Worldview Of Islam Research Articles

Was there ʿAql before Adam? On Rationality and Adamic Exceptionalism

Many Islamic positions have emerged in response to the theory of evolution. One particular response is the Adamic exceptionalism, which asserts that although Adam is exempt from the process of evolution, there were still other “humans” existing before or contemporaneous to him who were natural products of evolution. The argument for the humanness of the pre-Adamic human-like creatures is hinged on the supposed shared rationality between them. On this position, Shoaib Malik is of the opinion that it is the most reconciliatory solution for Sunnī theology and scientific findings. Hence, this article aims to conduct a paradigmatic comparison between the concept of rationality in anthropology and the concept of ʿaql in the worldview of Islam with special reference to Syed Muhammad Naquib al-Attas. Based on his articulation of the conception of man within the worldview of Islam, anthropology’s “rationality” can be said to amount to only some fractions of what is known as the practical reason in Islam. This study concludes that all human-like creatures prior to Adam are not proper humans as defined in the name insān.

ISLAMIC PHILOSOPHICAL TRADITION: Knowledge and Man’s Path To God

Islamic civilization has given birth to no less than 300 philosophers, therefore every Islamic or Arabic philosophy has a special tradition that no other tradition has. The philosophical tradition in Islam is a creative work born from the worldview of Islam. It is a system of beliefs, thoughts and values, which is projected by the word of God through tafaqquh, bayan, interpretation, takwil, and is developed in the Islamic scientific tradition. Islamic philosophy grows from revelation and then develops within scientific traditions, such as fiqh, interpretation, kalam, and hadith. Islamic rational-philosophical thought was born not from outsiders but from its holy book, namely the Koran, especially in relation to efforts to adapt the teachings of the text to the realities of everyday life. There are at least three models of formal study which turn out to have philosophical relevance. Among other things, (1) the use of takwîl. (2) musytarak and (3) the use of qiyâs (analogy). Al Kindi has introduced new problems in Islamic thought and left behind philosophical problems that persist today: (1) the creation of the universe, how it came about, (2) the immortality of the soul, what it means and how to prove it, and (3) knowledge of God, what does astrology have to do with it and how did it happen. There are two reasons it is called Islamic philosophy.

On Simulacrum and Intellectualism in Di Negeri Belalang by Anwar Ridhwan

This article is concerned with the tendency observable in the critical reception by literary scholars and critics of Anwar Ridhwan’s third novel, Di Negeri Belalang (henceforth, DNB). Many scholars and critics believe that DNB is replete with intellectual discourse. Even Anwar Ridhwan’s claims that his novels are written based on the Malay-Islamic tradition. However, this admission draws attention to the publisher’s blurb of DNB which associates this work with the concept of simulacrum, a Western literary theory that is rooted in the philosophy of postmodernism. It is generally known that the philosophy of postmodernism is in stark conflict with the principle of tawhid in Islam. Indirectly, this reveals a certain contradiction in Anwar Ridhwan’s admission of DNB’s intellectualism. Therefore, this study aims to identify DNB’s tendency, by fulfilling two objectives: analyzing the work by Anwar Ridhwan and summarizing the question of intellectualism that is said to be contained in its pages. This article employs the framework of Persuratan Baru (henceforth, PB), which is a framework of analysis that is formulated by a local scholar. This choice is based on the ideas of PB which discuss the questions of knowledge, intellectualism, and Islam in literature. By employing PB, this study succeeds in summarizing the question of intellectualism in DNB. This analysis can explain the tendency contained in Di Negeri Belalang which portrays the reality of human life as being ever surreal, which is one of the elements of simulacrum in the philosophy of postmodernism. This study finds that the tendency referred to contradicts the worldview of Islam that is rooted in tawhid.

