BASIC PHILOSOPHY&

ISLAMIC WORLDVIEW
© Department of Fundamental and
Interdisciplinary Studies
STANDARD CONTENTS PART I 2018-2019
WORLDVIEW Copyright only on content, excluding photos

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WEEK 1

WORLDVIEW:
Definition, necessity and a
brief historical
development

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 MEANINGS of “WORLDVIEW”

o An English translation of the German term “weltanschauung”.

o Arabic: “ru’yat lil- wujud” ‫ رؤية للوجود‬, or
“al-naẓrat al-‘ālamiyyah” ‫النظرة العالمية‬
o Malay: pandangan alam / pandangan semesta
o A set of beliefs on fundamental aspects of reality surrounding
us:
• One’s perceiving, knowing and • A view of life
doing • A perception of the world
• Study of the world and its aspects • A particular philosophy of life
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 MEANINGS

oA concept of the world held by individuals &

groups
oA philosophy of life,
oA mind-set and outlook on life
oA formula for life
oAn ideology for faith

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 MEANINGS

o A set of attitudes on a wide range of fundamental matters

o A comprehensive set of propositions about various aspects of the
world
o A unified and comprehensive view of the world around us and man’s
place within it.
o Basic assumptions and images toward understanding all existing
things and beings
oA guide or a map toward realizing one’s religious, social,
political, economic and cultural views and relationships
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 OTHER WORLDVIEWS DEFINED BY
WESTERN SCHOLARS
o The concepts developed by human intellect on the basis of
assumptions pertaining to human cultures, deal with the nature
of reality, the organization of the universe, the ends and
purposes of human life. (Paul Herbert)
o A set of presuppositions and assumptions which may be true,
partially true or entirely false that provides a basic constitution
of reality and the foundation on which we live, move and have
our being. (James Sire)

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 OTHER WORLDVIEWS DEFINED BY
WESTERN SCHOLARS
o An individual oriented accomplishment as a sort of personal
religious belief in construction, internationalization and
implementation of worldview, which differentiate between
traditional dogma and faith. (Edmund Husserl)
o A self-realized, productive as well as conscious way of
apprehending and interpreting the universe of beings. (Martin)
o A set of beliefs about fundamental aspects of reality that ground
and influence one’s perceiving, thinking, knowing and doing
or one’s philosophy, philosophy of life, mindset, outlook on
life, formula for life, ideology, faith, or religion. (Ken Funk)
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 NECESSITY of UNDERSTANDING
WORLDVIEWS
1. Human life:
• Knowing about the world’s different people, cultures and
civilization
2. Human behavior:
• Assists in interacting with nature, individuals, peoples, nations,
cultures and civilizations
• Guides in correcting our perceptions, ideas, values, perspectives,
attitudes and behavior
• Formulates theories of politics, society, culture, and civilization
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 FUNDAMENTAL MATTERS AND
QUERIES
(James Seri)
• How far out does the universe go? Did it have a beginning and will it have an end?
• How was it that we humans came about here on earth?
• Does life have a purpose? If it does, what can give meaning to my life?
• Does my daily conduct matter in the long run?
• What happens to me at my death?
• Existing and Conception of God?
• What is good and what is bad? How can I know the good and the bad?
• How should I be treating others?
• How can I know?

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 OBJECTIVES OF THE WORLDVIEW
o A model of the world
o Ability to explain and answer the questions
o Ability to see through good and bad values and answer the
questions
o Ability to know how to act properly
o Ability to construct people knowledge about existence and
truth
o Ability to develop a set of philosophical premises adhered to in
life
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CLASSIFICATION OF WORLDVIEW

Worldview

Religious Non-religious

Not revealed, Secularism,

Revealed & Revealed but Modernism, Post-modernism,
based on human
preserved interpolated Agnosticism
wisdom

Etc. Atheism Materialism Positivism Rationalism Scientism

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WEEK 2

MODERN &
CONTEMPORARY
WORLDVIEWS:
• Naturalism
• Secular Humanism
• Post-Modernism
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 NATURALISM

o Derived from the word ‘nature’, means; ‘self-contained’ or ‘self-

explanatory’
o An atheistic & materialistic theory of life and universe
o A mechanical view of the world of nature
o Universe evolved by itself - all beings and events in the universe are
natural, vis-à-vis “accidents of nature”
o Denies the existence of a Creator, or of truly supernatural realities
o A form of realism that particularly focuses on
o how science & technology affect society as a whole,
o how society & genetics affect individuals
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 DEVELOPMENT
o 5th/6th centuries B.C.: paid Greek & Roman sophists used tools of
philosophy to develop ‘naturalism’ or ‘religion of nature’
o Naturalism movement in Europe between 18th to 19th centuries
o Early 19th century, C. Darwin wrote The Origin of Species, theorized that
only the fittest of any natural species would survive to pass on its genetic
material
o 19th-20th century Europe: Émile Zola (1840-1902) advocated naturalism
in his essay “Naturalism on the Stage” (1880)
o Other early naturalists:
o Henrick Ibsen (1828-1906), Maxim Gorky’ (1868-1936), Anton Chekhov (1860-
1904), Nikolai Gogol (1808-1852)
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 NATURALISM DEFINED

o Relates scientific method to philosophy - that all beings and events

in the universe are natural
o Denies the existence of truly supernatural realities, it makes
allowance for the supernatural, provided that knowledge of it can be
had indirectly
o Philosophical problems as traditionally conceived as ill-formulated
and can be solved / displaced by naturalistic & empirical methods

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 CHARACTERISTICS OF NATURALISM
o Naturalism bears on many areas of philosophy, e.g. metaphysics,
epistemology, ethics, and philosophy of mind
• the nature of the mind, mental events, mental functions, mental
properties, consciousness, and their relationship to the physical body,
particularly the brain.
o To naturalists, there is only the natural order, ie. nature is accessible
through observation and the methods of the empirical sciences.
o Other than this, the alleged entity is not a real entity or a genuine
truth, it is not something recognized as real.

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 KARL R. POPPER (1996:82-83)

o “The history of science, even of modern science since the

Renaissance, and especially since Francis Bacon, may be taken as an
illustration.
o Bacon was the prophet of the secularized religion of science. He
replaced ‘God’ by the name ‘Nature’ […].
o Theology, the science of God, was replaced by the science of
Nature.
o The laws of God were replaced by the laws of Nature. God’s power
was replaced by the forces of Nature.”
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 SECULAR HUMANISM

o Secular: “… worldly things as distinguished from things relating to

church and religion; not sacred or religious; temporal; worldly.”
o Humanism: “A system of thought or action based on the nature,
interests and ideals of man; specifically,
o a modern, nontheistic, rationalist movement that [says] man is capable of self-
fulfillment, ethical conduct, etc. without recourse to supernaturalism”
g

o Secular Humanism: emphasizes on a naturalistic worldview, that the

physical world / nature is all that exists or is real
o It emphasizes scientific inquiry and rejects revealed knowledge as well as
theistic morality.
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 DEVELOPMENT
o 1930s "humanism" was used in religious sense by the ethical
movement in the US, not favored among the non-religious in
Britain.
o The convergence of the ethical and rationalist movement gradually
begot the non-religious humanism gradually in Britain, and
eventually prevailed throughout the free thought movement.
o Free thought is a philosophy that views positions regarding truth to
be formed on the basis of logic, reason, and empiricism, rather than
authority, tradition, or other dogmas.

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 DEVELOPMENT
o Humanism is quite recent –
• 1896: The Union of Ethical Societies was founded by Stanton Coit.
• 1920s: born at the U. of Chicago,
• 1933: made public with the publication of the first Humanist
Manifesto.
• 1943: The American Humanist Association was incorporated as an
Illinois non-profit organization.
• 1952: The International Humanist and Ethical Union was founded, a
gathering of world Humanists met under the leadership of Sir Julian
Huxley.
• 1967: The British Ethical Societies took up the name the Humanist
Association.
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 CHARACTERISTICS of SECULAR HUMANISM
o Religion: Atheists / agnostics
• DOESN’T believe in revealed religions, hence, scriptures as untrue.
• REJECTS beliefs in God, prophecy, creed and rituals.
• OPPOSES religious authority & political ideologies which are viewed as
curbing the free thinking human mind.

o One World: against division on the basis of nationalistic borders.

