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I S L A M I C A N D N O N- I S L A M I C WO RL D-V I EW S
A COMPARATIVE STUDY
By
Joud Shafiq
February 2009
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Table of Contents
1) Introduction ------------------------------------------------- 32) World-view: ------------------------------------------------- 4
A)Definition ------------------------------------------------------- 4
B)The importance of having a world-view ----------------- 6
3) The non-Islamic world-view ----------------------------- 6
A) Historical development ------------------------------------- 7
B)Current condition -------------------------------------------- 9
C) Implications to the developing western world-view - 9
4) The Islamic World-view: --------------------------------13
A)Definition ----------------------------------------------------- 13
B)God, man, and the Universe ------------------------------ 13
i-The nature of GOD ------------------------------------ 13
ii- The nature of man ---------------------------------- 14
iii- The relationship between God and man
(The purpose of life) ---------------------------------- 16
C)Implication of the Islamic world-view ---------------- 18
5) Conclusions ------------------------------------------------------- 23
References ----------------------------------------------------------- 25
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1)Introduction:
We live in the age of globalization, of challenging and imposing of views
and ideologies, and hence, it becomes a matter of intellectual and cultural
survival, to know who we are, and who we are not!
The clashing, or the interaction of cultures and ideologies is inevitable,
however, an interaction on a conscious level, while being aware of the
separating boundaries, is bound to enrich all parties, while an interaction
that is ignorant of these boundaries, is bound to ripple chaos and confusion
. Therefore, this paper will discuss one of the most important concepts
required for the drawing of concise and clear boundaries, leading to the
differentiation of cultures and ideologies, this being the concept of “world-
view”.
This introduction will be followed by an explanation on what is meant by a
“world-view” and the importance of having one. I will then move on to
discussing the non-Islamic world-view –with the realization that there is no
one non-Islamic world view, but more so for the purpose of generalization
and contrasting. This generalization in describing the non-Islamic world
view is used more to delineate the boundaries of the Islamic world view,
than to limit the boundaries of the non-Islamic one. This will then be
followed by a discussion of the Islamic world-view. A comparative study
involving the implications of adopting either of these two world-views on
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the life of individuals and societies will follow. The paper will end with some
drawn conclusions.
2)”World-view”:
A) Definition:
“world-view” comes from the German word “weltanschauung”, where
“Welt” means “world” and “Anschauung” means “view”.1
Tarnas, defined a world-view as:” a set of values, of conceptual structures,
of implicit assumptions or pre-suppositions about the nature of reality-
about human beings, about the nature of the relationship between human
beings and nature, about history, the divine, the cosmos- which constellate
an entire culture's way of being and acting”.2
However, Vidal3exposed six questions that define what the components of
a world-view are:
1- “What is?” it covers questions such as ”what is the nature of our
world?”. A model for what reality is. It is a question of Ontology.
2- “Where does it all come from?”, it covers questions such as” what is
the origin of the universe?” , the answer to this question should
1 World view at http//en.wikipedia.org/wiki/worldview2 ''The Western World View: Past, Present and Future” at
http://www.healthy.net/scr/Interview.asp?Id=298&xcntr=2
3 Vidal c. what is a world view? At http://cogprints.org/6094/2/Vidal_2008-what-is-a-worldview.pdf.
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explain how and why? What is required is a model for the past. It is a
question of Explanation.
3- “Where are we going?”, it covers questions such as” what is the fate
of the universe?” , What is required is a model for the future. It is a
question of Prediction. Because the future requires making choices
between different alternatives, values are needed to be able to make
these choices, and this is the forth question
4- “What is good and what is evil?”, it covers questions such as” what is
the meaning of life?” , “what is moral and ethical?” . What is required
is a theory of values. It is a question of Axiology.
5- “How should we act?”, What is required is a theory of action. It is a
question of Praxeology.
6- “What is true and what is false?”, it covers questions such as” How
can we acquire knowledge?” . What is required is a theory of
knowledge. It is a question of Epistemology.
Robert Redfield, divided the components of the world-view into three:
humans, nature and the supernatural, hence different world-views
present different interactions between these three components4.
