studies suggest each and every rational person
has a worldview through which he understands himself, his surroundings
and his relation with the physical and non-physical realities. Given this
important position and function of worldview in one’s existence, life and
destination, this section will briefly address the historical development of
worldview studies from a Western perspective.
Historical Development of Worldview Study
The first process of constructing a sound definition of “worldview” often

includes a history as a ‘word’ and an ‘idea’. There are a few studies that
shed lights on the development of the term literally, technically and
conceptually. David K. Naugle in his work entitled: “Worldview: The
History of a Concept” explains the need for specialized studies on the
development of worldview.
Accordingly, it is important to note that Naugle made an important

attempt to cite the various contributions of Western scholars in general and
German scholars in particular in worldview studies. For instance, he cited
several German studies on worldview and argued that those studies are
influential on the development of the study of worldview as a word and an
idea. He cited, among others, the work of Albert Gombert’s on the discipline
of Wortgeschichte (1902 and 1907), the work of Alfred Gotaze on his
“Euphorion-Artikel”, the work of Franz Dornseiff in 1945-1946, the work
of Helmeut G. Meier in his doctoral dissertation entitled ‘“Worldview:
Studies towards a History and Theory of the Concept”, the Guide book on
worldviews which contains the work of Werner Betz entitled: “Toward a
History of the Word Weltanschauung” and the work of Andreas Meier in
an article published in 1997.
On the other hand, the word and concept of ‘worldview’ is also used
in various European Languages. Among others, the work of Johann Gottlieb
Fichte, “Attempt at a Critique of All Revelation” and the works of Friedrich
Schleiermacher (1799), A. W. Schlegel (1800), Novalis (1801), Jean Paul
(1804), G.W.F. Hegel (1806), Joseph Gorres (1907), Johann Wolfgang von
Goethe (1815). The subject of ‘worldview’ has made its way to various
European Dictionaries. Among others, The Italian Enciclopedia Filosofica
(1958), The French Dictionnaire Alphabetique et Analogique de la Langue
Francaise (1994), The French Philosophical Dictionaries (1930), The
Nouveau Vocabulaire Philosophique (1956), Vocabulaire de la Philosophie
(1957), and the Dictionnaire de la Langue Philosopique (1962).
Additionally, the term ‘worldview’ also has found its route to the literatures
and dictionaries of the English speaking world. It appeared in the Oxford
English Dictionary (1989), The Encyclopedia of Philosophy (1967), The
Cambridge Dictionary of Philosophy (1995), The Oxford Dictionary of

Philosophy (1994), The Oxford Companion to Philosophy (1995), A
Dictionary of Philosophy (1979), and Routledge Encyclopedia of
Philosophy (1998).
Naugle in his survey of the usage of the concept in the European,

English and Anglo-American contexts concludes that:
Sine its inception in Immanuel Kant’s Critique of Judgment in

1790, the notion of Weltanschauung (worldview) has become one
of the central intellectual conceptions in contemporary thought
and culture. Though the history of the term has for the most part
been neglected in the English-speaking world, scholars in the
prodigious German enterprises of word history and the history of
ideas have thoroughly investigated its background … though this
fascinating notion has its roots sunk in German soil; its rapid
transcontinental transplantation manifests the amazing fertility of
the concept…No wonder, then, that within seven decades of its
birth it entered the Anglo-American discourse and became as
fruitful across the channel and overseas as it had been on the
European continent.123
The general account on the development of the concept of worldview

within the Western context shows an increasing interest of Western scholars
on worldview studies. In addition, the different connotations and meanings
are attached to the concept worldview in different Western settings and
contexts. The next section attempts to provide some definitions of the
concept worldview.
Selected Definitions of Worldview in Western Perspective
Noticeably, many new studies and works deal with different aspects of
worldview. For a better understanding of worldview, this section examines
the definition of worldview with special reference to some Western
literatures and works. Generally speaking, readers may identify several
123
Devid K. Naugle. Worldview: The History of a Concept, (Wm.B.Errdmans Publishing Company: 2002, ISBN: 0-
8028-4761-7.
approaches to the study of worldview. Religious, scientific and

