This book invokes the Tawhidi ontological foundation of the Qur'anic law and worldview, and is also a study of ta'wil, the esoteric meaning of Qur'anic verses. It presents a comparative analysis between the Tawhidi methodology and the contemporary subject of Shari'ah. Masudul Alam Choudhury brings about a serious criticism of the traditional understanding of Shari'ah as Islamic law contrary to the holistic socio-scientific worldview of the unity of knowledge arising from Tawhid as the law. A bold repudiation of the Islamic traditional understanding and the school of theocracy, Choudhury's critique is in full consonance with the Qur'an and Sunnah. It is critical of the sectarian (madhab) conception of relational independence of facts. Thus the non-creative outlook of Shari'ah contrasts with universality and uniqueness of Tawhid as the analytically established law explaining the monotheistic organic unity of being and becoming in 'everything'. This wide and strict methodological development of the Tawhidi worldview is articulated in this work. The only way that Tawhid and Shari'ah can converge as law is in terms of developing the Tawhidi methodology, purpose and objective of the universal and unique law in consonance with the ontology of Tawhid. Such a convergence in the primal ontological sense of Tawhid is termed as maqasid as-shari'ah al-Tawhid.

This book presents the building blocks of Islamic economics as meso-science, offering an in-depth study of the Qur'anic worldview of the monotheistic unity of knowledge, which is the universal and unique message of Tawhid in the Qur'an. This primal ontological premise is formalised in an analytical approach that introduces and unpacks the philosophical concepts of ontology, epistemology, and phenomenology in relation to the Tawhidi methodological worldview. The analysis of Qur'anic logical consistency is then cast in a phenomenological perspective by applying the complete model of the unity of knowledge of the Qur'an in a specific study of the Tawhidi methodological approach to Islamic financial-economic theory. In doing so, it tackles the problems of meso-economics given its socio-scientific holism in world affairs. It hones in on the results of the symbiotic modulation of evolutionary learning processes in the world system of the unity of knowledge and its material embedding across knowledge, and knowledge-induced space and time dimensions. The author poses that Shari'ah is only partial in its scope, and excludes an analytical methodological worldview. Shari'ah is thus cast in the midst of a meso-socio-scientific absence of any appertaining methodology. The book is a landmark work in the conceptual and applied understanding of Tawhid as the methodological worldview of the monotheistic unity of knowledge in the meso-socio-scientific realm of 'everything', particularised to Islamic economics. Adopting an inter-disciplinary view integrating various fields, it challenges pervasive Western academic and institutional thinking in terms of economics. It will be of interest to students and researchers in Islamic economics, religious theory, Islamic philosophy, development studies, and finance.

In any field whether scientific, business, or social ethics plays a critical role in determining what is acceptable in a particular community and what is considered taboo. The source of these preconditions is often a complex interweaving of tradition and rational thought. Socio-Cybernetic Study of God and the World-System investigates morality in a socio-scientific worldview, examining the epistemology of existence in conjunction with Islamic monotheistic law to generate a world-system that governs action and reaction in the context of a variety of cognitive and social environments. Readers with backgrounds in finance and economics can utilize this book to construct a more thorough theoretical understanding of their societal and professional associations."

This book studies the absolute reality of the Qur'an, which is signified by the struggle of truth against falsehood in the framework of monotheistic unity of knowledge and the unified world-system induced by the consilience of knowledge. In such a framework the absolute reality reveals itself not by religious dogmatism. Rather, the methodology precisely comprises its distinctive parts. These are namely the 'primal ontology' as the foundational explained axiom of monotheistic unity; the 'secondary ontologies' as explanatory replications of the law of unity in the particulars of the world-system; 'epistemology' as the operational model; and 'phenomenology' as the structural nature of events induced by the monotheistic law, that is by knowledge emanating from the law. The imminent methodology remains the unique explanatory reference of all events that take place, advance, and change in continuity across continuums of knowledge, space, and time.

This book is a timely exploration of an unprecedented, cataclysmic pandemic episode. It examines certain critical aspects of socio-scientific theory across a variety of diverse themes, and through an epistemic lens. The book investigates the general theory of pandemic episodes and their adverse long-term effects on human and environmental wellbeing. It includes an in-depth study of COVID-19 but also looks to the future to contemplate potential pandemics to come. The existing approach to the study of pandemics is critically examined in terms of the prevalent isolated and thus mutated way of viewing human and mechanical relations in the name of specialization and modernity. The book presents a novel model of science-economy-society moral inclusiveness that forms a distinctive theoretical approach to the issue of normalizing all forms of pandemic challenges. It is methodologically different from existing economic theory, including the critical study of microeconomic foundations of macroeconomics. Human and environmental existence along with its multidisciplinary outlook of unity of knowledge between modernity, traditionalism, and socio-cultural values is emphasized in the treatment and cure of pandemic episodes. The book is a unique reference work, offering fresh wisdom within the moral methodological worldview.

