Abstract
There is a common adage among scientists and submissive lay populace that religion and science are not in friendly unison. This kind of conviction has been particularly deep in the developing world and is particularly highlighted by the Muslim World. The result of the submissive mood has been adversely surrendering the cultural and distinct divide of intellection, thought, and self-reliance of indigenous technological future to the whims of Occidentalism. Such a truism of the role of scientific defeats of Occidentalism on the developing world and the Muslim world is deepening its grips. This proves the deleterious consequences of science, technology, and socio-scientific arrangements on the materially and spiritually deprived greater part of human population. This cannot spell out the objective of science in pursuit of the sure reality. Yet on the other hand, the nature of socio-scientific investigation according to the episteme of Tawhidi unity of knowledge and all its corresponding impacts for raising the scientific search for the ultimate truth and its wellbeing effect on the planetary society turns into a Scientific Research Program (SRP) quite distinctively on its own. This Handbook of Islamic Philosophy of Science presents the Tawhidi methodological worldview for the reconstruction of the Tawhidi epistemic foundation of science in its broadest realm between the heavens and the earth. This SRP undertaking is launched in reference to the qur’anic ta’wil philosophical basis. The result is an altogether new and original socio-scientific abstracto-applied methodological study for the world of learning. The like of this SRP does not exist presently since historical record.
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Notes
- 1.
The collective preference of participants implies a participated will to provide rather than acquire. Thereby, social preference, Pr(θ(ε)) = ∩i{Pri(θ(ε))}, individual and group-specific preferences, i = 1,2,… The social wellbeing function so determined takes the form of consciousness induced of knowledge-quanta, “θ(ε)”∈(Ω, S). Such a nonparametric value of social wellbeing appears in the mind followed by action. It takes a conscious indicator of moral illumination and is expressed psychologically in relation to “everything.” Let the social goods and services be denoted by, x(θ(ε)) = ∩i{xi(θ(ε))} ⇒ Pr(x(θ(ε)) = ∩i{Pri(xi(θ(ε)}
$$ \iff \mathrm{W}\left(\Pr \left(\mathbf{x}\left(\uptheta \left(\upvarepsilon \right)\right)\right)={\cup}^{\mathrm{i}\mathrm{nteraction}}{\cap}^{\mathrm{i}\mathrm{ntegration}}\right\{{\Pi}_{\mathrm{i}}{\mathrm{W}}_{\mathrm{i}}\left({\Pr}_{\mathrm{i}}\left({\mathbf{x}}_{\mathrm{i}}\left(\uptheta \left(\upvarepsilon \right)\right)\right)\right\}={\Pi}_{\mathrm{i}}{\uptheta}_{\mathrm{i}}\Big({\Pr}_{\mathrm{i}}\left({\mathbf{x}}_{\mathrm{i}}\left(\uptheta \left(\upvarepsilon \right)\right)\right). $$This is the Tawhidi psychobiological representation of the conscious mind conveyed by conscious preferences and the specific issues under study represented by{xi(θ(ε))} resulting in the conversion of participatory vector of social goods and services {xi(θ(ε))} into the social vector of goods and services x(θ(ε)). The final result of these functionals in the conscious functioning of the mind by interactions and integration is the Tawhidi social contract denoted by θ(Pr(x(θ(ε)) = W(Pr(x(θ(ε))) = Πiθi(Pri(xi(θ(ε))). These are human motivations that need not be quantitatively investigated. The qur’anic meaning of shura-tasbih now becomes an embryonic groundwork of inner outlook in conscious decision-making.
- 2.
Qur’an (2:86): “These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped.”
- 3.
Qur’an (112:1–4): “Say, ‘O Prophet,’ “He is God—One ‘and Indivisible’; God – the Sustainer ‘needed by all’. He has never had offspring, nor was He born.And there is none comparable to Him.”
- 4.
Qur’an (65:12): It is God who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that God is over all things competent and that God has encompassed all things in knowledge.
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Choudhury, M.A. (2024). Further Intellection in Tawhidi Mind-Matter Studies of Islamic Philosophy of Science. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_6
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