The Qur'an presents the precept of Tawhid as Allah being the sole Creator, the uncreated and the cherisher and sustainer of the worlds. Thus there are two precepts of Tawhid to be observed as the epistemological foundation of all Islamic socio-scientific order. These are first the Tawhidi Precept of Unity. This signifies the a priori, most irreducible and immutably axiomatic existence of Allah as the sole Creator and one who is not created. In the earlier chapters we have called this state of completeness of knowledge of the Supreme Creator as the Stock of Knowledge. We had also equated this primal premise with the complete knowledge embalmed in the event of Hereafter (Akhira). Hence in this primal state of the Precept of Unity we had shown that Creation incessantly springs from the Stock, wherein the following equivalence holds: Allah=Stock of Knowledge=Truth=Qur'an (Essence=Lauh Mahfuz)=Cumulative Stock of Knowledge in Akhira. In this way, the Precept of Unity as the immutable and pervasive springboard of creation bestowing meaning and form, becomes a mathematically closed mapping of Stock of Knowledge into itself through the process of creation cumulating in the same complete stock of knowledge in Akhira. In other words, the Precept of Unity is the axiomatic foundation of belief, which now assumes the meaning of knowing and certainty followed by advance in every facet of life and thought.

We must now inquire as to what consequences the universe would face if the divine origin of Tawhid as the primal epistemology of existence was not there. This is a mathematical ushering and such a course of comprehension of divine reality was taken up by the greatest minds in every age, both among Muslims and anon-Muslims and earlier still by the Greeks and in all of recorded history. The Qur'an says in this regard that Allah has invoked the truth of His existence both to the animate and inaimate worlds and that he has manifested His reality pervasively for all to seek. Many Qur'anic verses of these types that self-references the Qur'an and Allah as the true reality found the basis of Reality (Haqq ul-Yaqin). Thus there are now at least two premises of coherent correspondences that are found to emanate from the divine root of primal Unity -- the Precept of Unity. These are the first the question that we must now tackle although briefly here on the logical self-referencing of Allah in the Qur'an as the seat of all creation; secondly, the conjoint meaning Reality that emanates from the same self- referencing root of existence.

Let T denote Tawhid as a topology. The mathematical properties of a topology must characterize T as being a collection of all subspaces, say X, and endowed by a field or encompassing space, say t. Hence T=(X,t). Furthermore, t has the property that it includes both X and the nullity of X. All possible mathematical unions (denoted here by the symbol U) and mathematical intersections of all subspaces of T (denoted here by the symbol INT). There is just an additional characterization that must be included for T. That is of the possibility of infinite intersections, and hence of the possibility for infinite union of infinite intersections of subspaces of T. This additional property is in addition to the text book definition of a topological space with t as the topology of its subspaces.

First, we will define here the space X belonging to t as the space of all worlds that the Qur'an speaks about. Since Allah is the Lord of all the worlds and there are uncountable number of them, therefore, ÀÀX must also belong to t for infinite unions of X's. Next we will define t as the Divine Laws held up as relations between knowledge and the worlds. Since t itself is also infinite in its capacity for generating relations, therefore, Ut belongs to t. As well as ÀÀt for all possible t's belong to t. That is, UÀÀt belongs to t. But since X and UX belong to t, therefore, (U INT X) belongs to t. t becomes the carrier of the Stock of Knowledge into the creation of material forms that are signified by X's.

In the limit of infinite possibilities for X's and t's through combinations and evolutions in them, the following relations must hold: lim{[U INT X(t)]/dt} > 0; X(t) here denotes the functional dependence of X on t because of the topological inclusions. Hence two dynamics are involved here. First lim[U INT t] comprehends the whole of T and along with this the positive mapping of t on X must also make lim[U INT X] comprehend the whole of all X's. In the limit therefore, intersections of infinitely limiting subspaces become the union of such subspaces. This is the meaning of irreducibility of T. T comprehends both the subspaces as well total space of X's and t's and interrelationships in these.