philosophical approaches are further elaborated in the next point.
Worldview in Some Western Dictionaries:
The Oxford English Dictionary (1989) defines worldview as “a particular

philosophy or view of life; a concept of the world held by an individual or
a group.” The Oxford Dictionary of Philosophy (1994) perceives
worldview as “A general worldview; an overarching philosophy.” Anthony
Flew’s A Dictionary of Philosophy (1979) defines worldview as, “Any
general view of the Universe and man’s relationship to it.” More
specifically, the meaning of the term ‘worldview’, also ‘world-view’,
worldview, and German Weltanschauung seem self-evident. David Naugle
summarized the definition as “an intellectual perspective on the world or
universe. The 1989 edition of the Oxford English Dictionary defines
worldview as a “contemplation of the world, [a] view of life ... The OED
defines Weltanschauung (literally, a perception of the world) as “... [a]
particular philosophy of life; a concept of the world held by an individual
or a group...” In Types and Problems of Philosophy, Hunter Mead defines
Weltanschauung as “[a]n all-inclusive world-view or outlook. A somewhat
poetic term to indicate either an articulated system of philosophy or a more
or less unconscious attitude toward life and the world.”
In "The Question of a Weltanschauung" from his New Introductory

Lectures in Psycho-Analysis, Sigmund Freud describes Weltanschauung as
an intellectual construction which solves all problems of our existence
uniformly, on the basis of one overriding hypothesis, whichleaves no
question unanswered and in which everything that interests finds its fixed
place. James W. Sire, in “Discipleship of the Mind”, defines worldview as
a set of presuppositions...which we hold...about the makeup of our world.124
In another instance, the American Heritage Dictionary of the English

Language mentions ‘worldview’ as “noun: 1. the overall perspective from
which one sees and interprets the world. 2. A collection of beliefs about life
and the universe held by an individual or a group. A person’s worldview,
124
James, W. Sire. The Universe Next Door: A Basic Worldview, (5th Edition: ISBN 978-0-8308-2780-0). Over
350,000 in print, now in its fifth edition and translated into 20 languages, 2009.
whether it be Christian, humanist or whatever is a personal insight about

meaning and reality. It is how a person interprets, through his or her own
eyes, a personal belief about the world. A person’s worldview tries to give
reasons for how the facts of reality relate and tie together. The summation
of these facts provides the big picture into which the daily events of a
person’s life should fit.125
Worldview as Perceived by Selected Western scholars
Definition by Paul Herbert
According to Paul Herbert, the observable patterns of human cultures is

related with the way the world is put together. Some of these assumptions,
called existential postulates, deal with the: nature of reality, the
organization of the universe, and the ends and purposes of human life and
others, values and norms, to differentiate between good and evil, right and
wrong. Some of these assumptions are made explicit in the belief and myths
of people. Others appear to the anthropologist as implicit in people's
behaviour. The assumptions of anthropologist is used to explain an
individual’s total response to his universe is sometimes called ‘worldview’.
It is clear that worldview entails various aspects and dimensions. It
dealswith issues pertaining to existence, epistemology, ethics and
moralities. The above definition suggests that worldview is also considered
as assumptions,considering all worldviews as man-made. However, that is
not the case. For instance, there are worldviews that are not based solely
on assumptions but on facts and real truths. In this regard, the Islamic
worldview is not based on human assumptions as it deals with serious issues
of belief, ethics and human existence and destiny,which are founded on
Divine revealed facts and truths. Therefore, it is important to differentiate
between assumption and fact. In other words, it is a clear, consistent, and
realistic worldview will succeed as a doctrinal force that forms people’s
psychological, spiritual, and intellectual lives, moving them to principled
action. A vague worldview that is removed from reality will have little
effect on man’s life.
125
American Heritage Dictionary of the English Language, fifth Edition Hardcover – March 22, 2016, by Editors of
the American Heritage Dictionaries. Its first edition was published in 1969.
Definition by James Sire
James Sire in his work entitled Naming the Elephant: Worldview as a