• Goal is to achieve a world community with a common system of law
organized by a trans-national federal government since this is believed as the
best option for present society at this point in human history.

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 CHARACTERISTICS of SECULAR HUMANISM
o Evolution: Secular Humanists are not creationists.
• Believe the universe is self-existing, not created.
• Humankind is part of nature, emerged from continuous, natural evolutionary
forces.
• Darwin’s theory of evolution as true and impose it on many dimensions of
human life, not just biological.
o Sexual expression: Many varieties of sexual expression as NOT evil.
• Do not agree in limiting sexual behaviors between consenting adults, either
by law or social customs.
• Open views on sexual expressions, society should therefore recognize the
right to birth control, abortion, and divorce.
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 CHARACTERISTICS of SECULAR HUMANISM
o Morality / Ethics: No absolute system of ethics or morals.
• The values human beings hold are rooted in their human experiences &
culture.
o Five aspects of secular humanist morality that are widely accepted
today:
• The pursuit of happiness as basic goal of ethical life
• The recognition that each person has equal dignity and value.
• The ideal of moral freedom
• Tolerance towards the diversity of values and principles in different
individuals and groups in society
• The focus on human reason as the basis of ethical choice.
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 CHARACTERISTICS of SECULAR HUMANISM
o Education: Encourage moral awareness, the capacity for free choice,
and an understanding of the consequences of choices.
• Education is the essential method of building humane, free, and democratic
societies.
• Although the study of the history of religious and moral practices is
appropriate for education however, but are against the indoctrination of
children in a belief system before they are mature enough to evaluate it.
o Disenchantment of nature: Freeing nature from its religious
overtones, Nature is not a divine entity.
• No real scientific breakthrough is possible until man can face nature
unafraid.
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 CHARACTERISTICS of SECULAR HUMANISM
o De-consecration (relativization) of values: The disappearance of
securely grounded values
• There are no longer direct expressions of the divine will.
• They have ceased to be values, but only invalid instruments of valuation
o De-sacralization of politics: No one rules by divine right.
• No significant political and social change possible where the ruling regime
is directly legitimated by religious symbols.

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 POSTMODERNISM

o Literally, “Post” practice, usage, or expression peculiar to modern

times,
o Two sense of the word:
• Post-modern:Tthe continuation of modernism, perhaps in new perspectives.
• Postmodern: Something fresh and new, nothing similar with modernism at
all.
o A reaction towards modernism’s cultural dominance of.
• Reality of 21st century to the present day
• Not limited to art / architecture alone, a universal concept for every field of
knowledge and human affairs, eventually resulting in ‘the end of
modernism’.
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 CONCEPT
o Postmodernism is a new concept or ideology, completely distinguished from modernism,
• abolishes the basic principles of modernism found beneath every single aspect of human’s life.
o Jean Francois Lyotard (1924-1998): French philosopher and Sociologist popularized the
term in The Postmodern condition: A Report on Knowledge in English (1984).
• promote the universal skeptic for reviewing universal theories.
p
o Jacques Derrida (1930-2004): French thinker, proposed theory of ‘deconstruction’
• a process of reconstructing literal and philosophy texts, coming out with reformulation of revelation
texts.
pyy

o Michel Foucault (1926-1984)6, also a French philosopher and historian who doubts about
the writing of history.
• the importance to be critical in history of modernity in lieu of the dishonesty and bias in modern
historical narratives.

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 CHARACTERISTICS OF POSTMODERNISM
oSkepticism: the essence & innate nature of Postmodernism
• Truth as a subjective matter
• All worldviews to be deconstructed & reevaluated to trace the
lies & bias within
oAnti-dualistic: appreciations of various perspectives
rather than conflicts
• Pluralistic co-existence rather than dualistic approach

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 CHARACTERISTICS OF POSTMODERNISM
o Questioning texts: no inherent authority or objectivity of texts either
historical or literal
• Textual information maybe partly true to a particular group but not to others
• Uncertain, no authority knows what really happened
• Must reevaluate otherwise the text is not relevant.
o Truth is perspective: a matter of context rather than universal.
• Man only has access to reality the way it appears to us.
• Must acknowledge that thinking is shaped by forces beyond their control.
• In order to diminish bias in judgment, cannot claim that truth exclusively
belongs to them, that is a false statement.
• Hence, truth is just mere reflection based on one’s belief or perception.
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 PRINCIPLES OF POST-MODERNISM
o No absolute truth, truth is relative, contingency is everything
o No reality
o Simulacrum: Imagination and speculation
o Meaningless and valueless
o Total Doubt
o Multiplicities of truth, ethnicities, diversities, and cultures
o Equal representation for class gender sexual orientation
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REFERENCES:

1. Merriam Webster's Collegiate Dictionary, 2004, Accessed March 26, 2015, [Link]
[Link]/dictionary/postmodern.

2. Paul Newall, “Postmodernism”, Jun 12, 2005, Accessed March 27, [Link]
[Link]/site/[Link]/page/[Link]/_/essays/introducingphilosophy/12-postmodernism-r28.

3. Hassan Ihab, The Postmodern Turn, Essays in Postmodern Theory and Culture, (Ohio: Ohio University
Press, 1987), 12.

4. Clinton Bennet, Muslim and Modernity (London: MPG Books Ltd, Bodwin, Cornwall, 2005), 29.

5. Hans Bartens and Joseph Natoli, trans. Postmodernism: The Key Figures (Oxford: Blackwell Publisher
Ltd, 2002), 111-119.

6. Bertens and Natoli, Key Figures, 136-140.

7. Bertrand Russell, History of Western Philosophy (New York: Routledge, 2000), 410-12.
WEEK 3

ISLAMIC WORLDVIEW:
Definition,
Characteristics

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 DEFINITIONS

o A set of beliefs about fundamental aspects of Reality such as

God, man, universe, life after death & their relations that
influence all one’s perceiving, thinking, knowing & doing
o A theistic & ethical worldview that contrasts with secularistic,
materialistic, naturalistic & post-modernistic worldviews
o A study of the world, perception of the universe, a philosophy of
life, outlook on life, & formula for life, ideology & faith
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 DEFINITIONS
o A set of beliefs that life & existence came into being as a result of the will, desire
& design of the Creator.
o A comprehensive conception of the universe & man’s relation to it, the vision of
the reality and truth that appears before one mind’s eye revealing what existence
is all about
o Understanding the fundamental questions pertaining to the issues of God, the
existence of the seen and unseen, universe, man, life, belief, khilafah, ethical
values and standard norms, history and Shari‘ah
o A guidance for a balanced approach between worldly life ) ‫ ) الدنيا‬and al-akhirah
) ‫ ) اآلخرة‬in which aspects of the former must be inextricably linked to the those of
the latter, and in which the latter has ultimate and final significance

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 R
DEFINITIONS by SELECTED MUSLIM SCHOLARS
o Sayyid Qutb: “al-Taṣawwur al-Islāmī” (Muqawwimāt 1995:104-225)
• in harmony with human nature )“fiṭrah al-bashariyah”) as it originates from the
i
Creator.
• Four fundamental relities
i. “al-ḥaqīqah al-Ulūhiyah” , or the reality of God, which manifests & reflects through
the following realities:
ii. “al-ḥaqīqah al-kawniyyah wa al-ḥayāh al-‘āmmah”, or the reality of the cosmos & life
in general,
iii. “al-ḥaqīqah al-insāniyah”, or the reality of man as evinced throughout history, and
iv. “ḥaqīqah al-ḥayāh” , or the reality of life as portrayed by the angels, prophets and
righteous peoples.
i

