2 Pandangan Semesta Islam

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BAB 2: Pandangan Semesta Islam

Chapter 2: Islamic Worldview



1. The Concept of God, Man and

Nature Allah says in Surah Al-Ikhlas which means:1. Say (O Muhammad (Sal-Allaahu 'alayhe Wa

Sallam)): "He is Allâh, (the) One.2. He the Self-Sufficient master, whom All creatures

need, He neither eats nor drinks.3. "He begets not, nor was He begotten;4. "And there is none co-equal or comparable unto

him."

Allah is:The one and Only;The Eternal, Absolute;He begetteth not, nor is He begotten;There is none like unto Him.



1. The Concept of God, Man and

Nature (2) The purpose for the creation of mankind and man‟s role asstated in the Quran is that human beings have been placedon the earth as God‟s representative or „Khalifah’.

The Quranic doctrine of vicegerent or „Khālifah’ placed manin the role of:

i. Amanah or trustee,ii. and custodian of the earth,iii. thus responsible for building the earth and utilizing its

resources with a sense of justice to oneself and to fellowmankind.

Nature is man‟s testing ground. Man is instructed to read it‟s „signs‟ and Allah‟s creations in

order to understand God. Thus, Muslims developed natural science in order to

understand God and fulfil their role as God‟s representatives.



The Concepts of Huquq (Rights/Obligations) and

Mas’uliyyat (Responsibilities)

Allah creates men and genies to solelyworship Allah and not to associateanything with Him. Allah says whichmeans:

“ And I (Allâh) created not the jinnsand humans except they shouldWorship Me (Alone)." (Az-Zariyat:56)

Allah has only created Jinns and men,that they may serve Him alone.



The Rights of Man and the Rights of

AllahThe Prophet (SAW.) asked his friend, Mu'az bin

Jabal:“O Mu'az, do you know your rights and rights

of Allah and the rights of servant onAllah?' Mu'az then said: 'Allah and HisMessenger know better. He then said:

"Surely the right of His slaves on Him is to worship

Him and not associate him with the others. Asfor the rights of the servant of God is that He will

not punish His slaves who do

not associate him with the others”(Bukhari andMuslim)



The Rights of Allah

And the Prophet s.a.w. sayswhich means:

"The right of Allah upon His servants is that they worship

Him and not associateanything with Him." (Bukhari a

nd Muslim)



The Rights of Allah (2)

Provides regulations, rules and guidelinesfor life.

Determination of law of nature - Sunnatullah

Provides assurance on the law of nature andthe world which have been ordained by God.

Provides Laws and regulations for

the happiness and well-being in this world andhereafter which derived from revelation.




Provide Freedom of Choiceof Good or Bad

-Role of Reason and Thinking

-Thinking, Review of and

Research on things andmatters that are allowed in

Islam




Provides trust (amanah)that wasplaced by Allah s.w.t. on man

as Khalifah of Allah (vicegerent)on earth and to:

i. manage,ii. administer, and

iii. develop this world.



The Rights of Man

In a hadith the Prophet

said, “Verily! For God you

have a right, for youyourselves have a right,

and for you to your familyhave a right. Give each of

which has a right a right."



The Rights of Man (2)

To worship Allah sincerely.

Indeed, we humans have a

responsibility to God that must beexercised. What are theresponsibilities?

Allah explains: Allah has not createdthe jinns and mankind except toworship Him.




Worshipping Allah means toworship Allah, obey the

commandments without muchquestion.

Worship also means fulfilling thecommandments and leave as a

whole what is forbidden by Allah

SWT.




Rights to themselves.

After we perform our devotion to Allah,

we are ordered to perform our own rights.Allah says in Surah al-Baqarah, 195, whichmeans: "and spend In the Cause of Allâh

(i.e. Jihâd of All kinds, etc.) and do notthrow yourselves into destruction (by notspending your wealth In the Cause ofAllâh), and do good. Truly, Allâh loves Al-

Muhsinûn (the good-doers).