The concept of irreducibility is also equivalent to that of self-referencing. This is a methodology of the Qur'an through which Allah and Qur'an establish themselves. Self-referencing is possible only in the limiting domain. It cannot exist in the subspaces. Hence, for a Qur'anic statement of the type "After truth what remains but error?" self-referencing would mean the equivalence of truth with the Stock of Complete Knowledge. This is the limiting topology of t or the complete topological space of T. On the other hand, if the same Qur'anic statement is interpreted as invoking temporal movement of knowledge, then it is recursive phenomenon of combinations of t's and X's in their incessant movement toward greater certainty. But every new creation in this sense must derive from T. Hence, we see the two dynamics -- one is of T being complete impacting and creating (mathematical inclusion) t's and X's and their varied combinations. The other is of the movement of t's and X's incessantly in subspaces. But even in this case there is no independence of the t's and X's, their combinations, and hence of new reoriginations from the primal impact of T as mentioned to be the first dynamics. The singular difference is that T remains primal, complete, most reducible, self-referencing, creating but never created, never changing. Whereas, (X,t) and their combinations are forever changing and never self-referencing except by way of primal reference to T.

Finally, self-referencing must also mean that the end-all or the cumulative end of temporal order (including the hidden worlds) is attainment of T. This as we have mentioned is Qur'anically established to happen in Hereafter (Akhira). That is while the creation emanates fro T, it cumulates through the experience of all (X,t) to T in Akhira. Closedness of the knowledge space is only in this large and extensive sense. There is no closedness but simply evolution in the domain of all (X,t).

The relationship embodying T to (X,t) and newer (X,t) and their combinations is demonstrated as follows: T (Primal) -> t -> X(t) -> new t -> new X(new t) etc. = T (Akhira).

When viewed in the light of the above chain of causations, we find that the Stock of Knowledge (T) is the exogenous element of creation. Because of its most reduced, self-referencing and creational form, T is the most unified Reality. This means that in the Precept of Unity, the mathematical union and intersection being the same for both X and t through all possible combinations in these, therefore creation in most extended sense is fully unified by the Stock of Knowledge. But the domain of mappings between t's and X's derives its existence from T primally and then cumulates to T in Akhira. Hence, the nature of t must also be based on unification of knowledge.

This brings us now to the topic of Unification. We will define certain concepts to proceed on briefly to the explanation of the concept of unification.

The total subspace of relations of (X,t) is a mathematical union of infinitely many such subspaces for local events: {t-> X(t)-> new t-> new X(new t)-> etc.}=combinations of ÀÀ(X,t). But via all combinations in t's and X's, the extended version of the above union is, U(INT X(t),INT t). INT denotes mathematical intersection; U stands for mathematical union. We have now several interrelationships among X and t values: (1) (X(t),t); (2) (UX(t),Ut); (3) (INT X(t),INT t); (4) (U INT X(t),U INT t). The last here isa nexus of interrelationships among t and X values as the universes learn and evolve from lesser to higher degrees of certainty. Each of the above is a gain over the previous one and the total subspace evolves in this way. Hence each of these and hence the total subspace is a characterization of Flows of knowledge created by t's evolving to new t's and combinations of these; and subsequently carrying along the resulting world- outcomes, X(t)'s to new X(t)'s and combinations of these.

We thus note that there must exist strong, pervasive and extensive interactions in the nexuses shown by (4) that lead to realization of the worlds. In turn such new worlds must evolve into newer knowledge through the previous chains of similar interrelationships among X and t values. In the limiting sense there is convergence to temporary consensus that grow to stronger consensus as knowledge interactions proceed. The combination of the limiting values followed by evolution through temporary convergence is the idea we invoke here of interactive-integrative-evolutionary characteristic of the total subspace of Flows of knowledge. It is this critical property of the total subspace of Flows that can unify the nexuses in a dynamic sense. Hence the total space by sharing its property with the Stock of Knowledge completed in T, unifies the worlds in terms of knowledge Flows. This is the meaning of Unification of Knowledge in the domain of the Flows.

The question remains to argue whether the same concept of unification could be attained by removing the exogenous bedrock of reference to T? The negation is found by understanding that replacement of T by a rationalistic knowledge premise (say R), accounts for an open-ended primal origin and end. Hence there is no particular reference that could make the worlds interact in order to bring about integration. Interactions would exist. But evolution out of interactions would not be through the process of temporal integration. The result would then be a total subspace that is marked in the limiting case with independently constituted hegemonic domain formed by rationalism. Now lim[INT U t]=À-À. Likewise, lim[INT U X(t)]=Null. Hence no unification of knowledge is possible in a non-Tawhidi sense. The absence of T in a substantive sense in the epistemology of the total subspace of the worlds can lead neither to Unity nor to Unification as an interactive-integrative-evolutionary process of knowledge Flows emanating from the Stock.