• The most fundamental distinctive characteristic: its Divine origin, al-Qur’ān;

• instead of from “intellectual rubbish” (Islamic Concept and Its Characteristics,13).
• “permanence”, “comprehensiveness”, “balance”, “dynamism” and “realism” (ibid.,
27-28)
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 R
DEFINITIONS by SELECTED MUSLIM SCHOLARS
o Yūsuf al-Qaraḍāwī: in Islam: An Introduction (2010:43)
• “The Islamic creed is the seal of all heavenly inspired systems of belief […],
which solves the mystery of existence. It explains to man the secret of life
and death, and answers those three timeless questions: What is our origin?
Where will we go? Why were we created at all? In fact, this belief is not an
innovation of Islam, nor is it an invention of Prophet Muḥammad )ṣ). It is
rather the same purified belief which all the prophets of Allāh were sent
with.”
3

o Abdul Hamid Abu Sulayman: A perception or an idea on issues pertaining to

the Creator, universe and its purposes, functions, Prophethood, man, society,
and the hereafter as opposed by other worldviews.
3

o M. Kamal Hassan: A comprehensive conception of the Allah swt, universe

and man and their relations from the Tawhidic perspective, based on al-Qur’an
& Prophetic tradition, intellect & senses.
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 R
DEFINITIONS by SELECTED MUSLIM SCHOLARS
o S. M. Naquib Al-Attas:
• The vision of reality and truth that appears before our mind's eye revealing the
world of existence in its totality, a metaphysical survey of the visible and invisible
3
worlds including the perspective of life as a whole derived from the Divine source.
o Alparslan Acikgenc:
• A mental framework, mental attitude, a totality of concepts, ultimate foundation of
all human conduct, scientific, philosophical and technological activities developed
3
by the individual throughout his/her life.
o Choudhury:
• A comprehensive Islamic design of reality relating to human life, the epistemology
of the Divine Unity, the world reality and the world system derived from divine
source.
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 R
SCOPE OF ISLAMIC WORLDVIEW
o Deals with
▪ Metaphysics: the nature or reality and being
▪ Theology: the study of God
▪ Cosmology: the origin and development of the cosmos
▪ Anthropology: the origin of human, societies, their functioning
& development
▪ Ontology: the nature of being
▪ Epistemology: the nature of knowledge
▪ Teleology: the explanation of phenomena
▪ Axiology: the nature of value and valuation
▪ Eschatology: the study of death, judgment and the final destiny
of the soul
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CHARACTERISTICS OF THE ISLAMIC
WORLDVIEW

❖ Al-Rabbaniyyah (Divine origin)

❖ Al-Tawhid (the Oneness of Allah)
❖ Al-Thabut (The Permanent Realities)
❖ Al-Shumul (Comprehensive)
❖ Al-Tawazun /Al-Wasatiyyah (Balance)
❖ Al-Waqiyyah (Realism)
❖ Al-Ijabiyyah (Dynamism) 39
❖ DIVINE ORIGIN ( AL-RABBANIYYAH )
o Divinely-revealed guidance originated from divine source and ordained
by Allah with all its constituents and characteristics (Q. 6:151)
o Rabb contextually means Lord for all creatures, its Creator (Al-Khāliq);
Owner (Al-Mālik), King/Master (Al-Malik), Originator (Al-Mubdi’),
Carer/Subsister (Al-Qayyūm), Sustainer/Nourisher (Al-Mughῑth),
Cherisher, Provider (Al-Razzāq), Granter of security (Al-Mu’min),
Protector (Al-Waliyy, Al-Wālῑ, Al-Muhaymin), Planner/Disposer of affairs
(Al-Wakῑl)
• no proper equivalent meaning in English for Rabb.
o Rabbaniyyah means ‘Lordship’ (Q. 3:76), Cherishing, sustaining and
bringing to maturity, and Godliness (Q. 1:1, 10:57)
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Understanding the term Rabb
• Includes:
i. True & complete owner,
ii. The one with the right to be obeyed, and
iii. The One who nourishes & sustains.
• This also means Tawḥīd of Allah in His Actions, i.e. only Allah nourishes, gives life,
& sustains. No other being can do the things He does, no one else can legislate, or
has the right to be obeyed other than Allāh [...]. (Lisan al-‘Arab)
• “Tarbiyah”: is also derived from the same root, & means to take care of. Allah is
the One who takes care of everything. The existence of creation is dependent upon
Allah. Rabb is used to mean the one who is obeyed [..,] fostering things in such a
manner as to make them attain one condition after another until they reach their
goal of completion. ([Link]) 41
 Understanding the term Rabb
• It conveys not only the idea of fostering, bringing up or nourishing, but also
• that of regulating, completing, accomplishing, cherishing, sustaining and bringing to
maturity […] from the earliest state to that of the highest perfection.
([Link])
o Allāh’s Lordship therefore, encompasses everything that He creates, which includes
• bringing humanity to maturity through each aspect of the different developments and
growths – physical, affectional, intellectual, spiritual, social and civilisational – by way
of the tests, trials and tribulations that human ploughs through in history.
• He is The One “Who gives life, and Who gives death” (Q. al-Ḥijr: 23), The “Lord of the
Day of Reckoning” (Q. al-Fātiḥah:4), and unto Him “is the return (of all)” (Q. al-
‘Alaq:8).

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 ❖ THE ONENESS OF ALLAH ( AL-TAWHID )
o Al-Tawḥῑd: The absolute and uncompromising Oneness of Allah – the
central creed, core of Islam.
o Lā Ilāha illā’Llāh: There is no God (Ilāh) but The God, i.e. there is no
one worthy of worship, veneration and obedience except The One
True God—Allāh.
o Whatever that goes on in the Cosmos, all in the heavens & on the
Earth, & everything in between resound with signs pointing to al-
Tawḥῑd.
• “Seest thou not that it is Allāh Whose praises all beings in the heavens and on
earth do celebrate, and the birds (of the air) with wings outspread? Each one
knows its own (mode of) prayer and praise. And Allāh Knows well all that they
do” (Q. al-Nūr:41. See also Q. 24:42-46.)
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 ❖ PERMANENT ( AL-THABUT )
o See S. Qutb, slide 40
o “[…] The True religion with Allāh is Islām […]” (Q. Āl ‘Imrān: 19)
o “[…] This day I perfected your religion for you, completed My
Favour upon you, and have chosen for you Islām as your Dīn […]”
(Q. al-Mā’idah: 3).
o “We have, without doubt, sent down the Message and We will
assuredly guard it (from corruption).” (Q. al-Ḥijr: 9)
o Islamic worldview is formulated from its Divine reference, al-Qur’ān;
hence its
• “permanence”, “comprehensiveness”, “balance”, “dynamism”
and “realism” (Islamic Concept and Its Characteristics, 27-28)
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 ❖ COMPREHENSIVES (SHUMUL )
o Islam is a message for all time
• For the entire humanity, for all aspects of life
• “O ye who believe! Be mindful of your duty to Allāh, seek the means of
approach unto Him, and strive with might and main in His cause in order
that ye may prosper.” (Q. al-Mā’idah: 35)
o Comprehensive ‘aqidah, ‘ibadah & shari‘ah.
• “And in the earth there are signs for those who seek certitude - as also
within your own selves. Afalā tubṣirūn (Will you not then see)?” (Q. al-
Dhāriyāt:20-21)
• “Truly, my prayer and my service of sacrifice, my life and my death, are
(all) for Allāh, the Cherisher of the Worlds” (Q. al-An‘ām:162).

