{"id":546,"date":"2019-09-05T03:32:00","date_gmt":"2019-09-05T03:32:00","guid":{"rendered":"http:\/\/staiindojkt.ac.id\/?p=546"},"modified":"2019-09-22T10:11:48","modified_gmt":"2019-09-22T10:11:48","slug":"a-brief-overview-of-the-worldview-of-islam-as-the-manifestation-of-al-tawhid","status":"publish","type":"post","link":"https:\/\/staiindojkt.ac.id\/?p=546","title":{"rendered":"A Brief Overview of the Worldview of Islam as the Manifestation of at-Tawhid"},"content":{"rendered":"\n

by <\/em>Roslan Abd Jelani<\/p>\n\n\n\n

The Worldview of Islam: An Introduction <\/strong><\/p>\n\n\n\n

The worldview of Islam affirms\n\u201conly One Reality and Truth, and all Islamic values pertain ultimately to it\nalone. Any endeavour towards perfection by Muslim, individually and\ncollectively, is invariably determined by the worldview that projects the\nvision of the One Reality and confirms the affirmation of the same Truth.\u201d[1]<\/a>\nThe One Reality has different modes. It cause the actualization of other\ndiverse and multiple and evanescent realities. The affirmation of existence and\ndistinction between the One Reality i.e. Being (Wujud<\/em> or God) and external existent (mawjud<\/em>); between unity (wahdah<\/em>) and Multiplicity (kathrah<\/em>); between Subsistence (baqa\u2019<\/em>) and Evanescence (fana\u2019<\/em>) does not mean a dualistic\nworldview for the two are not of equal in status metaphysically and ontologically.\nRather, one is Existence necessary by Itself, pertains to absolute Existence,\nwhile the other is existent that is made necessary by the Existence of the\nabsolute, i.e. concrete existence of the world of empirical things which\npertains to pure non-existence; one is independent and subsistent while the\nother is dependent upon it; the one is absolute and the other relative; the one\nis by Himself manifest and brings others into manifestation; and one by Himself\nvisible makes other things visible.[2]<\/a>\nWith this understanding, Syed Muhammad Naquib al-Attas observes that:<\/p>\n\n\n\n

In this way in practice Muslims have been\nable to live their lives in accordance with the belief without suffering any\nchange to be wrought that would disrupt the harmony of Islam and of their own\nselves; without succumbing to the devastating touch of time, or to the\nattendant challenges in the vicissitudes of worldly existence.[3]<\/a><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

In order to\nattain the vision of the One Reality, we must have correct attitude towards God\nby knowing His nature (i.e. an aspect of God when He is related to His\ncreation) and knowing how to behave towards Him. We must accordingly practice a\nproper moral introspection (muraqabat\nal-qalb<\/em>), and progress from mere letter of the profession of faith to its\ncomplete understanding through a deeper reflection on its meaning. These will\npossibly produces good effect in man\u2019s internal state and actualizes correct\ninner self disposition, which becomes the principle of movement to the body and\ngive derive to a proper virtue. In this manner, Muslims have dealt, and\ncontinue to deal with the issues of intellectual, linguistic, cultural and\nreligious pluralism; with real tolerance and justice, while maintaining their\nvalues that cannot be weakened by relativism.[4]<\/a>\nAs the result, Muslims can be sure of the place and function of the spiritual vis a vis<\/em> the material, this world vis a vis<\/em> the next, of man vis a vis<\/em> woman in religion and society,\nof individual and collective responsibility. This is due to the nature of the\nworldview of Islam[5]<\/a> which\nis:<\/p>\n\n\n\n

i.          authentic and final that points to\nwhat is ultimate; <\/p>\n\n\n\n

ii.         its fundamental elements are permanently\nestablished; and<\/p>\n\n\n\n

iii.        encompass existence and life altogether\nin total perspective.<\/p>\n\n\n\n

