Abstract and Introduction
This work is the result of a research and book writing project that were completed in the Department of Shari’ah and Economics, Academy of Islamic Studies, University of Malaya during the period of May 2016 and April 2018. The main objective of this work is to undertake an intellectual study of the Qur’an in respect of its supercardinal central principle of Tawhid as Oneness of Allah in belief and scientific formalism. The emphasis on the interpretation of Tawhid is in terms of it being singularly the all-abiding law of ‘everything’, as the Qur’an declares, the law of ‘everything’ between the heavens and the earth; of all that lie below and above the earth; and in every multidimension. Tawhid as law encompasses both the seen and unseen realities that are treated as symbolism and semiosis in explaining the generality and details of the world-systems of multi-universes, the multiverses of explained reality engaging physicalism and non-physicalism. We refer to this phenomenon of integrated organic treatment of moral and material interaction, integration, and evolutionary learning forever in knowledge, space, and time dimensions as the abstracto-applied, also abstracto-empirical phenomenology. This is the study of consciousness in its conceptual and applied meanings of the formal study of ideas, functions, and forms.
Definitional Groundwork
Tawhid as Oneness of Allah is thereby defined and functionally used in the formal and analytical exposition of this work in the precept of the primal ontology of belief and knowledge of the episteme of unity of knowledge. This precept is also explained in terms of the Qur’anic meaning of organic inter-causal circular relations between the embedded entities of Tawhid as unity of knowledge that are permanently cast in the historical consciousness of events comprising knowledge-flows derived from the Tawhidi primal ontology. Tawhid as law reflecting unity of knowledge is placed in its permanent embedding and dynamics of entities in knowledge and knowledge induction of space and time over continuums of conjoint physicalism and non-physicalism.
Thus, Tawhid treated strictly as the only unique and universal law of unity of knowledge, conveying the highest monotheistic meaning of Oneness of Allah, is derived, explained, formalized, and cast in sustainability across the entire historical consciousness. Thereby, Tawhid as law of unity of knowledge in respect of inter-causal organic relations between entities along with its formalism, applications, and sustainability of all the internal properties of the derived evolutionary learning multiverses which are diversely transdisciplinary configures the meaning of meta-science of Tawhid. Meta-science of Tawhid plays its central role in the organic and inter-causal unity of knowledge embedded in the generality and details of the world-systems comprising the multiverses. This inter-causal relational entirety is the meaning of oneness in ‘everything’ (Barrow 1991).
The principal nature of the world-systems of the multiverses are derived from their descriptions given by the Qur’an together with the functional properties that are derived from the verses of the chapters (suras) of the Qur’an and are assigned inherent analytical functions. Likewise, the episteme of unity of knowledge and its analytical property of embedding in terms of organic interrelations between entities of ‘everything’ acquire substantively formal contexts that are best treated by mathematical topological and functional analysis (Maddox 1970; Rudin 1991). Such an approach along with its methodical treatment derived from the methodological worldview of Tawhid as unity of knowledge and its world-system embedding is derived from the Qur’anic vastness of coverage over diversities and continuums in ‘everything’. The families of such extensive fields of inquiry examined in this work include Islamic economics, finance, science, and society.
This work further explains the dynamics of the evolutionary learning universe of Tawhidi unity of knowledge along historical consciousness. This is never-ending according to the historical ensemble of continuity that we derive from the Qur’an as the substantive Unbounded Closure points of the Beginning and the End of creation. Both of these terminal points are substantively explanatory by the functional relationship of completeness of knowledge in the primal ontological quiddity of Allah’s Will in the Beginning and its equivalent valuation at the End in the Hereafter. Much more is explained as a result of this kind of analytical configuration. But the Unboundedness and Closure properties of the knowledge-induced continuum of historical consciousness maintain its supercardinal dimension of knowledge equivalently at the Beginning and the End in the Hereafter. Furthermore, this supercardinal property is carried across the monotonically learning precincts of Heaven in praises of Allah.
