By Masudul Alam Choudhury
This booklet experiences absolutely the truth of the Qur’an, that's signified via the fight of fact opposed to falsehood within the framework of monotheistic team spirit of data and the unified world-system precipitated through the consilience of data. In this type of framework absolutely the truth finds itself now not via spiritual dogmatism. particularly, the technique accurately contains its unique elements. those are specifically the ‘primal ontology’ because the foundational defined axiom of monotheistic harmony; the ‘secondary ontologies’ as explanatory replications of the legislation of team spirit within the details of the world-system; ‘epistemology’ because the operational version; and ‘phenomenology’ because the structural nature of occasions caused by means of the monotheistic legislations, that's by way of wisdom emanating from the legislations. the approaching method continues to be the original explanatory reference of all occasions that ensue, boost, and alter in continuity throughout continuums of information, house, and time.
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Consequently as well, the dynamic formalism of the evolutionary learning worldview that the Qur’an presents, as pointed out through a model like that of TSR, has remained absent in Muslim socio-scientific thinking (Hasibuan 2010). The consequence of the Islamic deprivation of its foundational roots is even more serious. The scope of shari’ah has been misplaced in Islamic thought, though the scope of maqasid as-shari’ah remains undiminished. To date, although not intended within the scope of maqasid as-shari’ah, the study of this discipline has been limited to a cursory study of the fine themes of what is known as worldly affairs.
This is an approach similar to Carnap’s (1966) rejection of the normative science, relying wholly on logical positivism. Recently, such awalling-off of deductive reasoning from all traces of a priori elements is similar to Popper’s (2009) philosophy of pseudo-science in the a priori domain. Conclusion The worldly evidence of man’s purposeful relationship with God and the universe with God-consciousness (taqwa) in it are repeatedly quoted in the Qur’an (2:164). Such a worldview is the reflection of the absolute reality in the Qur’an.
We have then bridged the two together in view of the common methodology of the tawhidi epistemology. That is the epistemology of unity of knowledge and the unified world-system. In the area of socio-scientific enquiry, we have focussed our attention on the Islamic epistemological foundations of a theory of meta-science. Within this theory, we concentrate on the heterodox theories of economics, social theory, and theoretical physics. The latter (theoretical physics) is particularly chosen to combine with the first (economics), because of the great epistemological questions invoked through the ages in these two disciplines.
Absolute Reality in the Qur'an by Masudul Alam Choudhury