1. Topic 3 Islamic Worldview
ISLAMIC ECONOMCS IBF 6111
Topic 3
Islamic Worldview

2. CONTENTS Introduction The Development of the Secular Worldview
The Islamic Worldview and Economics

3. 1. Introduction

4. INTRODUCTION
Previously, we highlighted that contemporary economics is partly science, partly theory and partly ideology.
The science aspect involves describing how a society organizes production and distributes wealth, but when economists recommend policy, then every policy depends on a theory and every theory is grounded in ideology; indeed, every economic system is based upon an ideology.
Hence, the importance of this topic, which defines and compares secular and Islamic concepts of ideology in terms of their worldview, way of life, the purpose of knowledge and also the sources of Islamic and secular economic disciplines.

5. 2. The Development of the Secular Worldview

6. WHAT IS A WORLDVIEW? DEFINITION OF A WORLDVIEW
A worldview explains how man perceives this world. It denotes “a set of implicit or explicit assumptions about the origin of the universe and the nature of human life”
(Chapra, Islam and the Economic Challenge, 1992:4)

7. WHAT IS A WORLDVIEW? DEFINITION (Cont.)
What do we understand by a Worldview?
A worldview provides an overall perspective of how we interpret the world we live in.
It involves a worldwide perception, or specifically a theoretical framework of ideas, attitudes and beliefs through which an individual, group or culture interprets the world, reality, society, and how one should interact with it.
It is a framework of ideas and attitudes about the world, ourselves, and life, involving a comprehensive system of beliefs.

8. WORLDVIEW: AN ISLAMIC PERPECTIVE
Science flowed from the Qur’an, e.g. “It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit” (Ya-Sin, 36:40). Muslim scientific knowledge (in Baghdad, Cordoba) was far advanced by the medieval ages.
Muslim scientists and astronomers developed advanced ideas concerning planetary theory (models concerning the movement of planets) such as Al-Biruni ( ), Nasir al-Din al-Tusi ( ), Ibn al-Shatir ( ).
Western scientists copied them, in particular:
Copernicus ( ), astronomer and accredited with beginning the Scientific Revolution;
Galileo ( ) who was eventually arrested for contradicting Catholic doctrine that stipulated the sun and the planets revolved around the earth and that anything that stated otherwise was, according to a Papal decree in 1616 “false and altogether opposed to Holy Scripture”;
Isaac Newton ( ) developed ideas concerning gravity and motion.

9. WHAT IS A WORLDVIEW? SECULARISM
Many medieval/renaissance scientists in Europe were imprisoned or killed by the Catholic church as a result of science. The West accepted science and pushed out religion and any remnants of spirituality and became secular.
Science in the West is reductionism: imagining that a complex system is nothing more than the sum of its parts.
This led them to ask many questions, which their scientific methodology has failed to answer.
Such questions involve humans, knowledge and existence: why are we here? What is reality? Does God exist? Do miracles occur? Is there an “after life”?

10. WHAT IS A WORLDVIEW? SECULAR PERSPECTIVE (Cont.)
Every community or system is controlled or influenced by its own worldview.
The different worldviews among communities or among systems lead to differences in conclusions when considering the meaning and purpose of human life.
Separation between religion and other aspects of life,
Secularism,
Materialistic,
Individualistic,
Less socio-economic justice,
Less concern with the Hereafter life.
The division of ‘Church & State’ in the West is a misinterpretation of the New Testament (Injil): “render unto Caesar what is Ceasar’s and to God what is God’s” (Matthew 22:15-22).

11. 3. The Islamic Worldview and Economics

12. THE ISLAMIC WORLDVIEW AND ISLAMIC ECONOMICS
An Islamic worldview (Ru’yat al-Islam li al-Wujud) is the vision of reality and truth that reveals to us what existence is all about.
And extending Chapra’s definition (1992:4) “a set of implicit and explicit assumptions about the origin of the universe as well as the nature and purpose of man not only in this world but in the hereafter too”.
The Islamic Worldview (Ru’yat al-Islam li al-Wujud) inherently involves the Islamic way of life (din), and its significance to economic activity.

13. MAN’S WAY OF LIFE IN ISLAM
Belief in a dual worldviews: this world (dunya) & the hereafter (akhira).
Religion is part of a Muslim’s daily life.
Maslahah of the ummah (public benefit).
Accountability: “Each one of you is a guardian and responsible for everything under your care” (Bukhari, 3:592).
Trustworthiness: “Oh ye who believe! Betray not the trust of Allah and the Apostle, nor misappropriate knowingly things entrusted to you” (Al-Anfal, 8:27).
Transparency: “Oh ye who believe! When you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice…” (Al-Baqarah, 2:282).