To conclude, I will choose the following definition: A world-view is like a
matrix interwoven from our values, belief systems, perceptions, and
morals, forming the framework/boundaries through which reality -with all
it’s dimensions- is seen, analyzed and responded to. As for the components
of a world-view, both Vidal’s questions and the three components
4 World-view at http://anthro.palomar.edu/social/soc_2.htm.
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presented by Robert are describing the same issues, only the presentation
styles are different.
B) The importance of having a world view:
When we study human actions and interactions, whether on individual
basis, or as a collective, as in the case of societies and nations, we find that
actions are never born out of vacuum. The observable actions are always
preceded by a complex invisible matrix of a vision of the world. Whether
we are conscious of this vision or not, does not undermine its importance,
and as I have mentioned in the introduction, being aware of our world-view
and that of others; results in beneficial and enriching interactions.
In addition, psychologists and sociologists are putting forward the need for
individuals to have a religious or philosophical view of the world, stating
that individuals with such vision are more secure, trusting and have a better
sense of well-being 5 .
1) The non-Islamic World-view:
Some of the most influential world-views in the united states for example
are Christian Theism, Naturalism, and New Age Pantheism6. However,
before we start looking at some of these, we need to look at the historical
development of the most important ideologies in the west, looking at the
historical process can provide us with some ideas about:
5 Previous reference.6 Solomon,J.World Views, at http://www.leaderu.com/orgs/probe/docs/w-views.html.
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-The evolutions of these ideologies.
-The relationship between the different components of the current
non-Islamic world –view.
-A better understanding whether these ideas can be complementary
to the Islamic world-view, or quite contrary to it.
a) Historical development:
Since the most challenging world-views to the Islamic one are those
existing in the west, I will be discussing some of the historical
developments7 that took place in the western world specifically affecting
the GOD-human relationship , starting from The Middle Ages until modern
times. These developments changed the western world-view, with practical
implications resulting in some of the major crisis that the whole world is
facing today.
-The middle ages:
People in Europe were adherent to the Catholic world-view. The middle
ages started with the St. Augustine’s theology which focused on God being
a mystery and the inability of humans to fathom the nature of GOD, and
ended with St. Thomas Aquinas’s theology which called for the use of
reason –after being affected by Muslim philosophers- and contemplating
nature and the existence of GOD. During this age, philosophy by itself did
7 Nasr Seyyed Hossein, A Young Muslim Guide to the Modern World, IBT Kuala Lumpur, 1993.
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not present a world-view, it merely helped to explain the Christian world-
view.
-Renaissance:
During this period, people started rebelling against the power of the
Catholic church. Some were leaving the Catholic world-view to a more
reformed one such as the Protestant world-view. Still, others were leaving
the religious world-view in general and adopting a more philosophical one
instead. Hence, philosophies such as Humanism, Rationalism, and
Individualism were rising. In these philosophies, the relationship between
man-GOD were different, Man was starting to replace GOD as the center of
the universe.
-The scientific Revolution:
With the coming of the scientific revolution, philosophical and scientific
world-views were being pushed into center-stage. Scientific epistemology
was being hailed as the source for all kinds of knowledge, and hence the
vertex of the supernatural was being flattened.
-The age of Enlightenment:
Science was being made into philosophies to explain everything, like the
Newtonian Deistic philosophy. There was no longer a need for GOD to
explain how the universe was created, and this was very apparent in the
spread of agnosticism, atheism, as well as secularism. Theories and
philosophies about the purely physical nature of man were being
propagated.
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b) Current condition8:
Based on this historical analysis, we can see that in the west there are a
number of world-views:
-Religious world-views, such as the Catholic, protestant, and
Mormonism world-views. In addition, there are those who adopted
the world-view of ancient Greek or eastern religions. Some invented
new religions and subsequently new world-views, and there are
those who diluted religion resulting in world-views such as
secularism.
-Non-religious world-views such as those of atheism and agnosticism.
-Philosophical world-views, such as those of Humanism,
Existentialism,..
-Scientism, where the world is only seen through science.
c)Implications to the developing western world-view:
The most central change that took place during this development that
started with the disenchantment with the power of the Catholic Church,
was the gradual replacement of GOD and all that is metaphysical with man
and the physical world.
