Development Worldview in the Quran: A Study of Thematic Exegesis

Dr !ohd Shu"ri #anapi

1
Lecturer of Islamic Development Management Program,
Centre for Islamic Development Management Studies (ISDEV),
Scool of Social Sciences,
!niversiti Sains Mala"sia, 11#$$ Penang, Mala"sia%
&el' ()*$+*),-.)),/ Mo0ile' ()*$11*,1#-#.-/ 2a3' ()*$+*),-.1.+
E*mail' su4ri5usm%m" 6 su4eri5"aoo%com
A$stract
&is paper aims to identif" and anal"7e te development 8orldvie8 (tasawwur) 0ased on te
9ur:an% Development 8orldvie8 ere refers to te compreensive vie8 and a true and
correct picture of Islamic*0ased development (I0D)% It aims to e3plain te 8ole
caracteristics of te I0D olisticall", as te 0asis of all development activities in uman life%
&e ;uestion ten is 8at are te conceptual elements of te development 8orldvie8 in te
9ur:an< &is paper attempts to see4 for te ans8er troug tree main purposes% 2irstl", to
identif" te meaning of te development 8orldvie8% Secondl", using a tematic e3egesis
approac, to anal"7e te development 8orldvie8 0ased on te 9ur:an/ and tirdl", to develop
te conceptual elements of te development 8orldvie8 0ased on te 9ur=an% &e main
o0>ects studied in tis paper are te 9uranic verses temselves% &is is assisted 0" oter
references, especiall" tose related to 9uranic e3egesis% ?ll tese are anal"7ed using a
content anal"sis metod% It 8ill 0e so8n tat tere are si3 conceptual elements of
development 8orldvie8 found in te 9ur=an% &e" are @neness of ?lla, servitude of
self68orsip to ?lla, vicegerent on eart, natural resources, time frame A 8orld of al-ruh,
present 8orld, and te 8orld ereafter, and pleasures of ?lla% It is 0ased on tese si3
conceptual elements of development 8orldvie8 tat te I0D 8orldvie8 is constructed%
%eywords' 8orldvie8, development, Islamic*0ased development, conceptual elements
&' (ntroduction
&e conventional development and te Islamic*0ased development (I0D) are t8o different
entities% &e conventional development is constructed from te conventional 8orldvie8
0orne from te Bestern epistemolog"% &e Bestern epistemolog" is rooted solel" from
reasoning of te mind and rationalit" from te tougts of te founders on te teor" of
development 8o temselves are 0ound 0" te conventional development pilosop"% In te
meantime, I0D is constructed from Islamic 8orldvie8 (tasawwur) 8ic originated from
Islamic epistemolog"% Islamic epistemolog" stems from four main sources tat is te 9ur:an,
Cadit, ijma and qiyas% ?ll four of tese sources form Islamic 8orldvie8 8ic is vastl"
1
Mod Su4ri Canapi is Lecturer of Islamic Development Management Program of te Centre for Islamic
Development Management Studies (ISDEV), !niversiti Sains Mala"sia% Ce o0tained is P%D and M%? from
!niversiti Sains Mala"sia, Penang, Mala"sia and D%? (Cons) from ?l*?7ar !niversit", Cairo, Eg"pt% Ce as ,
0oo4s and a0out +.$ oter 8ritings to is credit% Cis speciali7ations are 9uranic Borldvie8, Epistemolog" and
Islamic Borldvie8, Islamic*Dased Development, Cuman Development, 9uranic E3egesis and Metodolog" of
9uranic E3egesis%
1
different from te conventional 8orldvie8% In fact it is te 0asis to te construction of te I0D
teor"
.
%
&e ;uestion is 8eter tis I0D teor" can 0e applied 8ereas it 8as not 0orn from te
mould of te conventional development epistemolog" and 8orldvie8< &us, o8 is it
possi0le tat te I0D teor" is e;uated 8it te conventional development teor" 8ile its
epistemolog" and 8orldvie8 are distinctl" different< &is is te main factor as to 8" tis
paper is 8ritten% Since te conventional development 8orldvie8 is said to 0e poles apart from
te I0D 8orldvie8, ten tis is te 4e" ;uestion tat is discussed in tis paper% Co8ever te
discussion in tis paper onl" focuses on te development 8orldvie8 in te 9ur:an 0ecause
te 9ur:an is te source of te igest and utmost Islamic 4no8ledge% In addition, it is oped
tat tis paper 8ill 0ecome a pioneer to studies on I0D 8orldvie8 in te oter tree sources
of Islamic 4no8ledge tat is Hadith, ijma and qiyas%
Dased on te researcer:s e3amination6o0servation, tere as "et to 0e an" researc on
development 8orldvie8 in te 9ur:an% Even if tere is, it onl" discusses on five matters%
2irst, te 0asic 8orldvie8 structure in te 9ur:an tat is te relationsip 0et8een ?lla SB&,
man and te natural resources
-
% Second, 0asic tings tat are made as te stepping stones in
developing societ", suc as Islamic rulings, te economic s"stem, education, la8s and
oters
+
% &ird, godl" (rabbani) 8orldvie8 according to te 9ur:an and te Sunna tat is
?lla SB& as te Creator, man as servant and khalifah, and te natural resources as
creatures
,
% 2ourt, moderation (al-Wasatiyyah) as one of te caracteristics of te 9uranic
8oldvie8
)
/ and fift te application of te 9uranic 8orldvie8 in te effort to create good
relations 0et8een citi7ens and te ruler in Eordan
F
% In fact te 8orldvie8 in te 9ur:an tat is
discussed in tese five researces are diversed% &is e3i0its tat 8orldvie8 in te 9ur:an is
not fi3ed and particular in caracter% It is more inclined to8ards te researc o0>ective of te
researcer% 2urtermore all matters mentioned in te 9ur:an can 0e categori7ed as 9uranic
8orldvie8%
It is 0ased on tis apparent gap tat te discussion on development 8orldvie8 in te 9ur:an
is important to 0e em0ar4ed upon% It is carried out to attain tree researc o0>ectives% 2irstl",
to identif" te meaning of te development 8orldvie8% Secondl", using a tematic e3egesis
approac, to anal"7e te development 8orldvie8 0ased on te 9ur:an/ and tirdl", to develop
te conceptual elements of te development 8orldvie8 0ased on te 9ur=an% In acieving all
tese o0>ectives, tis ;ualitative researc 8it an e3planator" and descriptive design uses te
tematic e3egesis (tafsir al-Mawdui) approac, tat is used to descri0e te metod in 8ic
.
Muammad S"u4ri Salle, 7 Prinsip Pembangunan Berteraskan slam (Guala Lumpur' He0ra Editions Sdn%
Dd% and Pulau Pinang' Pro>e4 Pengurusan Pem0angunan Islam, Pusat Penga>ian Sains Gemas"ara4atan,
!niversiti Sains Mala"sia, .$$-a), p% .1%
-
I7utsu, &osii4o% !"d and Man in the #"ran$ %emanti&s "f the #"rani& Weltans&hauung (&o4"o' Geio
Institute of Cultural Studies, 11)+)%
+
?l*2a8al, Sala Mustafa% 'l-(aswir al-)ur*ani li al-Mujtama al-'nsaq wa al-+u,um al-jtimaiyyah (Cairo,
Eg"pt' Dar al*2i4r al*=?ra0i, 11#,)
,
Iamli ?8ang, (asawwur -abbani Menurut 'l-)ur*an dan 'l-%unnah (Guala Lumpur' ?l*Cida"a
Pu0lication, 111F)
)
?l*Sala0i, =?li Muammad% 'l-Wasatiyyah fi al-)ur*an al-#arim (=?mman, Eordan' Dar al*Jafa:is, 1111)%
F
Cusa"n, Iad8an Eamal Kusuf% 'l-(asawwur al-)ur*ani li 'laqah al-.mmah bi al-%ultah$ /irasah
Maydaniyyah li al-.rdun (? Doctor of Pilosop" tesis from te Islamic Studies 2acult" su0mitted to te
department of ?l*9ur:an and ?l*Sunna, Islamic Studies 2acult", !niversiti Ge0angsaan Mala"sia% Jot
pu0lised, 1111)
.