14. MAN’S PURPOSE: WHY WAS MAN CREATED?
According to Islamic belief, Allah (s.w.t.) has created man (and jinn) only to worship Him.
“And I (Allâh) created not the jinns and humans except they should worship Me (Alone)” (Az-Zâriyât, 51:56)
The word worship here encompasses all permissible human activities and intentions as part of the general act of acceptable worship (ibadah).
Within the ambit of the Shari’ah, a man’s entire life is an act of worship; as such, his choice must either follows the commands of Allah (s.w.t.), including commercial transactions, or ignores them for his self-interest.

15. MAN’S CHOICE IN AL-QUR’AN
“There is no compulsion in religion. Verily, the Right path has become distinct from the wrong path. Whoever disbelieves in taghut (false deities) and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-knower” (Al-Baqarah, 2:256).

16. ISLAMIC ECONOMICS AND SPIRITUAL INTEREST
Islamic gives importance to the pursuit of spiritual interest (i.e. adherence to divine instructions in worldly affairs as the ultimate act of worship).
The pursuit of self-interest as part of the human nature is well recognized in Islam and covers both the spiritual and the material aspects of man’s existence.
This is in contrast to secular economics’ claim on the human pursuit of material interest alone as the primary goal of satisfaction in economic activities.

17. DEFINITION OF ISLAM
Islam is derived from the Arabic root word “SLM” (sin-lam-mim) سلم, which means ‘peace’/’safe’, hence salam (sin-lam-alif-mim) meaning ‘peace’, and one of the 99 names of Allah (s.w.t.), As-Salam means ‘The Source of Peace and Safety’.
How to achieve peace of body and mind? Through total submission to the will of Allah and the obedience of His Law.
Islam illustrates that al-Din, involves submission, surrender, obedience as well as peace.
The manifestation of this is that a man can only attain true peace of physical and spiritual well-being via full surrender, obedience and submission to Allah (s.w.t.)
The 3 root consonants ‘sin-lam-mim’ means ‘peace’, ‘safe’; hence Islaam and salaam (sin-lam-alif-mim) meaning ‘peace’ are derived from these consonants
As-Salaam, one of the 99 names of Allah (s.w.t.) means ‘The Source of Peace and Safety’

18. SPIRITUAL DIMENSION
The world “Din” carries the meaning of Debt (dayn), i.e. man is indebted to Allah (s.w.t.) for his existence and maintenance.
From Allah’s (s.w.t.) point of view, existence is a gift, and from man’s position he considers this gift as a debt from the Giver.
This implies that man has to consciously return himself to the Creator according to the din, in a state of Islam, before he dies and returns to Allah (s.w.t.).
However, we should avoid being indebted to others in this world as narrated by ‘Aisha (r.a.):
“Allah’s Apostle (s.a.w.s.) used to invoke Allah in the prayer saying, ‘Oh Allah, I seek refuge with you from all sins, and from being in debt.’ Someone said, ‘Oh Allah’s Apostle! (I see you) very often you seek refuge with Allah from being in debt’. He replied: ‘If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises’ ” (Bukhari, 3:582)
Our five daily prayers (solat) are installments in the repayment of this debt owed to Allah (s.w.t.) from our creation.

19. SPIRITUAL DIMENSION (Cont.)
“This day, I have perfected your religion for you” (Al-Maidah, 5:2) was revealed during the Farewell Hajj on the day of Arafat (9 Zulhijjah) as related by Bukhari, from Qays on the authority of Tariq ibn Shihab.
“And be afraid of the Day when you shall be brought back to Allah” (Al-Baqarah, 2:281) was the last ayat revealed in the Quran as related by Al-Nasa’i on the authority of Ibn `Abbas.
The return of the soul to its Lord is that which is done loyally, by truly following Allah’s (s.w.t.) ordinance and law, obeying His commands and avoiding His prohibition.
A Muslim means one who submits to Allah (s.w.t.) and obeys the Shari’ah. The central theme of the Hajj is to remind us of the obedience as shown by Ibrahim (a.s.) and his family.

20. THE STATE OF A MUSLIM
A man will become a Muslim once he has verbalized the “Shahadah”.
“Shahadah” signifies there is no God except Allah (s.w.t.) and Muhammad (s.a.w.s.) is His prophet.
A sincere Muslim will carry three essential elements namely “Iman” (faith), “A‘mal” (action,work) as well as “Ihsan” (Realization).

