Meta-Science of Tawhid pdf download

META SCIENCE OF TAWHID – Book Sample

Brief definitions of critical terms

With the primal ontology of Tawhid as unity of knowledge, this episteme is explained by the exegeses of Qur’anic verses throughout the text by means of continuums of world-systems by Qur’anic definitional terms: Tawhid termed also as sunnat Allah is the Qur’anic law governing ‘everything’ and defining oneness; A’lameen conveys the meaning of world- systems in ‘everything’ comprising the relational multiverses of oneness;

Ayath Allah explains Signs of Allah, and it is explained by the organic unity of being and becoming between all entities endowed in ‘everything’; and Azwaja kullaha conveys the meaning of organic pairing as unity of knowledge by complementarities as oneness in and between ‘everything’. The attribute of the evolutionary learning multiverses in unity of knowledge is conveyed by the Qur’anic term ‘khalq in-jadid’.

The meaning of the Islamic objective criterion of wellbeing is explained by the term ‘maslaha’. Maslaha as wellbeing conveys congeries of substantive meanings of balance and moderation in the terms ‘al-wasatiyyah’ and ‘mizan’ (Choudhury 2016). Unity of knowledge by inter-causal relations and inter-entities’ organic pairing into complementarities presents the surest conceptual and quantitative measure of ayath Allah in a’lameen of unity of knowledge or otherwise.

The supercardinal nature of the Beginning and the End of the complete knowledge equivalent of Tawhid that always remains in the incomplete learning process of knowledge is explained by the Qur’an in terms of the incessant movement towards Lauh Mahfuz (Beginning) and

INTRODUCTION: FUNDAMENTAL PRECEPTS OF THIS TREATISE

Akhira (End = Hereafter). Thus the Tawhidi knowledge stock remains topologically complete as the mathematical quiddity of organic pairing in unity of knowledge, the sign of oneness. But because the domain of the stock of knowledge forms mathematical super-topology, by definition, this is an open super-topological space.

This stock of complete and equivalent measure of knowledge is of Beginning = End. Supercardinality as the property of such super-topology of knowledge and its embedded functions, such as the Beginning and End, and the total wellbeing function induced by intervariable complementarities as the signs of unity of knowledge, that is, ayath Allah, is expressed in the Qur’an by the superlative blessings of the Unbounded Closures of events. These events form the entirety of bliss in total reality, referred to as fauz al-azim.

The meaning of ‘everything’ and oneness in it is explained by the verses of the Qur’an like: ‘(45:36). Then Praise be to Allah, Lord of the heavens and Lord of the earth,- Lord and Cherisher of all the Worlds!’

The above-mentioned terminologies can be compared with the following ones in the literature. Openly pairing the inter-causal entities expressed by their representative variables as a dialectical process is pointed out by Hegel (trans Sibree 1956) and Georgescu-Roegen (1981). Unity of knowledge as an ontological phenomenon is mentioned in the works of Kant (1964). But the presence of rationalism in Kant’s thought made it impossible to unify the a priori and a posteriori reasoning in the form of unity of knowledge (Carnap 1966).

The idea of supercardinality is expressed by higher levels of cardinalities by Rucker (1983). Wellbeing is a term used by Amartya Sen (2010). The compact closures of continuous mathematical mappings are used to prove the existence of steady-state equilibriums by Brouwer (Debreu 1959) and Kakutani (1941). The concept of ‘everything’ was a fashion in describing the Grand Unified Theory of the four forces of nature. The concept has now faded into rejection (Hawking, Wikipedia, n.d. visited Dec. 12, 2017). There are no equivalent concepts of Hereafter and the ontology of monotheistic origin of knowledge in any literature of non-Tawhidi science of rationalism.

Equilibriums in the evolutionary learning world-systems of multiverses are of the evolutionary type. In the great events of the Beginning and End in Hereafter, equilibriums turn out to be of the steady-state type. But the supreme achievement of felicity as total wellbeing comprising the ultimate attainment in the Hereafter and thereafter increasing monotonically along the precincts of Heaven is an increasing function of knowledge.

Thereby, the supercardinality of total wellbeing is attained by increasing praises of Allah across the Heavenly continuums. We explain that super-topological interpretation of coefficients of monotonic increase in knowledge and total wellbeing remain constant. This conveys monotonicity of linear expansion. But the state variables are induced by increasing knowledge via praises of Allah and such knowledge-induced total wellbeing criteria are non-linear forms along the continuums of precincts of Heaven.

In accordance with the evolutionary increasing stages of steady-state equilibriums across Heavenly bliss, the corresponding total wellbeing attains its similar monotonically increasing levels. These evolutionary monotonically increasing phenomena of knowledge induction appear along the Qur’anic straight path of optimal knowledge embodiment of Tawhid (siratal mustaqim).

This state of optimal learning is possible only in the Hereafter and along precincts of Heaven. It is not possible to attain precisely the siratal mustaqim in the temporal world-systems, for that would mean attainment of optimal bliss and steady-state equilibriums in lifetime, when truly Tawhid is inexhaustibly gained by evolutionary learn- ing in temporality, not as optimality.