The second most significant change was the independent development of
scientific methodologies, discoveries and achievements, in finding
8 Previous reference.
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explanations to the physical world, that were not dependant on a belief in
the metaphysical.
If we keep these two changes in mind while we try to answer Vidal’s
questions concerning this developing western world-view, we find the
followings:
1- Concerning the ontological question of “what is reality?” And the
explanation of ”How did it all start?” and the prediction of “ where
are we going?”:
a- Since reality in this world-view is only that which is
comprehensible by the senses. There is no metaphysical
dimension to it, there is no GOD, hence, no metaphysical
explanation or prediction. This means no day of judgment, no
accountability after this life, and this life is all that there is. This
has a huge impact on how man views the universe, his
exploitative relationship with nature, and his motto for the
survival of the fittest.
The lack of the metaphysical dimension affects also the view
on the nature of man. Man has no soul, he has only a physical
essence. This implication was a result of scientific
reductionism 9 , this theory combined with the theory of
evolution lead to the reduction of the human soul to the
psyche, and that to biological activity, reducing man to a
9 The ideal in physics of the 1700 AD was to able to explain all physical realities based on the movement of the atoms. This idea was applied to all areas of science, the human body, chemistry and so on.
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bundle of Energy that can be measured. This trend of reducing
everything higher to the lower is present in all aspect of
modern life.
b- Since man has to depend on his logic and science to explain
reality, the purpose of his existence, how everything started and
how it will end, he will never reach permanent and stable
answers. As Al-Attas explained10, man’s view of the world is open
ended, his answers will continue to change with the changing
circumstances. This results in emotional and psychological
instability of man, especially since man’s destiny (prediction) is
unstable, which also affect the answers to the coming questions
on how man should live his life.
2- Concerning the Axiological question of “what is morally correct?”
and “what action?” follows that (Praxeology):
a. Since this world-view is open ended, and all such answers are
provided by human logic, then it follows that what is
considered right/wrong, the value system will be relative, what
is wrong today can be right tomorrow as circumstances
change. This can be seen when the united states found
drinking alcohol to be wrong in the beginning of the twentieths
century, and after they could not stop people from smuggling
and drinking, thirty years later, they legalized it.
10 Al Attas Syed Muhammad Naquib, Prolegomena to the Metaphysics of Islam< ISTAC, Kuala Lumpur<2001, p2.
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b. A lot of confusion will arise as to how man should act. How a
man acts depends on those values that are now relative, and
on what man believes reality is, which has already been
discussed in point number 1.
3- Concerning the Epistemological question of “How to acquire
knowledge?”:
a. As Nasr explains 11 acquiring knowledge depends on what is
measured by the senses. It is a quantification methodology,
anything that could be mathematically defined and analyzed is
important, anything that is a quality is secondary since it can’t
be measured by mathematics (example :cosmos is a book of
Devine wisdom is not important since it can’t be measured).
b. The scientific method of evaluation based on what is
measured by the senses became a philosophy and spread to all
areas of life, such as using the scientific quantification method
to study social sciences12! If it is not scientific it is not accepted,
hence revelation can’t be accepted as a source of knowledge,
reducing revelation to ethics and personal choice13.
4)The Islamic World-View:11 Nasr, A Young Muslim Guide to the Modern World, previous ref. and Nasr Seyyed Hossein, Islam and the Plight of Modern Man,Lahore,Pakistan, Suhail academy,1974. 12 Previous ref.13 Previous ref.
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A) Definition:
Al Attas14 stated that the term “Islamic world-view” falls short of what the
term actually implies in Islam. It is Ru’yat al-islam li al-wujud:”The vision of
reality and truth that appears before our mind’s eye revealing what
existence is all about; for it is the world of existence in its totality that Islam
is projecting15”.
The vision of reality and truth for Muslims is based on a holistic vision, it
encompasses both the physical and metaphysical dimensions of existence.
According to Al-Attas, the fundamental components of this reality are : The
nature of GOD, HIS revelation, the nature of man, knowledge, religion,
freedom, values, virtues and happiness. I will be discussing three elements
and their interactions, mainly GOD, man, and mans relationship with the
universe from the Islamic view. This will be followed by a comparison of the
resulting implications of both the Islamic and western world-views
according to Vidal’s questions.