But with respect to the last reference to the rationalistic domain of de-knowledge creation must be understood the fact that since T as a topological domain includes both t and complement-t, X(t) and complement-X(t), therefore, the individuating relations of these complement-categories are also in T-topology. The idea of complementation in the topological sense is that of the opposite category. But that is so for establishing the existence of two fundamental realities of creation Truth (Haqq) and Falsehood (Batin). This being the depiction of reality in the limiting sense, the depiction of reality as process is in the corresponding flows. The Tawhidi Flows are characterized by interactions leading to integration and evolution and continuity of this same process in the domain of the total flow subspace shown. The non-Tawhidi flows are characterized by their emanation from the undefined premise of rationalism and lead to interactions that lead to individuation and plurality. Evolution in this sense is in terms of the evolution of these individuated flows. The worlds of the non-Tawhidi order are thus individuated categories characterizing plurality and individualism or hegemony.

In between these limiting scenarios is the perpetually self- determining flux of flows that constantly associate themselves either with Truth or Falsehood as the process of knowledge flows emanating from the Stock continue on. Hence, if we now denote divine laws (Truth) by t1 and rationalistic laws by t2, then t=t1Ut2, with t1 INT t2=À-À. Hence,

lim[U INT t]=lim[U INT (t1ÀÀt2)]= lim{[U INT t1]U[U INT t2]}=lim[U INT t1] + lim[U INT t2]. Thus two distinctly disjoint paths emerge to define the worlds -- one of Tawhid and the other of non-Tawhid. Now finally, by mapping these t-relations onto the X-spaces either by power functions or identities, we have a one-to-one creative relationship between the Tawhidi worlds and the non-Tawhidi worlds onto their own disjoint and distinct X-spaces.

All the above constructions on Knowledge Stock, Knowledge Flow, De-knowledge and their characteristics are substantiated by the Qur'an. The Qur'an addresses the Prophet Muhammad by invoking, you knew not knowledge until revelation came to you; the Qur'an is taught to you (Prophet Muhammad) in degrees; that Allah has given a small part of His Divine knowledge to the worlds; that Allah showed to His beloved servant (Prophet Muhammad) the most blessed of Signs during the Prophet's celestial journed to the Sidratul Muntaha; that goodness (knowledge) is like a many-earned corn that produces plenty by the permission of its Lord Allah; that all things big and small return to Him for a final determination; that the tree of knowledge (truth) is full of branches and plenty with its roots deep and secure; that the tree of de-knowledge is weak, scanty and rooted shallowly. There are many such verses.

In the end now we have derived the concept of World View as opposed to perception and rationalism. World View explained in the substantive meaning of Tawhid means the combination of the Precept of Unity embedded in the Stock of Knowledge with the Flows of Knowledge in the total subspace in temporal order. In this also, World View is characterized by interactions, integration, evolution and continuity in the plane of Stock-Flow concept of the knowledge- centered universe, as we have derived from the Qur'an. World View is not premised in rationalism as such. Rather the mind an reason as human cognitive forms rather than primordialities, are the created by knowledge in the first place. This is another way of stating the Qur'anic methodology that revelation is the primal cause of all causation in the Stock version. On the plane of the Flows of knowledge, the spontaneity of creation and evolution in continuity that proceeds by interactions, integration and evolution across (X(t),t) combinations, points to the simultaneity between revelation and reason or materiality. What then pervades in the Tawhidi knowledge-centered world is knowledge itself. Materiality is simply the cognitive causation of knowledge flows. Rationalism on the other hand gives rise to the supremacy and hence the openness of the human mind as the primordial praxis. While Allah and His Divine Laws as manifested in the worlds, takes the Supreme Epistemology of the Tawhidi order, in the domain of rationalism and perception humanistic philosophy and outlook assumes the primal praxis.

Thus in the history of occidental philosophy of the sciences there has been earnest endeavour for unification of knowledge. This has taken several forms. In the methodology of the social and biological sciences unification meant standarization of a poeer centered selection of previously held doctrines by new and dominant ones that emerge sheerly from the rationalistic premise of falsificationism, reductionism and peership of strongly adhereing groups. This is how paradigm shifts occur according to Kuhn, Popper and Lakatos. The Vienna Circle also imbibed on this philosophy. Unification to them thus meant the standardization of this falsificationsim methodology jointly with Darwinian hierarchy to explain how occidental scientific dialectics in thought emerges, grows, differentiates and thus deepens the methodology of such natural selection. Competition is thus found to be the underlying assumption of all behaviour and explanatory power in occidental methodology of the sciences. Neoclassical economics and all ist latter days offshoots including the new macroeconomics of rational expectations, have assumed competitive and marginalist substitution behaviour in them. Western theories, institutions and hence movements of all kinds are simply embedded in such marginalist substitution and competition views assumed by the natural selection phenomenon.

