KNOWLEDGE IN ISLAM: A SOCIO-SCIENTIFIC PERSPECTIVE

 

Abstract

 

A brief mathematical formalization of the methodology of the circular causation and continuity model of unified reality introduced in earlier papers is undertaken (Choudhury, 1994a, 1995a, 1998a, 1998b, 1999a, 1999b) is given. The shuratic process or equivalently the interactive, integrative and evolutionary nature of the underlying model is highlighted while deriving it from the Qur’an. How such a complex model can be applied to problems of the socio-scientific disciplines is briefly indicated.

 

 

 

            A process model derived from the nature of the shuratic process will be established. This term is derived from the Qur'an in terms of the interactive, integrative and evolutionary (IIE) worldview. The shuratic process is a methodology associated with the meaning of an embryonic shura as a discursive medium that spans across all domains of the socio-scientific order. The existence of such inherent and pervasive interaction is to be found in all realms of the natural and human order, in the seen and unseen worlds about which the Qur’an speaks. The latter kind of world-system may be temporally revealed or may remain permanently hidden. Yet in all conditions the divine law makes all such domains profoundly interactive in the sense of knowledge-inducing human experience.

 

We will then highlight the nature of the process emerging from interaction and leading to integration, which is marked by consensus, equilibrium, balance and the convergence of moral purpose in the cosmic order. Finally, from such interactive and integrative processes emerge the evolutionary processes of enhanced learning. Such an evolutionary epistemology carries the attained ontological and ‘ontic’ (evidential, this term was coined by Sherover, 1972) scale of the knowledge-centered Qur’anic universe into higher stages of its moral attainment. Throughout we note that although the shuratic process is intrinsic in the cosmic order, yet it needs human comprehension for reflection and use.

 

The conceptual formalism of the knowledge model of the unity of knowledge (tawhid): the IIE or shuratic process

 

            At the outset the focus of attention is on deriving and formalizing a process model of generalized systems as shown below:

 

W ®F {F} ®f* {F*} ®f1 {q} ®f2 {X({q})} ®¯®f3 New {q} ® continuity ® …………..              W=H       (1)

                                                              W(q,X(q))                            in repeated

 processes

Primal     ®  Derivation®  Process of ®     Post-evaluation®   Evolution®….  Continuity®   Closure

stock of       of primal        deriving                                                     of similar                                         in the

knowledge  knowledge      knowledge                                             processes                                        very

                     - flows            -flows by                                 discursion                    large scale universe                                                                                                       

 

In the string relation (1), W denotes the tawhidi epistemology. That is, W explains the fundamental Qur’anic axiom of divine oneness. It can thus be simply understood as the dimensionless but creative and governing origin of all knowledge. Hence we intend to treat W as a mathematical topology. W comprises the essence of the Qur'an, which in the Qur'an is called Lauh Mahfuz.

 

F denotes the ontology derived from W in the form of the divine law (sunnat Allah or kalimat Allah in the Qur’an). F is thus the knowledge domain of the revealed Qur'an in its order of its completeness and absoluteness.

 

F denotes the spontaneous and pervasive unveiling of divine oneness in the cosmic scale through the divine law.

 

F* denotes the further ontological comprehension of the divine law in F as realized through the sunnah (guidance) of the Prophet Muhammad. This medium of presenting the divine law in living experience is denoted by the mapping f*.

 

{q} denotes a sequence of knowledge-flows derived from the epistemology of unity by the exercise of shuratic discourse at the level of deriving the usul of shari’ah (foundation of shari’ah) as the core of the divine law.

 

The medium of the shuratic discourse is denoted by the symbol, f1, in respect to stage 1 of the shuratic process.

 

The primordial origin of knowledge is W. The process from W to {q} through the mediums as mentioned, represent the stages of ontology, that is, the stages of unraveling of the Qur'anic episteme through laws, guidance and rules.

 

            The process from W to{q}in the epistemological and ontological meaning of the Qur’anic theory of knowledge is brought out in the Qur’an (4:69):

 

"All who obey God and the Apostle are in the company of those on whom is the Grace of God, -- of the Prophets (who teach), the sincere (lovers of Truth), the Witnesses (who testify), and the righteous (who do good): Ah! What a beautiful Fellowship!"

 

The above verse establishes the confirmation and certainty of the tawhidi root of the affairs of the world to the extent that they overarch from the sunnah of the Prophet Muhammad to the companionship of righteous people, and thereby, to the creation of a good society on earth. The combination of these attributes of companionship and certainty within the relational order that is presented here, implies the attributes of divine guidance and mercy that enter through the enactment of knowledge-flows, {q}, in the order of things by which the socio-scientific domain is defined. Such knowledge-flows at the epistemological and ontological levels are of a primordial category. They can include essential policies and their instrumentation while avoiding details at an initial level of discourse. Examples of such fundamental instruments connected with the Qur'an and the sunnah are the institutions of prayer, charity, zakah, spending in a good cause and avoidance of interest in all its forms (riba). Institutional details, such as mudarabah, musharakah and similar instruments are not categories of instruments at this primal level of guidance, rules and laws.

 

Likewise, it is important to understand here the quintessence of tawhid as the fundamental epistemology (Al-Faruqi, 1982) upon which the other two pillars of Islamic epistemology are built, namely, the sunnah and the ijtihad of the learned ones in Islam. The latter are not solely clerics. Rather, they constitute a wide mix of all-comprehending people with the attributes of commitment, motivation and a sense of justice as purpose and balance. We refer to these attributes to be the belief forming virtues of the sharees (members of the shura). The Qur’an is clear on its stand on the point of its fundamental epistemology premised on tawhid (42:52):

 

"And thus have We, by Our Command, sent inspiration to thee (Muhammad): You knew not (before) what was Revelation, and what was Faith; but We have made the (Qur’an) a Light, wherewith We guide such of Our servants as We will; and verily you do guide (men) to the Straight Path…"

 

Furthermore, the Qur’an declares (24:35),

 

“God is the Light of the heavens and earth”.

 

One can find the three levels of causality in the above verses respecting the Qur’anic theory of knowledge relating W (including F) to F* and {q}, as given in the expression (1).     

 

In the relation (1), {X({q})} denotes the ‘ontic’ (evidential) order of knowledge-induced cognitive and experiential evidences and entities, whose occurrence in the socio-scientific order is due to an extensively complex but orderly system of complementary interrelationships emanating from the comprehension and application of the laws, guidance and rules formed through instrumentation in the ontological stage on the basis of the epistemological premise. This medium toward realizing knowledge-induced ontic forms is denoted by f2.

 

In the relation (1), W(q,X(q)) denotes the evaluation of wellbeing in terms of the complementary variables, relations, policies and rules included in {q,X(q)}. The process from W to the end of the post-evaluation by means of W(q,X(q)) in the first process, marks the completion of one level of knowledge formation from the epistemological to the ontic level through the ontological medium.

 

In this regard the Qur’an declares (13:2),

 

"… He does regulate all affairs, explaining the Signs in detail, that you may believe with certainty in the meeting with your Lord."