Concept (2004), argues that the concept worldview involvescommitment,
a fundamental orientation of the heart. The worldview can be expressed as
a story or in a set of presuppositions and assumptions that may be true,
partially true or entirely false), which we hold (consciously or
subconsciously, consistently or inconsistently) about the basic constitution
of reality, and that provides the foundation on which we live and move and
have our being.
In his other work entitled The Universe Next Door (1976) he suggests
seven important questions to identify the content and boundaries of
worldview namely: “1- What is prime reality - the really real?. 2- What is
the nature of external reality, that is, the world around us? Do we see the
world as created or autonomous, as chaotic or in order, as matter or spirit?
Do we emphasize our subjective, personal relationship to the world or its
objectivity apart from us? 3- What is a human being? Are we highly
complex machines, sleeping gods, people made in the image of God, or
"naked apes"? 4- What happens to a person at death? 5- Why is it possible
to know anything at all? 6- How do we know what is right and wrong? 7-
What is the meaning of human history?”
Definition by Edmund Husserl
To define ‘worldview’, Edmund Husserl emphasizes individual

accomplishment and personal involvement in the construction,
internalization and implementation of worldview. Husserl argues that a
worldview is basically an individual oriented accomplishment. To him, it
is sort of personal religious belief. He further elaborates that this religious
belief is distinguished from traditional dogma and faith, that of revealed
religion. The latter, makes claims of possession of truth and that its claims
are applicable to all men. Hence, Husserl explains worldview as “just as
scientific truth about the absolute in not possible, so it is impossible to
establish a world-view truth which is totally valid for each human being.
Any such claim would mean that knowledge upon rational –i.e., scientific
– grounds was possible about the absolute and its relation to man.”
In fact, this view stresses two points. First, worldview cannot claim
the absolute truth and there is no such a worldview that is fit for every
human being. Hence, worldview in the final analysis is an individual and
personal property and accomplishment. Furthermore, this view denies the
revealed worldview such as Islam, the right to transcend the boundaries of
its own people and culture and claim that it is a universal worldview for all
mankind as many verses of the Holy Qur’ān suggest. That is to say, it
cannot claim that it is a universal worldview. Second, on the basis of the
first argument, one cannot, as Hussrel claims, provide rational evidence
and scientific ground which can prove that worldview can offer a vision
for every human being. In this respect, it seems that Hussrel’s claim needs
more evidence as he did not carry scientific and objectives studies on the
various worldviews to check the possibility of finding a revealed worldview
that can prove its ability of producing a universal worldview or vision of
life. In this regard, I consider Islam as one of the religions that can offer a
universal worldview as well as provide rational and scientific evidences for
its claims as will be discussed in the next chapter.
Definition by Martin Heidegger
The same perspective is found in Heidegger works, who defines worldview

as:
A self-realized, productive as well as conscious way of

apprehending and interpreting the universe of beings.” It is also
evident that this general definition stresses on the self as the center
of worldview construction and realization. Therefore, we found
in Heidegger works, a clear attempt to link between the concept
of worldview and history and human destination.Thus,
considering it as a view of life that is developed and constructed
within a human natural and cultural context. He was among the
pioneers to advance this view. He asserts that: “From the forms
and possibilities of world-view thus enumerated it becomes clear
that what is meant by this term is not only a conception of the
contexture of natural things but at the same time an interpretation
of the sense of purpose of the human Dasein and hence of history.
A world-view always includes a view of life.126
According to him, a worldview is developed within a human cultural