The progressive convergence of the evolutionary learning equilibrium to the perfect events yet hidden away in siratal mustaqim without ever reaching such perfect event-points is termed evolutionary convergence in this work. The similitude is to a converging traffic from along the merging pathways that still do not get into collision.

Thus traffic converges but not perfectly in otherwise unwanted accidents. Evolutionary convergence disappears in the Hereafter and along the rising trajectory of siratal mustaqim in precincts of Heaven. But the Tawhidi knowledge induction of learning by praises of Allah and acquirement of total wellbeing increase monotonically.

Total reality is explained in the following way: The entire historical consciousness by way of its inter-events, thereby inter-entities, fully spans all continuums that are induced by Tawhidi unity of knowledge. For every such knowledge-induced event there is a wellbeing function that may be complexly compounded in form in terms of the complementary variables.

The variables span the knowledge-induced space. Events happen at points of time under the impact of knowledge. Historical consciousness spans from the Beginning to the End, yielding the same definitions of events as functions of knowledge in knowledge-induced spatial order and time. The implication is that only knowledge as derived from Tawhidi primal ontol- ogy of unity of knowledge is the cause of the event coordinates over time.

Total reality is defined by the knowledge-induced events and their wellbeing functions all across historical consciousness from the Beginning to the End in the Hereafter and then across precincts of Heavenly continuums. The worldly total reality in wellbeing is made of complexly compounded wellbeing functions pertaining to events. The supercardinal wellbeing of the Hereafter is the aggregate of the supreme achievements corresponding to precincts of Heaven.

Total wellbeing is defined by the complex compounding of wellbeing functions of the world-system accumulated to the Hereafter and across increasing precincts of Heavenly bliss with their own wellbeing attainments. Total wellbeing and total reality are coterminous precepts of moral- material complementary occurrences. They yield formal explanations by means of mathematical logic. Such phenomenology is explained by functional relations of mathematical topology and super-topology. It can lend itself to quantitative measurement for temporal world-systems in their time series or cross-sectional forms. But for the great event of the Hereafter, the phenomenological relations are simply explained in mathematical forms. These are not commensurate in denumerable values, because supercardinality prevails (Cantor 1955).

All that is true of knowledge-embedding by unity of knowledge is equally true oppositely for ‘de-knowledge’ that means Falsehood, evil, bad, and is characterized by attributes contrary to the organically pairing multi- verses of complementarities and wellbeing for the Truth of knowledge. Thereby, while Heavenly bliss gives the worldview of optimal knowledge of Tawhid and the enjoyment of total reality and total wellbeing, the perdition of Hell is characterized by dissociation, conflict, and differentiated of relations. The latter phenomenon is exemplified in the dialectical nature of methodological individualism and independence of relations and entities.

The optimality of perdition in Hell is reflected back on the Falsehood of world-systems that create disorder and disequilibrium by its failure in moral consciousness increasingly and perpetually distancing away from siratal mustaqim and the deeper is the descent into the depths of perdition. Instead of wellbeing now there is perdition that deepens into the abyss of punishment, despair, and despondency. The Qur’an (95:4–6) says in this regard: ‘95.4. We have certainly created man in the best of stature; 95.5. Then We return him to the lowest of the low, except for those who believe and do righteous deeds, for they will have a reward uninterrupted.’

Total reality and total wellbeing or total perdition in the case of Tawhidi knowledge-induced worldview and its contrary reality in ‘de-knowledge’ form the totality of all that can clearly exist in reality in terms of Truth and Falsehood. The undecidables disappear as the fog lifts away in the great event of the Hereafter. Here the stock of knowledge, and thereby the full- est and clearest understanding of the true nature of ‘everything’ as one- ness, is unravelled.

Perfect separation between Truth and Falsehood is established forever. Thus total reality is formed by the disjoint mathematical union between the realities of Truth and Falsehood. The mathematical intersection between the sets of Truth and Falsehood is null and void. Tawhid as law arising from the primal ontology of Oneness of Allah, obvi- ated by the total knowledge of both Truth and Falsehood, forms the sure and total reality. The wellbeing and perdition criteria that are functionally continuous and one to one in mathematical correspondence transmit the properties of true reality onto their own selves independently and separately.

Thus Heaven and Hell are the great Signs of Allah in total reality and total wellbeing and in perdition, respectively. Total reality divided per- fectly between Truth and Falsehood, and their respective criteria of total wellbeing and total perdition, are therefore coterminous opposite realities of creation. By the inter-causal mappings between the world-systems and the completeness of the Beginning and the End across historical con- sciousness, the partition between Truth and Falsehood and their wellbeing and perdition criteria upholds in the framework of Tawhidi methodology. This methodology is explained in this work in terms of the dynamics of interaction, integration, and evolutionary learning from aye to eternity of being and becoming of the generality and details of creation.

The above descriptions and definitions of various approaches and terminologies to be used in this book now lead to the formalism of the meaning and structure of meta-science of Tawhid contrary to those of non-Tawhidi science of rationalism. We note that the principal objective of this rare work of its kind in the fields of religion, philosophy, and science is to search and discover the widest range of queries. These embody the transdisciplinary nature of what truly constitutes the surest and total reality as truth in the