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 ❖ RIGHTFUL BALANCE ( TAWAZUN )
o Balanced creation of the entire
Cosmos
• ‘Alam al-shahadah: Physical
universes, micro & macrocosm-
humans, flora, fauna, inanimate Al-Din
environments Religion
• ‘Alam al-ghayb: Unseen universe- Comprehensive &
holistic
‘Arash, Kursy, angels, heaven, hell,
jinn, satan
o Al-Wasatiyyah: Excellence,
rightfully balanced, just
• In all aspects (see fig.)
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 ❖ REALISM / PRACTICALITY ( AL-WAQI‘IYYAH )
o Relevant throughout the different periods of human
development, in line with human nature (fiṭrah)
• Unchangeable fundamentals (uṣūl) - all development and changes
must be within the framework of these permanent realities
• Branching issues (al-furū‘) - take into consideration realities &
circumstances
o Remains practical & applicable throughout the ages, not static
(jumud)
o Practical ‘Aqidah (belief system), Ibadah (worship &
servitude), Akhlaq (morality) & Shari‘ah (Islamic normative
way) 47
 ❖ REALISM / PRACTICALITY ( AL-WAQI‘IYYAH )
o Practical ‘Aqidah
• Say: "I am but a man like yourselves, (but) the inspiration has come to me,
that your Allah is one Allah. whoever expects to meet his Lord, let him work
righteousness, and, in the worship of his Lord, admit no one as partner” (Q.
18:110)
o Practical ‘Ibadah
• “On no soul doth Allah Place a burden greater than it can bear. It gets
every good that it earns, and it suffers every ill that it earns...” [to the end,
Q. 2:286)
• Various means (e.g.): Physical (ṣalāḥ, ṣiyam); Financial (zakāh);
Combination of the two (ḥajj, ‘umrah) – all spiritual, personal, social,
civilizational
• Various time frames: daily, weekly, yearly, once in a lifetime 48
 ❖ REALISM / PRACTICALITY ( AL-WAQI‘IYYAH )

o Practical ‘Akhlāq
• “Be quick in the race for forgiveness from your Lord, and for a Garden
whose width is that of the heavens and of the earth, prepared for the
righteous. Those who spend […]; restrain anger, and pardon men; […]
having done something to be ashamed of […] ask for forgiveness for their
sins […]” (Q. 3:133-135)
• Also Q. 42:40; 16:126
o Practical Shar‘iah
• Provide laws and guidance to lead every aspect of human life in order to
achieve success in worldly life and success in life after death
• E.g. “Nor come nigh to adultery: for it is a shameful (deed) and an evil,
opening the road (to other evils). ” (Q. 17:32)
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 ❖ DYNAMISM ( AL-IJABIYYAH )

o Ḥabl min Allāh wa ḥabl min al-nās

o Expressed in the active and ongoing relationships
o eg. Q. 3:106-112
• of Allah with His creations, the universe, life, and man.
• of man’s activities in his own spheres
• man with self, humanity (personal, social, global) (e.g. Q. 16:125, 4:35,
51:20-21)
• [ḥabl min al-kawn] man and his environments (immediate, extended,
universal) (e.g. Q. 10:24, 67; 2:164)
• Ḥadῑth Jibrῑl: islām, ῑmān, iḥsān

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WEEK 4
ELEMENTS OF THE
ISLAMIC WORLDVIEW:
Tawhid, Man & the
Universe – Implications
for Thought and Life

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 TAWHID : ALLAH, HIS ESSENCE,
ATTRIBUTES & WORSHIP

❖ Believing in Allah and His attributes as the basis of Iman

❖ HIS ESSENCE
o He is The One & Only (Ahad), Eternal (Ajaliyyun), Endless
(Abadiyyun), and Unseen (Ghayb),
o The Creator (Al-Khaliq), Judge (Al-Hakim), Omnipotent (Al-Jabbar),
Merciful (Al-Rahim), Gracious (Al-Rahman), Cherisher of the Worlds
(Rabb al-‘Alamin), and the authority of the Day of Judgment (Al-Mālik
yaum al-Din)
o His existence encompasses all, yet nothing is like Him
52
 ❖ HIS ESSENCE
o Every thing will perish but He
• “And call not, besides Allah, on another god. There is no god but He. Everything
(that exists) will perish except His own Face. To Him belongs the Command, and
to Him will ye (all) be brought back.” (Q. 28:88)
o All attributes of perfection exist in His Essence
o Climates, joys, sadness and happiness happen by His command
o All goodness and prosperity are by His hands
• “To Allah belong the east and the West: Whithersoever ye turn, there is the
presence of Allah. For Allah is all-Pervading, all-Knowing.” (Q. 2:115)
o Allah as the Ultimate Cause of all causes
• “Verily, when He intends a thing, His command is ‘Be’ and ‘It is’.” (Q. 28:28)
o His essence is as absolute, eternal and infinite
53
 ❖ HIS ATTRIBUTES
o AL-ASMĀ’ AL-ḤUSNĀ : 99 most beautiful names of Allāh
o His attributes are objects of devoted recitation & meditation. (Q. 7:180, 17:110,
20:8, 59:24)
o The utmost Beauty (Al-Jamāl):
• In Sustaining: Al-Wahhāb (The Giver of all), Al-Muqīt (The Nourisher),
• In Nurturing: Al-Nūr (The Light), Al-Hādi (He Who Guides).
o He is Rewarding, Forgiving and Compassionate:
• Al-Shakūr (The Grateful), Al-Tawwāb (The Ever Accepting of Repentance).
• Al-Ḥalīm (The Forbearing, The Indulgent), Al-Wadūd (The Loving and Kind).
o His Majesty (Dhū Al-Jalāl wa Al-Ikrām) includes:
• Al-Muqtadir (The One with Full Power), Al-‘Adl (The Just); Al-Ḥasīb (The
Reckoner of Judgement), Al-‘Azīz (The Almighty), Al-Mālik Al-Mulk (The Owner
of all Sovereignty).
54
 ❖ ‫ هللا‬: ‫ال إله‬
o ‫ال إله ّاال هللا‬: There is no God (Ilāh) but The God.
o Allāh is The One True God, with no partners or associates (e.g. Q. 6:22-
23, 100-101, 136-137, 163; Q. 37:149-157; Q. 43:16-19; Q. 112:1-4).
o He is The Exalted and none is comparable to Him in essence, attributes
or actions.
o The connotation of the word Ilāh ( ‫ ) إله‬includes the
• Capacities to:
• Fulfill the needs of others
• Give them shelter and protection
• Relieve their minds of distress and agitation,
• Be mysterious in some way or hidden from men's eyes, and the turning of
men eagerly to him
• Superiority, and the requisite Authority and Power to do all these 55
 ❖ THE PRE-ARABIAN CONCEPT OF ILAH

o Arab of Jahiliyyah (period of ignorance) regarded their “patrons”

and “lords” as ālihah, who
• would rescue them during their times of danger or difficulty
• rendered themselves safe from fear, molestation or harm
o These ālihah included
• Jinns, angels, idols and gods,
• And dead humans too
o They also believed that they could invoke their ālihah
• in times of distress or
• for fulfilment of any of their needs
56
 ❖ THE QURANIC APPROACH TO ILAH