 

Furthermore, there is the verse (4:59),

 

"….Not a leaf does fall but with His knowledge: There is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a Record clear (to those who can read)."

 

On the matter of unseen events that are brought into the same processual order, we have the verse (11:123):

 

"To God do belong the unseen (secrets) of the heavens and the earth, and to Him goes back every affair (for decision): Then worship Him, and put your trust in Him: and your Lord is not unmindful of aught that you do."

 

The evaluation of W(q,X(q)) on the basis of the confirmation, affirmation or revision of the earlier sets of ontic relations including the rules so formed, gives rise to New{q}. Sen (1990) has used a similar concept of social wellbeing in the ontological sense of ethics and the economy. The medium of realizing this new process is attained by once again referring to the epistemology in continuity and to the ontological and ontic rules so formed for deriving experiential rules and guidance from divine roots. This medium is denoted by f3. In this regard of the systemic re-origination of the creative order the Qur’an declares 27:64):

 

"Or, who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides God? Say, “Bring forth your argument, if you are telling the truth!"

 

Also refer to the verse (29:19):

 

"See they not how God originates creation, then repeats it: truly that is easy for God."

 

The affirmation of the continuity of the circular causation process into creative evolution can be derived by the exegesis of the verse (10:4):

 

"…. It is He who begins the process of creation and then repeats it, that He may reward with justice those who believe and work righteousness…"

 

In these and other verses of their kind, the re-originative process is shown to be a universal one across space and time, for the domain of God is pervasive. Within these domains rules the power of God’s knowledge enlightening the world-systems, for He is the First and the Last.  

 

In this way, a second shuratic process emerges and completes itself. It is further followed by many more of the same kind. The continuous sequences of onward moving knowledge-centered processes relating epistemology to ontology, and thereby, to ontic forms thus emerge and repeat themselves with the advancement, confirmation and revision as required in the emerging experience of realizing unity as complementary relations between organic diversity. The end of these continuous processes of knowledge-flows is the return to God in Akhira as the Great Event (Naba ul-Azim). In this respect the Qur’an declares (78:1-2):

 

"Concerning what are they disputing? Concerning the Great News."

 

Furthermore, the Great News is equivalently explained to mean the Hereafter in the verse (78:39):

 

"That Day will be the sure Reality: Therefore, who so will, let him take a (straight) Return to his Lord!"

 

The fact that this cosmic and worldly experience through seen and unseen things of total creation is a cumulative experience towards the completion of knowledge in the Hereafter as it is in the primal tawhid, is brought out in various parts of the Qur’an. Here are a few of these verses (57:3):

 

"He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things."

 

"… But We leave those who expect not their meeting with Us, in their trespasses, wandering in distraction."(10:11).

 

The blissful event of the Hereafter as the completion of knowledge is narrated in a hadith of the Prophet Muhammad, wherein an-najwa is explained as the confidential talk between God and His devotee on the Day of Judgment (Sahih Al-Bukhari, Vol. 3, hadith No. 621).

 

Another hadith declares (Sahih Al-Bukhari, Vol. 6, hadith No. 105),

 

"During the lifetime of the Prophet some people asked, 'O Allah’s Messenger! Shall we see our Lord on the Day of Resurrection?' The Prophet said, 'Yes; do you have any difficulty in seeing the sun at midday when it is bright and there is no cloud in the sky?' They replied, 'No'. He asked, ‘Do you have any difficulty in seeing the moon on a full moon night when it is bright when it is bright and there is no cloud in the sky?' They replied, 'No'. The Prophet said, ‘(Similarly) you will have no difficulty in seeing Allah on the day of Resurrection as you have no difficulty in seeing either of them."

 

On cognitive perfection that will be attained by believers we have the verses:

 

"(This will be) their cry therein: 'Glory to Thee, O God!' And 'Peace' will be their greeting therein! And the close of their cry will be: 'Praise be to God, the Cherisher and Sustainer of the Worlds!' "(10:10).

 

"And We shall remove from their hearts any lurking sense of injury;-- beneath them will be rivers flowing; and they shall say: 'Praise be to God, Who has guided us to His (felicity): Never could we have found guidance, had it not been for the guidance of God: Indeed it was the truth that the Apostles of our Lord brought unto us.' And they shall hear the cry: ‘Behold! The Garden before you! You have been made its inheritors, for your deeds (of righteousness)."(7:43).

 

The culmination of the process of knowledge-flows in the Hereafter is expressed in the Qur’an both in terms of its transcendental meaning and its cognitive and sensate meaning. In terms of its transcendental meaning there is the narrative of the event of meeting God in Heaven, which indeed is the event of the highest felicity for the believer and can thus be characterized as the event of the fullness of knowledge in the believer according to his mead. The Qur’an speaks of this union with God in the Hereafter as the event of an-najwa, as mentioned above.

 

The above verses highlight the integral role, and hence complementary relation between knowledge-induced entities expressed in the criterion of supreme felicity. 'Removing from their hearts every lurking sense of injury' is the liberation of the soul to the height of supreme freedom. This is what full and complete knowledge endows on the believer. The salutation, 'Praise be to God,…' is the height of cognitive attainment in meeting with God with perfect spiritual rendering.

 

The promise, 'Behold! The Garden before you!' conveys the realization of the sensate essence of supreme felicity. These are all combined, as in the 'paired' nature of Qur’anic universes, in corporeal life as in the Hereafter, in bestowing on the believer the divine guidance sent through the apostles, the sole source of the knowledge of divine unity. Among these messages, the Qur’an encompasses the message of Islam sent to the Prophet Muhammad as the supreme one (48:28):

 

"It is He Who has sent His Apostle (the Prophet Muhammad) with Guidance and the religion of Truth, to proclaim it over all religion: and enough is God for a Witness."

 

Relational correspondences between tawhid in the Hereafter (Akhira) through the medium of the universal complementarity of goodness

 

Sensate fulfillment will be the supreme felicity (fauz al-azim) of the Garden of Bliss (Jannah), which is also the optimal realization of knowledge through the medium of the correspondence of all things that have attained such a perfect knowledge in and of themselves. Indeed, we note that here too the principle of the 'paired' universe, which we treat as the basis of the principle of complementarity within diversity in the ontic phenomena of knowledge-induced things of life, is shown to abide in the Garden of Bliss as well.

 

The principle of universal complementarity arising from the Qur’anic principle of creation in 'pairs' is often repeated in the Qur'an. For an exegesis we turn to the following verses:

 

"… and fruits of every kind He made in "pairs", two and two: He draws the Night as a veil o’er the Day. Behold, verily in these things there are Signs for those who consider!"(13:3).

 

"Glory be to God, Who created in "pairs" all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.”(36:36).

 

In the Qur'an we find the allegory of 'pairs' in creation being reflected upon in the form of physical happenings between Night and Day, the Sun and the Moon etc. The meaning here is of the purposeful essence of the interaction between and co-existence of such complementary events, the result of which is the bestowing of balance in the natural order. 

 

The most picturesque understanding of this 'paired' nature of reality is to be found in the whole of Chapter 55, (Rahman, God Most Gracious). Note for instance the verse (55:46-47):

 

"But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens – then which of the favours of your Lord will you deny?"

