Contrariety Between Meta-science of Tawhid and Non-Tawhidi Science of Rationalism: Specific Issues

  • Masudul Alam Choudhury


The beatific attributes of Allah (sifat) indeed form the essential foundation of Tawhid as law. The meta-science of the primal ontology of Tawhidi law projects the attributes as quiddity of monotheistic oneness. These attributes embedding the Tawhidi worldview convey the Signs of universal symbiotic unity of knowledge. The episteme of unity of knowledge explains the belief components of the most comprehensive supercardinal quintessence of Tawhid, divine oneness. The meta-scientific comprehension and extendibility of Ever-Living Allah convey the power of knowledge and its dynamics comprising haqq al-yaqin, meaning Allah as embodiment of all knowledge and evidence; ilm al-yaqin, meaning knowledge derived from the Tawhidi primal ontological core; and ayn al-yaqin, meaning formalism, applications, and continuity derived from the Tawhidi worldview of unity of knowledge. Since Allah lives eternally, the knowledge-induced world-systems, embracing soul, mind, and matter, carry on forever. In such a path of moral consciousness time is only a recorder of events. Absolute value of time in its meaning of denumerability is not a recording factor of events. The eternity and functionality of Allah as explicated in the Tawhidi law describe the endless nature of history, as its events march on without discontinuity from the eternal Beginning to the eternal End, without any mention of infinity of time. The only Truth along historical consciousness is the supercardinal nature of knowledge emanating from the Tawhidi ontological origin at every event over space and time. Thus in the supercardinal scale of total reality Tawhid as law is never spent but is always spending.



  1. Dampier, W. C. (1991). Scientific Philosophy and Its Outlook. In A History of Science and Its Relations with Philosophy and Religion. Cambridge: The Cambridge University Press.Google Scholar


  1. Husserl, E. (1965). Phenomenology and the Crisis of Philosophy (Q. Lauer, Trans., p. 155). New York: Harper & Row Publishers, particularly note his comment on the perceived absence of ethical roots in occidental scientific inquiry, 1965.Google Scholar


  1. Kant, I. (1977 [1758]). Metaphysical Foundations of Morals. In C. J. Friedrich (Ed.), The Philosophy of Kant. New York: The Modern Library.Google Scholar


  1. Mahomedy, A. C. (2016). Why the Rationalist Foundations of Modern Science Are Unsuitable for Islamic Economics. A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) in Economics, School of Accounting, Economics, and Finance, College of Law and Management Studies, University of Kwazulu-Natal, South Africa.Google Scholar


  1. Popper, K. R. (1972). Conjectures and Refutations: The Growth of Scientific Knowledge. London: Routledge and Kegan Paul.Google Scholar


  1. Rozenthal F. (1958). Muqaddimah, An Introduction to History in 3 vols (I. Khaldun, Trans.). London: Routledge and Kegan Paul.Google Scholar


  1. Tawney, R. H. (1948). The Acquisitive Society. New York: Harcourt, Brace & Co.Google Scholar

Copyright information

© The Author(s) 2019

Authors and Affiliations

  • Masudul Alam Choudhury
    • 1
    • 2
    • 3
  1. 1.International Chair Postgraduate Program in Islamic Economics & Finance Faculty of EconomicsTrisakti UniversityJakartaIndonesia
  2. 2.Annual Summer Visiting Professor Social Economy CenterOISE University of TorontoOntarioCanada
  3. 3.Department of Shari’ah and EconomicsAcademy of Islamic Studies University of MalayaKuala LumpurMalaysia

Personalised recommendations