Isma'il Raji al-Faruqi places monotheism as a world view (worldview). Worldview has actually become a new concept in Islam that is universally able to summarize the general human perspective.
In Islam, worldview is used not only to see what is real (real) in the world alone, but also look deeper (rea(lity) and truth (truth) metaphysically or in the afterlife dimension.[1] Tawhid in the sense of al-Faruqi; “Al-Tawheedîd is a general view of reality, of truth, of the world, of space and time, of human history and destiny.”[2] Tawhid is a general view of reality, truth, the world, space and time, history and human destiny.
Based on this definition, al-Faruqi views all aspects of reality, truth, the world, space and time, history, and destiny as being integrated into the primordial foundation of a complete worldview. This means that the vision of a worldview encompasses all the dimensions mentioned above. If reality is viewed solely without incorporating the element of truth, then that reality is worthless.
Something that has no value cannot be used as a basis worldview (world view). Therefore not everything that is real (real) in the world contains elements of truth. As an example of murder, rape, theft and other acts that are all real (real), However, this is not permitted. Because it eliminates the element of truth in it. Furthermore, regarding tauhîd as worldview, Al-Faruqi divides nature into five principles: duality, ideationality, teleology, human capacity and ability to manipulate nature, and responsibility and accountability.
Meaning duality in view is khalîq And creature. Khalîq namely God Subhânahû wa ta'alâ the Transcendent. The absolute, One, has no partners and no one is like Him. While the second is all His creatures. The world, humans, angels, jinn, animals, space and time, objects and everything other than Him who is Almighty. Khalîq and creatures according to al-Faruqi are different in form and anthology or in their existence.
As for ideationality, In al-Faruqi's explanation, it contains the meaning of the relationship between the two realities of the Creator and the creature, this term is called the relationship ideational. Creatures have been endowed with understanding, rationality, reasoning, awareness, intuition and so on. All these gifts are enough to understand God's will. Either directly through His verses or through observation of His creation.[3]
Temporary, tecology In al-Faruqi's reasoning, the world (cosmos) was created by the Creator to fulfill all the needs of creatures, meaning that this world was not created in vain or not for play.[4] More specifically for humans, their creation was in order to actualize the message of the Creator which refers more to the moral values of humans.
Because humans are not the same as other creatures, they are given 'aql' which must be used to obey, comply with and not violate the commands of the Creator. Furthermore, regarding the principle human capacity and ability to manipulate nature, As explained by al-Faruqi, humans were created for a purpose, which purpose must be in accordance with the morals of society, nature and the environment.
Humans must be able to manage nature with their morals (reason), otherwise the environment and the universe will be destroyed. The last part is responsibility and calculationn, what this means is that the obligations imposed on humans have consequences that must not be ignored.
That humans bear responsibilities that must be borne not only in this world but also in the future before Him. If humans realize His commands and obey Him, then fallah or the success and happiness that one obtains. However, if the opposite is true, denying Him, then punishment, suffering, and failure will be received.[5]
The essence of the above explanation according to al-Faruqi is to give birth to a world view (worldview) The true God must understand the nature and essence of human creation as a creature. If creatures can understand this properly, the principle of monotheism, which is the foundation of the worldview, will be able to produce a true civilization.
And Allah knows bestâb
[1] Laode M. Kamaluddin, On Islamic Civilization: Reigniting the Extinguished Lantern of Islamic Civilization (Semarang: Unissula Press, 2010), 95. In this book, Prof. Hamid Fahmy Zarkasyi explains about world views. (worldview) both the definitions of Muslim scholars or Western orientalists.
[2] Ismail Raji al-Faruqi, Al-Tawheedîd: Its Implications on Thought and Life, (USA, Maryland: International Institute of Islamic Thought, 1982), 10
[3] Read, https://ismailfaruqi.com/articles/essence-islamic-civilization/#identifier_2_129 (Accessed 17 July 2019).
[4] (QS. Al-Imran verse 191)
"(Namely) those who remember Allah while standing or sitting or lying down and they think about the creation of the heavens and the earth (saying): "Our Lord, You did not create this in vain, Glory be to You, So protect Us from the torment (punishment) of hell."
[5] Ismail Raji' Al-Faruqi, You knowîd Its Implications for Thought and Life. Trans. Rammani Astuti. (Bandung: Pustaka, 1988), 10-13.
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