All the features and properties that are organic to a good worldview are summed up in the worldview of tauhid, which is the only worldview that can have all these features. The worldview of tauhid means perceiving that the universe has appeared through a sagacious will and that the order of being is founded on goodness, generosity, and mercy, to convey existents to attainments worthy of them. The worldview of tauhid means the universe is unipolar and uniaxial. The worldview of tauhid means the universe has for its essence "from Him-ness" (inna Iillah) and "to Him-ness" (inna ilayhi raji'un) [Qur'an, 2:156].

The beings of the universe evolve in a harmonious system in one direction, toward one centre. No being is created in vain, aimlessly. The universe is regulated through a series of definitive rules named the divine norms (sunan ilahiya). Man enjoys a special nobility and greatness among beings and has a special role and mission. He is responsible for his own evolution and upbringing and for the improvement of his society. The universe is the school for man, and God rewards every human being according to his right intention and right effort.

The worldview of tauhid is backed by the force of logic, science, and reason. In every particle of the universe, there are indications of the existence of a wise, omniscient God; every tree leaf is a compendium of knowledge of the solicitous Lord.

The worldview of tauhid gives meaning, spirit, and aim to life because it sets man on the course of perfection that stops at no determinate limit but leads ever onward. The worldview of tauhid has a magnetic attraction; it imparts joy and confidence to man; it presents sublime and sacred aims; and it leads individuals to be self-sacrificing.

The worldview of tauhid is the only worldview in which individuals' mutual commitment and responsibility find meaning, just as it is the only worldview that saves man from falling into the terrible valley of belief in futility and worship of nothingness.

The Islamic worldview is the worldview of tauhid. Tauhid is presented in Islam in the purest form and manner. According to Islam, God has no peer-"There is nothing like Him" (42:11). God resembles nothing and no thing can be compared to God. God is the Absolute without needs; all need Him; He needs none-"You are the ones needing God, and God is the One Free of Need, the Praiseworthy" (35:15). "He is aware ofall things" (42:12) and "He is capable of all things" (22:6). He is everywhere, and nowhere is devoid of Him; the highest heaven and the depths of the earth bear the same relationship to Him. Wherever we turn we face Him-"Wherever you turn, there is the presence of God" (2:115). He is aware of all the secrets of the heart, all the thoughts passing through the mind, all the intentions and designs, ofeveryone-"We created man, and We know what his soul whispers to him, and We are nearer to him than his jugular vein" (50:16).

He is the summation of all perfection’s and is above and devoid of all defect-"The most beautiful names belong to God" (7:180). He is not a body; He is not to be seen with the eye-"No visions can grasp Him, but He comprehends all vision" (6:103).

According to the Islamic worldview, the worldview of tauhid, the universe is a created thing preserved through the divine providence and will. If for an instant this divine providence were withdrawn from the world, it would cease to be.

The universe has not been created in vain, in jest. Wise aims are at work in the creation of the universe and of man. Nothing inappropriate, devoid of wisdom and value, has been created. The existing order is the best and most perfect of possible orders. The universe rests on justice and truth. The order of the universe is based on causes and effects, and one must seek for every result in its unique cause and antecedents. One must expect a unique cause for every result and a unique result for every cause. Divine decree and foreordination bring about the existence of every being only through its own unique cause. A thing's divinely decreed fate is identical with the fate decreed for it by the sequence of causes leading to it.)

The intent of the divine will operates in the world in the form of a norm (sunna), that is, in the form of a universal law and principle. The divine norms do not change; what changes is based on the divine norms. For man, the world's good and evil depend on the kind of behaviour man adopts in the world, how he encounters it and how he acts. The good and evil of actions, apart from the fact that they revert to man in the other world in the form of rewards and punishments, do incur reactions in this world as well. Gradation and evolution are the divine law, the divine norm. The world is the cradle of human evolution.