 

Furthermore, the multiplicity of such 'paired' blessings in Heaven is pointed out in the Qur’an (55:62-63),

 

"And besides these two, there are two other Gardens, -- then which of the favours of your Lord will you deny?"

 

The permanent confirmation of the eternal principle of universal complementarity among the diversity of blessings in life and in Heaven is established by the Qur’an (55:60):

 

"Is there any Reward for Good – other than Good?"

 

Transmission functions in the circular causation and continuity model of unified reality

 

Finally, one notes the centrally important role played by the transmission functions, F and f’s in the shuratic process or circular causation and continuity worldview of unified reality. As explained earlier, these are the deriving media for the shari’ah and its instrumentation from the Qur’an and the sunnah. In the Qur’an these transmission mappings can be derived from the exegesis of the following verse (42:51):

 

"It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by the sending of a Messenger to reveal, with God’s permission, what God wills: For He is Most High, Most Wise."

 

Here, we have all the transmission mappings, namely, F = revelation; f* = deriving usul of shari’ah; f1, f2, f3 = deriving knowledge-flows and the origination of knowledge-induced entities in the shuratic process.

 

The same message is emphasized in the following verse. It confirms the absolute primacy of the tawhidi episteme and its completeness in the ontological order of the laws over all other components of Islamic epistemology together with the principal causation of these other components (42:52):

 

"And thus have We, by Our command, sent inspiration to you (Muhammad) You knew not (before) what was Revelation, and what was Faith; but We have made the (Qur’an) a Light, wherewith We Guide such of Our servants as We will; and verily you do guide (men) to the Straight Way".

 

The extension of the usul (foundation) of the shari’ah is then proven to hold its domain over all world-systems according to the shuratic process. In this regard the Qur’an declares (42:52-53):

 

"… and verily you (Muhammad) guide (men) to the Straight Way, -- The Way of God, to Whom belongs whatever is in the heavens and whatever is on earth."

 

Finally, the cumulative evolutionary 'straight path' of divine knowledge is shown to self-reference itself to the tawhidi episteme at every juncture of the circular causation process and thus culminates in the final return to God in the Hereafter. The Qur’an declares (42:53):

 

"Behold (how) all affairs tend towards God!"

 

The appropriateness of the term shuratic process as derived from the Qur’an

 

We have now shown in the verses 49-53 of Chapter 42 that Shura (Consultation) is a prime Qur’anic premise establishing the total meaning of the shuratic process as a circular causation and continuity worldview of unified reality as so derived. There are other verses of the Qur’an that equally present this methodology of the shuratic process in its comprehensive meaning of intrinsic interaction, integration and the creative evolution of the pervasively knowledge-centered worldview. We have used the terminology shuratic process because the deepest meaning of the relational worldview in this regard comes out of the concluding section of the Qur'anic chapter called, Shura, meaning consultation, which can be human discourse or interaction and integration among all kinds of entities in diverse world-systems. Elsewhere, the Qur'an beacons to the reader about communities among birds, about as many dimensions under the earth as above it and the conscious communion of such worlds with God's law. We learn about the Prophet Sulaiman conversing with communities (umamun) of the bird and insect worlds. This was an expression of consciousness and submission of such communities to God. Hence the meaning of knowledge-induced conscious learning is spread out in all forms of world-systems. Thus the principle of embryonic learning as shuratic processes is found in all kinds of world-systems.

 

The methodology of the shuratic process as an interactive, integrative and evolutionary process (IIE)

 

We have mentioned earlier that the methodology of the shuratic process is equivalent to the interactive, integrative and evolutionary process in the mathematical language of the stock and flow of knowledge. In this worldview of unifying relations we have deep reference to epistemology and ontology as in the philosophy of science. We will now investigate this methodological formalism. We begin with essential definitions.

           

The stock of complete knowledge (treated as primal topology), W.

 

We will treat W as a universal topology in the sense that it is defined by the completeness of divine knowledge referred to here as the stock of knowledge. In the mathematical topological sense, the idea of stock is to be understood as a topological domain of the primal origin. From it emanates an endogenous flow of non-diminishing knowledge as law and guidance. The stock in such a non-material domain cannot be of a diminishing category, for laws and guidance are not diminished and exhausted by use. Likewise, such laws and guidance being unchangeable, they do not get augmented at this primal level, since this remains exogenous to all ontological and ontic phenomena. Such an exogenous nature of the stock of knowledge also is self-referencing in nature. It thereby induces the ontic reality at every juncture of a process re-originated from the previous one. Hence in the very large-scale universe of 'W in the primal to W in the Hereafter', the permanence of the impact of W on the forward knowledge-centered movement of the ontic processes remains fundamental.

 

It is therefore the cumulative power of knowledge-flows caused by W on the ontic world that regenerates itself in the Hereafter as the great event (naba ul-azim). When understood in this sense of the unraveling of divine power (knowledge), first in the form of knowledge flows in a small-scale universe and then by its full impact on the events of a very large-scale universe, we then understand the meaning of completion and absoluteness. Completeness of the stock cannot be the accumulation of knowledge-flows in ontic things towards recreating the stock in the Hereafter. Rather, it is the unraveling of the full power of W on the very large-scale universe that repeats the primal stock as the terminal stock. This is the idea explained by the process, 'W in the primal to world-systems onto W in Akhira'. This correspondence is most importantly a causal relation of "W onto W", that is between tawhid in the primal to tawhid in the Hereafter through the medium of a continuously learning and unifying universe. 

 

            The above concept of the topology of a stock of knowledge in terms of its identity between primal and terminal forms is derived from the Qur’an (42:49):

 

"To God belongs the dominion of the heavens and the earth. He creates what He wills (and plans)…"

 

The exegesis of this verse is centered on noting the equivalence of 'dominion' with the concept of tawhidi topology (Choudhury, 1995b). That is, the topology of complete and absolute knowledge is inferred from the portion, 'He creates what He wills', and the nature of tawhidi topology being premised on divine law is inferred from the fact that 'He creates what He wills' according to His plans (sunnat Allah or kalimat Allah). The transition from "primordial W to W in Akhira" through continuous self-referencing to W along the IIE-trajectory is inferred from the verse (42:53):

 

"Behold (how) all affairs tend towards God!"

 

Also note the verse (92:13),

 

"And verily unto Us (belong) the End and the Beginning."

 

            From the following hadith of the Prophet Muhammad we understand the role that divine mercy as the offshoot of divine knowledge plays on the world and what its relationship is with the stock of terminal mercy. The point here is that it is the divinely loaned mercy to the world-systems that accumulates to fullness in the Hereafter. It then combines with the fullness of the stock of divine knowledge. A loaned substance does not cause diminution of the stock, for the loaned part is of and from the stock.

 

"Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts, and sent its one part to all His creatures. Had a disbeliever known of all the Mercy which is in the Hands of Allah, he would not lose hope of entering Paradise, and had a believer known of all the punishment which is present with Allah, he would not consider himself safe from the Hell-Fire."(Sahih Al-Bukhari, Vol. 8, hadith No. 476).