Building A Muslim Worldview Through Islamic Education in The Middle of Globalization

It is undeniable that the current of westernization has been so strong. Western cultural values ​​and ideologies have entered the minds of most Indonesian Muslims. So unknowingly, he became a worldview. This study aims to examine two things; first. The importance of the Islamic worldview for a Muslim as a feature of his identity in the midst of globalization, and secondly. The role of Islamic education in building and linking the world view of Islam in Muslim societies in the midst of globalization. This research includes library research, so the data collection technique used in this research is literary data collection. The results of this study show that the Islamic worldview is very different from the western worldview regarding reality and truth because the Islamic worldview refers to the main sources, namely the Qur'an and Hadith. For this reason, the role and responsibility of Islamic education are to build and strengthen the worldview of Islam in Muslim society as a system of guidance and control over ideas and values ​​that undermine their identity or identity as Muslims. The education system must refer to the Islamic worldview to produce pious human beings who always base their attitudes and actions on Islamic teachings and values.

Al-Ghazali on the head, heart and hand tripartite, and its organisational implications

The ‘heart’ analogy is always used by many traditions, as well as contemporary research and practice. However, the term has been used incoherently, which can potentially be detrimental to research and practice. The infamous head, heart and hand tripartite, for example, are referring to cognition, affection and psychomotor respectively. This paper posits that the heart is not mere emotions and affections, but rather, plays a central role in organisational moral development. The work of Imam al-Ghazali is employed to re-introduce the term ‘heart’ defined within the worldview of Islam, and its importance in organisational life in achieving prosperity. Only with this immaterial and spiritual heart can human recognise Allah Ta’āla, rather than solely using the ‘head’ or rational. Additionally, a successful individual is the one that is able to develop their head, heart and hand holistically. Furthermore, the state of the heart, especially its purity, is important as it affects oneself, as well as others. The purified, diseased and dead hearts have their own respective implications to organisational (im)moral development: purified hearts contribute to the formation of the virtuous organisation, while the dead and corrupted hearts to the corrupt and hypocritical organisation. The diseased heart, a state between the two extremes of purified and dead hearts, would then have the potentials to lean to either side. Hence, the need for active process of purification of the heart within the organisational settings.

Syed Muhammad Naquib al-Attas’ Exposition on the Concept of Ethics

Syed Muhammad Naquib al-Attas, is a prominent Malay thinker who has promoted Islamization of present-day knowledge as a solution for the dilemma of Muslims. With that, he has also developed his original thought in various fields. His thought in the field of ethics, the content of adab, the central concept in his system of thought, and the essential teaching of Islam, is hardly elaborated. Thanks to that, it seems crucial to look into his view on ethical norms – its basis and principles – in such a way that his Islamization of ethics by means of infusing worldview of Islam into universal concept of ethics – a concept whose definition is universal, because its element can be found in any specific definition belonging to any worldview – can be known subsequently. Theory of Islamization of present-day knowledge – isolation and infusion process – is used for analyzing al-Attas’ view on ethical norms and theory of transparent worldview is applied also for analyzing his Islamization of ethics. Finally, according to al-Attas, the basis of ethics is religion approved by sound reason, knowledge, and the freedom of the will, whereas its principles are self-perfection, freedom, true faith and knowledge, happiness, and individual contract. As for his Islamized concept of ethics, it is a permanent attitude, action, assertion, and consideration belonging to spiritual aspect of man in his relation to his self, God, society, and state.

Feminisme Islami: Suatu Kritikan Terhadap Faham Keadilan Musawah

This article refutes the concept of justice promulgated by Musawah, a Malaysia-based feminist organization as anti-thetical to the worldview of Islam, and describes it as an effort to secularize the Muslim’s mind. Based on an analysis of the concept, the article argues that feminist ideology camouflaged as ‘Islamic feminism’ is an attempt to confuse the Muslims in aiming to effect change to Islamic law and ultimately Islam itself.

