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The Tawhidi Methodological Worldview pdf

The Tawhidi Methodological Worldview: A Transdisciplinary Study of Islamic Economics

The Tawhidi Methodological Worldview
  • Book Title:
 The Tawhidi Methodological Worldview
  • Book Author:
Masudul Alam Choudhury
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Establishing Tawhidi String Relation as the Epistemic Foundation of Tawhidi Methodological Worldview

Abstract An overview of the technical nature of the methodology derived from Tawhid as law of monotheism pertaining to the theory of socio-scientific ‘every-thing’ is presented. The technical nature of Tawhidi methodology is firstly cast in textual language.

 This is then followed by a degree of analytical depth. The objective thereby is to lay bare the nature of the Tawhidi methodological worldview of unity of knowledge meaning relational organic complementarities between the selected variables pertaining to Tawhid as the ultimate truth.

The argumentation underlying such derivations in the light of the worldview of unity of knowledge as truth ingrained in the Qur’an and transmitted by the sunnah as Prophetic teachings is framed by the principle of universality and uniqueness in the context of pervasive complementarities between the inter-causal relations of selected variables.

 Just the contrary to all such manifestations of the technical dynamics of Tawhid as law contra shari’ah is the inhering law of opposites in marginalism and rationalism that the latter idea accepts but is logically untenable in the Tawhidi methodological worldview. Details along these directions in the subsequent chapters are thereby laid bare.

A Non-technical Overview of the Chapter

In every way concerning derivation of socio-scientific methodology from the Qur’an the law of Tawhid is distinct from the so-called Islamic law and jurisprudence of shari’ah. The latter belief has been mistakenly upheld by the Muslims over centuries.

This perforation of Islamic thought by the notion of shari’ah in its various forms has caused debilitating effect on the rise of the truly Qur’anic methodological worldview in the socio-scientific theory of ‘everything’. This latter essence of the holism of Qur’an is found in Tawhid as the true law contra shari’ah in all its forms.

The Tawhidi methodological worldview of ‘everything’ is transcendental by being universal and unique in establishing the singularly most penetrating explanation of ‘everything’. The domain of ‘everything’ encompasses the abstraction, the formal, and the phenomenological application in continuity of knowledge, and knowledge-induced space and time dimensions.

A logical sequence of methodological deriva-tion thus lays down the Tawhidi law. Such methodical derivation and sustained knowledge-induced evolution and application in ‘everything’ arising from Tawhid as law are essential. This analytical approach lies beyond sheer descriptive language so as to give the Tawhidi methodological foundation its rigorous abstraction and applications with sustained continuity.

 The result then is unification by the meaning of relational organic unity of knowledge between choices of the good things of life. The emergent inter-variable relations in unity of knowledge are analyzed by their inter-causal relations. Such organic inter-variable relations are termed as endogenous relations, and hence endogeneity. This methodological derivation of inter-variable circular causation relations is the opposite of the exogenous inter-relations and hence the property of exogeneity in inter-variable relations.

The endogenous kinds of symbiotic inter-variable circular causal relations convey the phenomenological explanation of the relational meaning of unity of knowledge. The ontological premise of unity of knowledge is thus the cause and effect circularly between the True choices; and oppositely between the False things of life. The nature of Truth and Falsehood is opposite manifestation of reality according to Tawhid as law.

Tawhid as law now signifies its two parts instilled in total reality at the moment of the divine ordainment to creation—‘Be and it was’ (kun fa-yakoon). The first part of Tawhid is its metaphysical essence that forms the indescribable, incognizant perfection of Allah’s pure essence (dhat).

This part of the exclusive universally overwhelming essence of the Tawhidi worlview comprehends belief. Belief is of an incognizant form and thereby incommensurate for socio-scientific inquiry. Yet belief forms the inner dynamics of conscious motivation that distinguishes Truth from Falsehood.

The other part of Tawhid is the divine ordainment to creation in its completeness in the form of cognizant law of ‘everything’. This part of Tawhid as law is manifest in ‘everything’ as Signs of Allah in the forms of analyzable and communserate actions and responses in the order of ‘everything’. Thus there are the Qur’anic terms: Ayath Allah (Signs of Allah), Sunnat Allah (divine law), and A’lameen (world-system). The result then is the conscious use of knowledge of the ontological Being of God as Truth of unity of knowledge (Tawhid) that fuses with the cognitive essence of Tawhid as law in the form of unity between the divinely moral and materiality in concrescence.

In the extant of Tawhid as law, which is measurable, analyzable, configured, applies, and sustainable by cognizance over the knowledge, space, and time dimensions the logical formalism of the philosophy of science takes its methodological roots. These elements of philosophy of science along with their mathematical analyses form the primal ontology of Being and monotheistic unity of knowledge in ‘everything’. Primal ontology is followed by the crystallization of the law of monotheistic unity of knowledge in the form of interpretive and observant knowledge.

This stage is of Epistemology. This functioning is realized by the medium of sunnah as topological mapping arising from the ultimate origin of the greatest cardi-nality. We refer to the greatest cardinality as the Being of the largest cardinal, which though is unbounded. In the fullest span of Tawhid as law spanning across all systems of multiverses from the Beginning to the End, this super-topological meaning estab-lishes the mathematical meaning of Closure. Thereby, this epistemological stage of knowledge derivation forms the phenomenology of the Tawhidi knowledge-induced world-system in knowledge, space, time universe in Unbounded and Closed domain of total reality.