The Rights of Man (4a)

Allah asks us to spend oursubstance in the cause of

Allah, and do notcontribute destruction.

Do good. Allah lovesthose who do good.




Our health and body areentrusted by Allah, so we need

to preserve and protect it.Our right to ourselves is to keep

our own good name andmorality. These are the rights of

ourselves that we must keep

safeguard.



The Rights of Man to Family

For believers, we need to save ourselves andour families from a Fire whose fuel is men andstones.

Allah says in Surah at-Tahrim: 6: “O You whobelieve! Ward off from yourselves and yourfamilies a Fire (Hell) whose fuel is men and

stones, over which are (appointed) angels stern (and) severe, who disobey not, (fromexecuting) the commands they receive from

Allâh, but do that which they are

commanded”.




(1)Our family is a trust of Allah to us.

All the problems facing our society

today, is cause by the attitude of theheads of families who neglect theirresponsibilities to their own families.

Early religious and academic educationto children and family members is veryimportant as we plan the future of their

lives.




(2)Give them foods and drinks.

Make sure it comes from the truly clean

sources and halal. The Prophet said inthe Hadith which means: “Flesh-meatwhich grows from an illegitimate source,

then the Fire are waiting to burn.” Watch your income resources, let itreally halal, let us really worthy to

receive it."




(3)

Allah S.W.T reminds us in

surah Al-Taghabun: 15which means: “Your wealthand your children are only a

trial, whereas Allâh with Himis a great reward(Paradise)”.

Th C fid f M li H l l B ti



The Confidence of Muslim on Halal Bounties

Anticedent Stimuli

Confident that Allah will givesthe best rewards

Changing of attitude andhigh performance

High culture andquality of working

Belief that Allah will increasethe bounties

The end results of iman and piety, Allah will creates good souland heart

Consistent in takinghalal resources abd

avoid consumingharam products

Belief that Allah will givebounties and barakah

(blessings)



The Impact of Halal Resources

on Man

HalalResources

Obligation – and

consistency

Positiveimpacts -Paradise

H l l C ti S i it l S ti f ti



Halal Consuption: Spiritual Satisfaction -

Model 1.

HalalResources

Happyworking/worshipping

Satisfaction inobeying Allah’s

commandmentand avoiding allthe forbidden

The sweetnessand beauty of

iman /SpiritualSatisfaction

H l l C ti S i it l



Halal Consumption: Spiritual

Satisfaction - Model 2.

Halalresources /Intrinsicmotives

Feeling guiltygiving prioritytomaterialisticmatters untilforgottenreligiousresponsibility

Passed Allah’s

trial

The feeling ofhappy inpractising gooddeeds(ma’rufat)

Completingthe role as

vicegerent ofAllah (KhalifahAllah) / PiousMan (InsanulSoleh)




Recognize the Creator and Self

Knowing oneself truly.

Knowing Allah truly and duly.

Recognize the unique creation

of nature and how this will inviteto the understanding of thegreatness of Allah and His



• Develop oneself through learning andknowledge either Fardu Al-‟Ain orFardu Al-Kifayah.- Knowing Allah's word of commands-Develop the self, society and religion-To obtain happiness in this world and

Hereafter-Combating the negative elements(Al-Munkarat)




To prepare ourselves for theHereafter.

The concept of virtue in theworld brought good deeds into

the afterlife and vice versaAll walks of life will be appraisedand evaluated in the Hereafter




The Rights of Nature

The ecology of environment works inaccordance with the ecosystem and thewhole system has been

enshrined/determined since the beginning(azali) and follows the law of nature ofAllah.

There is the beginning and end of this worldand nature.

The universe will end when the time arrives(the arrival of the Day of Judgment)



The Rights of Nature (1)

Nature and what‟s covering it are forthe benefit of mankind.

Utilize nature for the purpose ofworship

The purpose for the creation ofmankind and Man‟s role as stated inthe Quran is that human beings havebeen placed on the earth as Allah‟srepresentative or „Khalifah‟.




The Quranic doctrine of vice-regent or„Khālifah‟ placed Man in the role ofAmāna or trustee and custodian of theearth.