Classical Islamic Political Thought: A Perspective on Al-Âdāb As-Sulṭāniyya (Review)

From the raw egalitarian Quranic narratives on the idea of justice to the varied aspects of the prophetic idea of the polis, the genre of political thought has emerged as an extension of the larger epistemic worldview of Islam. The relationship between the ruler and the ruled has remained, for long, a part of a larger political project of Muslim imagination a nd a theoretical framework for political thinking. Yet, sub-genres like al-Âdāb As-Sulṭāniyya (literature of Sultanic ethics) and other concepts such as Hisba have not been generally well served by scholarship except within rather narrow constraints of the political history insofar as only a small number of individual thinkers have been the focus of particular interest. Basic research and monographic studies in the field of al-Âdāb As-Sulṭāniyya have generally been rather sparse. Consequently, systematic and synthetic studies – as opposed to summary statements – have been few and far between. This review article is part of the researcher’s larger project to excavate a few works in the genre of al-Âdāb As-Sulṭāniyya and investigate the development of this field in the classical period.
 Classical Islamic political thought was not an independent field of study, and its contributions can be found in different types of writing that span three disciplines with distinct methods, aims, orientations and conclusions. These disciplines are: fiqh, such as al-Ahkam As-Sulṭāniyya w’al-Wilayat al-Diniyya by al-Māwardī; Islamic philosophy such as al-Madina al-Fadila by al-Farabi; and al-Âdāb As-Sulṭāniyya (the main focus of this article). For instance, unlike al-Ahkām As-Sulṭāniyya books, al-Âdāb As-Sulṭāniyya does not deal with fiqh and legal issues related to the legitimacy of authority i.e., when a sultan should be removed from his position, and how he can be appointed. And unlike the philosophy concentration on the city like in al-Mādīna al-Fādila

Islamic Worldview as The Basic of Islamic Society toward Society 5.0

Society 5.0, the basic plan of science in the development of science and technology, the results of the previous 4 phases of reform; (Hunting), (Agricultural), (Industrial), and (Information). Until the fourth phase, the speed of knowledge is fast, but the flow of information is inadequate, social reforms arise, packaged into creative innovations to solve problems in parallel, grand design; IoT (Internet of Things), AI (Artificial Intelligence), and Big Data. Innovations that ensure the disappearance of regional disparities provide a wide range of service products. However, the problem has penetrated, because of the partial point of view, even though it has multidimensional aims. Islam runs in place, an ecological crisis, spiritual crisis, even moral crisis. This research is aimed at re-awakening that the development of science has existed for a long time. Through Islamic scientists, has been proven factually with worldview. The method used in this research is a qualitative literature method, researching literature data that is in accordance with the theme, both from journals, books, and related articles. By focusing the object of research on Muslim communities who tend to live in a generation of digital development. And from this research, it can be said that if the worldview of Islam is applied consistently, the following implications will be realized; First, changing the world-centered view to God-centered. Second; changing the materialism system into an integral method of thinking. Third; knowledge sourced from revelation is strengthened by reason and intuition. Fourth; composed of basic elements, and from them determine change, development, and progress.
 Keywords: Islamic Worldview, Islamic Society, Society 5.0

The Concept of Gender and Its Acceptability as a Category of Analysis in Economics: An Islamic Perspective

Changes in the understanding of gender are making it complicated to use gender as a category of analysis. Previously, it was generally accepted that gender is a binary category, comprising of male and female, based on clear biological distinction. Then came the idea that gender is a sociocultural construct. More recently, gender is said to be based on each person’s personal conception of himself or herself. These novel ideas have detached the meaning of gender from its biological foundation and have consequently made the concept of gender ambiguous and subjective, with theoretically infinite possible interpretations that can formulate an indeterminate number of genders. Such arbitrariness is unsuitable for scientific analysis. Accordingly, mainstream economists, in their aspiration to be scientific, have largely ignored these semantic developments and have continued to use the biologically defined binary categorisation of gender, presumably because of its practicality when used in economic analysis. From an Islamic perspective, economists are right to use such definition of gender, not because it is practical to do so, but because it conforms to reality and truth (ḥaqq) as revealed by religion. This article discusses these ideas as well as their history and interactions to show that from an Islamic perspective the number of genders is not indeterminate, nor is gender only practically binary, but it is really and truly binary in line with the worldview of Islam.