The Malaysian economy is developing fast within the context of increasing globalization. The book analyses in depth Malaysia's policies aimed at promoting international trade, economic growth and social welfare. It also studies Malaysia's position in the Southeast Asia region and in a global context. This analysis forms the basis for the formulation of an alternative development strategy, whose aim is producing a caring civil society and enhancing the general welfare of the population while developing the economy.

This book examines the methodological development of the principles of Islamic political economy in its theoretical and applied aspects. This is carried out in a general equilibrium framework using the theory of social choice. Thus a comparative study is also undertaken here in these areas while developing the theory of Islamic political economy. In these respects this book appears to be the first one of its kind.

This book looks at a substantively new model of educational philosophy and its application within the field of tertiary education, in relation to socio-economic development in Southeast Asian members of the Organization of Islamic Conferences (OIC). Focusing on and drawing from the cross-regional South East Asian Cooperation (SEACO), a network promoting regional economic cooperation, the author presents a thoughtful evocation of a new orientation to educational philosophy and policy within the development context in the time of, and relating to, COVID-19. The generalized worldview of Islamic educational and socio-economic development model is laid down in relation to the philosophy of education and an ethical-scientific structure of development in terms of the theory of knowledge (epistemology, episteme). The foundation of scientific thought and a comparative Islamic worldview in understanding the unified reality of 'everything' is presented. The objectivity of socio-scientific learning at all levels of educational development is further explained within the context of SEACO and its think tank vis-a-vis a reconstructive perspective in which the Islamic episteme of the unity of knowledge and its substantive methodology is addressed and unpacked. The book is relevant to policymakers and scholarly researchers in Islamic philosophy and development and higher education in Southeast Asia and in the Muslim world and more broadly for the world of learning.

This book explores the methodological foundation of Islamic thought premised on the cardinal principle of Tawhid, meaning the Oneness of God as the universal law. The consequential methodological worldview arising from the monotheistic unity of knowledge is explained as the theory of consilience, meaning unity of knowledge as the primal ontological reality leading to its epistemological and phenomenological essentials of reasoning and thereby configuring reality. Masudul Alam Choudhury presents a non-mathematical exposition of the theory and applications of Meta-Science of Tawhid, and brings out the essential monotheistic methodological worldview of science.

The main objective of this book is to develop the framework of the "shuratic" process that establishes interactions between the ethical principles of Islam, the instruments and institutions of ethical policy and the market system. The market system is thus shown as the arena where "shuratic" policies and Islamic principles flourish side by side toward bringing about the integration between the Islamic polity and the grand ecological order of which the market system is a specific subset. The development of the key principles and instruments of the Islamic ethico-economic order is given in a rigorous scientific relevance based on the epistemological foundations of the Quran and "Sunnah". From these fundamental beginnings the book rapidly unfolds into the logistics of the polity-market integration process, termed throughout the book as the "shuratic" process. The labyrinth of transformations, interrelationships and scientific meaningness of these relations are shown to lead into dimensions in economic theory and economic discipline. The Principles of the Islamic economy are, the principle of "Tawhid" and solidarity, the Principle of Felicity linked to the Principle of "Tawhid", the Pr

The quest for a systematic unity of the universe in all of its manifestations is a common topic in Western thought. In this book the author shows what Islam can bring to this field of human enquiry. Defining a paradigm of Islamic political economy and world systems, he presents a study of epistemology in the light of general systems derived from the Qur'anic premise. The result is an intellectual endeavour without any dogmatic or reglious and philosophoical enquiry. First published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.

Comparative Economic Theory: Occidental and Islamic Perspectives seeks first to elucidate the nature and methodology of Islamic political economy as a process-oriented social economy guided by its cardinal epistemology of Oneness of God (Divine Unity). From this premise is then derived the episteme of unification of knowledge upon which is developed the methodological content of an extremely interactive, integrative and revolutionary world-view of political economy and a meta-theory of the socio-scientific order. Secondly, while laying out the building blocks of Islamic political economy and its much wider methodological implication for the socio-scientific order, this book offers a comparative study of occidental thought in the same areas. Thirdly, topics of microeconomics and macroeconomic theory are covered. This book concludes with chapters on methodology and an analytical postscript to show how the interactive, integrative and evolutionary world-view of knowledge-induced systems described by the Islamic political economy presents new visions of scientific thinking.