B- GOD, man, and the universe:
1- The nature of GOD:
- The most important principle in Islam is “Tawheed”, the
oneness of God (unity of GOD). HE is one in His Devine
being, in His Lordship , He is the Creator, the Sustainer,
the Provider, and the One in whose hands is the disposal
of all affairs. He is also one in His Devine attributes and
14 Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref.15 Alattas, pre.ref. p2
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actions, and the only deity humans turn to and worship
(aluluhiyah).
- Islam rejects characterizing God in any human form. He
is Self-sufficient or Self-subsistent or, to use a Quranic
term, Al-Qayyum. The Creator dose not create only in
the sense of bringing things into being, He also preserves
them and takes them out of existence and is the
ultimate cause of whatever happens to them.
Therefore, the nature of GOD in the Islamic world-view is in
quite contrast to that in the Deistic, and the Christian world-
views, and of course the other end of the spectrum when
contrasted to the Atheistic world-view. The implications of
this view of the nature of GOD will become more apparent
when we discuss the question on Praxeology.
2- The nature of man:
- Man was made of clay (physical part):
“The similitude of Jesus before Allah is as that of Adam; He
created him from dust, then said to him: "Be". And he was.
(3-59)
- Man has a meta-physical component (soul): "So, when I
have fashioned him completely and breathed into him
(Adam) the soul which I created for him, then fall (you)
down prostrating yourselves unto him.“ (15-29)
- Man was bestowed with knowledge and intellect:
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“And He taught Adam the names of all things; then He
placed them before the angels, and said: "Tell me the
names of these if ye are right.“ (2-31)
- Man was created with a pure fitra (inclination) to know
his Lord:
“When thy Lord drew forth from the Children of Adam -
from their loins - their descendants, and made them
testify concerning themselves, (saying): "Am I not your
Lord (who cherishes and sustains you)?"- They said:
"Yea! We do testify!" (This), lest ye should say on the
Day of Judgment: "Of this we were never mindful": (7-
172)
- GOD honoured man above a lot of HIS creation:
“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”. (17-70)
- Man can fall into sin, but he was taught how to repent
and no concept of completely sinful nature and no
concept of original sin.
“In the result, they both ate of the tree, and so their
nakedness appeared to them: they began to sew
together, for their covering, leaves from the Garden:
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thus did Adam disobey his Lord, and allow himself to be
seduced”. (20-121)
“Then learnt Adam from his Lord words of inspiration,
and his Lord Turned towards him; for He is Oft-
Returning, Most Merciful”. (2-37)
The Islamic view of the nature of man is in contradiction
with the western view in terms of the metaphysical part
of man. This will be further elaborated on when I discuss
the question “ where are we going?”. Also, the pure
nature of man and the rejection of the principle of
original sin in the Islamic view is in contrast to the
Christian view, the implications of which will become
clearer when I discuss the purpose of life.
3- The relationship between GOD and man (the purpose of
life):
The answer to this depends on what I just explained about
the nature of GOD and man. Muslims believe that we were
created by GOD, hence, they look for the answer to the
question on the purpose of life ,with the creator (Quran). “I
have only created Jinns and men, that they may worship
Me. (51-56) (ibn Abbas said yabudun is yarifun {know
GOD}).
God also said in the Quran:” Behold, thy Lord said to the
angels: "I will create a vicegerent on earth." They said: "Wilt
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Thou place therein one who will make mischief therein and
shed blood?- whilst we do celebrate Thy praises and glorify
Thy holy (name)?" He said: "I know what ye know not.“ (2-
30).
Therefore, man’s relationship with his Lord is that of worship
(ibadah) and upholding of trust. Ibadah according to Al-Zarqa16:”Man
turning toward God in intimate communion, reverence, and in the
spirit of devotion and humble submission”. And Ibn Kaiym Aljawzya
said that “taabud” is love with humble submission to the one we
love. He places taabud as the 9th rank in love, starting with the 1st
“having a relationship” and the 10th being “khullah”17.
Therefore, the purpose of life is for man to wilfully enter a bond of
love and submission to his Lord, whereby he wilfully upholds God’s
laws on man and the universe around him fulfilling the role of
trustee.