The Concept of Education Planning in an Islamic Framework

This study aims to explore the scientific treasures of Islam, especially in the Qur’an, Sunnah and Shirah Nabawiyah in formulating the ideal Islamic education planning concept along with examples of Islamic educational institutions that have been successful in planning so that they can become references for other Islamic educational institutions. This study uses descriptive qualitative research with data sources from Islamic literature. The results show that planning is a systematic and rational process by analyzing alternatives and any developments in Islamic education in an organization in order to achieve optimal goals in accordance with the worldview of Islam. Islam teaches that all aspects of life must be sourced from primary sources, in several verses of the Qur'an, Sunnah and Shirah Nabawiyah, it has been explained about the core concepts of a comprehensive Islamic education planning. Therefore, planning for Islamic education must be aimed at the interests of society and oriented towards the world and the hereafter.

Reflecting Muslim-Christian Relations In Community Of Tegalrejo, Babadan-Ngancar-Kediri, 2019: Confronting Post-Truth

An interreligious harmony is particularly desired nowadays concerning recent ‘Post Truth’ era where a ‘truth' is challenged to ‘coexist’ altogether as an essential element of mankind. In Indonesia, there are beautiful neighborhoods displaying interreligious peace as a fact should be reflected further to display tolerance embedded within its society. One of these instances is Hamlet of Tegalrejo. This communitry is located in Village of Babadan, Sub-District of Ngancar, Kediri Regency. In this region, both Muslim and Christian communities live in harmony without any notable historical conflict. This research intended to conceal factors of interreligious harmony behind Tegalrejo society in a form of ‘Field Research’ through data analysis of interviews, observation, and documentations. This paper, furthermore, will be ended with an addition of reflection regarding the concept of al-‘Ta’āyush as basis of interreligious harmony in Worldview of Islam. The result of this study is that there are both external and internal factors accomplishing interreligious harmony in Tegalrejo. External factors consist community and family environment altogether with an interrelationship between its occupants. Internal factors, in the other hand, encompass mutual respect and understanding between Tegalrejo community.

Menyoal Argumen Kebebasnilaian Teknologi dan Merumuskan Disiplin Ilmu Teknologi Islam

Abstract The notion that technology is value-free is becoming a prevalent view amongst the technology practitioners, as depicted in the phrase “guns don’t kill people, people do”. This is inseparable from the definition of technology which has been narrowed down to a mere tools/artifacts and the shortcomings inherent in the existing human-technology interaction model. This paper aims to re-discuss to which extent the value-free argument of technology holds true. Based on the worldview analysis, it is evident that technology is in fact value-laden. A more comprehensive human-technology interaction model is additionally proposed to overcome the shortcomings of the previous models. Having proven that technology is in fact value-laden, this paper then examines how the comprehensive teaching of Islam as a worldview can provide as a basis for the discipline of Islamic technology, i.e. a discipline of knowledge which aims to formulate how the worldview of Islam serves as the foundation for the technological development and (contemporary) technology evaluation. Some topics on the worldview of Islam that are relevant to the inventor and user of technology as well as its implementation on the practical level are addressed to show the wide-ranging scope of the discipline of Islamic technology.