 

The super-cardinality question of the divine stock of knowledge

 

            Although W is exogenous because of its primal nature, it is nonetheless centrally functional in all of reality. But to make this correspondence between absolute and complete knowledge and flows of knowledge meaningful we need to define the topology of the stock in terms of its cardinality (Maddox, 1970). It must however be understood that we are simply conceptualizing here the cardinality of a non-dimensional entity, that of the topology of knowledge. This does not implicate a cardinal value to the divine being. Rather the result of cardinality here is to well define the relational nature of mappings given in expression (1). Certain Qur’anic verses and a hadith testify to the correctness of such an approach. First, in respect of the need for defining a meaningful correspondence between W and ontic world-systems, we take the broad implication from the verse (42:49):

 

"… He bestows (Children male or female according to His Will (and Plan), or he bestows both males and females, and He leaves barren whom He will: For He is full of knowledge and power."

 

Such a relationship can occur only through divine will (law), in the absence of any corporeal manifestation, implied or otherwise, of God in ontic events. Without this understanding any such correspondence would be pantheistic and would stand rejected by the Qur'an. In regards to the impossibility of manifesting God in any shape and form (7:143) the Qur’an declares:

 

"…. He (Moses) said 'O my Lord! Show (Yourself) to me, that I may look upon You.' God said, 'By no means can you see Me (direct); but look upon the mount; if it abides in its place, then shall you see Me.' When his Lord manifested His glory on the Mount, He made it as dust, and Moses fell down in a swoon…."

 

Thus Moses was not able to see God directly.

 

A saying of Ayesha, the pious wife of the prophet, states:

 

"If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah declares, 'No vision can grasp Him.'(6:103). And if anyone tells you that Muhammad knows the Unseen, he is a liar, for Allah declares, 'None has the knowledge of the Unseen but Allah.' "(Sahih Al-Bukhari, Vol. 9, hadith No. 477).

 

One hadith declares (Ghazzali trans. Buchman, 1998), "God has seventy veils of light and darkness; were He to lift them, the august glories of His face would burn up everyone whose eyesight perceived Him."

 

In the absence of the non-corporeal presence of God in the world, it must simply be the medium of divine law and guidance alone that makes God's divine presence possible in all relations of world-systems. The same medium of transcendental relationship explains the manifestation of the complete stock of divine knowledge in the Hereafter. On this matter verse (40:15) maintains:

 

"Raised high above ranks (of degrees), (He is) the Lord of the Throne (of authority = arsh): By His Command does He send the spirit (of inspiration) to any of His servants He pleases, that it may warn (men) of the Day of Mutual Meeting,…"

 

Al-Hilali and Khan (1990: Vol. III, p. 118) write about this aspect of God and the universe as shown in the Qur'an: "Allah Himself (Dhat) is not present with us but He is present with us by His Knowledge."

 

We thus define the concept of cardinality in tawhidi topology to mean a concept of generating explainable mappings for the emergence of Qur'anic world-systems. We will call such a universal cardinality of the stock of divine knowledge super-cardinality, SC(W), of W (Choudhury, 2000a). It is not necessary either to measure such a set or to identify any elements in this set. Only the stock of knowledge embodies the primal topology and from this emanates the causation of all ontic domains while establishing the nature of knowledge flows in the midst of universal complementarity across diversity.  This alone is the sure sign of the unity of knowledge among interacting entities across agents, variables, their relations and world-systems.

 

Thus W contains the accumulation in the super-cardinal sense of all true statements and also their opposites comprising false statements. That is, true ¹ false; truth ¹ falsehood. By this ‘mathematical complementation (opposite)’ property, W contains the null set and the universal set. The latter is defined by the ‘complementation’ of the null set. The null set is defined by  f = {F}Ç{F'} with regards to expression (1). Here, {F} denotes the complete class of all true statements. {F'} denotes the complete class of all false statements. In terms of the universality of divine law both events are explained in their primal form. These comprise the truth of the oneness of God as the episteme, and the principle of universal complementarity in the ontic sense of the unification of knowledge. {F} and {F'} then denote the complete divine law explaining the totality of true statements and all false statements, respectively. We also call these disjointed categories the primal stock of knowledge and the primal domain of de-knowledge, respectively.

 

 

The nature of the interactive, integrative and evolutionary process at the level of the knowledge-flows

 

The analytical nature of Qur’anic epistemology

 

We define knowledge flows by a derivation of laws, rules and guidance from the tenets of the divine law at the epistemological level. Thus, knowledge flows commence at the ontological levels of F and f* in expression (1). This statement needs explanation.

 

            At the level of F, one notes that within the created world, knowledge was fully bestowed on the Prophet Muhammad when he was taken across the realm of worldly knowledge into the mysteries of truth. In this regard the Qur’an declares (53:14-18):

 

"Near the Lote-tree beyond which none may pass: near it is the garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!). (His) sight never swerved, nor did it go wrong! For truly did he see, of the Signs of his Lord, the Greatest!"

 

Yet no mortal has been given the complete knowledge that is God's alone. This was explained earlier by appropriate Qur’anic verses and hadith. Consequently, F does not make explicit the divine law in its primordial form. Rather, it derives laws for socio-scientific ontology by way of guidance and also subsidiary laws that carry the divine essence.

 

There is no doubt among Qur’anic scholars that the hadith literature exists in two forms (Azami, 1978). These are divided into a category of inspirational type, which are believed to have been inspired to the Prophet Muhammad by God through the angel Gabriel. Such hadith are termed as Hadith al-Qudsi, that is sacred hadith. Such hadith draw their source from God Almighty directly through the angel Gabriel (Ibrahim & Johnson-Davies, op cit, pp. 7-23). On the other hand, the hadith ascribed to the Prophet himself through the chain of narration (sanad) are referred in the first person to the Prophet. In using the second form of hadith the Prophet's knowledge of the divine mysteries covered the fullness of humanly possible known domains. The privilege of acquiring all the stock of humanly possible knowledge of the divine was conferred on the Prophet Muhammad alone. Yet this was not complete knowledge in the sense of the tawhidi stock.

 

Despite this qualification, all hadith remain as strings of ontological knowledge flows from which posterity is to derive a broader, deeper and greater meaning of life, yet firstly in conjunction with the Qur’an. Several hadith support this viewpoint. Of these is the following: Ibn Masud, a companion of the prophet said,

 

"The Prophet was asked about the spirit, and he kept quiet till the divine inspiration was revealed, ‘…(judge between men) by what Allah shows you.’(4:105)."(Hilali & Khan, op cit, Part 3, p.97).

 

A further Qur’anic verse in this regard is (10:109):

 

"And (O Muhammad), follow you the inspiration sent unto you, and be patient till Allah gives judgment. And He is the Best of Judges."