an e3egete selects a group of verses related to a single teme or similar eading
#
% In tis
paper, all te collated and anal"sed 9uranic verses are related to te development 8orldvie8
teme% In oter 8ords, te 9uranic verses must ave e3plained a0out te tree 0asic elements
in Islamic 8orldvie8 8ic is te mould to I0D% &e tree 0asic elements referred to are
first, ?lla SB& is te Creator/ second, man is servant and khalifah of ?lla SB&/ and tird,
natural resources are also creatures >ust li4e man, su0mit and o0e" to ?lla SB&% Lenerall"
te 9ur:an 8eter directl" or indirectl" descri0ed a0out tese tree 0asic elements% &ese
tree 0asic elements 8ill 0e lin4ed to I0D%
Lenerall" te discussion in tis paper is divided into four main sections% &e first section,
discusses on te meanings of development 8orldvie8 and tematic e3egesis metod% &e
second section ten anal"7e te development 8orldvie8 0ased on te 9ur:an% It contains te
division of te e3planation of te essence of its meaning% &e tird section incorporates te
development 8orldvie8 constructed 0ased on te 9ur:an% It focusses on te elements of te
development 8orldvie8 concept contained in te 9ur:an% Lastl" is te concluding section
and surmised from all te discussion in tis paper%
)' The !eaning of Development Worldview
&e prase of te development 8orldvie8 is formed from a com0ination of t8o terms% &e
t8o terms referred to are development and 8orldvie8%
In tis paper te term development refers to Islamic*0ased development (I0D)% Muammad
S"u4ri Salle
1
redefined I0D so tat it is more accurate, compreensive and e3i0its te need
to start from its o8n roots% &e roots referred to 0" Muammd S"u4ri Salle is Islamic
8orldvie8% ?ccording to im, I0D refers to a compreensive development process, integrated
and 0alanced% It involves all aspects of a person:s life, 8eter at te individual level or
communit"% It includes spiritual and p"sical development% It is also derived from te
e3ecution of te individual function in an institution as a servant of ?lla SB& in te vertical
relationsip (habl min 'llah) perspective and khalifah ?lla SB& in te ori7ontal
relationsip (habl min al-+as) perspective% Essentiall" tis an initial definition of I0D offered
0" Muammad S"u4ri Salle% ?s suc it is still rater s4etc"%
&ereafter, Muammad S"u4ri Salle
1$
made te effort to present a detailed and
compreensive e3planation on te definition of I0D compared to te earlier definition 0efore
tis% Muammad S"u4ri Salle:s clarification on te definition of I0D can 0e seen clearl"
from tree main aspects, tat is, te 8orldvie8, epistemological and ontological aspects%
2rom te 8orldvie8 aspect, Muammad S"u4ri Salle
11
e3plains tat I0D must 0e 0rougt
a0out from Islamic 8orldvie8% ?ccording to im tere are tree main elements in te Islamic
8orldvie8% 2irst ?lla SB& is te Creator/ second te development actors are creatures/ and
tird, development tools are also creatures% &ese tree 0asic elements represent te mould
tat give sape to I0D% 2rom te epsitemological aspects, Muammad S"u4ri Salle
1.
#
Muslim, Mustafa% Mabahith fi al-(afsir al-Mawdui (Dams"i;' Dar al*9alam, 111F), 1)%
1
Muammad S"u4ri Salle, Pembangunan Berteraskan slam (Guala Lumpur' !tusan Pu0lications M
Distri0utors Sdn% Dd, .$$.), p% +1/ see also Muammad S"u4ri Salle, Pengurusan Pembangunan Berteraskan
slam$ #"nsep dan Perkaedahan 0%iri %yarahan .mum Pelantikan Pr"fes"r)% (Pulau Pinang' Pener0it !niversiti
Sains Mala"sia, .$$-0), p% ,%
1$
bid%, .$$., p% +1%
11
Muammad S"u4ri Salle, 1p2 3it2, .$$-a, p% .1
1.
Muammad S"u4ri Salle, 1p2 3it%, .$$., p% .1*.1
-
elucidates tat I0D 4no8ledge encompasses te integration 0et8een daruri 4no8ledge
(necessar" or immediate) 8it na,ari 4no8ledge (te resulting from an in;uir"), aqli proofs
8it naqli proofs, fard ayn and fard kifayah% @n te oter and, from te ontological aspects,
Muammad S"u4ri Salle
1-
stresses tat te su0stance of I0D involves spiritual and material
developments, mind and eart, 4no8ledge and deeds, scientific metods and metap"sical
metods% It is also an integrated com0ination of te economics, politics, finance, sociolog",
ps"colog", antropolog", pilosop", la8s and oters disciplines%
Dased on autor:s assessment, tere as "et to 0e found a definition on I0D tat is as deep
and as compreensive as presented 0" Muammad S"u4ri Salle% Even if tere is most 8ould
onl" stress on te ontologial aspects onl"% ?s an e3ample, ?taul Cu; Pramani4
1+
, and
Surtaman Gastin Casan and Sanep ?mad
1,
defined I0D as a compreensive development
s"stem 8ic encompasses te moral, spiritual and material aspects% &is 0rief definition 8as
later refined 0" Mod% Gamal Casan
1)
as one activit" tat is oriented 0ased on values and
perfecting te o0>ectives of uman:s 8ell 0eing in all of te said aspects% &e moral and
material, economics and social, spiritual and p"sical aspects cannot 0e segregated% &e aim
is not to onl" acieve 8ell*0eing in tis 8orld 0ut also te desire to see 8ell*0eing transcends
till te ereafter%
Dased on te discussion on te term I0D, it is found tat te I0D definition as presented 0"
Muammad S"u4ri Salle is sufficientl" deep and compreensive% It is clearl" 0ased on te
roots of Islam tat is te Islamic epistemological and 8orldvie8 aspects% &us te definition
given 0" Muammad S"u4ri Salle is to used in tis paper%
Caving understood te meaning of te term development, tis paper 8ill 0e e3plained te
meaning of te term 8orldvie8% 2rom te Islamic terminolog", 8orldvie8 is referred to as
tasawwur% &e 8ord tasawwur in Islam is derived from te ?ra0ic language% &e root 8ord
to te term tasawwur is sawwara
1F
and is mentioned in a fe8 verses in te 9ur:an
1#
suc as in
Sura 'li mran (-')), al-'raf (F'11), !hafir (+$')+), al-Hasyr (,1/.+), al-(aghabun ()+'-)
and al-nfitar (#.'-)%
In realit", te 8ord sawwara 0ears a fe8 meaning suc as to give a perception to te form
tat is vie8ed
11
/ to tr" and give an actual vie8 on someting
.$
/ and to give an actual outloo4
on someting/ and to produce te outline of te ting in te mind
.1
%
1-
Muammad S"u4ri Salle, 1p2 3it%, .$$., p% # M )F%
1+
?taul Cu; Pramani4, Pembangunan dan Pengagihan /alam slam (/e4el"pment and /istributi"n in slam),
translation 0" ?mar Said (Guala Lumpur' De8an Daasa dan Pusta4a, 111#), p% 3i
1,
Surtaman Gastin Casan and Sanep ?mad, 5k"n"mi slam6 /asar dan 'malan (Guala Lumpur' De8an
Daasa dan Pusta4a, .$$,), p% -.$%
1)
Mod% Gamal Cassan, Pendidikan dan Pembangunan %atu Perspektif Bersepadu (Guala Lumpur' Jurin
Enterprise, 11##), p% .,1%
1F
Mina, =?0da: =?li% 7isan al-7isan (ahdhib 7isan al-'rab li al-'llamah 'bi al-8adl 9amal al-/in
Muhammad bin Mukram bn Man,ur, Vol% . (Deirut, Lu0nan' Dar al*Gutu0 al*=Ilmi""a, 111-), p% +,%
1#
See 'li mran (-')), al-'raf (F'11), !hafir (+$')+), al-Hasyr (,1/.+), al-(aghabun ()+'-) and al-nfitar
(#.'-)%
11
Mina, 1p2 3it%, p% +,/ see also I0n Man7ur, ?0i al*2adl Eamal al*Din Muammad 0in Mu4ram al*?fri;i al*
Misri% 7isan al-'rab, Vol% , (Deirut, Lu0nan' Dar Sadir, 111+), p% +F-%
.$
Mas=ud, Eu0ran% 'l--a*id Mujam 7ughawi 'sri, Vol% . (Deirut, Lu0nan' Dar al*=Ilm li al*Mala"in, 111$), p%
1-)%
.1
?l*9asimi, ?mad Mo4tar 0in =!mar Mu"i al*Din So0ir 0in =?li% 'l-Mu=jam al-'rabi al-'sasi (&unisia'
Larousse% 11#1), p% F,,/ see also Mad4ur, =?li ?mad% Manhaj al-(arbiyyah fi al-(asawwur al-slami (Deirut,
+
?ccording to Camid 2am" Har4as"i
..