“And He alone is the Ilāh in the heavens and the Ilāh on the earth; and He alone is the
all-Wise, the all-Knowing (that is, He alone possesses the wisdom and the knowledge
required for governing such a Domain” (Q. 43:84)
o ‫احد ٌ ۖ َال ِإ َٰلَهَ ِإ اال ُه َو ا‬
‫الر ْح َٰ َم ُن ا‬
‫الر ِحي ُم‬ ِ ‫َو ِإ َٰلَ ُه ُك ْم ِإ َٰلَهٌ َو‬
“And your god is one God. There is no deity [worthy of worship] except Him, the
Entirely Merciful, the Especially Merciful.” (Q. 2:163)
o ‫ي ْالقَيُّو ُم‬
ُّ ‫َّللاُ ال ِإلَهَ ِإال ُه َو ْال َح‬
‫ا‬
“Allāh! None has the right to be worshipped but He, the Ever Living, the One Who
sustains and protects all that exists.” (Q. 3:2)
o َ ‫ب ْالعَالَ ِم‬
‫ين‬ ِ ّ ‫ْال َح ْمد ُ ِللاـ ِه َر‬
“[All] praise is [due] to Allāh, Lord of the worlds.” (Q. 1:2)
57
 ❖ THE CREATOR (AL-KHĀLIQ)
o Allah as the originator or creator of every thing
o َ‫ِى َخلَقَ ُك ۡم َوالاذ ِۡينَ ِم ۡن قَ ۡب ِل ُك ۡم لَعَلا ُك ۡم تَتاقُ ۡون‬
ۡ ‫اعبُد ُۡوا َربا ُك ُم الاذ‬ ُ ‫َٰٰۤياَيُّ َها النا‬
ۡ ‫اس‬
“O Mankind, worship your Lord, who created you and those before you, that you may
become righteous” (Q. 2:21)
o ‫اعبُد ُۡو ُُۚ َو ُه َو َع َٰلى ُك ِّل ش َۡىءٍ او ِك ۡي ٌل‬
ۡ َ‫َّللاُ َربُّ ُك ۡ ۚم َ ٰۤال اِ َٰلهَ اِ اال ُه َ ۚو خَا ِل ُق ُك ِّل ش َۡىءٍ ف‬
‫َٰذ ِل ُك ُم ه‬
“That is Allāh, your Lord; there is no deity except Him, the Creator of all things, so
worship Him. And He is Disposer of all things.” (Q. 6:102)

o Different terms used in the Qur’an for Allah’s acts of creating:

• E.g. “Bada‘a” (Q. 2:117): The creation that traces back to “the very primal
beginning”
ُ ‫ضى أ َ ْمرا ً فَإِنا َما يَقُو ُل لَهُ ُكن فَيَ ُك‬
• ‫ون‬ ِ ‫ت َواأل َ ْر‬
َ َ‫ض َو ِإذَا ق‬ ِ ‫س َم َاوا‬
‫بَدِي ُع ال ا‬
58
• “Khalaqa” : “The creations of all things” (“Khāliqu kulli shay’in”), the “gradual process” of creation,
involving “the idea of measuring, fitting it into a scheme of other things”, creation as “the process of
evolution”.
• “Amr” : The “Command, Direction, Design” as a “single thing, unrelated to time”, like “the
twinkling of an eye” (“wa mā Amrunā illā wāḥidah”).
• “Ja‘ala” : The “making” of “new shapes and forms, new dispositions”, “the setting out of the sun
and moon […], the succession of day and night”.
• “Sawwā” : The “bringing to perfection” as in humanity’s innate “faculty of distinguishing between
right and wrong” (“wa nafsin wa mā sawwāhā”).
• “Faṭara” : The creation of primeval matter out of nothing and “after no pre-existing similitiude”
(“Fāṭiru al-samāwāti wa al-arḍ”).
• “Bada’a” : For “beginning the process of creation” (“yabda’u al-khalqa”)
• “Bara’a” : For “evolving” or “liberation from pre-existing matter or circumstances” (“Al-Bāri’u”).
• “Ṣawwara” : For “giving definite form or colour […] to make a thing exactly suited to a given end or
object” (“Al-Muṣawwiru”).
• “Ansha’a” : For making to “grow, increase, develop, and reach maturity” (“wa huwa alladhī
Ansha’akum”) 59
 ❖THE OWNER OF THE KINGDOM ( AL-MĀLIK)
o The Real Authority,, Who is Self-Sufficient in Himself and His attributes
o Needs nothing but all things in existence need Him for everything
• “Say! O Allah , Lord of Power and Rule, you give power to whom you want, and
you stripes off from whom you want” (Q. 3:26)
o The term ‘mulk’ has been mentioned 206 times in the Quran such as
malakat (“possess”) and mulku (“dominion”)
o Linguistically Al-Malik (The King) refers to the attribute of mulk;
• which points to power and ability: “They do not possess ability” (Q. 13:16),
• also possession and ownership “The authority of the heavens and earth” ( Q.
2:107), “O my people, yours is the dominion this day”. (Q. 40:29]

60
 ❖ THE ALL-WISE (AL-HAKIM)
o Al-Ḥakῑm: The Judicious, 33 mentions in the Qur’an
o His wisdom is ultimate, does not create and legislate in vain
o His creations are SIGNS (ĀYĀT) for people to take heed, contemplate &
understand
o His decrees, inflicts, and relieves are in the most rightful way, place, and
time
o All-Wise in creating and perfecting, commanding, sayings and actions
• “O Musa! Verily, it is I, Allāh, the All-Mighty, the All-Wise.” (Q61. 27:9)
• “Alif Lam Ra: A Book, the Verses thereof are perfected and then
elaborated from the Him, Who is All Wise, Well-Acquainted (with all
things)” (Q. 11:1)
61
61
 TAWHID : ITS EFFECTS ON MAN’S LIFE

o The word ‘‫ ’توحيد‬derives from ‘‫ ’وحدة‬or ‘‫ ’أحد‬which means the One and
Unique, with no connection with plurality. Absolutely no being worthy to
be worshiped but Allah
o It is as the central theme, the essence of the creed of Islam, the point of
reference for man to understand everything in the universe
• Man’s submission and adoration must be ONLY to Him
• He is the Eternal, absolute and not limited by time, space or circumstances
o The backbone of Islam, which has two aspects: nafi (rejection) and ithbat
62
(affirmation)
 ❖ TAWHID : ITS EFFECTS ON MAN’S LIFE

o Al-Tawhid is the core that permeates & pulsates through every aspect of
existence, the greatest & richest meanings in Islam.
o The whole belief system; value and morality; physical, spiritual, intellectual,
emotional and social aspects; politics and economy; culture and civilization
o Unifies human life and manifested laws of all creations in the Cosmos,
which resounds with a pattern that repeats at every level of existence
o Points to the 3-dimensional relationships between Allah (swt), man and
universe. Man is His vicegerent, entrusted His power and the universe is
subservient to man
63
 Man & Allah
• Tawhid is the ESSENCE & C
ORE of Islam
• It permeates through all l
evels of cosmic existence, ss
haping all human functions &
TAWHID relations.
• Man is slave-servant of Al
Man & lah & His vicegerent.
Man &
Cosmos man • The earth is his place of d
uty in serving Allah & be
nefitting others

64 Existence
 ❖ TAWHID : ITS EFFECTS ON MAN’S LIFE

o The fundamental teaching of ALL Prophets &

Messengers
o Imbued as man’s uncorrupted innate or inborn natural
quality (fiṭrah)
o Man is indebted to Allah for his existence, provisions
and sustenance
o Tawhid liberates man from all forms of slavery
• mental, physical, psychological, political, social, economic,
65
cultural and civilizational
 ❖ TAWHID : ITS EFFECTS ON MAN’S LIFE

✓ Wider Outlook (Q. 17:44)

✓ Self Respect (Q. 7:194)
✓ Modesty (Q. 25:63)
✓ Virtuous Character (Q. 49:13)
✓ Optimistic Attitude (Q. 39:53)
✓ Determination and Perseverance (Q. 9:51)
✓ Bravery (Q. 62:8)
✓ Content Heart (Q. 3:73)
✓ Total Submission To God’s Commands (Q. 50:18)
66
 MAN: ORIGIN & FITRAH

❖ Origin of man:
o Multidimensional creature in Islam – principally spiritual, housed in a
physical body, partakes the nature of both
o Created from clay by Allah’s command, needs spiritual, emotional,
intellectual, social, biological and material resources / sustenance for
his personal growth and fulfillments
o God breathed His spirit into him: reflects in man’s fitrah and
constitutes the relationship to his Lord