 

Although the Qur’an is indisputably a work of detail and clarity it is left to human wisdom inspired by divine knowledge to search for and discover the extensive meaning and application of such Qur’anic rules. Likewise therefore, hadith corresponding to revelations as they came to the Prophet Muhammad must also be qualified by such a possibility for extension. Consequently, although authentic hadith together with Hadith al-Qudsi remain precise conveyors of the divine law, they must also be understood in the interpretive sense according to their ontological implication to life’s diverse problems. The mapping in expression (1), F, thus remains ontological in essence. The above argument surrounding the recording, authenticity versus dispute over hadith can be found in Azmi’s work (1978). 

 

The ontology of the ijtihadi knowledge derivation from epistemological roots

 

The same may be said but to a lesser extent in regards to the derived function, f* in expression (1). However, given the Qur’anic revelation and the acceptance of Hadith al-Qudsi together with authentic hadith, as explained above, the function of f* is precisely to provide details of interpretation and the application of the primary body of knowledge to details of life. Thereby, diversity in the understanding and application of the fundamental body of Qur’anic and sunnatic knowledge for the socio-scientific order increases exponentially across space and time. This is where a clear delineation is necessary between the core or usul of shari’ah as the divine law and the relativistic development of urf and adah into shari’ah due to the space and time variations of human problems (Masud, 1984).

 

Hence f* in expression (1) is of a truly ontological nature in deriving the rules and guidance for attending to diverse problems of the socio-scientific order. Thereby, the actions that arise from the medium of f* are intensely discursive according to the diversity of interpretation and application provided under the discourses within shuras of the socio-scientific groups. This however, does not necessitating losing sight of the divine moorings of the unity of knowledge and the law and guidance leading to the comprehension and application of divine oneness. The implication then is stronger. That is, the process of extracting rules by discourse and consensus from the epistemological source, called ijtihad, leads to consensus, i.e. ijma. The emanating inferences and rules are perfectly changeable at the ontological level within the substantive requirement for maintaining and sustaining the essence of the unity of knowledge. The tawhidi epistemology must permanently govern all such creatively dynamic search (ijtihad) and changes by spiritual reflection (tafakkur). Only then can they lead to consensus or integration (ijma) along the path of search, discovery (ahkam and ayath) and application (burhan = proof, argument) at the ontological and ontic stages of knowledge-formation.

 

            We have now derived the sequence, {W to F to F*}, via the mappings F and f* in expression (1) in respective stages. Herein we find that while the sequence, W to F, is a unique one in the light of the permanence and immutability of the Qur’an, Hadith al-Qudsi and the authentic hadith, yet the process, {F to F*}, is a multidimensional one within the shuratic process. There exists interaction leading to integration and these two leading to the creative evolution of knowledge in forming laws, rules, guidance and instruments at the ontological and ontic levels. Because of the multidimensional nature of f* in deriving knowledge from the sequence, {T to F}, this functional form ceases to be linear. Instead, it is diverse and complex within the multidimensional perspective of unity within diversity that characterizes the unity of divine knowledge.

 

This is the strong implication of the interactive, integrative and evolutionary (IIE) worldview or the shuratic process pertaining to the formation of the fundamental knowledge of divine law and guidance at the very first level of the shuratic process.

 

This strong implication has vast institutional and social contractarian meaning for the world nation of Islam (ummah). It leads to a collective and unified method of studying, understanding and applying the tawhidi worldview to all facets of experience in the ummah. The shuratic process in such a framework gives the ummah its distinctive identity as a unified organic global entity. In it the hegemony of groups and clergy is subdued and replaced by the participation of a Qur’anically conscious populace represented by learned and God-conscious members, the sharees. The result of such a conscious representation is the central role of the motivation, commitment and understanding of the principle of justice as balance among the sharees. There are various verses in the Qur’an to testify to the above facts at the level of knowledge formation in IIE-methodology (Choudhury, 1994b).

 

In regard to the matter of harmony within diversity in explaining the divine law, we note the verse (17:89):

 

"And We have explained to man, in this Qur’an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude."

 

On the matter of the distinct nature of the Qur’anic worldview from all other ones, we have the verse (2:145-47):

 

"Even of you were to bring to the people of the Work all the Signs (together), they would not follow your qibla; nor are you going to follow their qibla; nor indeed will they follow each other’s qibla. If you after the knowledge has reached you were to follow their (vain) desires, -- then were you indeed (clearly) in the wrong. The people of the Work know this as they know their own sons; but some of them conceal the truth which they themselves know. The Truth is from your Lord; so be not at all in doubt."

 

Here the meaning of qibla is far wider than simply the direction of prayer. It stands for the contrasting worldview between tawhid and other beliefs.

 

Furthermore, on the question of the self-evidence of the Qur’an on truth without coercion, there is the verse (2:256):

 

"Let there be no compulsion in religion: Truth stands out clear from Error: Whoever rejects Evil and believes in God has grasped the most trustworthy hand-hold, that never breaks, and God hears and knows all things."

 

From the stage of ontology to the stage of the ontic determination of knowledge-flows

 

Our next step in establishing the IIE-features of the shuratic process in expression (1) is to examine the ontic stage of knowledge-flows in the light of the Qur’an and the sunnah. We now consider the relation, f1, that derives knowledge-flows from F* and maps them onto the realm of knowledge-flows, {q}. Since F* is subject to the IIE-process methodology as explained above within an extensively participatory shura in socio-scientific world-systems, as explained earlier with regards to such an embryonic microcosm, therefore, the domain of {q} must also be of the same nature. At this level, human participation in the social, economic and other human experiences are combined with the intrinsic nature of systemic interaction, dynamic equilibrium and knowledge-shared understanding in the ontological domain, (W to F), in generating the process of discourse. The IIE-methodology is thus carried forward extensively and intrinsically to the level of knowledge-flows pertaining to the comprehension and reflection of the emanating laws, guidance and rules that are now derived.

 

            An example here of the social order is of a theory of justice and freedom that must govern social preference formation in an Islamic social contract. Imam Shatibi looked into this significant question in his theory of maslaha wal-istihsan (preference formation for the public purpose) (Shatibi trans. Draz, undated). Al-maslaha revealed the single most important function of the Islamic state as that of transforming and realizing social preference in accord with the tenets of shari’ah pertaining to choices in economy, society and in the extensive domain that we call human ecology.

 

Human ecology encompasses the extensive domain of the interaction between human communities and ethics, environment and the global order (Hawley, 1986). Since such interactive preferences are the result of the formation of knowledge out of participation between institutions, markets, individuals, households, businesses, communities and the environment, an underlying IIE-methodology governs this kind of knowledge formation. The very creatively dynamic feature of the IIE-process, as explained earlier, makes the resulting preference formation become dynamic in nature. Such preference form the extensive basis of Islamic social choice and thus of the participatory worldview of shura institutions and praxis. This is the initiating premise of Islamic social contract theory in the maslaha of Imam Shatibi (Choudhury, 1993; Masud, 1984). To Imam Shatibi, ijtihad and ijma were premised on the uniqueness of (W to F), but they evolved dynamically through F*. The process  (W to F) could not therefore have been a static process. The shari’ah thus became a dynamic process of understanding and unraveling reality. The evolution of the shari’ah in this sense and the formation of social preference within the Islamic social contractarian model marks the phase of deriving {q}-values using the IIE-methodology.   