, te term tasawwur as a neutral caracter and is onl"
used in te adver0ial form% ?s suc in te ?ra0ic language it needs to 0e oo4ed onto 8it an
ad>ective suc as Islam, Cristian, Best and oters% In oter 8ords tis term can 0e used for
an" religion and also civili7ation% ?s an e3ample, tasawwur al-slamiy, slami& w"rld4iew,
Western w"rld4iew, 3hristian w"rld4iew, Hindis w"rld4iew, Buddhist w"rld4iew, +ew
(estament w"rld4iew and oters
.-
% &e ad>ective Islam, Best, Cristian, Cindu and Duddist
are used as te differential% In addition, tis also e3i0its tat eac religion and civili7ation
as its o8n 8orldvie8%
Dased on te discussion on te meaning of tasawwur it can 0e surmised tat te definition to
te term tasawwur is a compreensive and a0solute description or e3planation a0out a
ting
.+
% &is compreensive definition comprises a true and complete e3planation on a matter
tat is 0eing researced
.,
% Ben te 8ord 8orldvie8 is com0ined to te ad>ective Islam, tus
Islamic 8orldvie8 is formed 8ic means a compreensive or a0solute description a0out
Islam 8ose purpose is to e3plain olisticall" te 0asic Islamic principles trutfull" and
compreensivel" suc tat it 0ecomes te foundation to te vie8 of life and entrenced in a
person
.)
% &is definition of 8orldvie8 is to 0e used in tis paper%
Ben te term development is com0ined to te term 8orldvie8, ten te term development
8orldvie8 is formed% &e discussion on development 8orldvie8 in tis paper is te
compreensive and a0solute description on I0D% It is meant to e3plain te concept:s elements
trutfull" and olisticall" suc tat it 0ecomes te 0asis to all development activities in
uman:s life% &is description is definitel" not confined to te development in tis 8orld or
p"sical realm alone, 0cause I0D is universal in nature, tat is, it starts from te spiritual
realm until te ereafter and from te p"sical aspects up until te spiritual aspects% &is is
te definition of development 8orldvie8 tat 8ill 0e used in tis paper%
*' The !eaning of Thematic Exegesis !ethod
&e term tematic i%e% relating to a teme, is used to descri0e te metod in 8ic an e3egete
selects a group of verses related to a single teme% Be ma" also call tis metod s"ntetic
0ecause it does not see4 to impose uman e3perience on te 9ur:an, rater it see4s to
s"ntesi7e tese verses and teir meaning into a single composite vie8 and to unite uman
e3perience 8it te 9ur:an% In tis metod te e3egete does not interpret te 9ur:an verse 0"
verse/ rater te e3egete attempts to stud" te 8ole 9ur:an 0" ta4ing up a single teme from
various doctrinal, social, development, cosmological and etical temes dealt 8it 0" te
Lu0nan' Dar al*Jada al*=?ra0i""a, 111$), p% -F-%
..
Camid 2am" Har4as"i, slam sebagai Pandangan Hidup 0#ajian (e"ritis /alam Meresp"n Perang
Pemikiran) (?ccessed on 11 Eune .$1$, from ttp'66pondo4 sa0ran %org6inde3%pp<optionNcomOcontentMtas4N
vie8MidN-FMItemidN1F, .$$+)%
.-
?0dela7i7 Dergout, PBorldvie8' @0>ectives, Ginds and ?pproacesQ, in ?0dela7i7 Dergout (Ed%),
ntr"du&ti"n t" the slami& W"rld4iew %tudy "f %ele&ted 5ssentials (Guala Lumpur' !niversiti Islam
?ntara0angsa Mala"sia, .$$1), p% ,#%
.+
Mod% Gamal Cassan, P&e Islamic Borld*Vie8Q, a paper presented in %eminar "n slam and ts W"rld-:iew$
'n 'meri&an Per&epti"n, organi7ed 0" te Institute of Islamic !nderstanding Mala"sia (IGIM) and &e
Mala"sian*?merican Commission on Education E3cange, at Cotel Pan Pasific, Guala Lumpur, 11 ?ugust
111-%
.,
Caron Din, (asawwur slam (Sa ?lam, Selangor' Pusta4a Ci70i, 111.), p% -
.)
bid, 111., p% -/ see also Muammad S"u4ri Salle, 1p2 3it% .$$-a, p% .1 and Iamli ?8ang, 1p2 3it%, .$$F, p%
)%
,
9ur:an
.F
% &is metod see4s to find or to discover te 9ur:anic vie8point concerning a
particular issue from amongs te various issues related to life and te universe%
2or e3ample it can 0e used to stud" te 9ur:anic approac regarding propetood,
development 8orldvie8 in te 9ur:an and te cosmolog" of te 9ur:an% Co8ever it sould
0e mentioned tat te 4inds of 9ur:anic studies 8ic are occasionall" referred to as
tematic e3egeses i%e%, te studies of some e3egetes concerning some specific topics suc as
asb;b al-nu,<l of te verses, te n;sikh and mans<kh verses, te metapors used in te
9ur:an, etc% are not tematic e3egesis% Suc studies are compilations of a num0er of te
pro0lems 8ic are raised in anal"tic tafsir
.#
% ?ccording to al*Sadr
.1
, 8ile te prevalence of
te tematic stud" approaces in fi; as greatl" developed Islamic legal tougt, te
prevalence of te anal"tic metod in 9ur:anic studies, 8ic as dominated tafsir literature
for several centuries, as impeded te development of 9ur:anic tougt and resulted in its
ac;uiring a ;ualit" of repetitiousness, so muc so tat 8e ma" sa" tat centuries passed after
te e3egetic 8or4s of al*&a0ari, al*Ia7i and al*&usi 8itout Islamic tougt 0eing a0le to
create an"ting reall" ne8 despite te e3tensive canges 0rougt a0out over time in te
various speres of uman life%
+' The Development Worldview ,ased on the Quran
Dased on te 9ur:an, tere are si3 elements of te I0D 8orldvie8 concept% 2irst, tawhid is
te pivot/ second, self servitude to ?lla as te metodolog"/ tird, man is tat servant and
khalifah as te development actors/ fourt, ma4ing te natural resources as te development
tool or means/ fift, 0alancing (tawa,un) 0et8een te needs of te 8orld and te ereafter/
and si3t, te aim is to reac te pleasures of ?lla% &ese si3 elements of te I0D 8orldvie8
concept 8ill 0e given a detailed e3planation in te follo8ing sections%
+& Tawhid as the -ivot
(awhid is te godl" concept in te 9ur:an% It is te 0asis to fait and conviction of man
regarding te e3istence and oneness of ?lla
-$
% Man admitted tat ?lla is te a0solute
Creator, @8ner and Enforcer in tis 8orld (&auid -ububiyyah)% ?s suc it is o0ligator"
(wajib) to 8orsip and o0e" Cim
-1
% Dased on tis most important position of tis tawhid
element, it is placed as te pivot to te development 8orldvie8 0ased on te 9ur:an% In oter
8ords, it is an approac to put te al--abbaniyyah (Lodl") apects as te pivot or core in all
te efforts related to development% Ben tis tawhid is made te pivot or core to all aspects
in uman:s life in general and development 8orldvie8 in particular, tus oter aspects suc
as fiqh (rulings on deeds) and akhlaq (8ell and no0le manners) 8ill come under it
-.