Preface to Islamic Political Psychology: Siyasah Syariyyah Meets Psychology

This paper attempts to decribe what is Islamic political psychology. The coverage of this paper is preliminary in nature. The study of political psychology came into picture as a discipline of study quite recently. It is a combination of political science and psychology. It is timely to have the study of Islamic Political psychology. If the study of political psychology involves the theories and practice of political science and psychology, necessarily the Islamic political psychology involves the theories and practice of Islamic Politics (siyasah syariyyah) and Islamic psychology (‘ilm nafs al-Islami). This paper intends to look at the principles of Islamic politics and its relationship to Islamic psychology. It will also be describing the characteristic features of politics from the perspective of syariah. The principles that underline the political system of Islam will then be elaborated. This paper will attempt to highlight the similarities and differences between political psychology as perceived by the coventional perspective and the study as expounded by the worldview of Islam. Islamic political psychology will help the understanding of a certain pattern of thinkings and behaviours either of the politicians or the people as they relate to politics.

Konsep Insan Kulli menurut Syed Muhammad Naquib al-Attas

This article is an analysis the concept of ins ā n kull ī according to Prof. Syed Muhammad Naquib al-Attas based on philosophy approach. In his thought’s, the concept of ins ā n kull ī (universal man) is one’s of basic elements of the worldview of Islam. Therefore, the concept of ins ā n kull ī is the one of most important thing at the Prof. Al-Atta’s thought. Through this approach, the writer find that the concept of ins ā n kull ī are related to the worldview, epistemology, and education. In the education aspect for, instant, the concept of ins ā n kull ī is like a symbol of Islamic university. The islamic university should reflected the universal man. The high education institutions must be chaired by an individual academic leader who has fardhu ‘ain science, requaired knowledge. And also committed to religious-philosophical and socio-cultural values in education which is called insan adabi. In addition, an understanding of ins ā n kull ī is studied from metaphyscila aspects of Islam. So, the concept of ins ā n kull ī is the basic of Islamic education. The main aims of islamic education are incalculate the insan adabi. So, the basic metaphysic of Islam must be main and basic element of Islamic education.

Pandemi dalam Worldview Islam; Dari Konsepsi ke Konspirasi

In order to face the challenge of COVID-19 Pandemic, Muslims are demanded to execute Health Protocols in accordance with the Worldview of Islam. Through the conceptualization of ‘Pandemic’ in Worldview of Islam, Muslims are able to find several crucial elements constructing ‘Pandemic’ based on a proper comprehension of their Theological Foundation. This paper will re-examine the concept of Pandemic utilizing Worldview of Islam as an analytical framework; started from an enquiry of Pandemic concept in Quran and Prophetic Tradition, altogether with a reflection from the great legacy of Islamic Civilization in Medical Issues. As such, some issues related to the ‘conspiracy theory’ related to COVID-19 will also discussed, before finally ended with a brief note regarding ‘New Normal’ code.

MENILAI KEMBALI FAHAM “BUDI” MELALUI BACAAN TEKS-TEKS MANUSKRIP MELAYU HINGGA KURUN KE–18: SUATU PENELITIAN AWAL

The article is a preliminary study on the concept of Malay “budi” based on the “language” used by many authors of Malay manuscipts prior to the 18th century. It attempts to clarify the impact of the worldview of Islam on the choice of keywords, formation of compounds and articulation of ideas involving the word “budi” and its network. Some main contentions made by Lim Kim Hui in his PhD dissertation (2003), a pioneering analysis on “budi” based on the Malay proverbs, shall be critically reevaluated with the hope of adding more spectrum and breadth to the present understanding on the conception of “budi.” Hence, it will further enhance the integration and perfection of the old “budi” into the worldview of Islam as practised by the Malays. This would indirectly highlight the true nature and extent of Islamisation, the role of ʿulamāʾ and kitāb tradition in strengthening and perfecting the Malays with a comprehensive understanding of “budi” projecting their new worldview. The article resolves linguistically and etymologically the choice of words, formation of compounds and structure of language used by these authors of early Malay manuscripts which were consciously planned and fashioned to be in line with the prevalent Islamic ethos regarding the nature of man and his character. In short, this article shall shed some light on the nature of Islamisation of the Malay world, especially the way it was carried out through its effective Islamisation of language.