 

            The Qur’an is quite clear on the above kind of freedom given to knowledge-formation in stages. We have earlier explained the verses from Chapter 42 of the Qur'an entitled, Shura or Consultation (particularly note verses 49-53). We further support the exegesis of the above-mentioned verses by the following one (25:33):

 

"Those who reject faith say: ‘Why is not the Qur’an revealed to him all at once? Thus (is it revealed), that We may strengthen your heart thereby, and We have rehearsed it to you in slow, well-arranged stages, gradually. And no question do they bring to you but We reveal to you the truth and the best explanation (thereof)."

 

The exegesis of the verse is that the Qur’an spreads out its fathomless knowledge in degrees according to the magnitude and nature of a problem both at the cognitive and practical levels. The effective resolution of such a problem as it occurs and is addressed by Qur’anic knowledge instills confirmation in believers. The extension of this proof (burhan aqli) proves the universality of the Qur’anic worldview.

   

 

From the stage of knowledge-flows to the stage of evidence

 

The next step in formalizing the IIE-methodology within the general systems framework of the Qur’an is to extend the knowledge-flows in their primal stage to the ontic world-systems of observed and relational entities. Here we are carrying the knowledge formation stage from the complex process of IIE in establishing the comprehension and reflective cognitive power in the human world to its application in experiential world-systems, where divine evidence is generated by the impact of the knowledge-flows. We now define knowledge-induced evidence in Qur’anic world-systems (ayaths) by the complexity of such interactive forms, {X(q)}. In this way, the complete first stage of objectification of IIE-world-systems comprises the entire chain, {W} to {F} to {F*} to {q} and onto {X(q)}}, through the relations F, f*. f1, f2, as shown in the expression (1). We now note that as the ontological and ontic formation of knowledge is governed by the primal epistemology of tawhid, so also Qur’anic world-systems are spanned by knowledge-flows. These functional relations carry forward the same complexity of interactions, integration and creative change from the level of primal knowledge formation onto the ontic domain of evidence. Such an IIE-process makes relations extensively unified across diverse domains of experience.

 

            We will denote the spaces of knowledge-induced entities by {X({q})}. Like knowledge-flows, the {X({q})}-values, which are simply monotonic functions of knowledge-flows in real-world evidence also form their own topology. In this way, for the entire class of such functionals we obtain, {X({q})} as a monotonic transformation of {q}in real-world relations via a sequence of mappings of the type shown by{f}in expression (1).

 

The role of divine attributes in knowledge-formation

 

            We now go back to the epistemological premise to note that {F} and {F*} are both realized through the pre-existence of divine attributes that are guided by the principles of justice, motivation and commitment as directed by divine decree. These attributes also qualify the subsequent chain of relations in expression (1) at two levels. Up to the stage of {q} commencing from the premise of {F*} it is the medium of comprehension and reflection on the divine law that formulates laws, rules and guidance. At the level of {X({q})}it is the application of the laws, rules and guidance followed by more knowledge-flows of the same kind arising from the circular causation and learning processes that are of importance. Hence we say that the 'pairs', {{q},{X({q})}}, remain a combination of ontological (i.e. formation of {q}) and knowledge-induced ontic entities (i.e. formation of {X({q})}). The latter are equivalent to Qur’anic evidence of living experience (ayaths). We note here that the combination of ontological with ontic sensations generates a continuation of knowledge induction by means of the epistemological roots of {F} and the ontological roots of {F*}. In every such case there is induction by the vector of attributes denoted by [A]. 

 

In regard to the primal role of the attributes of justice, commitment and motivation within divine decree, the Qur’an speaks of the mission of the Prophet Muhammad (27:91-92):

 

"For me I have been commanded to serve the Lord of this City, Him Who has sanctified it and to Whom (belong) all things: And I am commanded to be those who bow in Islam to God’s Will,-- and to rehearse the Qur’an and if any accept guidance, they do it for the good of their own souls, and if any stray, say: ‘I am only a Warner'."

 

This verse continues by pointing out the pervasive and continued action of the same divine attributes of the formation of knowledge-flows and their induced forms.

 

Furthermore, there is the verse (27:93):

 

"And say: ‘Praise be to God, Who will soon show you His Signs, so that you shall know them’; and your Lord is not mindful of all that you do."

 

The monotonic positive relationship between knowledge-flows and their induced forms in the IIE-process, as shown in expression (1), can be derived from the verse (19:76):

 

"And God does advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of your Lord, as rewards, and best in respect of (their) eventual returns."

 

Systemic relations arising from tawhidi world-systems

 

In the IIE-methodology, the relation f1 is thus the result of discourse, consensus and further creative evolution premised on the immutability and extensiveness of W in knowledge formation. Besides, since W establishes the unity of knowledge in the stock, therefore, both f* and f1 are derivations that carry the same essence of unity in world-systems. The nature of recreated unity in world-systems is depicted by complementarity among the agents, variables and their relations in all micro sub-systems of the world-systems. Among these micro sub-systems are society, economy, science, the community, nations, sub-nations, the global order, self and others. Broadly speaking, the sub-systems along with their various elements are pervasively interactive within and across themselves. They thus form a cosmic order in the sense of the grand nexus of socio-scientific commons. The discourse that takes place in the essence of pervasive interaction leads to consensus in the sense of integration among the agents, variables and their relations. Systemic interaction leading to integration is the reflection of 'unification' as the process of attaining organic complementary interrelations in the light of the unity of knowledge.

 

            Knowledge flows exist pervasively within and across systems of relations. This is reflected by the very nature of the unification of knowledge extending across all changing nexus of knowledge-induced systems. Hence an evolutionary phenomenon is intrinsic in the evolving world-systems governed by tawhidi praxis. This stage of the evolutionary epistemology needs further explanation (Campbell, 1987).

 

Evolution from one level to another level of dynamic world-systems comes about by complementarity among knowledge-flows, {q}, and their knowledge-induced forms, {X(q)}. Evolution to higher levels of knowledge-flows appears through post-evaluation and confirmation of a well-defined criterion function, which we have taken here as the wellbeing criterion function. We denote the social wellbeing function by, W(q,X(q)). It is clear that each of the variables, and thereby the evaluation of this criterion function depends upon continued affirmation of tawhid in every relation that ensues. The criterion function establishes the degree of effectiveness gained in world-systems on establishing the continuity of the circular causation and continuity model of unified reality. It bears results as it evolves from one level of knowledge acquisition to another level until the optimal felicity is attained in the sense of completion of knowledge in the Hereafter.

 

About this progressive evolution into bliss the Qur’an declares (14:24-25):

 

"See you not how God sets forth a parable? – A goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens. It brings forth its fruits at all times, by the leave of its Lord. So God sets forth parables for men, in order that they may receive admonition."