% &is
means, tawhid as te main eading 8ereas fiqh and akhlaq are under it%
.F
Muslim, 1p2 3it%, p%1)%
.#
?l*Daa0i, Muammad Cusa"n% 'l-(afsir wa al-Mufassirun% Vol% 1 (Gaera, Mesir' Ma4ta0a al*Ba0a,
111.), p% 1,$*1,1%
.1
?l*Sadr, Muhammad Da;ir% 'l-Madrasah al-)ur*aniyyah' al-(afsir al-Mawdui wa al-(afsir al-(aj,i*i fi al-
)ur*an al-#arim (Deirut, Lu0nan' Dar al*&a=aruf li al*Mat0u=a, 11#1), p% F*,,%
-$
See al*I4las, 11.'1*-
-1
?l*9arada8i, Kusuf% 'l-Hayah al--abbaniyyah wa al-lm (Gaera, Mesir' Ma4ta0a Ba0a, 111,), p% -1
-.
La7ali Darusalam, Pedag"gi Pendidikan slam (Guala Lumpur' !tusan Pu0lications M Distri0utors Sdn%
Dd%, .$$1), p% .1$
)
&e placing of tawhid as te pivot of development 8orldvie8 is 0ased on te verse in Sura
al*?n=am
--
and al*Ia=d
-+
discussed 0efore tis% Desides tat, te Propets 8ere sent to 0ring
te message of tawhid
-,
% ?s e3amples, Propet Ju
-)
, Propet Cud
-F
, Propet Sali
-#
,
Propet S"u=a"0
-1
, Propet =Isa
+$
, Propet Ka=;u0
+1
, Propet I0raim
+.
and Propet
Muammad
+-
% In fortif"ing tis matter, Iasululla S?B 8ile ma4ing te call to Islam in
Mecca as taugt a0out te 4no8ledge on tawhid first 0efore is famil" mem0ers and friends
learned oter 4no8ledge
++
%
Concurrent to te placing of tawhid as te core to development 8orldvie8 as propounded in
te 9ur:an, Muammad S"u4ri Salle
+,
states tat te pivot to ori7ontal 4no8ledge and
deeds (relationsip 0et8een man and man) is te vertical 4no8ledge and deeds (relationsip
0et8een man and ?lla SB&) as contained in 4no8ledge on tawhid% ?ccording to im, te
essence of 4no8ledge on tawhid must 0e integrated 8it all oter 4no8ledge of fardu ain
suc as fiqh and akhlaq2

&e 4no8ledge on tawhid is related to aqidah (deep rooted conviction)% In it contained
-ukun slam (Pillars of Islam) and -ukun man (Pillars of Iman)% It acts as te core to all
oter 4no8ledge and fait
+)
% &e 4no8ledge on fiqh on te oter and is related to p"sical
deeds or in particular refers to te understanding or 4no8ledge on rulings tat is related to te
deeds of man 8o are adult and of sound mind (mukallaf) tat is ta4en from te syari*e
proofs
+F
% It is divided into four sections tat is ibadah, muamalat, munakahat and jinayah
+#
%
Bereas tasawwuf on te oter and is related to te cleansing of te spiritual aspects 8it
akhlaq as te core and ta4ing a ver" important position
+1
% It drives man to 4no8 a0out
despica0le caracteristics (ma,mumah) and replacing tem 8it no0le caracteristics
(mahmudah)
,$
% &is can cause one to 0e nearer to ?lla SB&%
--
See al*?n=am ()'1$1*1$.)%
-+
See al*Ia=d (1-'1))%
-,
See al*Jal (1)'-))/ al*?n0i"a: (.1'.,)/ and al*Mu:minun (.-'-.)%
-)
See al*?=raf (F',1) and al*Mu:minun (.-'.-)%
-F
See al*?=raf (F'),)/ Cud (11'.,*.) M ,$)/ and al*?;af (+)'.1)%
-#
See al*?=raf (F'F-)/ al*Jaml (.F'+,)/ and Cud (11')1)%
-1
See al*?=raf (F'#,)/ Cud (11'#+)/ and al*=?n4a0ut (.1'-))%
+$
See al*Ma:ida (,'F.)%
+1
See al*Da;ara (.'1--)%
+.
See al*=?n4a0ut (.1'1)) and al*Mumtaana ()$'+)%
+-
See al*?n=am ()',))/ Lafir (+$')))/ and al*Gafi (1#'11$)%
++
Sa0i;, Sa""id% .nsur-.nsur #ekuatan /alam slam 0'nasir al-)uwwah fi al-slam), translated 0"
Muammad ?0dai Iatom"% Singapura' Pusta4a Jasional Pte Ltd%, 11##), p% 1$)/ see also La7ali Darusalam,
1p2 3it%, .#1*.1$%
+,
Muammad S"u4ri Salle, 8alsafah lmu Pembangunan Berteraskan slam$ Beberapa 'sas #esepaduan
(Pulau Pinang' Pusat Islam, !niversiti Sains Mala"sia, 11#,), p% ../ see also Muammad S"u4ri Salle, 1p2
3it%, .$$-a, p% +1*+.%
+)
Muammad S"u4ri Salle, 1p2 3it%, 11#,, p% ../ see also Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% +1*+.
+F
Iacmat S"afei, 8iqih Muamalah (Dandung' Pener0it Pusta4a Setia, .$$1), p% 1-*1+
+#
?rs"ad &ali0 Lu0is, lmu 8iqih (Medan' 2irma Islami"a, 11F)), p% F
+1
?0oe0a4ar ?t>e, Pengantar %ejarah %ufi dan (asauf (Gota Daru, Gelantan' Pusta4a ?man Press, 11FF), p%
,%
,$
Simpl" fardu ain is regarded as a tree% Its roots are tawhid6 its stems are fiqh, 8ereas its fruits are tasawuf% ?
tree cannot live if it does not ave a root% So too te tree cannot 0ear fruit if it does not ave a stem% &ere is no
use to a tree tat does not 0ear fruit%
F
?ccording to Muammad S"u4ri Salle
,1
, tis does not mean tat fardu kifayah ia not ta4en
into account% In addition development is in actual fact one of te forms of fardu kifayah%
8ardu ain and fardu kifayah if seen at a glance seems to 0e separate entities, 0ut 0ot of tem
are integrated and cannot 0e separated% ?ltoug development is in te categor" of fardu
kifayah, noneteless it cannot 0e said to 0e I0D if its core is not fardu ain and is not
implemented 8itin te frame8or4 of te said fardu ain% I0D must 0e 0ased on tawhid and
implemented according to all tings tat ave 0een laid do8n in fiqh and akhlaq%

Muammad S"u4ri Salle proposes tat tis is in line 8it te vie8 of Mod Iadi I0raim
,.