context. Thus, man is an important factor in worldview construction and
realization. Therefore, any study of worldview should includefactors and
elements such as environment,people, race, class and culture. Heidegger
also distinguishes between a natural worldview that comes with people
themselves as a gifted of nature and the one that is culturally developed
and realized.
Definition and Conceptualization by Ken Funk
From a more comprehensive conceptualization, Ken Funk, argues that “A

worldview is the set of beliefs about fundamental aspects of reality that
ground and influence all one's perceiving, thinking, knowing, and doing.
One's worldview is also referred to as one's philosophy, philosophy of life,
mindset, outlook on life, formula for life, ideology, faith, or even religion.”
Illustration 1. The Worldview in the Context of the Self.
126
Martin, Heidegger, Stanford Encyclopedia of Philosophy, (Edward N. Zalta: principle editor, 2008)
According to the above illustration, there are several elements that

distinguish the Western perception of worldview from others. First, the
concept of worldview revolves around the self in the sense that ‘the self’
is situated in the centre of the conceptualization and definition. Secondly,
‘the self’ is more attached to the physical world and realities. Therefore,
senses, mind and action are the core elements in the construction, as well
as realization of worldview. In other words, the entire process of worldview
conceptualization and construction revolves around the ‘self’ that receives
the stimuli through the senses i.e. sight, hearing, taste and touch. “The self”
thinks and reasons through the mind which is considered as Motor control,
which has the ability to emote, perceive, attend, reason, solve, judge, decide
and control. In motor control process, the mind requires knowledge and
worldview.. The former, includes opinions, beliefs, and certaintieswhile the
latter includes epistemology, metaphysics, cosmology, teleology, theology,
anthropology and axiology. These dimensions constitute the core of the
knowledge, which is the basis for a worldview. More specifically, “this core
of fundamental knowledge, the worldview, is not only the basis for the
deductive reasoning that ultimately leads to action, but also is the
foundation for all reasoning, providing the standards of value to establish
the cognitive goals towards which reason works and to select the rules by
which reason operates.”
From the above analysis, it is clear that on the one hand, the whole
process of worldview conceptualization is the result of the self and
reason.On the other hand, all elements that form the worldview are self-
made elements or related to the self. Hence, from Western
conceptualization of worldview, revelation and intuition are considered
alien and non-scientific elements. Indeed, this tendency of exclusion
indicates one of the main features of worldview conceptualization in the
western context. The impact of this marginalization of revelation and
intuition from the scientific inquiry onto worldview has appeared and is
still influential on many philosophies and worldviews adopted and applied
in the Western reality and life. Examples of this impact can are seen in
rationalism, positivism, materialism, post modernism, and others. The
above illustration also provides an insight on main elements that shape the
worldview of a person.
Based on the definition, it can be summarized that there are scholars

who posit worldview as a frame of reference in which all world matters
discussed and practiced by people in the real world would find an
explanation in the mind of people. Here, worldview is conceived as a map
or guideline that provides a model of reality and proposes a way of
functioning within it. Other scholars conceive worldview as an all-
encompassing way of understanding the worldand humans. In another
explanation, worldview is seen as a systematic and organized way which a
group of people view the world around them, their basic assumptions and
of the world and man’s relationship.. In contrast, worldview also is
perceived as the basic belief of one’s view of things and his relation to them.
It is a set of basic beliefs about God, the world, human beings, history,
death, knowing, as well as much more mundane things that make up what
a person assumes to be true.
In another instance, worldview is considered as a comprehensive