The Islamic view is also different from the Christian view. To believe
in the original sin and that man needs to be saved during his earthly
existence will render its effect on how man should go about his life in
a way that is different than if man believes that he was born with a
pure nature.
c)Implications to the Islamic world-view:16 Al-Zarqa Mustafa Ahmad, The Islamic Concept of Worship, pp109-115, in Islam its Meaning and Message, ed.Khurshid Ahmad, United Kingdom, The Islamic Foundation, 3rd ed.,1999.17 Aljawzya, Ibn Qayyem,
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If we compare the Islamic world-view to the western world-view, we can
see the following differences and implications:
1- The Islamic world-view did not go through historical developments, it
did not change, it is not open ended, it is permanent. Since the
moment is was born, it was mature and perfect18.
2- In the Islamic world view, GOD is at the center of the universe, GOD
and revelation is the source for the Islamic world-view19. Hence the
metaphysical plays a heavy role in the construction of this world-view.
Therefore, It is not applicable to assume that the Islamic world-view
has to undergo changes and mature as did the western one since the
sources of both views are different.
3- If we keep these two points in mind while we try to answer Vidal’s
questions concerning the Islamic world-view, we find the followings:
1- Concerning the ontological question of “what is reality?” And the
explanation of ”How did it all start?” and the prediction of “ where
are we going?”:
a- Al-Attas explains reality in Islam is:”based upon revealed
knowledge through religious experience, and embraces
both the objective, metaphysical and ontological reality as
well as the subjective, intuitive and psychological
experience of that reality”20.
b- Since the nature of reality is based on revelation as well as
the physical components, the explanation and prediction
18 Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref. p4-519 Prev. reference.20 Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref.P75
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about reality and existence in the Islamic world-view is
answered from revelation. Since man was not there when it
all started and man now, will not be there when it ends,
Muslim man gets his answers about what is metaphysical
from the metaphysical, that is, from the Quran. Therefore,
It all started with GOD creating the earth and the universe
and then creating Adam and Eve. This is in grieve
contradiction to the Western view, where man is a
byproduct of evolution and the implications of this being
translated as survival for the fittest, and the impact of this
on how man acts with his fellow man and with the
environment. This will be further elaborated on when I
discuss praxeology.
c- This reality and existence is a phase in the existence of man.
In the Islamic world-view, in contrast to the non-religious
western world-view, this life is a preparation for the next
life (life after death). Therefore, man is going where GOD
planned for him to go, and that is into the next phase of his
existence where he meets his Lord and accounts for his
deeds in this life. The implications of this will be explained
further when I discuss Praxeology, and Axiology.
2- Concerning the Axiological question of “what is morally correct?”
and “what action?” following that (Praxeology):
a- The Islamic world-view is in contrast to the western one on
these two points. Since the purpose of existence in the Islamic
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view is to enter into a bond with the creator and reach GOD
with the a sound heart, this requires spiritual growth, and
spiritual growth has it’s toots in morals and values. These morals
and values come from revelation. What is right morally is what
is dictated by the creator as being right, hence, these values are
permanent and can’t be changed according to changing
circumstances.
In addition, the values and concepts themselves differ between
the two world-views. For example when justice or happiness is
considered, the Islamic world-view conceptualization of justice
and happiness is not limited to this worldly existence, it
encompasses both this life and the next. Al-Attas explains the
western world-view concept of happiness as :” The Aristotelian
conception maintains that happiness relates only to this world;
that it is and end in itself”21, while he explains happiness in the
Islamic world-view :”is not an end in itself because the highest
good in this life is love of GOD”22. The implications of this will
also be reflected in man’s actions, since actions will differ based
on what man believes is just and what he believes is unjust.
b- In addition, the Islamic view has its roots in the metaphysical,
and most importantly the belief in the day of judgment and the
hereafter, where everyone is accountable for what he had done.