67
 ❖ THE ORIGIN of MAN
o Two crucial dimensions of man mentioned in the Qur’an.
o 1st dimension:
• His inherent nature: e.g. insan (human being), bashar (mankind), bani Adam
(children of Adam)
• fiṭrah is pure & good, in harmony with the purpose of his creation:
• in servitude )‘ubūdiyyah), submission (silm), gratefulness (shukr) and obedience
(ṭā‘ah) to Allāh
o 2nd dimension:
• Man is as a moral being: e.g. khilafah (vicegerency), taqwa (piety), Islam (total
submission to God), Iman (belief), and Ihsan (benevolence)
• His shortcomings/weaknesses: such as fujur (immorality), kufur (disbelieving),
68 nifaq (hypocrite), zulm (injustice), fisq (evil act), ghadab (anger), etc
 ❖ THE ORIGIN of MAN
o The physical origin of
• Adam (‘a.) was from earthen clay; and
• his descendants – from a sperm drop (“min turāb thumma min nuṭfah”, Q. 22:5),
• are lowly yet sanctified. The sanctity of the human origin is due to:
✓ God Himself, Who “breathed” unto mankind “of His Spirit” (see next slide),
✓ perfected in form that God “indeed created the humankind in the best of
moulds” (Q. 95: 4) and
✓ endowed with faculties.

o the grace of having in him (something) of a divinely originated spirit

makes man principally spiritual. For this reason, the humankind, whose
immortal spirit animates the mortal earthly physical body, is endowed
69 with godly potentials.
 ❖ THE ORIGIN of MAN
o In the creation of Adam (‘a.):
• “When I have fashioned him (in due proportion) and breathed into him of My spirit
(wa nafakhtu fīhi min Rūḥī), fall ye down in obeisance unto him. So the angels
prostrated themselves, all of them together. Not so Iblīs, he refused to be among
those who prostrated themselves.” (Q. 15:29-31)

o For the descendants of Adam (‘a.):

• “But He fashioned him in due proportion, and breathed into him something of His
spirit (wanafakha fīhi min Rūḥihī). And He gave you (the faculties of) hearing and
sight and feeling (and understanding): little thanks do ye give!” (Q. 32:9)
• See also Q. 23:12-14

70
 ❖ MAN’S POSITION & VOCATION on EARTH
o Man is honoured amongst all creations
• “We have indeed created man in the best of moulds” (Q. 95:4)
• Adam’s highly dignified initiation in front of the Angels and Iblīs (Q. 2:30-34,
15:30-42).
• “We have honoured the sons of Adam; provided them with transport on land and
sea; given them for sustenance things good and pure; and conferred on them
special favours, above a great part of our creation.” (Q. 17:70).
o [While the natural history & evolutionary origin of the humankind from
lower species are scientifically controversial, highly debated & highly
argued upon even among natural scientists—they lie within the domain
of that which the Qur’ān is silent about. See Q. 3:5-8.]
71 o The essence of humanity is the divinely originated spirit (ruh).
 ❖ MAN’S POSITION & VOCATION ON EARTH
o The reason of man’s being, his raison d'être:
• As slave-servant (‘abd) of Allah:
• “I have only created Jinns and men, that they may serve Me.” (Q. 51:56)
• Man’s covenant with Allah (See 7:172, 33:72)
• As Allah’s vicegerent (khalῑfah)
• “Behold thy Lord said to the angels, ‘I will Create a vicegerent on earth [fī al-
arḍi khalīfah].” (Q. 2:30) (See Q. 6:165)
• The significance of the Earth as the theatre for our servitude (‘ubūdiyyah) to
God - this servitude sets man with a definite purpose & moral responsibility as
God’s vicegerents over creations (see taskhīr).
• Through this earth-bound vicegerency, we worship and serve God. A “cosmic
72 vocation” of “the divine order” (Al Faruqi, Al-Tawhid, 1982:4-6)
 ❖ Meaning of “Khalifah”
o The one who exercises delegated power on behalf of the Supreme
Authority.
o He is NOT the master but the slave-servant of the One who has entrusted
him with certain powers to govern the world
• Equipped with facilities of knowledge to preserve right balance, & establish
excellence & justice
• Sent Messengers to guide mankind (Q. 7:35).
• Given freedom of action, choose right over wrong
• Has duties and responsibilities to His Creator; to himself, to his fellow men and to
other creatures of Allah.
• Held responsible and accountable for all his actions on the Day of Judgment.
• Promised Paradise if he succeeds in fulfilling his responsibilities; hell-fire if fails.
73
 To safeguard
balance in Society &
Environment

To defend &
❖ Among maintain the
Religion
RAHMATAN LIL-
‘ALAMIN

the To SERVE Allah

Duties To protect the & OBEY To protect from

of
territory of Islam aggression &
His guidance punish evildoers

Khalifah COMPLETELY

To safeguard To sustain public

citizens of the land fund

To head political
institution & guide
74 people
 ❖ MAN: THE BEST OF CREATION
o A creature honored and honorable (Q. 17:70)
o Appointment of khilafah (Q. 2:30)
o Man’s superiority over angels & iblis (Q. 2:34)
o All creatures have been subjected to men (Q. 2:29, 45:12-13)
o A created being (Q. 21:67)
o A purposive being (Q. 23:115-116)
o A moral being (Man has been created with the purpose of pursuing moral
struggle has been affirmed thus) (Q. 11:7)

75
 ❖ MAN: EMOTIONAL, PHYSICAL & SOCIAL
o Is weak and susceptible to error (Q. 4:28).
o Given to impatience (Q. 21:37), Suffers from sentimentalism (Q. 11:9-10)
o Contentious creature in order to provide true arbitration and the
consequent harmony and peace in human relations. (Q. 8:29).
o Physical cleanliness and development (Q. 8:60, 9:107-108)
o Protect his life from harm (Q. 2:195)
o Prohibition from
• all things harmful to physical health (Q. 2:168).
• abusing or damaging any limb of one’s body (Q. 8:27).
• committing suicide (Q. 4:29).
76
 ❖ MAN: RATIONAL BEING
o Balanced and healthy development of human knowledge in all dimensions
o Service to humanity in terms of correct and comprehensive guidance
o Provided with Divine Revelation & Prophetic guidance (Q. 2:2-5)
o Provided with tools for knowledge acquisition: ruh, nafs, qalb, ‘aql,
senses & sensibilities (Q. 35:27-28)
o Placed on earth (as office of servitude & vicegerency) (Q. 2:30, )
o Spiritual and material achievements through knowledge (Q. 35:28)
o Improving knowledge through observation, experiment and research for
success in this world and in life after death (Q. 34:46).