 

 

Imam Ghazzali on the IIE-type of the organic unity of knowledge versus rationalist perceptions of de-knowledge

 

In the IIE model, the unity of knowledge is not limited to simply epistemological level. Rather the essence of knowledge comprehension, reflection and the derivation of laws, rules and guidance from it is carried through to the level of application and hence the externalization of knowledge-flows (ilm al-marifa) in world-systems. Through this process comes about the conscious recognition of divine evidence (ayath). Thereafter, the primal stage of epistemology is followed by ontology and the knowledge-induced ontic forms. These are then continuously and circularly re-originated in the IIE-worldview, that is in the shuratic process. The dichotomy between the deductive and inductive logic of the philosophy of science, as we noted in the case of occidental thinkers, is now merged into one continuously unified circular learning process in IIE-methodology. This is the substantive meaning of unity in diversity in the tawhidi scheme of world-systems.

 

 We discover a similar methodology in the arguments given by Imam Ghazzali against rationalism. He wrote (Ghazzali trans. Marmura, p. 158), "In brief, every event has a temporal cause, until the chain of causes terminates with the eternal celestial motion, where each part is the cause of another. Hence, the causes and effects in their chain terminate with the particular celestial motions. Thus, that which is a representation of the movements is a representation of their consequences and the consequences of their consequences to the end of the chain. In this way, what will happen is known. For [in the case of] everything that will happen, its occurrence is a necessary consequence of its cause, once the cause is realized. We do not know what will happen in the future only because we do not know all the causes [of the future effects]. If we were to know all the causes, we would know all the effects." This passage forcefully establishes the IIE-thinking that was in the mind of Imam Ghazzali, who derived his arguments by his erudite Qur'anic refutation of the rationalist philosophers.

 

The importance of epistemology along with its application to the world, and  thereby learning from such experiences, as in the circular causation and continuity model of the unity of knowledge, was also brought out by Imam Ghazzali. He thought that the believer who simply restricts himself to the epistemological level and does not apply this knowledge to practical affairs will be tormented in Hell for a time before divine pardon comes to remove him to Heaven. A believer who never used epistemological matters and lived in the ontic reality alone will be saved from Hell but will be in the lower Heavens. A believer who has conducted his life and thought according to the combination of epistemological, ontological and ontic knowledge in practical affairs, will enter the highest Heavens (Ghazzali trans. Marmura, 1997,p.217).

 

           

A generalized model of the unity of knowledge

 

From the pervasively relational essence of the knowledge-centered world system we can formalize the tawhidi general-systems methodology. Toward formalizing the general system model, we consider the following expression:

 

F1 Û F2,                                                                                                                      (2)

 

where, F1 and F2 are two knowledge-forming processes (IIE-process = the shuratic process) for tawhidi world-systems 1 and 2.

 

Below, the symbol;denotes lateral and vertical interaction by corresponding categories in the two inter-systemic IIE-processes as shown.

 

F1: W®F {F}®f*{F*®f11{q1®f21 {X1({q1})}®¯®f31New{q1}®continuity®W=H  (3)

                                                                        W(q1,X1(q1))               in repeated

                                                                                                           processes

 

F2:W®F{F}®f*{F*}®f21{q2}®f22{X2({q2})}®¯®f32New{q2}®continuity®W=H  (4)

                                                                        W(q2,X2(q2))                 in repeated

                                                                                                             processes

 

Between (2), (3) and (4) we obtain the following IIE-interrelationships, which are uniquely governed by the fundamental epistemology of tawhid, W:

 

 

            ®        {q1}®f21 {X1({q1})}®¯®f31 New {q1} ®continuity ®

                                                   W(q1,X1(q1))                        

­                                                                                           ¯

W:                      ;    ;        ;                    ;                    ;                    W=H    (5)

            ¯                                                                                                            ­

            ®        {q2}®f22{X2({q2})} ®¯®f32 New {q2} ®continuity ®

                                                 W(q2,X2(q2))

 

By the elementary complex disaggregation of relations in expression (5) we note that,

 

{q1}®f21 {X1({q1})}® f31New{q1}

 

 ;   X ;     X            ;    X ;   X  ;                                                                                (6)

 

{q2}®f22{X2({q2})}® f32New{q2}

 

Here, X denotes crosswise inter-systemic interaction. Such an interaction is extensive in nature, as can be worked out even from this simple disaggregation, when extended to second and higher numbers of processes (not shown). The functional mappings existing between extensive interactions, as shown, generate compound functions.

 

The wellbeing criterion function resulting from pervasive interaction across the interactive, integrative and evolutionary branches of (3) and (4) is the non-linear and complex aggregation of the separate wellbeing functions belonging to these branches at their nodes, as shown. One such non-linear functional form would be the product function with indexed coefficients of wellbeing elasticity with respect to the variables of the wellbeing function. The resulting non-linear aggregation of the wellbeing function conveys a cardinal measure of complementarity among the various variables and their relations appearing in the formation and measurement of the wellbeing function. Among the variables of this criterion function are the policy and institutional ones. These imply the necessary condition of participation among agents in the underlying decision-making process.

 

The joint result of interaction among the variables and their relations lead to the compound form of the branches of the trees configured in expressions (5) and (6). Such a compounding of mappings and relations is thus seen in terms of variables, their relations, the resulting wellbeing functions corresponding to such branches, and their representation in the resulting wellbeing function. In this way, the attainment of complementarity among agents, variables and their relations signifies the meaning of integration following interaction among the entities. Finally, from the continuously dynamic nature of knowledge-flows affecting decision-making, variables and their relations, emanates the evolutionary processes of further knowledge-flows and the knowledge-induced entities of world-systems.

 

The evolutionary nature of the interactive and integrative processes at each stage, as shown in expressions (5) and (6), brings out the importance of a simulative method of quantitative analysis in this interactive, integrative and evolutionary worldview. The emerging method here suggests replacement of all steady-state equilibrium points by multiple evolutionary knowledge-induced equilibriums. Consequently, optimization as a method of holding the variables in an assumed end-state of equilibrium by controlled movement in the variables made possible through tradeoffs among them is totally rejected in the IIE system. Optimization cannot be an acceptable method for studying IIE world-systems phenomena where continuous learning is in place. Thereby, in such a model there cannot exist any terminally attained rest positions, except in the instantaneous case of the variables and thus their instantaneous relation and the underlying decision-making among agents. Such an instantaneous case cannot be sustained in knowledge-induced circular causation and continuity models of learning.

 

Besides, the presence of the unification of knowledge attained through the principle of universal complementarity and its evolutionary learning capability rejects the idea of scarcity and constriction in resource supply. Consequently, the idea of marginal substitution to be found in neoclassical economic resource allocation is negated. The circular causation and continuity model of unified reality represented in the IIE-worldview makes risk-diversification, product-diversification, institutional development and participation among the agents, variables, resources and their relations the permanent consequences of evolutionary learning. Knowledge augmentation by means of new learning constantly reduces the risk and unit cost of production and investment through product-, risk- and economic- diversification in the framework of the unity of knowledge as signified by the principle of universal complementarity across diversity.