The worldview\nof Islam is not expectations or speculations. It is something that had been\nimplanted by God in our heart. We cannot construct it, neither to steer it with\nour intellect. The method to realize it is through the enlightened heart (i.e.\nthe heart that had been enlightened by the divine light (nur al-ma\u2019rifat<\/em>) which involves man\u2019s returning (al-raj\u2019<\/em>) from the world of dominion (al-mulk<\/em>) to the spiritual world of\nsovereignty (al-malakut<\/em>). The heart\nis an aspect of the soul (al-nafs<\/em>)\nwhich occurs in it the firm believing which characterized iman<\/em>, and which confirms and affirms the truth by tasdiq<\/em>. The heart is also the spiritual\norgan of cognition by which the soul perceives spiritual truth. It has been\nendowed with a character that can intuitively recognize the right and wrong\nthrough the guidance of Revelation. It is also the intellect (al-\u2018aql<\/em>) operating at a higher spiritual\nlevel of experience.[6]<\/a>\nIn this case, the heart adheres to that which it knows, and fully grasps it,\nand is of such nature so as to exclude all possibility of the opposite. <\/p>\n\n\n\n

The journey\nleading to transcendental reality could be possible if we subjugate the ego\nself with sincere exertion and continuously performing transformative spiritual\nactions (amal soleh<\/em>). At certain\nstage, the man will becomes absent to himself and experiences the intuition of\nexistence (zauq<\/em>) when his heart\npresence (hudur<\/em>) to God whom he ever\ncontemplates in deep meditation. When the heart agitated (wajd<\/em>) by the vision of God, the heart will expand (bast<\/em>) and it calms the heart by way of\ncontemplation (mushahadah<\/em>). By God\u2019s\ngrace, it will remove the covering from one\u2019s state of being, or cognition (\u2018ilm<\/em>), or vision (\u2018ayn<\/em>) that enables one to feel, to know, and to see the reality and\ntruth. <\/p>\n\n\n\n

            Therefore, the worldview of Islam that forms the value\nsystem and projects the vision of the One Reality and confirms the affirmation\nof the same Truth is, according to al-Attas:<\/p>\n\n\n\n

\u2026..not based upon\nphilosophical speculation formulated mainly from observation of the data of\nsensible experience, of what is visible to the eye; nor is it restricted to kawn<\/em>, which is the world of sensible experience, the world\nof created things.[7]<\/a><\/p>\n\n\n\n

            It\nis contrary to secular worldview which must of necessity be changed in correspondence\nwith changing circumstances because it is not based on revelation but on\nphilosophical speculations which are shaky, uncertain, and doubtful.[8]<\/a>\nIn this manner, secular worldview was a result of misunderstanding of al-Tawhid<\/em>. In his elaboration on the\nworldview of Islam, al-Attas expounds that:<\/p>\n\n\n\n

The worldview of Islam is characterized by\nan authenticity that points to what is ultimate, and it projects a view of\nreality and truth that encompasses existence and life altogether in total\nperspective whose fundamental elements are permanently established.[9]<\/a><\/p>\n\n\n\n

            With regard to the system of value, he asserts that:<\/p>\n\n\n\n

\u2026.the system of value are  not merely derived from cultural and philosophical\nelements aided by science, but one whose original source is Revelation,\nconfirmed by religion, affirmed by intellectual and intuitive principles.[10]<\/a>\n<\/p>\n\n\n\n

The function\nof the worldview of Islam is to regulate human activities in accordance to the\nconcept of fitrah<\/em> manifesting the\nmeaningful, right, correct, and proper actions as against the erroneous and\nwrong ones. Al-Attas elucidates the meaning of fitrah<\/em> by saying:<\/p>\n\n\n\n

Fitrah<\/em> is the pattern according to which God has\ncreated all things. It is God\u2019s manner of creating, sunnat\nAllah<\/em>, and everything fits\neach into its pattern created for it and sets in its proper place. It is the\nLaw of God. Submission to it brings harmony, for it means realization of what\nis inherent in one\u2019s true nature; opposition to it brings discord, for it means\nrealization of what is extraneous to one\u2019s true nature. It is cosmos<\/em> as opposed to chaos<\/em>, justice as opposed to injustice.[11]<\/a><\/p>\n\n\n\n

As for man,\nreturning to fitrah<\/em> means to live up\nto the requirement of his covenant with God, to render his absolute obedience\nto God, to function according to His laws, and to strife in full awareness in\nfulfilling his duty as the servant of God and the vicegerent of God on earth. He\nwill realize that any adverse conditions would spoil the soul and cause spiritual\ndeform. This realization could be possible if he is always conscious of his\ncovenanted self that had bear witness of the Divine Existence and Unity when he\nis not yet in a material or corporeal sense, when the soul is still in the form\nof thing that cannot being divided, fixed in God\u2019s knowledge and always\narticulating what they are. It happened in the world of spirit which was far\nbeyond our own power to ever imagining such an affirmation. <\/p>\n\n\n\n