This highly original book presents an alternative vision of globalization and explores the epistemology, derived from the Qur'an and the Prophetic guidance Sunnah, that underpins the systemic unity at the heart of the Islamic concept of world-system. Choudhury's investigation reveals the ethical foundations that influence the development of law, markets and social contract in Islamic societies. He then applies his methodology to issues and problems such as property rights, money, political economy, technology diffusion, microenterprise development and asset evaluation.

The fields of morality and ethics have been left out significantly from socio-scientific study in general and in economics and finance in particular. Yet this book argues that in this age of post-modernist analytical inquiry, the study of morality and ethics is an epistemological requirement. This book illustrates the delimiting nature of mainstream economic reasoning in treating morality and ethics and highlights the potential contribution of analytical monotheism, as typified by the Islamic concept of Tahwid. The principal purpose of this book is to undertake an introductory exploration of the critical area of comparative economic thought in order to place the nature and emergence of ethico-economic theory in its proper context. It is ultimately argued that such a post-orthodoxy revolutionary methodological worldview can be presented by Islamic political economy, Islamic economics and finance.

Contents:
Part I: Theoretical Perspectives
1. A Theory of the Islamic World-System
2. A Formal Model of the Islamic World-System
3. An Evaluation of the Occidental World-System
Part II: Applied Perspectives
4. A General Systems Theory of Knowledge: Application to Family and Ecology
5. The World-System According IBN Khaldun's Prolegomena comparatively viewed
6. The Islamic Political Economy of Property and Property Rights: Concepts and Application
7. Micro-Money: Islamic Perspective
8. An Overlapping Generation Valuation Model with Debt-Equity Swaps
9. A Knowledge Model of Layers of Techniques
10. Conclusion

This book develops and applies the methodology of Tawhid ("monotheism") as law and the Sunnah (the teachings of Prophet Muhammad) in the Qur'an in establishing a transdisciplinary foundation for the study of Islamic economics, finance, society, and science. It employs the Tawhidi String Relation (TSR), a new theoretical framework in contemporary Islamic sciences, in the methodological formalisation and application of the Tawhidi worldview - as the primal ontological law of monotheism. It employs a deeply Qur'anic exegesis, and a mathematical, philosophical, and socio-scientific mode of inquiry in deriving, developing, and empirically applying the Qur'anic methodology of "unity of knowledge". It is the first book of its kind in rigorously studying the true foundation of the Qur'anic concept of 'everything' - as the world-system extending between the heavens and Earth. The qur'anic terminology of the precept of this "world-system" in its most comprehensive perspective is A'lameen, the terminology in the Qur'an that accounts for the generality and details of the world-systems that are governed by the method of evaluation of the objective criterion of wellbeing. Wellbeing objective criterion is evaluated subject to inter-causal relations between systemic entities, variables, and functions. The cardinal principle of Tawhid in its relationship with the world-system conveys the corporeal meaning of monotheism in its cognitive implication of abstraction and application. Such a study has not been undertaken in existing Islamic socio-scientific literature in analysing Islamic economics, finance, science, and society collectively, using Tawhidi law as a theoretical framework. This book will be relevant to all such scholars who are interested in studying the monotheistic law and the Islamic principles, particularly Tawhid, Shari'ah, and Islamic philosophical thought.

Can there be God-conscious organizational behaviour in the real world of today's capitalist corporations and the alternatives? In this overview of God-consciousness as a moral-awareness model of preference formation, functions, structures, and programs of organization within the purview of institutions and society, the authors explain and compare the major ethical issues of organizational behaviour and structure in Islamic economic theory and application. By analysing the nature of inclusive organizations and institutions, and the ethical preferences in Islamic choice framework, the authors from Saudi Arabia, Australia, Malaysia, Bangladesh, Canada, Indonesia and the UK, can highlight individual aspects to show whether capitalist organizational behaviour is sustainable. They describe how The Tawhidi epistemological framework governing conscious moral decision-making by institutions and organization, are used to establish the meaning and potential application of the concept of sustainability, and whether organizational moral objectives achieve their goals of life-fulfilment development, Poverty alleviation and the equitable distribution of wealth and resources.

