Abstract
The reality of the principle of pervasive complementarities derived from the primal ontology of Tawhidi unity of knowledge and its embedding in the details of the world-system extends out to all facets of reasoning, thought, and life. Thereby, the fields of economy, society, politics, and science are explained to be capable of integration by the universal and unique Tawhidi methodology. Various issues are discussed in the light of this abstraction on inter-system complementarities. The foundational primal ontology of unity of knowledge, which represents the great event of cumulative knowledge-flows from the Beginning to the End in the Hereafter, is explained with analytical rigor to bring forth the moral-material cognitive reality. The same Tawhidi methodological worldview is thereby shown to formalize the analytics of “everything.” Within this vast domain of diverse socio-scientific issues, the study of historicism in the field of Islamic philosophy of science is shown to share the self-same Tawhidi methodological worldview. The implication of such a generality of abstracto-empirical methodology in diverse issues and problems leads to the categorization of social philosophy to be uniquely applicable in theory and practice to all disciplines of reasoned thought. Thus, there is uniquely the social substantiveness of Tawhidi law in the hard-core socio-scientific fields.
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Notes
- 1.
Another example of the moral-material blending of timal topology in {t(θ(ε)} and {t′(θ(ε)} with the world-system {x(θ(ε),e(θ(ε),T(θ(ε))} in the light of the Tawhidi worldview is this: {t′(θ(ε)}↔{e(θ(ε)}: patience as virtue ↔ choice, well-determination, and valuation of {x(θ(ε)),e(θ(ε),t(θ(ε)}↔ event in the joint timal event {t(θ(ε)(∪∩)t′(θ(ε))}↔{x(θ(ε)),e(θ(ε),T(θ(ε)}. The symbols were defined in the text. {e(θ(ε))} denotes the ethical vector, e(.): patience as virtue. ↔ denotes inter-variate causality in Tawhidi unity of knowledge. The Qur’an (103) declares of timal topology in respect of patience as virtue: “By time, indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.”
- 2.
The moral inclusiveness of money in the Tawhidi worldview is pointed out in the qur’anic verse (Qur’an 104:2–4): “Who collects wealth and [continuously] counts it. He thinks that his wealth will make him immortal. No! He will surely be thrown into the Crusher….”
- 3.
The Qur’an (5:20) declares: And “remember” when Moses said to his people, “O my people! Remember God’s favors upon you when He raised prophets from among you, made you sovereign, 1 and gave you what He had never given anyone in the world.”
- 4.
Qur’an (24:35): God is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! God doth guide whom He will to His Light: God doth set forth Parables for men: and God doth know all things.
- 5.
Qur’an (3:28): “Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with God, except when taking precaution against them in prudence. And God warns you of Himself, and to God is the [final] destination.”
- 6.
Qur’an (23:1–4): “The believers must (eventually) win through,- Those who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity;….”
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Choudhury, M.A. (2024). The Tawhidi Worldview of Socio-political Action. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_27
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DOI: https://doi.org/10.1007/978-981-99-5634-0_27
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