The primordial\ncovenant is having a moral and religious significance. It binding and\ndetermining our purpose, attitude and action with respect to ourselves in our\nrelation with God. This is the binding and determining in religion which\nentails true submission (al-Islam<\/em>).\nIn this case, knowledge and religion are natural correlates in the nature of\nman, the original nature in which God has created him (al-fitrah<\/em>). Therefore, man\u2019s purpose is to know and to serve Him (\u2018ibadah<\/em>), and our duty is to be obedience\nto Him (taah<\/em>). In accordance to this,\nman will be suffered the agony if he rejects God. However, he can find peace,\nsalvation, tranquility, ease and satisfaction through belief in God and if he aspires\nto always try to remain attach to Him. This is the way of how God explains and\nexpound humanity, and this also the way how He issues commands and communicate\ntruth in us.<\/p>\n\n\n\n

The Worldview of Islam and Its Implications on Iman <\/em><\/strong><\/p>\n\n\n\n

Man cannot just insist the\ncentrality of action and good deeds by neglecting the importance of iman<\/em>. At the same time, believing in\nGod\u2019s existence and His oneness does not guarantee salvation. We must do\nsomething corresponding to what that He requires revealed through His prophet.\nThere is something about iman<\/em> that\ncannot be explained by reason and science but believe in that does not make us\nirrational. It is just a matter of we accept it or not. By not having proper iman<\/em>, we will become indifference in our\nfocus towards the nurturing of praiseworthy attitude and more apt to push us to\ngratify our passions and evil inclinations. <\/p>\n\n\n\n

Iman<\/em> will bring in consciousness in oneself about limit and\nproper place. For example, by knowing about limit, it will make man accept the\nlimit of reason in thinking about God, and also know His place in the system of\nexistence. Knowing the limit and proper place of something is wisdom. It will lead\nman to proper submission (aslama<\/em>) and\nsubject totally to His will. Iman<\/em>\nalso will bring in man a sense of true value and purpose in life which\ncorrespond to one\u2019s ultimate destiny known to him by God through Revelation. <\/p>\n\n\n\n

The real act\nof faith is not performed by reason. It springs from the divine light that has\nenclosed within man\u2019s heart at the time when Allah breathes His spirit into him.\nThis is the light of ma\u2019rifat[12]<\/strong><\/a><\/em>\nwhich reflects the way of how God revealed Himself to us to a limited extent.\nTherefore, our individuality is not separate from this light. With respect to\nthe mu\u2019min<\/em>, this light penetrates all\nof his feeling and consciousness, reason, emotion, and motive. It infuse and\nenlighten every faculty of his soul whether rational soul or animal soul, and it\nalso control their deed and thought. It will make them devote their mind\nexclusively to Him, and through the medium of proper and right actions, they could\nbecome communion with Him. Spiritual communion with God will effects the senses\nand strengthened the heart. Through this way, the person will be endowed by God\nwith insight which enables him to see the invisible realms. Someone asked\nSayyidina Othman, \u201cwill anyone after Rasulullah receive revelation from God? His\nanswer was that, \u201cNone will receive it in the way that Rasulullah did, but\nbeware of the insight of the faithful for he sees with the light of Allah\u201d. <\/p>\n\n\n\n

The resistance\nto this light is from the elements of visible world because what we see are\nveils whether veils of imagination or veils of preconception. The true and real\nmeanings and understandings of it cannot be attained unless the veils are being\nlifted until divine light penetrate our heart and enable the eye of the heart\nto see things as they really are. However, the eye of the heart can be blinded\nby arrogance, egotism, desires, and lust. The person of this nature of heart is\nlike the blind who feel the warmth of the sunshine but unable to see its light.\n<\/p>\n\n\n\n