Organizational Moral Development: Insights from Organizational Learning & Islamic Perspectives

This conceptual paper contributes to the study of moral and immoral organizational development by combining two different perspectives: organizational learning (OL) and the worldview of Islam. The OL perspective, particularly Crossan, Lane and White’s (1999) 4I OL framework, outlines four sub-learning processes involved in strategic renewal spanning the individual, group and organizational levels. Then, the framework is recast in the light of the worldview of Islam, particularly on the natural connection between learning and moral development. From an Islamic perspective, knowledge is soteriological and plays a crucial role in the ‘purification of the heart’, i.e. individual moral development. However, corruption of knowledge can also occur, which then leads to corruption of the ‘heart’, i.e. individual immoral development. This then has profound implications for the 4I OL framework. As a result, a reconceptualized framework is conceived called ‘OL by hearts’, which outlines the strategic moral & immoral development of individuals, groups and the organization.

The Spread of Islam and Sufism in Central Asian Turkic World

Turkic people were historically instrumental in developing Islam after accepting the religion, as much as the Arabs who first established Islam. However, not many people pay attention to this fact. This paper intends to explore the movement of Sufism, proliferation of the Turkic-Islamic world, and changes from modernization. Historically, the Turkic people acted as passionate missionaries in accepting Islam, and spreading it to other parts of the world. Amidst these actions was Sufism. It is important to note that the Turkic people carried out pioneering efforts in creating a new Islam through integration of indigenous beliefs and culture, accepting and spreading Sufism, and developing Islamic knowledge. Based on Neoplatonism, and integrated with indigenous Central Asian belief, Sufism was prevalent in Central Asia. It eventually formed orders and spread itself out to the world in various forms of order (tariqa). At the same time, Sufi scholars like al-Ghazzali and Ibn al-Arabi systemized and enhanced the theory. Although fateful tasks such as ‘modernization’ in countries in Islamic-Turkic world have changed people’s perception and reduced the number of people accepting Islamic knowledge, Sufism still plays an essential role in majority of Central Asian Turkic countries, and Sufis are extensively respected. Islam is misunderstood as the main cause of global terrorism to an extent that there are numerous interpretations and stereotypes about Islam being violent. However, approaching Islam from perspective of Sufism will enable one to understand the immense depth and peace in the cosmology and world view of Islam. This is the reason behind the importance of Sufism’s role in spreading Islam to the globe. It is also true that within the Islamic world, subtle tension and conflict exist between traditional Islam and Sufism. However, Sufism is an imperative cultural heritage in highlighting the ideological, philosophical, and religious aspects of Islam. The Turkic-Islamic world being the major driving force behind this phenomenon should also be reiterated.

A Secondary Research on Human Endocrine Physiology in the Al-Qur’an and the Ahadith

Physiology is one of the remarkable branches in medical field which allows an appreciation of the anatomy as well as the functions of being; which then gives an idea on the purpose of a creation and a better understanding of the purpose of humans themselves. However, modern physiology taught in many Westernised textbooks lack the link and reflection to the worldview of Islam. As a result of this divorce between the modern physiology and the religious worldview, physiology as a subject is lacking “spiritual” connection and thus, produces students with lack of connection with the Tawhidic (Oneness) and admirableness to Allah, much to the dismay of the Islamic teaching. Thus, this paper is aimed to review the relevant scientific knowledge in endocrine physiology and relate it with the Qur’anic verses and Hadith. The roles of melatonin and cortisol that changes between day and night, the role of touch and the release of oxytocin are explained from the Islamic perspective based on the relevant Qur’anic verses and/or the Ahadith. Future research in integrating the physiology with the evidence from the Qur’an and the Ahadith should be attempted by medical and biomedical scientists alike, to further enhance and develop the concept of physiology as a subject in medical schools, not limited to the physical sciences per se, but also the spiritual and metaphysical dimensions.