This accountability affects the adherence to morals and
principles; without having judicial law to implement it. Man has
21Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref. P3422Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref. P35
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to monitor his own actions. This was very clear when prohibition
of alcohol came, Muslims were pouring what they had in the
streets. This is in contrast to what I mentioned happened when
alcohol was considered illegal in the US.
c- How man acts is deeply rooted in the Islamic view of the nature
of GOD ,and man’s relationship with GOD. The principle of
tawheed (oness) frees man from humiliating himself to any
other man. In the Islamic vision, man believes in that his creator
is also the sustainer of everything in the universe and nothing
happens if HE does not will it to happen. This belief gives man a
different look on why things happen and how man should act.
d- According to the Islamic world-view, man’s actions have to be
carried out according to what GOD has dictated. Man is GOD’s
trustee, so man is bound by certain rules and regulations in his
interaction with himself and everything around him. This has
implications in the conceptualization of “freedom of choice”, of
what is meant by development and progress23.
3- Concerning the Epistemological question of “How to acquire
knowledge?”:
In contrast to the dominant western world-view which bases its
knowledge on what can be measured by the senses and
disregarding what cant as myth, the Islamic view of knowledge is
based on both the physical using the senses and on the
metaphysical using revelation.
23 Al Attas , Prolegomena to the Metaphysics of Islam. Prev.ref.
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A) As Al-attas explains that there are two levels of
knowledge, the second is based on the first.
The first is obligatory upon all Muslims, Every Muslim
has to acquire the knowledge about GOD, man, and the
nature of relationship (purpose of life). When man
knows his LORD, man will know himself! Everyone has to
know what is Ubudiya, and what it means for man to be
GOD’s trustee. This knowledge is associated and can not
be separated from action. This knowledge also
formulates the frame through which the second kind of
knowledge is acquired and used.
◦ The second kind of knowledge is that acquired through
the senses, with observation, testing, analysis and so on.
It is contained and framed by the first level of
knowledge.
The pursuit of this kind of knowledge has to be done in
accordance with man’s purpose and role in this life (ubudyah
and khilafa). For example, we know and discover more about
natural phenomena, not to abuse the environment, but to
know about GOD through HIS creation, and to understand how
to be the best vicegerents. This affects the type of knowledge
sought, how it is acquired, and the application of it. All are
guided and controlled by the Islamic view of the world.
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5)Conclusions:
World-views are visions of reality that are based on underlying principles
and ideologies, and in order to understand these views, one has to
understand their roots.
The Islamic world-view shared some similarities with the old western world
view that was based on the Christian world-view, both were GOD-centered.
They shared a conceptualization of reality that is of both physical and
metaphysical nature, and the ramifications of this belief in the value
system, actions and to some degree in epistemology as well.
However, when the western world-view became man-centered and pulled
away from all that is metaphysical, whether in the derivation of values,
actions or epistemology, the two world views became on opposite ends of
the spectrum of vision.
If we address the question which is better, then I think the Islamic world-
view is more compatible with the nature and needs of man. This does not
however preclude any kind of beneficial exchange between the two views.
As I stated in the introduction, if man is aware of his view of the world and
of the boundaries of this view, then man can pick and choose from the
other view what can be beneficial and repackage it according to his view of
the world. For example advancement in science can be very beneficial, but
man has to be aware of his own vision of the world. Man can adopt the
achievement but not the ideology that comes with it.
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References:
1- http//en.wikipedia.org/wiki/worldview2- ''The Western World View: Past, Present and Future” at
http://www.healthy.net/scr/Interview.asp?Id=298&xcntr=2
25
3- Vidal c. what is a world view? At http://cogprints.org/6094/2/Vidal_2008-what-is-a-worldview.pdf.
4- World-view at http://anthro.palomar.edu/social/soc_2.htm.
5- Solomon,J.World Views, at http://www.leaderu.com/orgs/probe/docs/w-views.html
6- Al Attas Syed Muhammad Naquib, Prolegomena to the Metaphysics of Islam, ISTAC, Kuala Lumpur,2001.
7- Aljawzya, Ibn Qayyem8- Al-Zarqa Mustafa Ahmad, The Islamic Concept of
Worship, pp109-115, in Islam its Meaning and Message, ed.Khurshid Ahmad, United Kingdom, The Islamic Foundation, 3rd ed.,1999.
9- Nasr Seyyed Hossein, A Young Muslim Guide to the Modern World, IBT Kuala Lumpur, 1993.
10- Nasr Seyyed Hossein, Islam and the Plight of Modern Man,Lahore,Pakistan, Suhail academy,1974.
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