Iman <\/em>reflects the man\u2019s intimate relationship with the only\nOne, the focus of all reverences and gratitude, the only source of values. What\nAllah desires of man become value for him and become the ultimate end of his endeavour.\nThe main implication from iman<\/em> is the\ntotal, vigorous and positive commitment to His guidance which involves knowing\nwith certitude, believing without doubt, complete obedience, perfect\nsubmission, and devotion at level of excellence (ihsan<\/em>). It will bring good effect to the intellect whereby man will\nbe able to think about the consequences and thus subdue the appetites that\ndrive man to seek immediate gratification of his basest instinct. In the same\nmanner, it will protect oneself against the harmful or evil consequences of\none\u2019s conduct whether in this world or in the akhirat<\/em>. In this case, the man\u2019s heart will be pervaded by fear\nthat comes from an acute sense of religious responsibility. He will always\nobserve the limit established by God that not to be violated and transgressed.\nShould it been transgressed, he will repent and redress the imbalance in his\npersonality.<\/p>\n\n\n\n

In so far as\nthe aspect of certitude is concerned, the degree of iman<\/em> must be to the extent of rejecting totally the possibility of\ndisbelief based on definite and true knowledge, not on delusions and heresies. The\nsoul must definitely convinced of the truth, become at rest and confirms it,\nand by no means feels the possibility of its opposite. This is the only way man\ncan possibly receive direct and immediate apprehension of the existence of God\nand of religious truth, and accordingly, control over his lower self. When this\nis being achieved, it will form the foundation of pious actions (amal soleh<\/em>) which can save man from\ncommitting corrupted practices (fasad<\/em>)\nor any futile actions because he has the ability to think about consequences\nand thus subdue the appetites that drive man to seek immediate gratification with\nall immoral means. According to Rasullulllah, this is the sign of a wise man,\nthe one who able to take control over his self and works for what will comes\nafter death. In due to that, he reminded us not to involve with things that do\nnot benefit us because this is the sign that Allah has turned away from man.<\/p>\n\n\n\n

The Worldview of Islam and Its Significant Relation with Knowledge\nand Virtue<\/strong><\/p>\n\n\n\n

Knowledge is not neutral\nto values. Its true value is based on its significance in the sense of Shari\u2019ah<\/em>.  In order for knowledge to be exact, precise,\ndefinite, and right, it must be qualified with a religious moral dimension\nprovided by Revelation because the true knowledge is with God alone.[13]<\/a>\nTherefore, true knowledge is certain and secure from any error, and it is absolute\nand identical with revelation. Truth is disclosed in it in such a manner that\nno doubt will remains along with it and no way that it could be denied. Those\nwho are endued with true knowledge will observe the correct measure\nproportionate to his self (fitrah<\/em>), and\nhe will stand firm on justice.[14]<\/a>\nFurther, he will be able to deal with everything in the precisely correct\nmanner in accordance to its real nature so all will maintain in order. On that\naccount, it is necessary for man to differentiate between harmful and useful\nknowledge in order to avoid error and confusion, especially when it is\ninvolving judgment between right and wrong, truth and falsehood.<\/p>\n\n\n\n

In Islam,\nknowledge precedes will and power. Even God\u2019s act of creating (khalaqa<\/em>) signifies the idea of knowledge\nbecause through His Will and Power of creating, each of His creation was given\nthe proper measure and due to that, everything fits into its proper place. In\nrelation to man, his free-will, i.e. his intention and determination to do or\nnot to do something, must base on his power of reason, power of understanding,\nand power of discernment.  In this case,\nfreedom of choice bestowed upon him is true freedom, not just nominally or\napparently true. He is not compelled to choose, otherwise man cannot be\nresponsible for his actions, nor deserve reward and punishment. In Islam, the\nchoice is not between many alternatives but only two alternatives. In order to\nmake the right and true choice, it requires a person to have the knowledge about\nwhat is the best for the soul. Ultimately the meaning of freedom is submission\nto God. Paradox of present day is that most people having intelligent about\nanything but they failed to understand the nature of man, his origin, his duty\non earth in accordance with his nature, and his actions and its significant\nrelation with akhirat<\/em> aspect. As a\nconsequent, they have no idea about the limit of truth and the proper place. By\nnot knowing the limit of truth, it would not lead them to proper submission (aslama<\/em>). <\/p>\n\n\n\n

The person who\ndoes not know the limit will incline towards something that is not agreeable to\nhis nature, and lack in anything that could bring perfection appropriate for\nthe self which could bring unpleasant to his soul. Indeed, what can suit and what\nis being demanded by the soul is the knowing of God which is not possible\nunless the person is having knowledge of his real self, and as the result, be able\nto subjugate and control over his animal soul. Pertaining to this, the Holy\nProphet (may God bless and give him Peace!) said:<\/p>\n\n\n\n