Brief Definitions of Critical Terms
With the primal ontology of Tawhid as unity of knowledge, this episteme is explained by the exegeses of Qur’anic verses throughout the text by means of continuums of world-systems by Qur’anic definitional terms: Tawhid termed also as sunnat Allah is the Qur’anic law governing ‘everything’ and defining oneness; A’lameen conveys the meaning of world-systems in ‘everything’ comprising the relational multiverses of oneness; Ayath Allah explains Signs of Allah, and it is explained by the organic unity of being and becoming between all entities endowed in ‘everything’; and Azwaja kullaha conveys the meaning of organic pairing as unity of knowledge by complementarities as oneness in and between ‘everything’. The attribute of the evolutionary learning multiverses in unity of knowledge is conveyed by the Qur’anic term ‘khalq in-jadid’. The meaning of the Islamic objective criterion of wellbeing is explained by the term ‘maslaha’. Maslaha as wellbeing conveys congeries of substantive meanings of balance and moderation in the terms ‘al-wasatiyyah’ and ‘mizan’ (Choudhury 2016). Unity of knowledge by inter-causal relations and inter-entities’ organic pairing into complementarities presents the surest conceptual and quantitative measure of ayath Allah in a’lameen of unity of knowledge or otherwise. The supercardinal nature of the Beginning and the End of the complete knowledge equivalent of Tawhid that always remains in the incomplete learning process of knowledge is explained by the Qur’an in terms of the incessant movement towards Lauh Mahfuz (Beginning) and Akhira (End = Hereafter). Thus the Tawhidi knowledge stock remains topologically complete as the mathematical quiddity of organic pairing in unity of knowledge, the sign of oneness. But because the domain of the stock of knowledge forms mathematical super-topology, by definition, this is an open super-topological space. This stock of complete and equivalent measure of knowledge is of Beginning = End. Supercardinality as the property of such super-topology of knowledge and its embedded functions, such as the Beginning and End, and the total wellbeing function induced by inter-variable complementarities as the signs of unity of knowledge, that is, ayath Allah, is expressed in the Qur’an by the superlative blessings of the Unbounded Closures of events. These events form the entirety of bliss in total reality, referred to as fauz al-azim. The meaning of ‘everything’ and oneness in it is explained by the verses of the Qur’an like: ‘(45:36). Then Praise be to Allah, Lord of the heavens and Lord of the earth,- Lord and Cherisher of all the Worlds!’
The above-mentioned terminologies can be compared with the following ones in the literature. Openly pairing the inter-causal entities expressed by their representative variables as a dialectical process is pointed out by Hegel (trans Sibree 1956) and Georgescu-Roegen (1981). Unity of knowledge as an ontological phenomenon is mentioned in the works of Kant (1964). But the presence of rationalism in Kant’s thought made it impossible to unify the a priori and a posteriori reasoning in the form of unity of knowledge (Carnap 1966).
The idea of supercardinality is expressed by higher levels of cardinalities by Rucker (1983). Wellbeing is a term used by Amartya Sen (2010). The compact closures of continuous mathematical mappings are used to prove the existence of steady-state equilibriums by Brouwer (Debreu 1959) and Kakutani (1941). The concept of ‘everything’ was a fashion in describing the Grand Unified Theory of the four forces of nature. The concept has now faded into rejection (Hawking, Wikipedia, n.d. visited Dec. 12, 2017). There are no equivalent concepts of Hereafter and the ontology of monotheistic origin of knowledge in any literature of non-Tawhidi science of rationalism.
Equilibriums in the evolutionary learning world-systems of multiverses are of the evolutionary type. In the great events of the Beginning and End in Hereafter, equilibriums turn out to be of the steady-state type. But the supreme achievement of felicity as total wellbeing comprising the ultimate attainment in the Hereafter and thereafter increasing monotonically along the precincts of Heaven is an increasing function of knowledge. Thereby, the supercardinality of total wellbeing is attained by increasing praises of Allah across the Heavenly continuums. We explain that super-topological interpretation of coefficients of monotonic increase in knowledge and total wellbeing remain constant. This conveys monotonicity of linear expansion. But the state variables are induced by increasing knowledge via praises of Allah and such knowledge-induced total wellbeing criteria are non-linear forms along the continuums of precincts of Heaven.
In accordance with the evolutionary increasing stages of steady-state equilibriums across Heavenly bliss, the corresponding total wellbeing attains its similar monotonically increasing levels. These evolutionary monotonically increasing phenomena of knowledge induction appear along the Qur’anic straight path of optimal knowledge embodiment of Tawhid (siratal mustaqim). This state of optimal learning is possible only in the Hereafter and along precincts of Heaven. It is not possible to attain precisely the siratal mustaqim in the temporal world-systems, for that would mean attainment of optimal bliss and steady-state equilibriums in lifetime, when truly Tawhid is inexhaustibly gained by evolutionary learning in temporality, not as optimality.
The progressive convergence of the evolutionary learning equilibrium to the perfect events yet hidden away in siratal mustaqim without ever reaching such perfect event-points is termed evolutionary convergence in this work. The similitude is to a converging traffic from along the merging pathways that still do not get into collision. Thus traffic converges but not perfectly in otherwise unwanted accidents. Evolutionary convergen...