77
 ❖ MAN: SPIRITUAL BEING
o Maintain constant attitude of respect & love towards Allah for His Divine
pleasure and love (Q. 5:57) “Whom He will love and they will love Him”.
o Unwavering faith in the Oneness of Allah implies loyalty to Him. (Q.
6:102)
o Trust in Allah, IN NEED of His Benevolence, Mercy and Help. (39:9).
o Submission to Him and improving relationship with Him (Q. 5:26).
o Seeking guidance from Him as The Possessor and The Source of
knowledge (Q. 1:5).
o Respecting Him by believing in His angels & all His prophets (Q. 3:179).
o Disobedience and arrogance to Him is contrary to tawhid, great sin (Q.
78 32:15).
 ❖ MAN: THE “SPIRIT” OF BEING HUMAN
o Created with base tendencies in his nature (Q. 3:14)
o Must act in line with the aspect that makes us human—the presence of our
God-given rūḥ
o our essentially spiritual nature embeds us with godly faculties and potentials
o the physical senses extend to the intrinsic sensibilities of “seeing” and “hearing”, of
being aware, of conscience and understanding and of wisdom and intuition.
o These are related to the intellectual, affectual and spiritual faculties of the spiritual
heart (see Q. 2:7; 17:45-46; 18:57; and 36:9), of which the rūḥ makes them “alive”,
o Has limited freedom for realizing morality, the moral ideas and what right
and what is wrong (Q. 3:72-73).
o Mortal and his final destiny is life after death (Q. 2:2-5), accountable and
79 responsible to Allah, not to any one else on earth (Q. 2:284; 17:15).
 TAWHID : MAN & THE UNIVERSE
❖ Concept and purpose of the universe in Islam
o The Quran draws attention to His Signs in the Cosmos:
• “Or were they created by nothing, or were they the creators [of
themselves]? Or did they create the heavens and the earth? Rather,
they are not certain.” (Q. 52:35-36)
o Allah (swt) fashions the universe in the most perfect way. Everything is
in harmonious balance, a perfectly orchestrated equilibrium
o Everything has a role to play in the workings of this universe.
• From sub-nucleic particles to galaxies
• From tiniest of bacteria to majestic mountains
80
 ❖ UNIVERSE AS ALLAH’S CREATION
o “And the earth – We have spread it and cast therein firmly set mountains
and caused to grow therein [something] of every well-balanced thing.” (Q.
15:19)
o “The sun and the moon [move] by precise calculation, and the stars and
trees prostrate. And the heaven He raised and imposed the balance, that
you not transgress within the balance.” (Q. 55:5-8)
o “Also, It is not allowable for the sun to reach the moon, nor does the night
overtake the day, but each, in an orbit, is swimming.” (Q. 36:38-40)
Allah (swt) clearly says in the Quran about the purpose of the creation of
mankind:
o “And I did not create the jinn and mankind except to worship Me.”(Q.
81 51:56)
 ❖ UNIVERSE AS ALLAH’S CREATION
o “He (God) is the Originator of the heavens and the earth…”
(Q. 6:101)
o “Is not He who created the heavens and the earth able to create
the likes of them? Yes; and He is the Knowing Creator. His
command is only when He intends a thing that He says to it,
‘Be,’ and it is.” (Q. 36:81-82)
o “Have those who disbelieved not considered that the heavens
and the earth were a joined entity, then We separated them, and
made from water every living thing? Then will they not
believe?” (Q. 21:30)
82
 ❖ COSMIC SIGNS (AYAT KAWNIYYAH)
o “Do they not look into the realm of the heavens and the earth
and everything that Allah has created and [think] that perhaps
their appointed time has come near? So in what statement
hereafter will they believe?” (Q. 7:185)

o “Then do they not look at the camels - how they are created?” -
“And at the sky - how it is raised?” - “And at the mountains -
how they are erected?” - And at the earth - how it is spread
out? (Q. 88:17-20)

83
 ❖ QADDARA ALLAH (The Divine Pre-
Measurement & Pre-Judgement of Allah)
o The verb “yudabbiru” (Q. 10:3, 31; 13:2; 32:5)
• refers to Allah’s management, arrangement, control and administration of the
Cosmos.
o The verb “qaddara” (Q. 10:5; 25:2; 41:10; 73:20; 80:19; 87:3)
• means “He [Allah] measured, determined, fixed, ordained or decreed, distributed,
divided, or apportioned”.
o The phrase “faqaddarahū taqdīra” (Q. 25:2)
• indicates that Allah ordains everything in due proportion, determines its nature in
accordance with His design and has meted out for it a measure .
o The verbal noun “taqdīr” (Q. 6:96, 25:2, 36:38, 41:12)
• denotes “the judgment and ordering / decree / measuring / laid down by the will of
84 [Allah]” .
 ❖ QADDARA ALLAH (The Divine Pre-
Measurement & Pre-Judgement of Allah)
o TAQDῙR: The belief that everything happens according to the
knowledge, will and command of Allah.
o Demonstrates that power is an attribute of Allah and that He has absolute
Power. He is the One who is capable of doing everything, who has
perfect power over creation, who measures everything with perfection.
o His ability combined with His infinite Knowledge makes Him Al-Qadῑr
and in control of His creation’s destiny.
o "God is the Knower of the future; He does not permit anyone to unveil
such knowledge. Only through the messenger that He chooses does He
reveal future and past events" (Q. 72:27)
85
 ❖ QADDARA ALLAH (The Divine Pre-
Measurement & Pre-Judgement of Allah)
o Allah’s determination, pre-measurement and pre-ordainment of
everything in the Universe set the perpetual nature and constancies of all
things in nature, culminating in physical phenomena and predictability in
the Cosmos.
o These regularities and constancies are the distinctive features of nature,
which allow for scientific studies, discoveries and applications
o Each of the objects that constitute nature has a purpose, its measure,
destiny, and role (Q. 25:2, 87:3)
o Every thing is Qadaran maqdura (specific and precise) (Q. 33:38)
❖ These marvelous features are Signs that point to Him - The Originator
86 of all marvels
 ❖ TASKHIR (SUBJUGATION) THE UNIVERSE
o Refers to the high degree of fine-tuning of the design-parameters of the
universe for the support of life on earth, and ultimately, conscious and
intelligent human life
o Everything that exists in the universe has been subjected to serve man
and for human utilization
• “…And He has subjected to you all that is in the heavens and all that is in the
earth; it is all as a favour and kindness from Him. Verily, in it are signs for a
people who think deeply.” (Q. 45:12-13) (See Q. 14:34; Q. 16:5, 10-11, Q. 68; 4:1)
o The universe should be utilized to understand tawhid and the significance
of human relations (Q. 7:15)

87
 ❖ TASKHIR (SUBJUGATION) THE UNIVERSE
o Man are well-equipped to interact with the universe in a way that
actualizes the duties of being khalifah on earth and is responsible of
creating harmony between human beings and the universe
o His creation is uncountable such as
• “He gives you of all that you ask for, but if you count the favor of Allah, never will
you be able to number them” (Q. 14:34)
o This universe is as a place of settlement of mankind and all facilities are
provided for utilization according to His Rule (Q. 2:164, 7:15, 13:2)
o Far from mere utility, humans must strive in this vicegerency
• with deep sense of gratitude (shukr), accountability (al-musā’alah/al-muḥāsabah),
piety and awareness (taqwā), wisdom (ḥikmah) and mercy (raḥmah), and
execution of the highest form of servitude (‘ubūdiyyah) to Allah
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 ❖ TASBIH OF NATURE
o Tasbῑḥ means venerating Allah’s glory, power and signs, which reflect
the uniformity of tawḥῑd such as
• “The seven heavens and the Earth and all they contain glorify Him, and there is
not a thing but extols His glory; but you do not understand how they glorify Him.”
(Q. 17:44)
• “Everything in the heavens and on Earth glorifies Allah.” (Q. 62:1)
o All creation (every animate & inanimate object in the heavens and the
Earth) by their very nature, participates in tasbῑḥ.
o We also participate in this glorification. Each limb of our physical bodies
extols Allah’s praises, as does every cell and atom from which they are
composed.
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o This glorification is inherent in the very nature of created things.
 ❖ TASBIH OF NATURE
o Tasbῑḥ means venerating Allah’s glory, power and signs, which reflect
the uniformity of tawḥῑd such as
• “The seven heavens and the Earth and all they contain glorify Him, and there is
not a thing but extols His glory; but you do not understand how they glorify Him.”
(Q. 17:44)
• “Everything in the heavens and on Earth glorifies Allah.” (Q. 62:1)
o All creation (every animate & inanimate object in the heavens and the
Earth) by their very nature, participates in tasbῑḥ.
o We also participate in this glorification. Each limb of our physical bodies
extols Allah’s praises, as does every cell and atom from which they are
composed.
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o This glorification is inherent in the very nature of created things.
 WEEK 5