\u201cHe who\nknoweth his Self knowest his Lord\u201d<\/p>\n\n\n\n

Thus spiritual\nknowledge of God is more pleasant than any other knowledge because the pleasure\nof the soul is in spiritual insight and spiritual knowledge (al-ma\u2019rifat<\/em>).[15]<\/a>\nComparatively, the pleasure which is due to the soul is more powerful and\nstronger than any other pleasure of the senses. It presupposes the knowledge\nattainment from the lowest level of sense perception to the highest form of\nabstraction, from psychological temporal and terminal states, i.e. feelings and\nemotions to spiritual and consciously experienced. It is the reflection of\nepistemological process towards arriving at meaning which undergoes various\ngrades of completion leading to perfection. The process cannot be completed if\na person only indulges himself on the pursuit of secular philosophy and\nsciences, and contemplation of facts derived from them. It is a necessity also\nfor a person to make sure that his needs and wants are achieved through right\nconduct in accordance with the nature of virtue.  <\/p>\n\n\n\n

            Virtue is reflection of one\u2019s real and true personality and\ngood conscience of the individual. Therefore, the movement to arrive at virtues\ncannot be the functions of the animal soul but as a result of rational\nreflection based necessarily on the fundamental elements grounded within a theoretical\nreason of the rational soul. The reason was endowed by God with the ability to intuitively\nrecognize virtues and vices through the guidance of Revelation. Accordingly,\nman may able to discern between truth and falsehood, distinguish good from\nevil, and able to know how to arrive at good deeds and disposition. This shows\nthat the notion of virtue is intimately linked with knowledge about how to\ngovern one\u2019s self in order to realize good traits and do good acts. The human\nbeing is at once the rational soul possessing the faculty of reason, and the\nanimal soul made up the faculty of anger and desire. The faculty of reason is\nthe principle of movement to the faculty of anger and desire that able to\nchannels them to the mean between two extremes. Therefore, the virtues in the\nself are always means between extreme of excess and extreme of falling short. In\norder to achieve this perfection, man has to be habituated through ta\u2019dib[16]<\/strong><\/a><\/em>\nbeginning from nurturing of good deeds in childhood to the perfecting of one\u2019s\nintellect in adulthood so that he may able to be watchful, conscious, and aware\nof his every deeds in order for him to become good man.  The good man is the one who always supervise\nhis self, subordinating his animal soul, and purify the soul. When the animal\nsoul is under control and one\u2019s self is devoid from its corrupting influences, he\nhas capacity to inherently realize the knowledge of the truth.<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

The worldview of Islam as\nthe manifestation of al-Tawhid<\/em> is the\nbasis to transform the notion of human life by putting man\u2019s propensities for\ntaking pleasure in its proper place. With such a transformation, real and true\npurpose of man\u2019s existence can be achieved. In this manner, a person, is able\nto evaluate all the actions he takes based on the truth of Revelation.\nTherefore, he will know that not everything dictated by personal interest is\npermissible. The righteous person is the one who, in his various capacities,\nmoves by the guidance of Revelation in order to achieve the glorified success (al-falah<\/em>) and real happiness (al-sa\u2019adah<\/em>). <\/p>\n\n\n\n

            The worldview of Islam reflects a realistic explanation\nof life. The understanding of life in its real form will be the platform that\nprepares the way for the life in the next world in which human being could\nachieves happiness proportional to his efforts in this worldly life to attain\nGod\u2019s pleasure. According to religious notion of life, society\u2019s problems are\nreflections of as those of the individual. Therefore, the worldview of Islam build\na close link between personal motives and the path leading to good in life in\nsuch a way as to make individuals believe that their personal interests and the\nreal general human interests are interrelated. As Iqbal has correctly\nmaintained, it could be understood as a \u201csystem of general truth which have the\neffect of transforming character when there are sincerely held and vividly\napprehended\u201d.[17]<\/a> <\/p>\n\n\n\n

However, this\nform of transformation cannot be held in a secular view of life which views\npeople as naturally not attentive to anything other than their present\ninvolvement in this world. This is contrary to the realistic explanation of\nlife which Islam offers which broadens the horizon of a human being. It bestows\non him more profound view of his motivations, interests and benefits. As Allah\nsays in the Qur\u2019an:<\/p>\n\n\n\n