8o said tat fardu ain and fardu kifayah are t8o 0rances of 4no8ledge tat cannot 0e
separated% Dot are closel" related to te servitude concept and development management on
tis eart% Man is o0liged to learn and grasp fardu ain suc as aqidah6 fiqh and akhlaq so tat
man is a0le to 0e a good and o0edient servant of ?lla SB&% So is te o0ligation to stud"
fardu kifayah suc as engineering, medicine and e;uipping man imself to manage and
develop tis eart% &e o0ligation on eac and ever" individual to learn fardu ain e3i0its te
utmost importance of fardu ain to 0e 4no8n 0" eac individual, 8ereas for fardu kifayah
tere is no o0ligation on ever" individual 0ut onl" to a selected fe8 due to its ver" large
scope% Co8ever, eac individual Muslim as to stud" fardu kifayah 8ic e needs to
manage and develop tis eart% Jeverteless, te fardu kifayah learnt as no meaning if it is
not 0ased on tawhid and not implemented 8itin te frame8or4 of fardu ain%
Clearl" a development cannot 0e said to 0e I0D if it is not 0ased on al-(awhid% In fact it
cannot 0e accepted as a good deed and 8ill 0e assessed as te dust 0lo8n 0" te 8ind
,-
% &is
as negated Mar3ism assumption tat man:s soul 8ill 0e oppressed and in anguis if tis life
is 0ased on tawhid
,+
%
&e real reason as to 8" tawhid is placed as te pivot to development is to prepare te core
so tat te development tat is to transpire is 8itin te 0oundar" of su0mission and
o0edience to ?lla
,,
/ it is not segregated from te purpose of 8orsipping ?lla
,)
/ o0e"ing
and follo8ing all rules and regulations as determined 0" ?lla
,F
/ and is al8a"s 0ased on
tawhid to ?lla
,#
%
Ben te implemented development pivot or core is strong enoug, onl" ten tere is ease in
te efforts to transform development as an act of 8orsip troug te approac of fiqh2In
addition, development could also 0e carried out trutfull", trust8ortil" and responsi0l"
troug te approac of akhlaq%&e com0ination of tese tree tings 0" putting tawhid as
te pivot 8ill form a development frame8or4 tat is strong and accurate%
2rom a larger and deeper point of vie8, te tawhidi& concept is aimed at fostering
relationsip 0et8een man and is Creator (habl min 'llah) and relationsip 0et8een man and
,1
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% +.*+-
,.
Mod Iadi I0raim, PEpistemologi' Satu &in>auan Menurut Perspe4tif IslamQ, in Mod Iadi I0raim et al2
(Eds%), ntelektualisme = /awah Masa #ini (Guala Lumpur' 2a4ulti Gepimpinan dan Pengurusan, Gole>
!niversiti Islam Mala"sia, .$$-), p% -%
,-
See al*Jur (.+'-1)
,+
So0ri Salamon, #"nflik 'ntara slam dan Mar>isme dan %atu #es #ajian #edudukan slam di .%%- dan
3hina (Selangor' ?l*Iamania Dadan Da48a and Ge0a>i4an Islam Mala"sia, 11##), p% #+
,,
See al*Jal (1)'-))
,)
See al*Dari"at (,1',))
,F
See al*Isra: (1F'.-*.+)
,#
See al*?n=am ()'1,1*1,-)
#
man (habl min al-nas)
,1
% (awhid is not >ust a 8ord, 0ut a pilosopical lesson on o8 to
foster social relationsip 8ic is te pivot to te relationsip 8it ?lla
)$
% ?ctuall" tis
descri0es te function of man 8o carries out is tas4 as te development actor (relationsip
0et8een man and man) and on a iger scale as a servant 8o o0e"s te command of ?lla
SB& (relationsip 8it Creator)% &is means tat te tawhidi& concept as put man:s position
in its actual place in tis 8orld and clarifies te 8" and for 8at te purpose to 8ic man
is created 0" ?lla SB&% ?lla SB& te @mnipotent, is te Creator, 8ereas man is as a
servant and khalifah of ?lla SB& on tis eart
)1
%
Dased on te overall discussion on tis tawhidi& concept, ten it can 0e inferred tat 0"
placing tawhid as te pivot to I0D is an o0ligation% It is to ensure tat ?lla SB& is pleased
8it a development tat transpires and terefore attains success (al-falah) in tis 8orld and
te ereafter%
+) Al-Ubudiyyah as the !ethodology
If tawhid is considered as one te main parts of te fardu ain tree 8ic in turn is regarded as
te pivot to development, tus te servitude of self to ?lla SB& represents its metodolog"%
&is is in accordance to man:s oat in te spiritual realm tat te" are te servant of ?lla
).
%
In fact ?lla SB& ad mentioned tat man is created sole" to servitude is self to Cim
)-
%
Desides tat, tere are man" commands for man to serve is self to ?lla
)+
and te
admonition to ascri0e partners to ?lla
),
%
?s te servant of ?lla SB&, man must al8a"s su0mit is self or to 0e more precise 8orsip
Cim% Borsipping ?lla SB& means centrali7ing te sole su0mission to ?lla SB& 0" going
troug and arranging all aspects of life in tis 8orld, p"sicall" and spirituall", in
accordance to te legal rulings of Islam, 8eter in te individual:s life as a servant to ?lla
SB& or 8itin te relationsip 0et8een man and man as a mem0er of te societ"
))
%
Evidentl", al*9arada8i
)F
states tat 8orsip is a matter tat is ordained 0" ?lla SB& and
follo8ing eac and ever" matter tat is conve"ed 0" Iasululla S?B% It covers all
commandments and proi0itions as 8ell as encompass all permissi0le and proi0ited matters%
&is is contained 8itin te component of o0e"ing and su0mitting to ?lla SB&% ? more
simple meaning of 8orsip is as presented 0" al*Ia>ii
)#
and al*?s";ar
)1
% ?ccording to tem,
8orsip is all matters tat is li4ed and pleased 0" ?lla SB&% Jot8itstanding tat te matter
is in te form of 8ords or deeds and e3plicit or implicit%
,1
Ban Li7 @7man Ban @mar, Pengurusan slam 'bad #e-?@ (Guala Lumpur' !tusan Pu0lications M
Distri0utors Sdn% Dd%, 111)), p% +F%
)$
So0ri Salamon, 5k"n"mi slam Pengenalan %istem dan #emungkinan% Selangor' ?l*Iamania Dadan
Da48a and Ge0a>i4an Islam Mala"sia, 11#1), p% .,%
)1
Gursid ?mad, PIslam Dasic Principles and CaracteristicsQ, in% Gursid ?mad (Ed%), slam$ ts
Meaning and Message% London' &e Islamic 2oundation, 11#$), p% .1*-1%
).