21. DEFINITION OF IMAN
Iman literally means "belief" or "faith“. It is defined as having faith in Allah (s.w.t.).
The 5 pillars of Islam (arkan al-Islam) are concerned with what a Muslim must perform: (1) shahadah, (2) solat, (3) zakat, (4) sawm during ramadhan, (5) hajj.
What a Muslim must believe in terms of aqidah (creed) is reflected in the 6 articles of faith (arkan al-iman) and faith is found in the heart - (1) the Oneness of Allah (tawhid), (2) the Angels (mala’ika), (3) His Books (kutub) of revelation (wahy), (4) the Prophets (nabi) & Messengers (rasul), (5) the Day of Judgment (yawm al-Qiyamah) and (6) Pre-destination (qadr) [an-Nisa 4:136].
Islamic arkan al-Islam different from Communist articles of faith in the communist party manifesto (Marx & Engels, 1848).

22. ARTICLES OF IMAN
To have faith a Muslim should belief in six articles (arkan al-Iman) which are:
Belief in Allah. Tawhid (Oneness and Unity of Allah). There is only one supreme creator of the Universe. All comes from Him and all, in the end, converge to Him.
Belief in Angels. These are the functionaries of Allah (s.w.t.). They Manifest the Majesty of His rule and never disobey Allah the Almighty.
Belief in the Revealed Books. Sent as guidance to mankind on how to worship Allah and Submit to His will. (Shari’ah is all-encompassing, whilst Shari’ah law / fiqh specifically applied to Muslims according to revelation, e.g. the Torah, the Injil and finally the Qur’an).

23. ARTICLES OF IMAN (Cont.)
Belief in the Prophets. Who showed living examples and practices of worshipping Allah (s.w.t.). All prophets/messengers preached that Allah (s.w.t.) is One and that the Din of Allah (s.w.t.) is also One, although the revealed books varied from one messenger to the other. In a hadith narrated by Abu Huraira (r.a.), “The prophets are paternal brothers; their mothers are different, but their religion is one” (Bukhari, 4:652).
Belief in the Day of Judgment. To show that every beginning has an end towards Allah (s.w.t.), the Infinite, Who Has no beginning Nor end. Therefore, man shall be returned and held accountable for his deeds in the Hereafter on the Day of Judgment and be rewarded or punished accordingly.

24. ARTICLES OF IMAN (Cont.)
Belief in al-Qada wa-al-Qadr (Predestination) A Muslim believes in Qada and Qadr (Divine Will and Decree) which related to the ultimate power of Allah (s.w.t.). Qada and Qadr means the Timeless Knowledge of Allah (s.w.t) and His power to plan and execute His plans.

25. DEFINITION OF A‘MAL A‘mal (action) is the act, work, deeds of man.
Types of A‘mal
Good Deeds
Bad Deeds

26. PRACTICING A‘MAL IMPLIES
Man is accountable to Allah s.w.t. for all that he does.
Man’s life does not end with his death in this world. He has eternal life after death.
‘Amal helps man to organize his life individually and collectively as provided by shariah guidelines.
Man has free will, choice and action.

27. DEFINITION OF IHSAN (Realization)
Ihsan literally means kindness, mercy, beauty, perfection, excellence: it is derived from the verb ahsana which means to do something well or expertly, and it denotes man’s spiritual relationship with Allah (s.w.t.).
It is also to worship Allah (s.w.t.) with such concentration that the realization is as if one can see Him, or as if being unable to see Allah (s.w.t.), He can nevertheless sees man.
"[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you." (Bukhari, Muslim)
Therefore, a Muhsin is convinced that Allah (s.w.t.) is observing everything that a Muslim says and does.

28. IHSAN (Cont.) Ihsan constitutes the highest form of worship (ibadah).
Ihsan involves excellence in work and in social interactions, including sincerity during solat and being grateful to Allah (s.w.t.)
The 3 levels of faith constitutes Islam (in terms of performance), Iman (in terms of belief), Ihsan (in terms of perfection) - all require a’mal (action, work).

29. TAWHID ONENESS AND UNITY OF ALLAH (s.w.t.)
Allah (s.w.t.) is the true existence and everything else, including man exists because of Him.
Thus, Man’s prayers, other acts of worship, life and death should all be for the sake of Allah (s.w.t.).
All of man’s activities, if done for the sake of Allah (s.w.t.), are considered ‘ibadah (al-’amal ‘ibadah).