He who does right, it is for his right, and\nhe who does wrong, it is against his soul.[18]<\/a>\n<\/p>\n\n\n\n

Allah also says:<\/p>\n\n\n\n

That is because no thirst, hardship or\nhunger afflicts them on the path of God. They do not take any step that harm\nthe disbelievers. And they do not gain anything from the enemy; but by virtue\nof that, a good deed is recorded for them. God does not lose the wages of the\ngood. They do not spend anything, be that small or large, nor they do cross any\nvalley; but it is recorded for them that that God will repay them the best of\nwhat they had done.[19]<\/a>\n<\/p>\n\n\n\n

            It could be summarized that the worldview of Islam\nemphasizes the importance of giving a true explanation of an eternal life, not\nin order that human being lose interest in the present life, nor in order that\nthey yield to wrongdoing and settle for what is unjust, but in order to\nregulate themselves by the proper ethical and moral criterion. At the same\ntime, it also emphasizes the importance of moral education which could produce\nin the human soul various emotions and sentiments that ensure the operation of\nthe moral criteria by inspiration from the self. Thus, the spiritual\ncomprehension of life and the moral education of the soul are, in Islam, the\ntwo important factors treat the deeper causes of the human moral crisis.<\/p>\n\n\n\n

            A major point of this worldview is an individual is not\nconsidered the central principle in legislating and governing, whereas the\nlarger social existence is not the only thing to which the state must pay\nattention, and for whose sake it enacts its laws. Any system of value that goes\nalong with the individual and his personal inclinations only will expose social\nlife to the most intense dangers either in a form of suppression,\ndiscrimination, or exploitation of others. \nIt also must not been confined to the purpose of protecting society at\nlarge and its interests at the expense of individuals or minority. By giving\ndue respect to others as well as to one\u2019s self, the worldview of Islam provides\na comprehensive and unified system of life, society, politics, economics, and\nat the same time, advocates principles of ethics and morality on the broadest\nscale by taking into consideration the physical well-being and spiritual\nhappiness of man individually and collectively. The principle of this\nspiritual-moral understanding of life also could show a proper treatment to the\nbasic problem that causes all the social evils which results in various kinds\nof misdeeds. <\/p>\n\n\n\n

            Therefore, it is imperative for a Muslim to internalize\nthe worldview of Islam because it provides the best opportunity for self-\nrealization and for creating a proper realm of life. It is on this basis that\nthey could built a profound structure of thought in order to analyse the basic\nsocial, moral and spiritual needs of contemporary society in consonance with\nthe spirit of Islam. He thus would be able to adopt an integral approach which\nlook at man and his environment from all possible angles \u2013 biological,\npsychological, moral, sociological, metaphysical, and economic \u2013 and then\nevaluated the role of religion in building up morally autonomous personality of\nan individual and in establishing a moral dynamism in a society.                                                                                                                              
<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Syed Muhammad Naquib al-Attas, Islam\nand Secularism (Kuala Lumpur: Islamic Youth Movement of Malaysia (ABIM), 1978),<\/em>\np. 84.<\/p>\n\n\n\n

[2]<\/a> Ibid<\/em>, pp. 81, 84.<\/p>\n\n\n\n

[3]<\/a> Ibid<\/em>, 84 -85.<\/p>\n\n\n\n

[4]<\/a> Wan Mohd Nor Wan Daud, An\nOutline of the Educational Philosophy and Methodology of al-Attas<\/em>, p. 40.<\/p>\n\n\n\n

[5]<\/a> For an excellent elaboration on the fundamental elements of the worldview\nof Islam, see Syed Muhammad Naquib al-Attas, Prolegomena to the Metaphysics of Islam: An Exposition of the\nFundamental Elements of the Worldview of Islam <\/em>(Kuala Lumpur: International\nInstitute of Islamic Thought and Civilization (ISTAC), 1995), pp. 1 -39.<\/p>\n\n\n\n

[6]<\/a> Al-Ghazali, Ihya<\/em> \u2018Ulum al-Din<\/em> (Egypt, 1346 A.H., 4 v),\nvol. vol. III.<\/p>\n\n\n\n