AL-NUBUWWAH &
AL-AKHIRAH

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 NUBUWWAH : ITS RELEVANCE TO
HUMAN LIFE
o God sent man onto earth complete with all that he needs, including
guidance from His Prophets & Messengers (pbut)
• God created everything with a purpose and sent Prophets to guide man to spiritual,
intellectual and material perfection.
• Prophethood (nubuwwah ‫)النبوة‬: a Messenger is a Rasul from amongst al-anbiya’
(Prophets) who brings news from God, via the Archangel Gibril
• A Messenger has two capacities:
• As a Nabi (prophet), he receives information from God, and
• As a Rasul, he imparts this message to man.
• Rasul is higher than Nabi - Rasul brings a Divine legislation with him, whereas a nabi follows
the legislation of the previous Rasul.
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 ❖ NUBUWWAH : RELEVANCE OF PROPHETS
o Muslim theologians describe Prophetic experience as something out of
ordinary. Al-Anbiya’ & Rusul
• Are role models (qudwatun hasnah) to humankind, convey & explain divine
message to people; & correct their wrong doings.
o Prophetic message (risalah al-nabawiyyah) is
✓ The 2nd primary reference after Al-Qur’an
• Prophet Muhamad (s) said, “I have left you with two things. You will never get
astray so long as you remain attached to them; the Holy Qur’an and my
Sunnah”.
✓ An explanation of the Holy Qur’an
• Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any
one whose hope is in Allah and the Final Day, and who engages much in the
93 Praise of Allah” (Q. 33:21).
 ❖ NUBUWWAH : RELEVANCE OF PROPHETS

o The institution of Nubuwwah has been terminated, means that the

institution of Risalah ‫( الرسالة‬Messengerhood) has also been terminated
with Muhammad (s) as the seal
• “Muhammad is not the father of any of your men, but (he is) the Messenger of
Allah, and the Seal of the Prophets” (Q. 33:40)
• “…This day have I perfected your religion for you, completed My favour upon
you, and have chosen for you Islam as your religion….” (Q. 5:3)
o Following the Sunnah of the Prophet is an obligation upon every Muslim
• “But no, by the Lord, they can have no (real) Faith, until they make thee judge in
all disputes between them, and find in their souls no resistance against Thy
decisions, but accept them with the fullest conviction. (Q. 4:65)

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 ❖ NUBUWWAH : RELEVANCE OF PROPHETS
o Severe punishment will befall those who do not follow Prophetic
Sunnah
• “…then let those beware who withstand the Messenger's order, lest some trial
befall them, or a grievous penalty be inflicted on them”. (Q. 24:63)
o The Prophet never told any lies. Whatever he said is revelation from
Allah (swt).
• “Nor does he say of (his own) Desire. It is no less than inspiration sent down to
him” (Q. 53: 3-4).
o Obedience to the Prophet is obedience to Allah and disobedience to him
is considered disobedience to Allah (SWT). Allah (SWT) says in the
Holy Qur’an,
• “He who obeys the Messenger, obeys Allah; but if any turn away, We have not sent
95 thee to watch over their (evil deeds).” (Q. 4:80).
 AL-AKHIRAH :
ITS CONCEPT & RELEVANCE
o There is not only life of this world (as part of ‘alam al-shahadah) but also
life in the world to come (‘alam al-ghayb).
o This world is like a field in which our actions are sown like seeds and they grow
into plants which are then harvested in the next world,
o the Prophet (s.) said: “…This world is the growing field or the planting field for the
next world….”
o Allah is Al-Aakhir - The One Who is The last, The ultimate.
o He is the One who remains after creations perish and He is the One beyond whom
there is nothing. (See Q. 57:3)

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 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o We learn from the Quran that this world will come to an end:
o “We have adorned everything on earth, in order to test them, and thus distinguish
those among them who work righteousness. Inevitably, We will wipe out everything
on it, leaving it completely barren" (Q. 18:7-8)
o In Al-Rahman (26-27) Allah says that all the residents of earth will perish and die.
Even the residents of the heavens will die, except whomever Allah wills. He is the
One who remains.
o “O my people, this worldly life is only [temporary] enjoyment, and indeed, the
Hereafter – that is the home of [permanent] settlement.” (Q. 40:39)
o Belief in al-Akhirah is a basic article of Islamic faith, along with the
doctrine of tawhid (belief in God), and Revelation (His angels, His Books,
97 and His Messengers, Divine Decree and Predestination).
 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o All of the teachings of Islam would crumble if the afterlife or the eternal
life were to be denied.
o Al-Akhirah (lit.) as ‘the last’ or “the end” as it deals with the ultimate
destiny of mankind and the world
o In Islamic belief system, al-Akhirah specifically refers to the ‘Hereafter’
o It signifies both “the other and ultimate state of existence in the world to
come and the life of everlasting duration”, and “the good or blessing of
the ultimate state of the other world.”
o In both senses, it is opposed to al-Dunyā, which means the “here-and-
now” of life and immediate and transient values.
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 AL-AKHIRAH : ITS CONCEPT & RELEVANCE
o Its names:
o The Day of Resurrection “Yawm al-Qiyāmah / al-Ba‘th” - when all the
dead bodies will be brought back to life and then assembled
o The Day of Assembly “Yawm al-Jam‘” - to stand trial
o The Day of Judgment “Yawm al-Dīn” / The Day of Reckoning “Yawm
al-Ḥisāb” - and account for individual deeds of commission and
omission
o It is also named in more than 40 ways in the Qur’an such as al-Qāri‘ah
(the Striking Hour), al-Ḥāqqah (the Reality), and Yawm al-Khulūd (the
Eternity).
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 AL-AKHIRAH : THE UNBELIEVERS
o “They say: "What! when we are reduced to bones and dust, should we
really be raised up (to be) a new creation?" Say: Become stones or iron.
Or created matter which, in your minds, is hardest (to be raised up),- (Yet
shall ye be raised up)!" then will they say: "Who will cause us to return?"
Say: "He who created you first!" Then will they wag their heads towards
thee, and say, "When will that be?" Say, "May be it will be quite soon!”
(Q. 17:49-51)

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 AL-AKHIRAH : Why do we need to believe ?
o A manifestation of divine justice. Some criminals and oppressed rulers
may enjoy opulence and luxury until the end of their life. On the other
hand, other people might be righteous and lead a virtuous life but did not
survive to reap the fruits of their labors. Instead, they had been made a
scapegoat for all sorts of crimes.
• “ We shall set up scales of justice for the Day of Resurrection, so that
not a soul will be dealt with unjustly in the least, and if there be (no
more than) the weight of a mustard seed, We will bring it (to account):
and enough are We to take account.” (Q. 21:47; see also 10:61; 31:16)

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 AL-AKHIRAH : Why do we need to believe ?
o The ends of the life must be clarified beyond any doubt, so that men may
see what they have been striving for and what the true purpose of life IS..
o Life indeed is incomplete if considered from the perspective of this world
alone, where values are grounded in the transitory rather than the
immutable.
o “But the Hereafter is better [in quality of life] and more enduring [in duration].”
(Q. 87:16-17).
o Disputes, dissensions, and conflicts of human orientations must be finally
resolved.
o Say: "You shall not be questioned as to our sins, nor shall we be questioned as to
what you do” Say: "Our Lord will gather us together and will in the end decide the
matter between us [and you] in truth and justice: and He is the one to decide, the
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One Who knows all." (Q. 34:25-26)
 AL-AKHIRAH : Benefits
o Individual Benefits
• Gives man a unique and valuable advantage with a greater choice that has an
eternal implication.
• Prevents the young from wasting their lives in transitory and trivial things,
encourages people to live a responsible life, in peace and tranquility
• Helps to endure death of loved ones, prevents man from fearing difficulties of life
o Social Benefits
• Preserves social security, prevents the spread of corruption, crime and violation of
law. It is a force capable of taming the rebellious desires of the soul.
• Produces good citizens. Anyone seriously concerned with his eternal abode, will
accustom himself with good behaviours and the society will thus be protected from
crimes or immoralities
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 AL-AKHIRAH : Benefits
o Civilizational benefits
o Everyone’s ultimate accountability for his actions imbues a deep sense
of responsibility, which is a condition for sustainable horizontal &
transcendental development. Man will consequently choose the right
course of action.
o To conclude, “IS THERE ANYTHING TO LOSE IF ONE BELIEVES
IN AL-AKHIRAH AND WORKS FOR IT?”

COURSE NOTES CONTINUE WITH PART II:

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