Thus, responsible for building the earthand utilizing its resources with a sense of

justice to oneself and to fellow mankind.

While nature can be said to be man‟stesting ground, man is instructed to read

it‟s „signs‟ in order to understand God.




Thus, Muslims developed naturalscience in order to understand

God and fulfill their role as God‟srepresentatives.

Nature needs to be protectedand preserved.

For the sake of mankind, nature

and all creations.




• The usage of nature:

i. is for the sake of wellness ofman‟s life,

ii. worship and

iii. as a proof of theuniqueness of Allah‟s

creative creation.



Integrated Relations of Allah,

Man and Nature

In the view of Islam, man and nature are the creations ofAllah. They are equal in terms of creations.

But man are placed in the highest rank among allcreations because of its potential intellect and

uniqueness.

Furthermore, man was produced with guidance i.e. Al-Islam which is completed and played a vital role in humanlife.

To fulfill man‟s responsibility on Allah, mankind have tofollow guidance of Allah and there is an integrationbetween Allah, man and nature.

The whole set of comprehensive role of man is called

“ta‟abbudiyyah”(total worship).



• Islam teaches its adherents that they are thevicegerent on earth, in order to balance thelife in the world and life in the hereafter

accordingly.• In addition, to encourage its followers to

gain rewards of Allah in the hereafter, Islamnever prohibits its followers from working for

a healthier lifestyle in the world.• Only the methods recommended by Islam

to strive hard to attain the worldly gains aredifferent from other systems of human

creations.

Integrated Relations of Allah,

Man and Nature (2)



Protection and Preservation

of NatureGreenhouse effect is a phenomenon inwhich the world experienced warmingdue to heat trapped in the earth'satmosphere.

This heat is trapped by the presence ofseveral types of gases, especially carbon

dioxide gas that acts as if a blanketcovering the earth's atmosphere.

Blanket of heat allows the gas to

penetrate, but blocks out into space.



How Does the Greenhouse

Happened?This greenhouse effect occurs when ultraviolet rayspenetrate the ozone layer and the earth's atmosphereas well as land.

It is capable of heating the earth's surface. Some ofthe heat input with ultra-violet radiation is reflectedback by the earth just as infrared radiation.Heat energy from infrared radiation is however notpass the earth's atmosphere due to gas trapped by

the blanket of gases such as carbon dioxide (inparticular), nitrogen monoxide, methane and watervapor.Trapped heat raises the temperature above the earth.Pollutant gases such as nitrogen oxides and sulfur

dioxide also increase heat trapping.



The Effects of Green House

A. Sea Level Rise/Sea Level IncreasedIncreased temperature can result in dilution

of chunks of ice in the Arctic and Antarctica.This ice melt causing sea level rise in the

area.This caused flooding in coastal areas in other

places such as in coastal cities inBangladesh.

Sea level rise will also cause sea wateroverflowing into agricultural land by thebeach and cause salinity (saltiness) of theland occurs. This makes the land unsuitablefor agriculture again.




(2)B. Climate Change

The Increase of the heat also causes changes in thewind and currents. This can cause natural disasters

such as storms and hurricanes occur more frequentlythan normal and occur in places that previously neverexperienced.The increase of too much heat can also causeextreme climatic events in which the drought too dry

or too frequent flooding and high. This can resulted indamage to crops and forests.Increase heat also can change rainfall and waterresources in any area of the world.It is also a problem for agriculture and reforestation.




(3)C. Human Health Affected

Extreme temperature changes can causesymptoms of the heat wave in certain

areas.It may cause people in the area,

particularly the elderly experiencingheatstroke which can lead to death.

Sea level rise and flooding can lead to lackof fresh water resources and waterpollution also can cause some diseases

occur such as diarrhea, cholera andothers.