In the natural sciences, particularly in modern theoretical physics, unification has meant methodology for unifying the forces of nature to explain one universal field theory in physics that would explain both relativity theory and quantum mechanics. But here too the start of reality is from the anthropic principle of the existence of man and matter and is repetitively recreated in this same human dimensions. Ethics thus are foreign elements in the sciences as we see them. In the methodological sense, the theory of ethics in systems is negated either by the scientific attention given to localized problems that optimizes the bounds of interactions to a reduced limit, or are wiped out in a consequentialist sense as inter-systems interactions start to take place in order to establish systemic hegemony, competition and hence non-integration.

Evolution in all of these non-Tawhidi systems is not from the episteme of knowledge that then carries with it the topological mapping into materiality seen as knowledge-induced events and enables these entities to recreate fresh flows of knowledge. Rather, they emerge from materiality either in the Humean or Cartesian sense of a posteriori category or in the Kantian sense of a priori isolation of the Divine as the abstract from the field of material realism. The two methodologies of the a priori and the a posteriori do not interrelate with each other. This creates systemic dualism in the methodological approach and the perceptions of occidental sciences. It is in this sense that unification between the two cannot be attained and hence perception remains a domain distinctly opposed to the concept of World View. Tawhidi knowledge premised unification in the worlds presents a World View. Occidental unification methodology means systemic and standardized perpetuation of the same Darwinian type competitive evolution. This causes interactions to lead into non-integration, competition, differentiation and hence non-interactions until new ideas repeat this same dynamics. Endogeneity in this system means the recreation of the inter-systemically exogenous nature of Darwinian, falsificationist and dualistic order across systems. This is the ethics of the occidental order as is also manifest in utilitarianism. Endogeneity in the Qur'anic knowledge-induced World View means the inter- and intra-systemic interactions leading to integration and evolution on this same plane. Universal complementarity as the methodology of unification of knowledge complete replaces the marginalist substitution and competition philosophy of the occidental order.

We have now explained the bare tips of these very voluminous subject matter on Unity and Unification. We have termed the Stock of Knowledge with Tawhid and this with the Precept of Unity. Likewise, we refer to the plane of Unification of Knowledge premised on Tawhid to be the Field of Unification emenating from the Stock. The difference between the two concepts, namely Precept and Field is respectively, that of Allah as the Creator and Allah as the Cherisher and Sustainer of the universes, known, hidden, animate and inanimate. But the two are not independent of one another, for the Qur'an says, when Allah wills He creates spontaneously (Qun' Fa ya-Qun). Thus, the X's are continuous functionals of t's, and hence the functionals X(t)'s and their nexuses as shown. The X's as material and cognitive signals of the Divine Laws (Sunnat al-Allah) mapped by combinations of t's are the Signs of Allah that are profusely spoken of in the Qur'an as springs of felicity for all creatures (Ayath al-Allah). In the life of society, ecology, science, economy, politics, institutions and globalization the combinations of t's as manifestations of Sunnat al-Allah through creative forms, Ayath al-Allah take place through the positive-normative elements of divine conduct in life. These are realized by means of the Sunnah of the Prophet Muhammad and the ever evolving bounds of Shari'ah on matters of thought, life and experience.

The Shari'ah is therefore not a mere bundle of static laws of the old, nor simply a field to be applied to matters of society. No, the Shari'ah in light of the strongly interactive- integrative-evolutionary nexuses of unification of knowledge belong equally to the cosmos, to the sciences, society and deep ecology. Indeed, by reading al-Farabi, one finds how this genius looked at a theory of justice in the sense of Divine Balance. Ibn Sina's theory of medicine was influenced by his invocation of active and passive spirit in matter. Imam Ghazzali's delineation of the soul in its quest for Allah is depicted as in the Qur'an: "God is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche and within it a Lamp: The Lamp enclosed in a Glass. The Glass as it were a brillant star: Lit from a blessed Tree, an Olive neither of the East nor of the West, whose Oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and God does know all things." (Surah Nur, verse 35)