Abstract
This chapter continues in a mix of abstract and applied philosophical issues of the socio-scientific field of inquiry. The focus is on the persistent role that the sure reality of Akhira has in such studies. Specific issues are inquired into with subtle analytical insight. These comprise the topics of resource development in the context of the Akhira-world circular-causation relations. The theme of the certainty contra probabilistic conception is investigated in the light of the sure reality of Akhira in its circular-causation relationship with the worldly actions in the events of the Tawhidi IIE(θ(ε))-model. A unique study is made in qur’anic reference regarding the possible continuity of the Tawhidi worldview beyond the event of Kiyamah into Akhira. Thus, the universal permanence of the Tawhidi law in the fullness of total creation is explained in reference to the Qur’an. The attributes of Truth against the flippant event of falsehood are invoked within the same terrain of analytical explanation interconnecting the Akhira with the world-system by acts of prayer and righteousness. The emphasis of this chapter like earlier chapters is on application of the Tawhidi methodological worldview on specific issues of worldly experience.
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Notes
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Wikipedia summarizes the physical interactions in UFT as follows:
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Strong interaction: the interaction responsible for holding quarks together to form hadrons and holding neutrons and also protons together to form atomic nuclei. The exchange particle that mediates this force is the gluon.
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Electromagnetic interaction: the familiar interaction that acts on electrically charged particles. The photon is the exchange particle for this force.
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Weak interaction: a short-range interaction responsible for some forms of radioactivity that acts on electrons, neutrinos, and quarks. It is mediated by the W and Z bosons.
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Gravitational interaction: a long-range attractive interaction that acts on all particles. The postulated exchange particle has been named the graviton.
Modern unified field theory attempts to bring these four forces and matter together into a single framework.
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Qur’an (4:134): “If anyone desires the reward of this world, the reward of both this world and hereafter is with God. God is All-Hearing, All-Seeing.”
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The idea of steady-state equilibrium even though is replaced by the substantive idea of dynamic evolutionary equilibrium is based on the evolutionary convergent meaning in the random field of knowledge-induced events. Time plays its role in terms of its functional dependence of the convergent evolutionary knowledge in the same way as the interdependence of the generated time data of evolutionary equilibriums. Formally, we write the time-wise dynamic evolutionary equilibrium as (d/dt(θ(ε)))E(z,t)(θ(ε)), plim{θ(t)} = {θ*(t)}; plim{z(θ(t)} = {z*(θ*(t)}.
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In recent times, the protection of mountains for soil and ecological balance has become an important issue of sustainable development. According to the United Nations Conference on Environment and Development writes, “Mountains are an important source of water, energy and biological diversity. Furthermore, they are a source of key resources such as water, minerals, forest products, agricultural products and recreation. As a major ecosystem representing the complex and interrelated ecology of our planet, mountain environments are essential to the survival of the global ecosystem. Mountain ecosystems are however, rapidly changing. They are susceptible to accelerated soil erosion, landslides and rapid loss of habitat and genetic diversity. On the human side, there is widespread poverty among mountain inhabitants and loss of indigenous knowledge. As a result, most global mountain areas are experiencing environmental degradation. Hence, the proper management of mountain resources and socio-economic development of the people deserves immediate action.”
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Qur’an (39:67): “No just estimate have they made of God, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!”
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Qur’an (21:104) “The Day that We roll up the heavens like a scroll rolled up for books (completed),- even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.”
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Qur’an (36:81–82): “Is not He who created the heavens and the earth able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.(36:81) His command is only when He intends a thing that He says to it, ‘Be,’ and it is” (36:82).
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Qur’an (2:117): “To Him is due the primal origin of the heavens and the earth: When He decrees a matter, He says to it: “Be,” and it is.”
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Choudhury, M.A. (2024). Some Technical Issues and Problems in the Epistemic Model of Tawhidi Unified Reality. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_23
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