(4)d. Daily activities of humans and human

settlements also affected.Increase in temperature also affect marineecosystems. Changes in climate zones as well ascurrent changes affecting the habitat of marine life.This undermines efforts of fishery enhancementactivities and aquatic animals life are endangered.Droughts and storms could disrupt electricity supply inan area. Disruption to the electricity supply will affectactivities such as industrial, manufacturing and othersthat will affect the economy of an area.Coastal areas which will affect by flood and wouldcause them to move to another area for a better and

safer life.



Definition of Epistemology

• A branch of Western philosophy, is thestudy of human knowledge. In Westernphilosophy, epistemology asks thefollowing questions:

i. What do we know?

ii. On what can we base certainty?

iii. How do we know things?

iv. How do we manage with uncertain

knowledge?

http://www.angelfire.com/wa2/buildingcathedrals/philo.html

http://www.angelfire.com/wa2/buildingcathedrals/philo.html



Definition of Epistemology

Although most cultures dealwith these questions in some

form or another, the Westernphilosophical tradition is more

or less unique in its insistence

on abstracting these questions

into a separate line of inquiry.



Islamic Epistemology

The meaning of epistemology – Theory of knowledge and discussion

on:truth,

content,

sources, and

the learning and teaching process

as well as the usage of knowledge.



The Theory of Knowledge in

IslamWhat can we be known?

How can we discover something?Sources or tools that can make us

know about something?

Hierarchy of knowledge (science).Hierarchy of source of knowledge

(science).



What can we be known?

Everything with Allahpermission.

Everything that is allowed.

We cannot know something

which is beyond our life andnature i.e. ghaibiyyat

(supernatural)



How can we discover

things?• Through Al-Quran

• Al-Sunnah

•Inspiration from Allah (Ilham) - stimulation for thehuman mind to creative thought or to the making ofart with Allah‟s permission.

• Intuition (sixth sense) - the state of being aware of or

knowing something without having to discover orperceive it, or the ability to do this with Allah‟spermission.

• Intellect/Mind (Al-‟Aql)

•

Five senses



Sources or tools that can

make us know aboutsomething?

Through AL-QURAN and AL-SUNNAH

With these two major sources we candiscover faith (aqidah), syariah, ethicsand morality (akhlaq) and all matters

regarding public dealings (mu‟amalat).We also can discover all matters

regarding Allah and theology.

Unseen matters (Ghaibiyyat)



Hierarchy of knowledge

(science).

• Religious knowledge (Through

Al-Quran)• Worldly knowledge (Through

learning and observation)

• Empirical knowledge (throughempirical studies)



Empirical knowledge (through

empirical studies)

SOURCE OF KNOWLEDGE ACQUISITION Of THEWEST:

A. Mind/Intellect (Primary)B. SensoryC. Empirical Knowledge, experimental. Labtesting and observation.

Can the existence of God be traced solely bythese three sources of knowledge? No..!!

These are the problems of Western

epistemology!!!



Hierarchy of Knowledge

Achievers

• 1. Prophets (RASUL and NABI)

•2. Selected peoples (WALI)

• 3. People of Wisdom

(HUKAMA‟) • 4. The Publics (Normal Person)



Hierarchy of source of knowledge

(science).

1. Al-Quran

2. Al-Sunnah

3. Inspiration fromAllah (Ilham) -

stimulation for the

human mind to

creative thought or

to the making of art

with Allah’s

permission.

4. Intuition (sixth sense) -

the state of being aware

of or knowing something

without having todiscover or perceive it, or

the ability to do this with

Allah’s permission.

5. Intellect/Mind (Al-’Aql)6. Five senses

7. Empirical Studies

h f f k l d ( )



Hierarchy of source of knowledge (science). A

Comparison Between and Western Perspectives

Islamic Perspectives

1. Al-Quran

2. Al-Sunnah

3. Inspiration from Allah(Ilham)

4. Intuition (sixth sense)

5. Intellect/Mind (Al-’Aql)

6. Five senses


Western Perspectives


2. Intellect/Mind(Al-’Aql)

3. Rationale

4. Five senses



The Concept of Knowledge in

Islam• The concept of knowledge in Islam is very different fromthe concepts of Western science.

