Abstract
In this chapter, many important principles and characteristics of the Islamic socioeconomic and socio-scientific order have been established. Among these are the principle and concept of social (distributive) justice according to the Qur’an, the principle of moral entitlement, and the instrument of avoidance of waste in both consumption and production. Besides the elaborate discussion of the underlying issues, the Islamic ethico-economic general-equilibrium system was developed in its technical form. The role of spending, the avoidance of waste, the avoidance of interest transactions, the replacement of the concept of savings as a function of interest rate by the concept of mobilization of resources into Tawhidi-prescribed ways of spending, all by use of the IIE(θ(ε))-model, were examined in the socio-scientific framework with especial attention to the ethico-economic general equilibrium. The Tawhidi precept was integrated with this general-equilibrium system.
In the end, the dynamics of the Tawhidi methodological worldview were premised on a generalized knowledge-centered model of the socio-scientific order. The dynamic process was ineluctably premised in the episteme of unity of divine knowledge, which the endogenous nature of ethics in the moral inclusiveness of the system was explained to be simulated through the recurrence of the Tawhidi IIE(θ(ε))-process model. This model was equivalently explained by the shura-tasbih practice.
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Notes
- 1.
(Qur’an 2:210): “Do they await but that God should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to God [all] matters are returned.”
- 2.
In a still broader sense, the Islamic institutions of profit-sharing and equity-participation called mudarabah and musharakah Islamic financing instruments, respectively, are conducted under the Tawhidi participatory rule manifested by the principle of pervasive complementarities.
- 3.
Let {≥j,k,h}i = {≥j,h ∩≥k,h}i denote the interactive preferences of the jth individual (k-individual) in the hth household, j,k = 1,2,..,n; h = 1,2,…,m; i denotes the number of intermember interaction on given issues. Let the jth (kth) preference be of a specific (hth) head-of-the family.
The household preference, ≥h = limi[{∪j,k ≥j,k,h}i] = limi[{∪j,k{≥j,h ∩ ≥k,h}i], is the mathematical union of the above individual preference map over (j,k) for i-interaction.
The social preference ≥ equals aggregation of h-household preferences:
$$ \ge =\cup {}_{\mathrm{h}}\ge {}_{\mathrm{h}}=\cup {}_{\mathrm{h}}\ {\lim}_{\mathrm{i}}{\left[\cup {}_{\mathrm{j},\mathrm{k}}\ \left(\ge {}_{\mathrm{j},\mathrm{k},\mathrm{h}}\right)\right\}}^{\mathrm{i}}\left]=\, \cup {}_{\mathrm{h}}\ {\lim}_{\mathrm{i}}\right[\left\{\cup {}_{\mathrm{j},\mathrm{k}}{\left\{\ge {}_{\mathrm{j},\mathrm{h}}\cap \ge {}_{\mathrm{k},\mathrm{h}}\right\}}^{\mathrm{i}}\right]. $$This expression shows that social preferences are formed interactively (shown by ∩) and integratively (shown by limi{∪j,k(.)) in given rounds of family discourse (i) on issues of common interest.
Because interactions leading to integration cause the formation of evolutionary knowledge, we will denote such a knowledge formation by θhi, for hth household and i number of interaction. “i” takes up increasing sequential numbers as interaction and integration proceed on into evolutionary phases of learning by discourse. The limiting value of knowledge-flows over a given process of Tawhidi IIE(θ) may be denoted by θhi*. The limiting social value of knowledge-flows in terms of interactions concerning many goods and services that are shared in the market, and are ethically determined by Tawhidi IIE(θ)-type preference formation across households, is denoted by θi*.
As “i” increases (numbered processes), a case typically encountered when more members of the extended family are involved in a household decision-making, an evolutionary phenomenon is experienced. This completes the Tawhidi IIE(θ)-learning pattern over many processes. Such is the intergenerational implication of extension of the Tawhidi IIE(θ)-processes over knowledge (unity of knowledge), space (socioeconomic), and time (intergenerational).
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Choudhury, M.A. (2024). A Theory of Justice According to the Tawhidi Epistemic Worldview. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_16
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DOI: https://doi.org/10.1007/978-981-99-5634-0_16
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