framework that deals with basic beliefs to make sense of one’s life and
creates in him, a sense of purpose and responsibility. In this respect,
worldview is an everyday, ordinary language description of the world that
shapes and guides our lives. It helps us to understand, explain and explore
the world and everything in it. Alternatively, there are scholars who
emphasize worldview as an assumption about the world and man’s relation
to it. Some of these assumptions can be called as existential postulates,
which deal with the nature of reality, the organization of the universe, the
end of life, and purposes of human life. Othersinclude values and norms,
differentiate between good and evil, right and wrong. Some of these
assumptions are made explicit in the belief and myths of people. Others
appear to the anthropologist to be implicit in people’s behavior.
WORLDVIEW: OBJECTIVES AND KINDS
Objectives of Worldview
Generally speaking, each and every worldview that exists on the planet has
its own objectives. Despite the different nature and type of worldview, there
has to be an objective and purpose for its inception and construction. In
general terms, any acceptable worldview aims at:
1. Granting a general and comprehensive vision of life to its adherent

and followers. This vision offers a consistent and all-inclusive
explanation of creation, reality, universe, life and human
experience. Moreover, it presents the necessary knowledge and
guidance with regard to the responsibilities of man in the world.
It explains the relation of man to other worlds of seen and unseen,
as well as promotes commitment and responsibility among people
and makes them conscious of their duty towards themselves and
their societies;
2. Providing justification for man’s action and motivating him/her to
accomplish it, formulating the common ground for a better human
interaction and recognition, attaching meaning to man’s life and
action and aiding in discerning the goals of creations and the
purpose and function of man therein;
3. Offering its adherents a guideline and orientation for better
performance and achievement; giving essential meanings for
individual’s, group’s and institutions’ existence and struggle for
improvement and progress, generating a common ground for more
cohesive understanding between people, groups, institutions and
shaping the relationships of individuals and groups with the
external world which surround them and assisting the individual
and group to adopt, cope and adjust to different realities and
surroundings;
4. Constructing the scale and criterion of values and morals that
constitute the edifice of life and grounding them the physic and
culture of man.
Furthermore, worldview aspires towards equipping man with the sense

of peace. It helps man to “recognize the self” and his place in the universe,
removes all kinds of tension and confusion, and brings peace when it
adequately explains the world as it is. Mark Twain once said: “From the
cradle to his grave, a man never does a single thing which has any first and
foremost object save one -to secure peace of mind-spiritual comfort for
himself .”127
Another significant explanation of the objectives of worldview is the

idea that worldview puts in the disposal of man and enabling him to
possess:
1. A model of the world: It should allow us to understand how the

world functions and how it is structured. ‘World’ here means the
totality, everything that exists around us, including the physical
universe, the Earth, life, mind, society, and culture. We ourselves
are important part of that world. Therefore, a world view should
also answer the basic question: “Who are we?”
2. Ability to explain and to answer the questions: “Why is the world
the way it is? Where does it all come from? Where do we come
from?” This is perhaps the most important part of a worldview. If
we can explain how and why a particular phenomenon (say life
or mind) occurs, we will be able to better understand how that
phenomenon functions. It will also help us to understand how that
phenomenon will continue to evolve.
3. Ability to answer the question: "Where are we going?" It should
give us a list of possibilitiesand a probable future developments.
But this will confront us with a choice: which of the different
alternatives should we promote and which should we avoid?
4. Ability to see through good and bad values and answer the
question: “What is good and what is evil?” It includes morality
or ethics, the system of rules which tells us how we should or
should not behave. It also gives us a sense of purpose, a direction
or set of goals to guide our actions. Together with the answer to
the question “why?” the answer to the question “what for?”, may
help us to understand the real meaning of life.
5. Ability to know how to act properly: It would answer the question
“How should we act?” It would help us to solve practical problems
and to implement plans of action.
127
Samuel Langhorne Clemens (November 30, 1835 – April 21, 1910),[1] better known by his pen name Mark Twain,.
6. Ability to construct proper knowledge about existence and truth:

here, man needs to understand how we can construct reliable
models. This is the component of knowledge acquisition. It is
equivalent to a philosophy called ‘epistemology’ or ‘the theory of
knowledge’. It should allow us to distinguish better theories from
worse theories. It should answer the traditional philosophical
question, “What is true and what is false?”
7. Ability to develop worldview: here, worldview reminds us that it
cannot be developed from scratch. You need building blocks to
start with. These building blocks can be found in existing theories,
models, concepts, guidelines and values, scattered over the
different disciplines and ideologies.
Based on the objectives of worldview, one may discern its role and
function in individual and collective life. A worldview within the context
of religions such as Islam, constitutes the essence of existence itself. It is
the main deriver of the life itself as its purpose is to guide, interpret,
motivate and develop the sense of a vicegerent in one’s existence.
Reflecting and emphasising the urgency and importance of worldview,
Heretics has clearly stated that “…but there are some people, nevertheless
-and I am one of them- who think that the most practical and important
thing about a man is still his view of the universe…We think the question
is not whether the theory of the cosmos affects matters, but whether, in the
long run, anything else affects them.”
Kinds of Worldview
This section lays a brief explanation on kinds of worldview. It attempts to

identify major categories of worldviews. However, this section will not
provide a detailed study of all kinds of worldviews.
Looking at the literatures, one can identify various classifications of

worldview. First, the view that divides worldview into three categories; the
scientific worldview, the philosophical worldview, and the religious
worldview. Second, the view that classifies worldview into religious and
non-religious worldviews. Third, the view that categorize worldview into
the revealed worldview and man-made worldviews. Fourth, the view that
labels worldviews as individual worldviews and collective worldviews.

Fifth, the view that brands worldviews into ideological, spiritual, and
atheistic worldviews. Sixth, the view that divides worldviews into
pantheistic, atheistic, monotheistic, egotistic, and hedonistic. Seventh, the
view that classifies worldviews into Islamic worldview, Western worldview,
biblical worldview, Western evangelical worldview, modern Christian
worldview, ancient New Testament worldview, Hindi worldview, Buddhist
worldview, and Judaic worldview.
Given the existence of many classifications of worldviews, this chapter

adopts one general classification that may shed some lights on the huge
number of worldviews. The main objective of illustration No. 2 is to reflect,
on one hand, the existence of many worldviews, and on the other hand, to
include the different views of worldview. In the first category, we have the
monotheistic approach to worldview, whereby the revealed source of
religion is emphasized. In this respect, there is a distinction between the

revelation based worldview on the basis of its preservation. Here, the source
of the Islamic worldview is preserved without any sort of modification,
alteration, change or corruption. This preservation is mentioned clearly in
the following verse of the Qur’ān:
“We have, without doubt, sent down the Message; and we will assuredly
guard it ‘from corruption’” (15:09).
On the other hand, there are other worldviews whose sources are
revealed from God but the original content of the text has been modified
and altered throughout the course of history. Here, the illustration mentions
two major worldviews namely; Judaic and Christian in their scriptural
sense. The Holy Qur’ān indicates: “Of the Jews there are those who
displace words from their right places, and say we hear and we disobey”
(4:46) and “Can ye O ye man of faith entertain the hope that they will
believe in you? - seeing that party of them heard the word of Allah, and
perverted it knowingly after they understand it” (4:46).
The illustration also presents, in the second main category of

worldviews, several examples of man-made worldviews. In this context,
the distinction between man-made worldviews is done on the basis of the
main focus of each worldview. For instance, there are man-made
worldviews that focus heavily on ethical basis and orientation such as;
Buddhism, Hinduism, Confucianism and Pantheism. These worldviews are
inclined towards advancing a philosophy of life that is ethically oriented.
They are neither pure revealed philosophies of life nor religious in nature.
But rather, they have an inclination towards moral and ethical foundations.
There are also worldviews which incline to the scientific basis. These
worldviews are called scientific worldviews. For example, scientific
rationalism, scientific materialism, scientific positivism, secularism, and
post modernism. There are other worldviews which are philosophically
oriented such as materialism, naturalism, and logical positivism. Atheistic,
henotheistic, animistic, polytheistic, spiritualistic, agnostic and monistic
are also considered as worldview. One may also identify many other
worldviews that focus on ideological, political, linguistic, economic or
cultural foundations. Each of the worldview has its own vision of life and
answers to the ultimate questions. It depends on the validity, consistency,

