01 | The Necessity of Understanding the Cosmos, Nature and Man, as Well as the Unity of Knowledge, Faith and Ethics from the Worldview of the Qur’an: Implications on an International Islamic University

Abstract

It is our considered view that if scientists, technologists, technocrats and scientific organizations, institutions including universities, were to continue to view the various natural and human phenomena from a naturalist, positivist, materialist, empiricist, modernist, agnostic or atheistic philosophical presuppositions – which are different branches of the main trunk of the secular worldview in the world today – then modern science as well as modern social sciences would continue to be one of the contributors to the grave crises of modern civilization. Therefore, we support any effort by non-Muslim scientists or scholars to promote a theistic or metaphysical worldview of reality, nature and human life which is based on the belief in a Single Living and Transcendent Creator, Master and Sustainer of all that exists. Therefore, the Godless worldviews or presuppositions in Western philosophies of science, such as atheism, naturalism, scientism, physicalism, materialism, empiricism, agnosticism, positivism, secular humanism, rationalism, skepticism, existentialism, and postmodernism are viewed by the worldview of the Qur’an as different forms of Falsehood (al-batil). The inseparability of faith, knowledge and good ethical conduct in the worldview of the Qur’an should be given serious attention by all the Believers, in particular the Muslim students, scholars, scientists, professionals, administrators, officers and workers in an Islamic university. As far as the medical faculties and hospitals are concerned, the observation of good medical ethics by all the staff and students is of the utmost importance as the disciplines taught in the faculties and the services rendered in an Islamic hospital contribute directly to the fulfilment of some of the most important higher objectives of the Divine Law or the “maqasid al-shari`ah”, namely the preservation of life, the preservation of religion, the preservation of the intellect, the preservation of progeny and the preservation of wealth and property. All those objectives require the upholding of moral integrity, justice, and benevolence as the core of Islamic ethical values. In light of IIUM’s mission of Islamization of Human Knowledge, Internationalisation and Comprehensive Excellence, the staff and the students of the university should be quite concerned about the international reputation of the institution. In our view the reputation of any Islamic university is to maintained not only through the achievement of academic excellence, but also in the attainment of the image of environmental and physical cleanliness, and the commitment to good governance, administrative and management efficiency, discipline, integrity, justice, fairness, objectivity, decorum, etiquette and respect for human beings irrespective of religion or ethnicity, transparency, compassion, diligence, accountability, collegiality, kindness and willingness to sacrifice money, resources and time for a higher public good (maslahah). The university leadership, administrators and staff should be highly sensitive to any acts of injustice, irregularity, disregard of rules and regulations, immorality, irresponsibility, complacency, duplicity, fraud, bribery, corruption, nepotism, cruelty to living creatures, wastage, extravagance, egotism, authoritarianism, and other manifestations of what the Qur’an calls al-haram (prohibited) al-munkar (objectionable, bad, evil, wrong), al-zulm (injustice, cruelty, oppression), al-fasad (corruption), al-darr (harmful, detrimental, noxious) al-khiyanah (betrayal of trust, treachery), al-kibr (arrogance) and al-fitnah (trial, temptation, intrigue). As far as the general public, the students, and industries dealing with IIUM are concerned, their expectations of an Islamic university or the hospital in it are generally favourably disposed. Such positive expectations are presumably based on what they believe Islam has promised to deliver to the whole of humanity – all that represents al-salam (peace), al-ma`ruf ( that which is agreeable, acceptable, right), al-wasat (justice, excellence, balanced, moderation), al-khair (goodness), al-`adalah and al-qist (justice and fairness), al-manfa`ah (beneficial, useful, advantageous), al-birr (righteousness), al-ihsan (beneficence, moral excellence), al-salih (righteous), al-rahmah (mercy), al-rifq (kindness), al-tayyib (good, wholesome, agreeable, friendly, pleasant, delightful) al-jamal (beauty), al-hasanah (good, wellbeing), al-itqan (thoroughness, exactitude, perfection) and everything else that would be embraced by the Prophetic mission of spreading “rahmatan li al-`alamin” (Divine grace and mercy to all the worlds). Bearing in mind such positive and lofty expectations from the “outside world” and from the “internal customers”, it is to be expected that the Muslim leaders, managers, academics, officers, workers and staff of the different parts of the university would give a high premium to the maintenance of the holistic ethical culture that Islam advocates.

Keyword:  Cosmos, Nature, Man, Unity of Knowledge, Faith, Worldview and the Qur’an