Absolute Reality in the Qur'an by Masudul Alam Choudhury

By Masudul Alam Choudhury

This booklet experiences absolutely the truth of the Qur’an, that's signified by means of the fight of fact opposed to falsehood within the framework of monotheistic harmony of information and the unified world-system triggered via the consilience of information. In any such framework absolutely the fact finds itself now not through non secular dogmatism. really, the technique accurately includes its special elements. those are particularly the ‘primal ontology’ because the foundational defined axiom of monotheistic cohesion; the ‘secondary ontologies’ as explanatory replications of the legislation of cohesion within the details of the world-system; ‘epistemology’ because the operational version; and ‘phenomenology’ because the structural nature of occasions precipitated through the monotheistic legislation, that's by means of wisdom emanating from the legislation. the upcoming technique continues to be the original explanatory reference of all occasions that occur, improve, and alter in continuity throughout continuums of data, house, and time.

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A. CHOUDHURY Consequently, by the same problem of heteronomy, the moral law and the mundane law remain disjointed. This is the nature of rationalism, which is now played out inadvertently in the understanding of maqasid as-shari’ah. The meaning of rationalism is equivalent to the idea of heteronomy. It marks the independence between Kantian a priori and a posteriori reasoning; between deductive and inductive reasoning; between noumenon and phenomenon; and between normative and positive law. Rationalism and heteronomy give a meaning equally contrary to the essence of monotheistic law (sunnat Allah) of unity of knowledge and its constructed world-system.

Ultimately, the work has turned out to be the development of an Islamic evolutionary epistemology, establishing the inexorable and irreducible primacy of the tawhidi precept in an analytical explanation showing the relevance of the circular interconnection between tawhid, the hereafter and the temporal world-system. Within this superstructure of meta-science, the study establishes the generalized Islamic socio-scientific system with its particulars. The scientific treatment of the tawhidi methodological worldview in such an epistemological enquiry is found to be pervasive in all areas of Islamic thought.

Chicago: University of Chicago Press. Kant, I. trans. Paton, H. J. (1964). Groundwork of the metaphysic of morals. New York: Harper & Row Publishers. Maddox, I. J. (1970). Elements of functional analysis. Cambridge: Cambridge University Press. O’Donnell, R. M. (1989). Keynes: Philosophy, economics and politics, Chapter 2. London: Macmillan.  R. (1972). Conjectures and refutations: The growth of scientific knowledge. London: Routledge & Kegan Paul. A.  R. (1987). Natural selection and emergence of mind.

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