30. MAN
Man is created in the best form (ahsani taqwim) (At-Tin 95:4). He is made up of both the body and the spirit, which is Divine and pure at birth. Thus he is bestowed with ‘aql, knowledge and free will, which is constraint by responsibility.
As such, man is held accountable for all his deeds.

31. MAN AS A KHALIFAH (VICEGERENT)
Man is the khalifah of Allah (s.w.t.) or vicegerent on earth and all the resources at his disposal are a trust (amanah).
He must utilize them according to the will of the Creator and he will be held accountable for any misuse of these resources. It therefore follows that these resources are means to attain falah.

32. ‘ADALAH (JUSTICE)
Everyone is a khalifah, unity and brotherhood of mankind. This brotherhood would remain a hollow concept devoid of all substance if it is not accompanied by ‘adalah (justice).

33. NATURE
Allah (s.w.t.) has created Nature/Creation (al-Kawn) for man, which includes both the material world and the world of the unseen (Ghayb). By exploring both worlds in a manner prescribed by Allah (s.w.t.), man is able to discover many of Allah’s (s.w.t.) attributes such as majesty, Grace, Mercy, Glory power, etc.
All resources in nature are means for man to attain his falah (happiness, prosperity, success, salvation) in this world and in the hereafter.

34. MAN’S AIM IN LIFE
Man’s aim in life, his goal is to achieve al-falah (happiness, success, prosperity, salvation) not in this world alone but in the hereafter too.
Hence the importance and relevance of the Islamic worldview (Ru’yat al-Islam li al-Wujud)…

35. THE ISLAMIC WORLDVIEW (Ru’yat al-Islam li al-Wujud)
Islamic worldview is characterized by an authenticity and finality that points to what is ultimate, and it projects a view of reality and truth that encompasses existence and life altogether in total perspective whose fundamental elements are permanently established.
The Islamic worldview is based on Islam, that must include concepts on Allah/Tawhid, Man/Khilafah, Nature (al-Kawn), Man’s aim in life or goal/Falah, Justice (‘Adalah).

36. THE ISLAMIC WORLDVIEW (Ru’yat al-Islam li al-Wujud)
In volume 1 (p.304) of Al-Tabari’s ( ) “History of Messengers and Kings” (Ta’rikh al-rusul wa’l-muluk), Al-Tabari discusses historical accounts at the beginning of mankind, including the story of Adam (a.s.) and the covenant (mithaq) taken from all of mankind at Na’man in the valley between Arafat and Mina, whilst he was visiting Mecca for the first time, Allah (s.w.t) brought forth Adam’s progeny and took a covenant from all of mankind, as relayed in the Qur’an (7:172).
“And (remember) when your Lord took from the children of Adam, from their loins, their seed (or from Adam’s loin his offspring), and made them testify of themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this.” (Al-A'râf, 7:172).

37. THE ISLAMIC WORLDVIEW (RU’YAT AL-ISLAM LI AL-WUJUD )
‘Allam Al-Ruh
(Pre-Existent Stage)
Al-Mithaq
(The Pre Covenant)
Muslims believe that this world is a temporary place for them to be tested in order to determine whether they will get the reward or punishment in the Hereafter.
‘ALLAM-AL-RAHIM
(MOTHER’S WOMB)
‘Allam Al-Dunyah

38. TEST ‘Allam Al-Dunyah (World)
QURAN, SUNNAH, QIYES, IJMA, IJTIHAD (SHARI’AH)
MAN-MADE LAWS
(E.G. COMPANY LAWS, CORPORATE GOVERNANCE CODES)
BUSINESS ACTIVITIES
(MU ‘AMALAT)
TEST
‘ALLAM AL-BARZAKH
(LIFE IN THE GRAVE)
‘ALLAM AL-AKHIRAH (HEREAFTER)
GOOD DEEDS
FALAH (REWARDS)
BAD DEEDS
SINS/ PUNISHMENT

39. RATIONALITY & WISDOM SECULAR -V- ISLAMIC
Conventional economic theory has evolved with the assumption that people are always rational. In reality, they are not.
At the same time, they are not totally devoid of rationality. In other words, their behaviour is not random.
From Islamic point of view the Qur’an uses reason to make Men understand Allah (s.w.t.) and His Creation (Addas, 2008:65).
Islamic science requires the integration of the three broad sources of knowledge: Reality, Reason and Revelation when dealing with economics.
Addas, Walled A. J. (2008). “Methodology of Economics, Secular Vs Islamic. A Comparative Study of Economics: from Self-interest to God’s interest.” Kuala Lumpur: IIUM Press