See al*?:raf (F'1F.) and al*Cadid (,F'#)
)-
See al*Dari"at (,1',))
)+
See Cud (11',$ M 1.-)/ al*Ja>m (,-').)/ al*Da;ara (.'.1)/ and al*Jisa: (+'-))
),
See Lafir (+$')))/ al*Isra: (1F'.-)/ ?li =Imran (-')+)/ and al*Da;ara (.'#-)
))
I0n 9a""im al*Ea87i""a% Madarij al-%alikin6 Vol% - (Deirut, Lu0nan' Dar al*Eil, 8itout "ear), p% +#,
)F
?l*9arada8i, Kusuf% badah /alam slam 0al-badah fi al-slam), translated 0" ?0u ?sma ?nsari M
Jasruddin ?0d% Iaman (Guala Lumpur' Pusta4a S"uada, .$$)), p% -F*-#
)#
?l*Ia>ii, =?0d al*=?7i7 0in =?0d ?lla% %yarh al-.budiyyah li %yaykh slam bn (aymiyyah% Ii"ad' Dar al*
2adila, 111#), p% )
)1
?l*?s";ar, =!mar Sula"man% 'l-'qidah fi 'llah (Eordan' Dar al*Jafa:is, 1111), p% .)$
1
?s suc it is apparent tat 8orsip as a uge scope% It is not onl" confined to religious
rituals, 0ut also encompass all aspects of man:s life at ever" moment, including in
implemeting I0D% &e implementation of I0D cannot 0e regarded as 8orsip unless it follo8s
te esta0lised metodolog"% ?s suc 8orsip as specific metodologies, and tus 8orsip
can 0e te metodolog" to I0D >ust li4e all te deeds performed 0" man on tis eart
F$
%
?ccording to Muammad S"u4ri Salle
F1
, 8orsip is divided into tree forms tat is
fundamental 8orsip, main deeds (fada*il al-'mal) and general 8orsip% 2undamental
8orsip are o0ligator" acts of 8orsip to 0e performed 0" ever" man suc as pra"er, fast,
,akat (o0ligator" alms giving)6 hajj and oters% Main deeds on te oter and are dees tat are
not o0liged to 0e perfomed 0ut are igl" recommended in Islam suc as ,ikir
(remem0rance), reading te 9ur:an and tasbih (rosar")% Leneral 8orsip are mostl" in te
form of fardu kifayah suc as munakahat, muamalat, politics, medicines, la8, development
and oters%
?ctuall" fundamental 8orsip and and main deeds lead to spiritual development, 8ereas
general 8orsip lead to material and p"sical development% In oter 8ords, spiritual
development is te effect from te fundamental 8orsip practices and main deeds, 8ereas
te material and p"sical development is te effect from te general 8orsip practices% Since
I0D is a com0ination 0et8een spiritual development and p"sical development, tus a true
I0D is an effect from te olistic form of 8orsip
F.
%
In ensuring tat all form of 8orsip performed is accepted 0" ?lla SB&, including
development, it must follo8 te implementation metodolog" and rules fi3ed 0" ?lla SB&%
If te metodolog" and rules are not adered to, ten te said development cannot 0e
regarded as I0D
F-
%
2or te fundamental 8orsip and main deeds tat lead to8ards spiritual development, it is not
free from tawhid, fiqh and akhlaq 8ic are fardu ain% In performing tis fundamental
8orsip and main deeds, tese tree matters must 0e e3ecuted integratedl"
F+
% &e feeling of
tawhid to ?lla
F,
is placed as te pivot, 8ereas fiqh provides te guiding rules and akhlaq on
te oter and, gives rise to te utmost and satia0le satisfaction in one:s 8orsip and to relis
in te moment%
2or general 8orsip tat leads to p"sical development, Surtaman Gastin Casan and Sanep
?mad
F)
stated tat its metodolog" is pre*determined 0" five conditions% &e development
efforts e3ecuted is deemed as 8orsip 8en it fulfills all tese pre*determined conditions%
2irst, it is done 8it a sincere intention 0ecause of ?lla SB& 8it te ope of attaining Cis
pleasures% Second, te content in te effort and tas4 carried out is not against te syari%
&ird, te e3ecution follo8s te Islamic la8s% &is means it is e3ecuted in accordance to te
syari principles and akhlaq Islam suc as trust8ort", >ust, responsi0ilit" and oters% Desides
tat, it as to follo8 te metods or 8a"s tat is determined 0" syari suc as 0eginning 8it
basmalah and supplication% 2our, te result is not in contradiction 8it syari2 2ive, all efforts
F$
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% +F
F1
Muammad S"u4ri Salle, 1p2 3it%, .$$., p% ,./ see also Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% +F
F.
Muammad S"u4ri Salle, 1p2 3it%, .$$., p% ,-/ see also Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% ,$
F-
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% ,1
F+
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% ,1*,.
F,
See al*Da""ina (1#',)
F)
Surtaman Gastin Casan and Sanep ?mad, 1p2 3it%, .$$,, p% 11*.$%
1$
and tas4s performed do not distract tem from performing fundamental 8orsips or also
4no8n as specialised 8orsip% &is set of conditions are good as it fulfills te assertion of
aqidah, fiqh and akhlaq2

&e metods of implementing ever" form of 8orsip is rooted 0" tawhid or te feeling of
godliness to8ards ?lla
FF
% @ter matters tat are found in eac form of te 8orsip
implementation metods are all em0raced under te tawhidi& concept% In fact all stand on te
pivot of tawhid%
Dased on te overall discussion 0efore tis, it is found tat te com0ination of fundamental
8orsip, main deeds and main 8orsip form an I0D metodolog"% It is evident tat te
metodolog" of servitude to ?lla SB& is I0D% Bit tat, development 0ecomes a tool for
man to su0mit is self to ?lla SB&% &is is suita0le 8it te function of man:s creation in
tis eart tat is to 8orsip Cim
F#
%
Essentiall", 8orsip is an I0D metodolog" as man must live in 8orsip to ?lla SB& in all
aspects of life, eac second and moment% I0D on te oter and is one of te aspects of
uman:s life% ?s suc it must 0e implemented 0" using 8orsip as its metodolog"%
+* !an Servant and %halifah as Development Actor
Man is made up of te p"sical, spiritual, intellect and desires
F1
% Man is to function as a
servant
#$
and khalifah of ?lla SB& on tis eart
#1
% ?s a servant, man is re;uired to 8orsip
?lla SB& te @mnipotent, 8o created and o8ned te 8ole of tis universe, 8ereas as a
khalifah, man is tas4ed to develop, flouris and manage te natural resources
#.
% &e
com0ination of tese t8o main functions of man:s creation is te true realit" of man:s
function as a development actor%
?ccording to Muammad S"u4ri Salle
#-
, as development actor, man must defend is status
as servant and khalifah on tis eart% In is vertical relationsip 8it ?lla SB& (habl min
'llah), man is te servant of ?lla SB&% In man:s ori7ontal relationsip 8it te natural
resources (habl min al-nas), man is khalifah% Bit tat, a development actor is 0elieved to 0e
0orn not onl" to carr" out stereot"pical and secularistic functions suc as consuming,
gro8ing, stud"ing, 8or4ing, aving a famil", reproducing and deat% Man cannot 0e regarded
as merel" producers or consumers tat ta4e onl" into account p"sical strengts,mental
agilit",s4ills and all else tat is merel" tangi0le in nature% ?ll activities of production and
consumption is >ust part of man:s tool to proof is servitude to ?lla SB& as determined
since man 8as in te spiritual realm
#+
% Moreover, it is a tool to fulfill is life as a normal
uman 0eing% In 8atever activit" and deeds, is status as servant and khalifah cannot 0e
segregated from im%
FF
&is is in line 8it Sura al*Da""ina (1#',) as discussed 0efore tis%
F#
See al*Dari"at (,1',))
F1
Mustapa C>% Mod% Ear, PGonsep Manusia Dari Perspe4tif Darat dan IslamQ, in Ban Casim and Maa"udin
Ca>i Kaa"a (Eds%), %ains %"sial /ari Perspektif slam (Dangi, Selangor' Pener0it !niversiti Ge0angsaan
Mala"sia, 11#)), p% 1F%
#$
See al*Dari"at (,1',))
#1
See al*Da;ara (.'-$)
#.