From Ontology to Epistemology to Phenomenology, this same sequence is carried over by evolutionary learning into simulacra of similar processes in Sustainability intra-systems and inter-systems. These stages altogether form the sequencing of the philosophy of science according to Tawhidi methodological worldview.

The unification of knowledge intra-systems and inter-systems in knowledge, space, and time implies the transcendental existence of Tawhid as law everywhere and in ‘every-thing’. The contrary worldview of Falsehood is found in pervasive differentiation of knowledge by marginalism, competition contra participative unity, and method-ological individualism or dialectical materialism in ‘everything’. In each of these opposite directions of reality, namely Truth (maslaha) and Falsehood (mafasid)the internal properties of the interactive, integrative, and evolutionary learning nature of Tawhidi methodological worldview of Truth opposite to Falsehood is carried through in Sustainability. Such logical form of methodological orientation of Tawhid as law for ‘everything’ has not been possible by shari’ah.

Introduction: The Primal Ontology of the Qur’an and the Epistemic Origin of Sunnah

Let  denote the non-Cartesian mathematical entity = {Qur’an; Iqlas; Ayath al-Kursi; Supercardinal (unbounded); Creatorship, Sustainership (Being and becoming of world-system); perfection in fullness of Knowledge; uniquely methodological (relational unity of knowledge in continuity of learning processes)}.

‘S’ denotes the sunnah as the teaching and guidance of the Prophet Muham-madintermsofTawhid as the Qur’anic law of ‘everything’ (Qur’an, 53:3–4). ‘S’ is continuous and pervasive across the multidimension of knowledge, knowledge-induced space, and knowledge-induced time. ‘S’ is transmission mapping of the Qur’an into the world-system (Qur’an, 4:59). Its extension mappings into ‘every-thing’ is searched, discoursed, and discovered by carrying out authoritative research and authentic conclusions appertaining to the Tawhidi precept of ‘everything’. This feat is accomplished by establishing and applying the principle of pervasive comple-mentarities between the good things of life, while avoiding the bad things of life. On the other hand, differentiation and methodological or dialectical individualism and all that these contrareity cause mark the totality of explaining reality by the ontology of Tawhidi unity of knowledge. These contrasting attributes are uniquely explained by the foundational methodology of Tawhid as law and its worldview in applying to ‘everything’ of the socio-scientific generality and details.

The above-mentioned principle depicting the universality and uniqueness of Tawhid as ultimate law forms the methodological worldview of monotheistic unity of knowledge. This principle of universality and uniqueness is derived by the com-bination of the Qur’an and the sunnah.

 The precept of Tawhidi unity of knowledge is continuously premised on the distinct symbiosis of relations within and between selected entities separated between Good and Bad, Truth and Falsehood. Such exclu-sive symbiotic unification of inter-variable relations appears as biological and neuro-cybernetic type according to the Qur’anic worldview of organizing ‘everything’ in pairs (Wilson, 1998; Choudhury, 2010). Arising from such a primal ontological foun-dation of the Tawhidi worldview is established the nature of knowledge and learning according to the Tawhidi origin. Such primal ontological knowledge is mapped by the sunnah into the generality and details of the world-system.

The emergent process of methodological derivation of knowledge from the Qur’anic ontological origin comprises the first stage of intra-systemic learning by interaction (discourse) leading into the concomitant stage of integration (consensus); and thereby rising to evolutionary learning via interaction and integration across the pairing of entities of the multiverses. Such a tripartite comprising totality of dynam-ics and properties is sustained across historical consciousness of all events appearing and transforming in the kaleidoscope of unity in and across diversity (mukhtalifan) of knowledge, knowledge-induced space, and knowledge-induced time.

The primal ontology of Tawhid as law in the Qur’an and universally and uniquely in ‘everything’ is mapped by the epistemic origin of the sunnah as supercardinal mapping in well-definition and continuity across multidimensions of knowledge, knowledge-induced space, and knowledge-induced time configuring a subtle continuity.

This is the continuity of primal ontology realized by the principal episteme of the sunnah. It forms strictly one-directional causality. That is from the primal ontol-ogy of Tawhid through the episteme of the sunnah and into the varieties of world-systems with their formalisms and diversity of interrelations in unity of knowledge comprising the unified nature of non-physicalism and physicalism.

These two elements are inseparable. They together yield the permanent nature of knowledge and learning according to the Qur’an, sunnah, the discursive world-system and its continuity from the Beginning (Tawhid) to the End (Hereafter = Tawhid). The prevailing properties are of Interaction (I), Integration (I), and Evolution (E). We thereby abbre-viate to (IIE)-process oriented learning in Tawhidi unity of knowledge intra-system and inter-system across multiverses.

The continuity of the one-directional causality from ? to cognizant world-system via the mapping by ‘S’, that is the melding of episteme in primal ontology, forms a well-defined and exact mono-directional topological relationship of unity of knowl-edge from the ultimately exogenous worldview of self-determining Tawhid as law to ‘everything’ via the epistemic mapping of ‘S’. This is the reality of Allah as Law-Giver to ‘everything’ in the world-system. Materiality cannot be mapped into divine essence. Allah is not cognizant of materiality.

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