 

The inter-systemic generalization of the knowledge-induced model

 

Expressions (5) and (6) can now be extended to inter-systemic relations. The evolution of the interactive and integrative sequence of knowledge flows and their knowledge-induced socio-scientific variables now yield a formulation for the wellbeing function that is now interconnected across numbered systems in respect to the number of ensuing interaction. Furthermore, in these relations relevant variables and their relations can be included. Thus the expressions (5) and (6) now expand and grow in complexity but preserving order. The end result is a massive tree, whose every branch sets forth a relational order between different parts of the tree (nodes) and these are caused by knowledge-induction. Its fruits, leaves and other benefits denote the knowledge-induced result in ontic form. These form the divine evidence of goodness and the causes of wellbeing.

 

From this complex plane of knowledge formation determining knowledge-induced forms, and thereby, the wellbeing criterion, comes about growth and the evolution of processes into higher levels of similar kinds of knowledge-induced complex relations. Thus each branch is the result of a micro-IIE-process, which then combines and coordinates with other similar ones to form larger IIE-processes. Such interconnection may be seen as the cause and effect of extensive and pervasive complementarity among a diversity of possibilities. In the end, knowledge-flows, their knowledge-induced forms and their wellbeing function and relations are taken into account across branches of interaction, integration and evolution. Now we derive a nexus of IIE-relations following the circular causation and continuity model of unified reality. In such a knowledge-induced nexus prevails the principle of universal complementarity among the diversity of socio-scientific possibilities across systems.

 

The generalized wellbeing objective criterion defined

 

            The wellbeing objective criterion function is thus an evaluative criterion to test the extent to which complementarity among the diversity of possibilities included in the function, has been realized. Thereby, the IIE-model determines by means of heuristic and empirical evaluation the level of wellbeing that has been attained in the learning process. Such wellbeing criterion functions are very numerous across the nexus of interrelationships corresponding to the levels of the processes of world-systems.

 

            According to the prior discussion on simulation as the appropriate method for studying the processual nature of the IIE-model, we now note that the goal of the IIE-model in the general-system framework is to simulate such a generalized social wellbeing function, subject to the complementary relations among variables that are included in the wellbeing function. The evolutionary aggregate wellbeing functional is a compounding of all the elementary social wellbeing indexes along branches of the knowledge-tree.    

 

On denoting numbered systems by l and k, with k ¹l (=1,2,…), and interactions by i = 1,2, …. we obtain the detailed version of the simulation chains for the IIE-epistemological circular causation and continuity model shown in (5) and (6). This is shown in expression (7).

 

W ®F {F} ®f* {F*} ®f1 [qikl] ®[f(ikl)] [X ikl({qikl})] ®¯®[f ‘(ikl)] New[qikl] ® W=H ..(7)                                                                                  [W([qikl],[X ikl(qikl)]]                          

 

The square brackets indicate the matrices of variables, relations and wellbeing functions corresponding to the ([qikl],[X ikl(qikl)])-entries across (k,l)-systems for given numbers of interactions (i). The same matrix meaning applies to every monotonic transformation of the relations of expression (7) starting from f* onwards except W=H, which cannot be augmented due to its nature of its super-cardinal completeness.

 

Some simplification can now be introduced in the chain of relations shown by expression (7). The variables as shown are replaced by the limiting values of knowledge-flows and their corresponding knowledge-induced forms across systems. This happens at points where interaction leads to consensus (integration) in the determination of rules and guidance and the acceptance of the results of socio-scientific evaluation by the Islamic community represented by their shuras. In this way, the terminal values of i would be assigned to denote the number of interactions that have led to consensus in the ([qikl],[X ikl(qikl)])-values, and hence in their social wellbeing functions.

 

Let such limiting values of ([qikl],[X ikl(qikl)]) be denoted by ([qkl*],[X kl*(qkl*)]). The simulation path of the generalized social wellbeing function and knowledge-induced variables in expression (7) can now be depicted in figure 1.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


Figure 1: The simulation path of the wellbeing function and the knowledge-induced variables

 

The arrows in figure 1 show the simulative direction of the convergence of the knowledge-flows, knowledge-induced variables and the resulting simulated wellbeing function. This whole convergence marks the completion of a given process in the IIE-system.

 

In simplified form (7) (q*1kl, X*1kl) would be substituted for stage 1 in the interaction. The resulting simulated generalized social wellbeing function would then be W*(q*1kl, X*1kl) for process 1 at the point just prior to the commencement of the second process and so on in expression (7). The evaluation of the social wellbeing function carried out by means of the simulation method in such a perspective generates random fields of knowledge flows caused by the fundamental nature of the unity-in-diversity of the knowledge-induced socio-scientific possibilities. But these entities remain interrelated more meaningfully by complex and non-linear but monotonic functional relations determined by limiting knowledge flows over random fields. Along with such random fields of limiting knowledge flows, their knowledge-induced forms and the resulting compounded wellbeing functions, come about conditional probability distributions. These are topics of a more technical nature, and are taken up elsewhere (Choudhury & Korvin, 2002; Vanmarcke, 1988; Pollock, 1990).

 

 

 

 

Conclusion

 

The universal truth of divine unity and its crystallization in real world-systems has left an abiding legacy for all generations that inquired into this praxis. Such a venture has always revealed fresh and new answers and directions to the question on the unification of knowledge. The frontiers of scientific endeavour are today inquiry about the question of the initial condition of the universe (Hawking, 1988). Such kinds of inquiries have resulted in the project on the theories of everything (Barrow, 1991). In social theory as in the scientific paradigm, the praxis of unifying the premise of markets with institutions and polity has proceeded with greater vigour in recent times (Henderson, 1999). The endogenous theory of institutions is notable in this area of economic research (North, 1981). However, to date such scientific research projects have either been purely historical narratives or have remained entrenched in the neoclassical roots of new institutionalism and social choice theory (Feiwel, 1987). Such developments have thereby not helped in developing a study of discourse as an endogenous structure governed by polity-market interaction. Consequently, a dynamic theory of preference formation and structural change and its economic and institutional consequences is unknown in political economy.

 

The theory of the unity of knowledge premised on the unity of God and its externalization through concrete laws into real world-systems remains a scientific research project with deep meaning. Upon this a substantive socio-scientific theory can be established.

 

 

References

 

Al-Faruqi, I.R. 1982. Tawhid: Its Implications for Thought and Life, Herndon, VA: International Institute of Islamic Thought.

 

Al-Hilali, M.T. & Khan, M.M. 1990. Translation of the Meaning of the Noble Qur’an in the English Language, Madinah, Saudi Arabia: King Fahd Complex for the Printing of the Holy Qur’an.

 

Azami, A.A. 1978. Studies in Early Hadith Literature, Indianapolis, IN: American Trust Publication.

 

Barrow, J.D. 1991. Theories of Everything, the Quest for Ultimate Explanation, Oxford, Eng: Oxford University Press.

 

Campbell, D.T. 1987. “Evolutionary epistemology’, in G. Radnitzky & W.W. Bartley, III eds. Evolutionary Epistemology, Rationality, and the Sociology of Knowledge, La Salle, ILL: Open Court, 47-89.

 

Choudhury, M.A. 1993. “Towards a general theory of social contract”, in his The Unicity Precept and the Socio-Scientific Order, Lanham, Maryland: University Press of America, Chap. 6.

 

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