Mustapa C>% Mod% Ear, 1p2 3it%, 11#), p% 1F
#-
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% -1
#+
See al*?=raf (F'1F.) and al*Cadid (,F'#)
11
In relations to tat, in implementing te development process man cannot fall into te
development servant trap 0ecause development is for man and not man for development
#,
%
Bit tat, a development actor can onl" reall" cause development tat is included in te
categor" of 8orsip and one tat is in receipt of te pleasures of ?lla SB&%
++ .atural /esources as Development Tools or !eans
&e various t"pes and forms of natural resources tat e3ist in tis 8orld are creatures
#)
and
o8ned 0" ?lla SB&
#F
% &is o8nersip of ?lla SB& is real and a0solute in nature 8ile
man:s o8nersip is temporeal (maja,i) in caracter
##
% ?lla SB& is said to 0e te real o8ner
of te natural resources 0ecause Ce is te Creator of te natural resources, 8ereas man is
said to ave a temporeal o8nersip 0ecause in tis matter man is no more tat a trustee 8o
is given te autori7ation to use it
#1
% In tis matter, ?lla SB& presents te trust and
responsi0ilit" of managing te natural resources to man 8o is te khalifah tas4ed to ma4e
tis eart prosperous
1$
%
?ll te natural resources created as a specific purpose% ?t te ver" least, tere are tree main
reasons 8" ?lla SB& created te natural resources% 2irst is for spiritualit"% It refers to o8
all form of natural resources can 0e used as an element tat proves te e3istence, te oneness,
te po8er, te 8isdom and te e3panse of te merc" of ?lla SB&
11
% Second is for
intellectual development% It refers to te creation of te natural resources as a component to
0e used for tin4ing and reflecting 0" man% ?lla SB& created man 8it te a0ilit" to tin4%
Bit te e3istence of te natural resources, man can use is facult" of te mind to e3plore,
e3amine, o0serve and understand all creations to 0e 0enefitted as developmet tools
1.
% &ird is
for man:s use (p"sical development)
1-
% It refers to te function of te natural resources to
fulfill te needs of man:s sustenance suc as food, cloting, accessories, tools, a0ode,
relationsip, transportation and oters% In fulfilling tese needs to man, ?lla SB& as
created ever"ting in tis 8orld to 0e su0servient to man
1+
% In oter 8ords, all tat is
availa0le in te natural resource tat e3ist in tis 8orld is lo8er in standing tan man so tat
man can easil" derive 0enefit from tem%
Dased on tese tree main purposes tat so8s te natural resources are development tools or
means% It is not te o0>ective tat is intended to 0e acieved from te implemented
development% In te 9ur:an it as 0een mentioned repeatedl" regarding te natural resurces
and its role as amenities to facilittate ease (tharwah) in man:s life% It is not more tan a tool or
a means to acieve a no0le aim tat is 8orsip ?lla SB& (te true and real @8ner)% In tis
matter, man cannot 0e e3cused from searcing for tese amenities in te form of natural
resources% Co8ever, Islam onl" re;uires man to use all te availa0le natural resources
virtuousl" and 8isel"
1,
%
#,
Muammad S"u4ri Salle, 1p2 3it%, .$$., p% )F/ see also Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% -1
#)
See 9af (,$'-#)/ al*Isra: (1F'11)/ and al*Da;ara (.'11F)%
#F
See Mar"am (11'),)/ al*Mu77ammil (F-'1)/ al*Humar (-1')-)/ and al*Munafi;un ()-'F)%
##
So0ri Salamon, 1p2 3it%, 11#1, p% 1$*11%
#1
So0ri Salamon, 1p2 3it%, 11##, p% )1%
1$
?l*Hama4s"ari, ?0u al*9asim Ear ?lla Muammad 0in =!mar 0in Muammad% (111,)% 'l-#asysyaf an
Haqa*iq wa !hawamid al-(an,il wa .yun al-'qawil fi Wujud al-(a*wil, Vol% +, S"ain, Muammad =?0d al*
Salam (Ed%) (Deirut' Dar al*Gutu0 al*=Ilmi""a), p% +)1%
11
See ?li =Imran (-'11$*111) and al*Ium (-$'..)%
1.
See al*Ium (-$'#)%
1-
See al*Ja0a: (F#'1+*1,)/ al*?=raf (F',F)/ and 2atir (-,'.F)%
1+
See Lu;man (-1'.$) and al*Eati"a (+,'1.)%
1,
See al*9asas (.#'FF)/ ?li =Imran (-'1#$)/ al*&a80a (1'F))/ and al*Da;ara (.'1FF)%
1.
?ltoug man is given tis amenit" to use te natural resources for development,
simultaneousl" te" need to 0e mindful tat all tese natural resources are created and o8ned
0" ?lla SB&% Man in tis matter are merel" given temporeal o8nersip 0" ?lla SB& in
using te said natural resources%
&e natural resources presented 0" ?lla SB& to man is so vast and limitless% ?ccording to
te 9ur:an, te limitless of te natural resources is 0ased on four main factors% 2irst, 0ased on
te ri,q concept tat is determined and presented 0" ?lla SB&
1)
% Second, 0ased on te re*
distri0ution metod of te natural resources suc as alms giving
1F
and ,akah
1#
% &ird, 0ased
on te barakah concept
11
/ and fourt, 0ased on te metods of using te natural resources
suc as no 8astage
1$$
%
?ltoug te natural resources provided 0" ?lla SB& is so vast and limitless, tis does not
mean tat man can use tem 8itout an" consumption 0oundar"% In realit" tere is etics and
rules in te usage of te natural resources tat is te proi0ition on eating proi0ited (haram)
food, dirt" and of no ;ualit"
1$1
% Ben man uses te permitted and good natural resources ten
it facilitates man to serve and su0mit to ?lla SB&% &e ease to serve and su0mit to ?lla
SB& is due to te teir cleansed soul and not dirtied 0" matters tat are proi0ited 0" ?lla
SB&%
Dased on te overall discussion prior to tis, it can 0e surmised tat te natural resources is a
development tool or means% ?ll te e3isting natural resources in tis 8orld 0elongs a0solutel"
to ?lla SB& 8o presented to man to use according to is needs and etics as provided 0"
Cim% &is gift on te oter and acts as a measurement to gauge o8 man, 8o is given
temporar" rigts, could perfect is tas4 as a servant to 8orsip to ?lla SB& and tereafter
perform is tas4s as a khalifah in prospering and administering tis 8orld" >ustl"%
+0 Al-Tawazun 1E2uili$rium3 ,etween the World and the #ereafter
&e e3ecution of development covers an e3tensive period of time% It starts 8it te spiritual
realm in te form of a covenant
1$.
, tereafter follo8ed 8it te tis tangi0le 8orld 8ic is
te realm of development
1$-
% &ereafter it ends 8it te realm of te ereafter 8ic is te
realm of rec4oning and retri0utions
1$+
%
2rom tese tree realms, it is in tis 8orld tat development transpires% &e guideline on te
e3ecution metods and sape is formed during te spiritual realm% &e e3ecution is in tis
tangi0le temporeal 8orld is guided 0" ?lla SB& as contained in te 9ur:an and Cadit%
Bereas te end result from tat e3ecution 8ill 0e rec4oned in te ereafter% If te
development in tis 8orld is e3ecuted according to te guideline determined in te spiritual
1)
See al*?=raf (F'1$)/ al*Isra: (1F'-1MF$)/ Cud (11'))/ and al*Humar (-1',.)%
1F
See al*Munafi;un ()-'1$) and al*Ia=d (1-'..)%
1#
See al*?n=am ()'1+1) and al*Da;ara (.'.)F)%
11
See al*?=raf (F'1)) and al*&ala; (),'.*-)%
1$$
See al*2ur;an (.,')F) and al*?n=am ()'1+1)%
1$1
See al*Mu:minun (.-',1)/ al*Da;ara (.'1)# M 1F.)/ and al*Ma:ida (,'##)%
1$.