40. RATIONAL BEHAVIOUR
A rational behaviour (involving decisions) might be defined as one which tends to give optimum satisfactions.
Rational economic decision / behaviour is one that is supposed to optimize one's economic interests or "utility" (satisfaction).
If man follows the Word of Allah (s.w.t.), his life would remain in harmony with his own nature and with the rest of the universe.
If he does not, he would seldom find peace within, and might spread corruption within himself and with others.
Secularists see the ‘unity’ of sciences – physical and social – in human reasoning alone, while Islam regards Shari’ah as the counterpart of ‘physical laws’ for regulating human conduct.

41. AL-GHAZALI
For Imam Ghazali ( ) in his Ihya Ulum id-Din (Revival of the Religious Sciences), all economic activities of the individual, consumption, production, accumulation of wealth and distribution etc., involve taking a Muslim to a highly refined level of piety as a Believer.
Ghazali together with his teacher al-Juwayni, introduced ideas that underlie the concept of the Objectives of the Shari’ah (maqasid al-Shari’ah). One of the main themes throughout his work is the concept of maslaha or social welfare in the public interest, which depends on the preservation (hafdh) of 5 basic necessities (dharurat) or goals;
Hafiz al-din (preservation of way of life), nafs (life/soul), nasl (family/progeny), mal (property/wealth, and aql (intellect/reason).
“The welfare of the religion and the Hereafter (maslaha al-din wa al-akhira) represents the key objective, during the course of earning a livelihood” (Ihya Vol.2, Bk.13, Sect.V)

42. IBN KHALDUN
Ibn Khaldun lived ( ) at a time when Muslim society under the Mamluks in Egypt was in decline. As a social scientist he new that a reversal of any decline in civilization could not be envisaged without drawing lessons (‘ibar) from history, therefore…
The Muqaddimah was the ‘Introduction’, or the first of a seven volume history called Kitab al’Ibar, or the ‘Book of Lessons’ (from History), and analyzed human and dynastic well-being through a cause and effect relationship…
Ibn Khaldun saw that moral, psychological, social, economic, political, demographic and historical factors were all interrelated, but the economic decline through poor political governance was the trigger mechanism in the case of the Mamluks… echoed by his student al-Maqrizi, and both saw the hyper-inflationary depression of

43. IBN KATHIR
Ibn Kathir lived ( ) was a student if Ibn Taymiyyah.
In Al-Bidayah wa’l-nihayah (“The Beginning if the End”) he discusses from the start of creation until the end of times including stories of the Prophets and previous nations…
In Al-Bidayah, Ibn Kathir recalls a hadith from Ibn Majah reported by Abdullah ibn Umar concerning the signs before the Day of Judgment…

44. IBN KATHIR
Abdullah ibn Umar said, “The Prophet (s.a.w.s.) came to us and said, ‘Oh Muhajirun (emigrants from Makkah to Madinah), you may be afflicted by five things; God forbid that you should see them.
[1] If zina should become widespread, you should realize that this has never happened without new diseases befalling the people, which their forebears never suffered.
[2] If people should begin to cheat in weighing out goods, you should realize that this has never happened without drought and famine befalling the people, and their rulers oppressing them.
[3] If people should withhold zakat, you should realize that this has never happened without the rain being stopped from falling; and were it not for the animals' sake, it would never rain again.
[4] If people should break their covenant with Allah and His Messenger, you should realize that his has never happened without Allah sending an enemy against them to take some of their possessions by force.
[5] If the leaders do not govern according to the Book of Allah, you should realize that this has never happened without Allah making them into groups and making them fight one another.’” (Ibn Majah, Kitab al-Fitan, no.4019).

45. AL-HINDI
Ali ibn Abd-al-Malik al-Hindi ( ) compiled a collection of hadith, Kanz al-‘Ummal fi sunan al-aqwal wa’l af’al (“Treasure of the Doers of Good Deeds”), in which it is reported from hadhrat Huzaifah (r.a.):
That the Rasulullah (s.a.w.s.) said: “When this ummah regards liquor as a beverage, interest as a profit and bribery as a gift, thereby attempting to legalize it (make it halal), and when they conduct their business with zakat, then they will be destroyed as a result of increasing sin” (Kanz al-Ummal).
How well are we conforming to the Islamic Worldview (Ru’yat al-Islam li al-Wujud) today?

46. THANK YOU