[7]<\/a> Syed Muhammad Naquib al-Attas, Prolegomena\nto the Metaphysics of Islam<\/em>, p. 1.<\/p>\n\n\n\n

[8]<\/a> For further enlightening explanation and elaboration on Western secular\nworldview, see Prolegomena to the\nMetaphysics of Islam, <\/em>pp. 1 -39.<\/p>\n\n\n\n

[9]<\/a> Syed Muhammad Naquib al-Attas, Prolegomena\nto the Metaphysics of Islam, <\/em>pp. 4 \u2013 5.<\/p>\n\n\n\n

[10]<\/a>Ibid.,<\/em>p.4.<\/p>\n\n\n\n

[11]<\/a> Syed Muhammad Naquib al-Attas, Islam\nand Secularism<\/em>, pp. 57 \u2013 58. In synthesizing the idea offitrah<\/em> upheld by Ibn\nal-\u2018Arabi, Mohd Sani stresses that, \u201cmankind, in their natural\nstate of being (fitrah<\/em>),\naffirm the existence, oneness and transcendence of their Creator. Originally,\nthis affirmation consists in the Primordial Covenant between them and God (al-mithaq<\/em>), which pertain to the event when He brought forth the Children of\nAdam\u2019s offspring from their loins, and call upon them to testify concerning\nthemselves: \u201cAm I not your Lord (Rabb<\/em>)?\u201d \u2013 to which they answered: \u201cYea, indeed, we do bear witness\nthereto!\u201d (al-Qur\u2019an, al-A\u2019raf<\/em>, 7: 172).  See his article, \u201cIbn al-\u2018Arabi on Fundamental Religious Notions: Natural Disposition (Fitrah<\/em>), Divine Law (Shar\u2019<\/em>), True Faith (Iman<\/em>) and Disbelief (Kufr<\/em>)\u201d, in al-Shajarah<\/em>, vol.\n4, no. 1 (1999), pp. 93 \u2013 121.<\/p>\n\n\n\n

[12]<\/a> Ma\u2019rifah<\/em> is the special\nkind of knowledge initiated by and dependent upon iman<\/em>. It is a God-given insight.<\/p>\n\n\n\n

[13]<\/a> Al-Qur\u2019an, al-Ahqaf<\/em>, 46:\n29.<\/p>\n\n\n\n

[14]<\/a> In this case, al-Qur\u2019an mentions a group of people who learn what\nis harmful and not useful to them. See \u2018Ali\n\u2018Imran<\/em>, 3: 18.<\/p>\n\n\n\n

[15]<\/a> The spiritual\nknowledge (al-ma\u2019rifat<\/em>) is the seed\nof spiritual witnessing (al-mushahadah<\/em>)\nwhich is the highest degree of perfection with regard to the nature of the\nsoul.<\/p>\n\n\n\n

[16]<\/a> For further\nelaboration of this key term, see Syed Muhammad Naquib al-Attas, The Concept of Education in Islam <\/em>(Petaling\nJaya: Muslim Youth Association of Malaysia, 1980).<\/p>\n\n\n\n

[17]<\/a>   Muhammad Iqbal, The Reconstruction of the Religious Thought\nin Islam<\/em> (Lahore: Muhammad Ashraf, 1950), p. 2.<\/p>\n\n\n\n

[18]<\/a> Al-Qur\u2019an, al- Fussilat<\/em>, 41:\n46.<\/p>\n\n\n\n

[19]<\/a> Al-Qur\u2019an, al-Taubah<\/em>,\n9:120 -21.<\/p>\n","protected":false},"excerpt":{"rendered":"

by Roslan Abd Jelani The Worldview of Islam: An Introduction The worldview of Islam affirms \u201conly One Reality and Truth, and all Islamic values pertain ultimately to it alone. Any endeavour towards perfection by Muslim, individually and collectively, is invariably determined by the worldview that projects the vision of the One Reality and confirms the […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8,9],"tags":[],"class_list":["post-546","post","type-post","status-publish","format-standard","hentry","category-artikel","category-pemikiran-islam"],"_links":{"self":[{"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/posts\/546","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=546"}],"version-history":[{"count":6,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/posts\/546\/revisions"}],"predecessor-version":[{"id":658,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=\/wp\/v2\/posts\/546\/revisions\/658"}],"wp:attachment":[{"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=546"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=546"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/staiindojkt.ac.id\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=546"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}