See al*?=raf (F'1F.) and al*Cadid (,F'#)%
1$-
See al*Mu:minun (.-'1.*1+)%
1$+
See al*Mu:minun (.-'1,*1)) and al*Ca>> (..',)%
1-
realm, te end result in te ereafter is positive% Dut if on te contrar" te end result is in te
negative
1$,
%
Development transpires in tis 8orld due to man:s covenant 8it ?lla SB& tat 8as made
in te spiritual realm% Beter development too4 place according to te covenant in te
spiritual realm 8ill determine te re8ards in te ereafter later% If man is presented 8it ell,
ten teir development is not to 0e considered as successful altoug te" ave succeeded
ver" 8ell in terms of material and p"sical development in tis 8orld% ?s suc te a0solute
result of development can onl" 0e realised in te ereafter and not in tis 8orld
1$)
%
&is e3planation so8s tat ever" uman 0eing 8ill definitel" go troug te tree realms
tat ave 0een mentioned% Co8ever man is onl" re;uired to 0alance te needs of te 8orld
and te ereafter
1$F
% In te spiritual realm, man onl" covenants to serve and su0mit to ?lla
SB&, 8ereas in tis 8orld man 8ill attempt to variousl" carr" out development% In tis
matter man is as4ed to 0alance 0et8een deeds for te appiniess of tis 8orld (p"sical
aspects) and deeds for te appiness of te ereafter (spiritual aspects) onl"% &e life of tis
8orld needs to 0e made te main field to o0tain as muc as possi0le Psuppl"Q (good deeds) to
0e used in te ereafter% @n tis issue, intrinsicall" 0et8een te t8o realms (tis tangi0le
8orld and ereafter), te calculations made in te ereafter sould 0e given priorit" as it is
more permanent in nature%
?s suc, it is clear tat te development 8orldvie8 0ased on te 9ur:an encompasses te
spiritual as 8ell as te p"sical development% &e 0alance 0et8een tese t8o aspects are
referred to as al-(awa,un% If separated 0et8een tese t8o aspects or one aspect is given more
8eigt tan te oter, ten tat development cannot 0e said to 0e I0D%

+4 Aims to Achieve Mardhatillah 1-leasures of Allah SWT3
&e pleasures of ?lla SB& is te ultimate aim of development
1$#
% In oter 8ords te
pleasures of ?lla SB& is te greatest e3pectation of man and represents te greatest and
0iggest gift of ?lla SB&
1$1
% &is means tat tere are no iger e3pectation and no 0etter
gift oter tan in receipt of te pleasures of ?lla SB&% In clarif"ing tis matter, C?MG?
mentioned tat all gifts in te form of mahsusah (p"iscal form) does not 0ring an" meaning
8itout te inclusion of tis manawiyyah (pleasures of ?lla) gift
11$
%
It is 0ased on te pleasures of ?lla SB& tat is put as te ultimate aim to development%
Bereas development is as a tool or means to attain te pleasures of ?lla SB&
111
% ?
development 0ecomes an I0D 8en it places te pleasures of ?lla SB& as its ultimate aim%
&o attain te pleasures of ?lla SB& man needs to fulfill tree main conditions% 2irst, te
development tat is to transpire must 0e carried out sincerel" for te sa4e of ?lla SB& and
old steadfastl" to te tawhidi& concept% Second, aderes to all te syarie rules and
regulations as determined 0" ?lla SB& and taugt 0" Iasululla S?B 8it full realisation
and practice% &ird, al8a"s performing good deeds 8eter in relationsip 8it ?lla SB&
1$,
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% -#*-1%
1$)
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% +$%
1$F
See al*9asas (.#'F) and al*Ia=d (1-'.))%
1$#
See al*Gafi (1#'11$) and al*Ca>>( ..'F)%
1$1
See al*&a80a (1'F.)%
11$
Ca>i ?0dulmali4 ?0dul4arim ?mrulla (C?MG?), (afsir 'l-',har, Vol% + (Singapura' Pusta4a Jasional Pte%
Ptd%, 1111), p% -$,-%
111
Muammad S"u4ri Salle, 1p2 3it%, .$$-a, p% #1
1+
and relationsip among man% Specificall", te pleasures of ?lla SB& can 0e acieved 8en
all te I0D 8orldvie8 concept e3plained 0efore is full" convicted and realised%
&e effect of accepting tis pleasures of ?lla SB& is to attain al-8alah on tis eart and te
ereafter at te end
11.
% &is is in line 8it te vie8s of al*Hua"li" and I0n Ca>ar 8ile
providing te e3egesis of Sura al*&a80a (1'F.) tat 8it te pleasures of ?lla SB&, man
as te servant can attain success in tis 8orld and te ereafter% ?s suc it is evident tat final
development 8orldvie8 0ased on te 9ur:an is to acieve te pleasures of ?lla SB& and
not al-8alah% 'l-falah is onl" te effect from te attainment of te pleasures of ?lla SB&
11-
%
0' 5onclusion
Dased on te overall discussion in tis paper, it can surmised tat development 8orldvie8 in
te 9ur:an is comprised of si3 elements% 2irst, 0ased on tawhid/ second, a servitude68orsip
to ?lla SB& metodolog"/ tird, man as servant and khalifah as development actor/ fourt,
natural resources as te development tool or means/ fift, 0alance 0et8een tis 8orld and te
ereafter/ and si3t, aims to aceive te pleasures of ?lla SB&% &e core element to tese
si3 conceptual elements of development 8orldvie8 is al-(awhid% &e development
8orldvie8 tat is constructed 0ased on ?l*9ur:an as at least five strengts% 2irst, it is 0ased
on revelation/ second, its core is al-(awhid/ tird, its 0asic elements 8ic include aspects of
?lla SB& as te Creator, umans and te natural resources as te creations/ fourt, its time
frame encompasses te realm of 8orld of al--uh, present 8orld, and te 8orld ereafter/ and
fift, its o0>ective is to attain te pleasures of ?lla SB&%
Acknowledgement
&e autor 8ould li4e to tan4 !niversiti Sains Mala"sia (!SM) for Iesearc Incentive
Lrant 8ic funded te current researc%
11.
Muammad S"u4ri Salle, P&e Pilosopical 2oundations of Islamic Development' Gursid ?mad:s
Conception IevisitedQ, in Pr"&eedings 7angkawi slami& 8inan&e and 5&"n"mi&s nternati"nal 3"nferen&e
0785?AAB), (Geda' Gole> !niversiti IJS?JI?C, .$$1), p% 111*1--%
11-
?l*Hua"li, Ba0a% 'l-(afsir al-Munir fi al-'qidah wa al-%yariah wa al-Manhaj, Vol% 1$ (Deirut, Lu0nan'
Dar al*2i4r al*Mu=asir, 1111), p% -$-/ see also I0n Ca>ar, ?0i al*2adl ?mad 0in =?li 0in Muammad 0in Ca>ar
al*=?s;alani% 8ath al-Bari %yarh %ahih al-Bukhari, Vol% 11, Da7, =?0d al*=?7i7 0in =?0d ?lla and =?0d al*Da;i
(Eds%), Muammad 2u:ad (Deirut, Lu0nan' Dar al*Gutu0 al*=Ilmi""a, 11#1), p% ,1,%
1,