• The word “knowledge” as used in the West comes fromthe Latin “scientia”.

• As Western science focuses on the knowledge gainedfrom a rational mind, it implies the rational knowledgeof the West.

• From the Western point of view, the acquisition ofknowledge is objective and free from value judgments.

• By contrast, Islamic Science is controlled by Islamicvalues , which is "a science whose processes andmethodologies incorporate the spirit of Islamic values”.




Islam (2)• The concept of knowledge (ilm) inIslam is divided into two types:

A. Absolute truth that can be trustedwith full confidence (YAQIN) as foundin the Qur'an and

B. Rational knowledge is confirmed bymeans of the empirical process ofmoving from ZANN (expectations,uncertainty) to YAQIN (certainty)




Islam (3)In general, the first type of

knowledge is an absoluterevelation knowledgeand the second type

corresponds to rationalknowledge.

h f l d i l ( )



The Concept of Knowledge in Islam (4)

VALUE OF SCIENCE(SCIENCE AND

KNOWLEDGE) In

ISLAM

Science as a humanactivity is also subject

to the moral

philosophy of Islam.

There are 10 basic

practice of Islamic

values in Islamic

Science:

1. tawhid,

2. caliphate (the same

as caliph),

3. worship,4. ilm,

5. halal,

6. haram,

7. ‘adl,8. cruel,

9. istislah, and

10. Dhiya’

h f l d i l



The Concept of Knowledge in Islam

(5)

All knowledge that is

destructive, physically,

materially, emotionally,

culturally, environmentally and spiritually, is

haram; while all that

promotes these societal

parameters is halal.

Thus scientific activity thatpromotes social justice andconsiders public interest tobe important is halal, whilethat science and technologywhich promotes alienationand dehumanization,consumerism andconcentration of wealth in

fewer and fewer hands,unemployment andenvironmental destructionis zalim and thereforeharam.




Islam (6)A major characteristic of zalim

science is that it destroys human,environmental and spiritualresources and generates waste.Such science is therefore

categorized as dhiya‟ (wasteful).

Scientific activity that promotes „adl draws its legitimacy from istislah orpublic interest, which is the chief

supplementary source of Islamic law.



The Concept of Values in

Islam

• Value means the accepted

principles or standards of a religion,person or a group.

• In this sense, Islamic values mean

the accepted principles orstandards of Islam which was

revealed by Allah through the

prophet Muhammad SAW.




Islam (1)1. Obligatory (WAJIB)

2. Encouraged (SUNAT)

3. Neutral (HARUS)

4. Hated (MAKRUH)

5. Not Permissible (HARAM)




Islam (2)• Islam recognizes that scientific

knowledge is not necessarily neutral and

objective, but instead carries valuesand concepts that are explicit to

modern Western culture.

• Therefore this has resulted in a concertedeffort by contemporary Islamic scholarsto call for an „Islamic science‟ or the

„Islamization of knowledge‟.



References

Amini Amir Abdullah, “The Concept of Islamic Morality Accordingto Imam Al-Ghazali” (Konsep Akhlak Islamiah Menurut Imam Al-Ghazali), Bachelor of Islamic Theology Dissertation, Faculty ofIslamic Theology, Islamic Academy, University of Malaya, PantaiValley, Kuala Lumpur, 1990 (In Malay language).

Amini Amir Abdullah, “Islamic Thoughts: The Role of The Reformistsand The Challenges of Contemporary School of Thoughts”,(Pemikiran Islam: Peranan Tokoh-tokoh Reformis dan CabaranAliran Pemikiran Semasa), M.A. Thesis, University Science ofMalaysia, Minden, Penang, Malaysia, 1995 (In Malay Language).

Amini Amir Abdullah, “Islamic Revivalism in Malaysia: The Responseof the Non-Muslims in the Lembah Pantai Constituency, FederalTerritory of Kuala Lumpur”, University of Birmingham, Birmingham,United Kingdom, 2000.

Ball, C., and Haque, A. (2003) Diversity in Religious Practice:

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2 Pandangan Semesta Islam