Discussions on the Worldview of Islam

"the all-embracing concept of ilm shaped the outlook of the Muslim people, from the very beginning of Islam. Islam actually made the pursuit of knowledge a religious obligation: by definition, to be a Muslim is to be deeply entrenched in the generation, production, processing and dissemination of knowledge. Moreover, the concept of ilm is not a limiting or elitist notion. Ilm is distributive knowledge: it is not a monopoly of individuals, class, group or sex: it is not an obligation only for a few, absolving the vast majority of society; it is not limited to a particular field of inquiry or discipline but covers all dimensions of human awareness and the entire spectrum of natural phenomena. Indeed, Islam places ilm at par with adl: the pursuit of knowledge is as important as the pursuit of justice. Just as adl is essentially distributive justice, so is ilm distributive knowledge. One is an instrument for achieving the other. The ideal goal of the worldview of Islam, the establishment of a just and equitable society, cannot be achieved without the instrument of distributive knowledge. Only when knowledge is widely and easily available to all segments of society can justice be established in its Islamic manifestations."

Faisal Malick has heard from Heaven about God’s plan for Muslims. Christianity will change its worldview of Islam!

It is not surprising, hence, that through the encounter with other civilizations, Muslim scholars, scientists and thinkers were in the main not reluctant to assimilate the knowledge of those civilizations, to creatively develop it, but also to intermesh it with the fundamental paradigms and worldview of Islam. It should be mentioned, however, that there existed varied orientations among Muslims external culture, ranging from the zealots to the Herodians, to use the terms of the British historian Toynbee. For instance, the philosophers such as Al-Farabi, Avicenna, Al-Kindi, Ibn Rushd and others were deeply influenced by and very positively disposed toward Greek philosophy and science, while the 13th century theologian, Ibn Taymiya, repudiated Greek philosophy and logic as having exercised an insidious influence on Muslim scholastic theology, or to use its Arabic term Ilm Al-Kalam.

Kalam Jadid, Islamization & The Worldview of Islam ..

these theories are not contrary to the logical structure of the worldview of Islam Recently I've been reading a book that I think is a great introduction to the theology and worldview of Islam, and in particular, Shi'a Islam. Although the book claims to be about Islam in general, it primarily uses Shi'a hadiths that show the knowledge and wisdom in the theology and worldview of the Shi'a Imams. Also, the notion of Walayah is generally only emphasized in Shi'ism, but I think the author makes a good case for it being central to Islam in general. I think it's a pretty informative book and gives a nice framework with which one can understand Shi'a theology (as well as how spirituality and socio-politico-economic affairs are both essential to Islam). Here's the introduction to this book: , which should give a good sense for what the book is like. It has a sequel as well: .

and its significance in the worldview of Islam

The most interesting feature of the worldview of Islam is that it presents an interactive and integrated outlook. Therefore, a contemporary understanding of the notion of public interest ( may lead to a theoretical understanding of sustainability in its broader terms. Islam represents the natural state () or the intrinsic state of goodness. The natural state ) implies a full harmony with nature, people and the built environment. It also means a full realization and consciousness of the role of the human as a trustee and a witness (). It also enables the human to adhere and appreciate all forms of reform and enlightenment that are inspired by and are in conformity with Islam.

In fact, the worldview of Islam is something of a test case for us