accuracy, adequacy, and objectivity of the each worldview to provide a
comprehensive and intergraded vision of life.
Any belief that contradictswith the laws of nature, the patterns of

society and history, scientific and historical facts, and human nature will
not last. A good worldview should provide logical, rational and objective
historical, civilizational evidences to offer man a more meaningful vision
and to instill in him a sense of purpose. It must also allow man to see
himself through the different stages of life in this world and in the hereafter.
Materialism as an Example of a Core Western Worldview
This section examines ‘materialism’ as one of the most influential

worldviews in the Western culture and history. Materialism is a worldview
that reflects a clear vision of existence and life. It provides an insight on
reality and man’s relation to it. Basically, it refers to naturalism or scientific
materialism that denies the existence of any supra-natural being or supra-
intelligent mind or creator. It does not see any real existence behind physical
reality. Anything beyond physical worldview is vain and nothingness. The
only reality that is real and possible is this physical reality. The entire
existence is confined and reduced to what one sees in this world. It heavily
relies on the realm of changeable things, which are bound by the impact of
time, space, culture, history and human mind.
Accordingly, anything that is not subject to laws of change, history and

physical realities is annulated and removed from materialistic vision of life.
Anything that cannot be perceived by senses and subjected to observation
and empirical inquiry is out of the boundaries of materialism. Moreover,
materialism believes in the existence of one reality only i.e., the physical
reality or the universe in which we live. Hence, anything that is outside our
observation and experiment that cannot be measured and dealt with
statistically and qualitatively is not considered part of the real existence. In
this regard, elements such revealed knowledge, unseen worlds, emotions,
consciousness and spiritual being are all deniable and mere myths. In other
words, there is nothing other than the world of matter and no one survives
outside the tent of the physical world.
Scientific materialism forms the core of the materialistic worldviewand

claims that no religion, no spiritual forces, no moral perspective are
accepted within this worldview. There is no god and no one survives outside
the domain of physical world. There is no death and there are no non-
physical realities. There is no ultimate purpose to life and existence except
what benefits man in the life and within the boundaries and parameters of
this physical world.
The main principles of materialistic perception of life includespriority

of matter over spirit, precedence of material needs to spiritual needs,
precedence of action to thought, human thinks, understands and acts,
precedence of social existence of man to his individual existence and
precedence of material aspects of society to its intellectual aspects. The
worldview proposes the following:
1. Matter/Energy last for eternity, and no supernatural God exists in

reality. To the naturalist, reality does not include any spiritual
beings or supernatural God “above nature”, but the prime reality
is only the material cosmos (possibly in the form of energy) with
all its forces, functioning according to unalterable laws of physics
and chemistry. Naturalism is actually Atheism.
2. The universe is a closed system which functions only by cause
and effect. Seeing the universemeans that it is never changed or
acted upon by anything from the "outside". Hence, to the
naturalist, there is no such thing as a transcendent being, or
“God”, above or outside the cosmos there is no "supernatural" nor
does man transcend the material/energy universe in any way, but
he exists totally within the realm and reality of that universe of
matter.
3. Man is a "machine", whose personality and thinking are merely a
result of matter's properties. Man does not "transcend" the material
cosmos by possessing a “spirit”. But rather, man came from the
properties and forces of matter, evidently organized by the
processes of natural evolution. Man is basically a highly evolved
animal.
4. Human death is merely the ceasing of biological life, including

the extinction of personality. In this view, no human spirit,
personality or mind continues beyond the death of the body.
Human existence totally ends, except perhaps figuratively in the
memory of others, and in genes passed down to the offspring.
5. Ethics and morality —any sense of right and wrong — are only
inventions of man’s thinking. All values are self-determined by
man, and only exist in the mind of man.
6. History is an unrepeated line of events related by cause and effect,
without a real purpose. The creation of the universe is unknown,
but it will remain forever. There is no overall purpose or meaning
to the course of history, and no goal to which it is heading.
Humans give history and events its meaning. Viewing materialistic
vision of life from a more practical and real perspectives, one can
see its impact on human life. Indeed, the materialistic inclination
to people becomes more obvious in many countries and
communities. The entire organization and structuring of the
present human society, particularly in the Western context
becomes more evident in essence and function.

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Islamic Worldview CONTENTS.

qxp_Layout 1 12/09/2019 3:28 PM Page 1

ii FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

International Institute of Islamic Thought International Islamic University Malaysia

First Edition, 2017

© The International Institute of Islamic Thought

All rights reserved. No part of this publication may be reproduced, stored in a

Perpustakaan Negara Malaysia Cataloguing-in-Publication Data

THE ISLAMIC WORLDVIEW : Selected Essays / Edited

International Institute of Islamic Thought

Typesetting and cover design by Suria Suri

PART ONE : WORLDVIEWS

The IIIT, established in 1981, has served as a major center to facilitate

I, on behalf of IIIT, would like to express my thanks to Md Yousuf Ali

viii THE ISLAMIC WORLDVIEW: SELECTED ESSAYS

in order to understand the worldviews and continue to celebrate happiness

Dr Abdul Hamid Abu Sulayman

PREFACE AND INTRODUCTION

This book discusses and examines selected fundamentals of Islamic

This book comprises three parts:

x THE ISLAMIC WORLDVIEW: SELECTED ESSAYS

Part 2 contains five chapters. The fifth chapter is authored by Md

PREFACE AND INTRODUCTION xi

Chapter 6, “Al-Nubūwwah and al-Risālah and its relevance to man’s

Chapter 7, “Universe and Cosmology: Islamic Perspective”, is authored

xii THE ISLAMIC WORLDVIEW: SELECTED ESSAYS

This chapter discusses the meaning of globalization and challenges such as

I would also like to express my sincere gratitude to all contributors for

We would also like to recognize the important contributions of the

xiv FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

2 FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS

FUNDAMENTALS OF ISLAMIC WORLDVIEW: SELECTED ESSAYS 3

4 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE

1. To introduce and examine the concept of worldviews from

THIS chapter examines the concept of worldview from an Islamic

THE ISLAMIC WORLDVIEW: GLIMPSES ON ITS

This section presents a brief account of the development of the concept of

6 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE

such as al-Tashawwūr al-Islāmī or al-Ru’yah al-Kawniyah. In the same

Secondly, recent contributions of contemporary Muslim scholars to

In this respect, Muslim scholars since last two centuries attempted to

8 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE

Critical studies36 of different works on worldview have shown the

discipline that specializes on the issues of the Islamic worldview as a

DEFINITION OF THE ISLAMIC WORLDVIEW

The Concept of al-Tawhīd as a Key Element in the Definition of the

The Western approach to worldview emphasizes on cultural, historical and

10 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE

Definition and Conceptualization

In one of the systematic approaches to define and to conceptualize Islamic

According to the perspectives of Islam worldview:42 the vision of

necessity be left vague and open-ended for future change and

1. The Islamic worldview deals mainly with existence in its totality

In the same breath, Masudul Alam Choudhury perceives the Islamic

The Islamic Worldview is thereby, the comprehensive and

12 INTRODUCTION TO WORLDVIEW : ISLAMIC PERSPECTIVE

Referring back to Al-Attas’s definition, he considers the Islamic

This idea of worldview is also advanced by Murtaza Mutahhari. He

The obvious point of his explanation is that the concept of worldview