Islamic Financial Economy and Islamic Banking, is a thorough, deeply conceptual, analytical and applied work in the area of epistemological foundation of Islamic world-system. The book presents a new frontier of original contribution to the theme of generalized-system model of shari'ah. The model, derived from the Qur'an and Sunnah (Prophetic guidance) incorporates a wide analytical coverage of the purpose and objective of the Islamic worldview (maqasid as-shari'ah) in Islamic economics and finance in particular. The author covers issues that contrast with the existing understanding of Islamic economics and finance, including some specific goals defining the field and how they compare in today's unstable world of financial volatility. A new heterodox thinking in economic theory is outlined. The potential as to how such issues can be addressed by the Tawhidi epistemology in formulating the generalized-system model of the purpose and objective of shari'ah lead the way in this book. Its presentation and analysis, methods and approach, overarch the fields of philosophy of science, rigorous analysis, mathematical and other presentations of the understanding given, and all taken up in the light of the exegesis of the Qur'an and coverage of the Sunnah. The result is a substantive one in the field of scholarship and application; and in analytically proving the universality and uniqueness of the epistemic worldview for the academic and practitioner world at large. The totality of the multiverse diversity of issues and problems reviewed comprise the study of the world-system by the Tawhidi methodological approach. Yet this methodology and its empirical configuration are universally applicable to all users without any need for unnecessary religious overtone.

This book is a timely exploration of an unprecedented, cataclysmic pandemic episode. It examines certain critical aspects of socio-scientific theory across a variety of diverse themes, and through an epistemic lens. The book investigates the general theory of pandemic episodes and their adverse long-term effects on human and environmental wellbeing. It includes an in-depth study of COVID-19 but also looks to the future to contemplate potential pandemics to come. The existing approach to the study of pandemics is critically examined in terms of the prevalent isolated and thus mutated way of viewing human and mechanical relations in the name of specialization and modernity. The book presents a novel model of science-economy-society moral inclusiveness that forms a distinctive theoretical approach to the issue of normalizing all forms of pandemic challenges. It is methodologically different from existing economic theory, including the critical study of microeconomic foundations of macroeconomics. Human and environmental existence along with its multidisciplinary outlook of unity of knowledge between modernity, traditionalism, and socio-cultural values is emphasized in the treatment and cure of pandemic episodes. The book is a unique reference work, offering fresh wisdom within the moral methodological worldview.

The quest for a systemic unity of the universe in all of its manifestations is a common topic in Western thought. In "The Islamic World View," Masudul Alam Choudhury shows what Islam can bring to this field of human inquiry. Defining a paradigm of Islamic political economy and world systems, he presents the study of epistemology in the light of general systems derived from the Qur'anic premise. The result is an intellectual endeavour without any dogmatic or religious inhibition that extends the scope of religious inhibition that extends the scope of religious and philosophical inquiry.

Islamic Economics and Finance: An Epistemological Inquiry is a scholarly work on the foundations of the role that the moral and ethical law plays on human enterprise comprising economics, finance, society and science. Divided into three parts, theoretical, empirical and application, the study covers a vast area of socio-scientific investigation and is extensively comparative in perspective. Its methodology is a mix of a textual, analytical, diagrammatic, mathematical and applied nature spanning various problems of Islamic economics, finance, society and science within a general-system worldview of unity of knowledge. This book presents multidimensional general-system conception, construction, formalism, application and inference as empirically viable and explainable and uses the language of philosophy of science and applied mathematical models alongside policy analysis. At a time when an epistemological study of the foundations of Islamic economics, finance, society and science is receiving crucial attention worldwide this text is equally accessible to the informed reader and the specialized one.

This book studies the absolute reality of the Qur'an, which is signified by the struggle of truth against falsehood in the framework of monotheistic unity of knowledge and the unified world-system induced by the consilience of knowledge. In such a framework the absolute reality reveals itself not by religious dogmatism. Rather, the methodology precisely comprises its distinctive parts. These are namely the 'primal ontology' as the foundational explained axiom of monotheistic unity; the 'secondary ontologies' as explanatory replications of the law of unity in the particulars of the world-system; 'epistemology' as the operational model; and 'phenomenology' as the structural nature of events induced by the monotheistic law, that is by knowledge emanating from the law. The imminent methodology remains the unique explanatory reference of all events that take place, advance, and change in continuity across continuums of knowledge, space, and time.

Comparative Economic Theory: Occidental and Islamic Perspectives seeks first to elucidate the nature and methodology of Islamic political economy as a process-oriented social economy guided by its cardinal epistemology of Oneness of God (Divine Unity). From this premise is then derived the episteme of unification of knowledge upon which is developed the methodological content of an extremely interactive, integrative and revolutionary world-view of political economy and a meta-theory of the socio-scientific order. Secondly, while laying out the building blocks of Islamic political economy and its much wider methodological implication for the socio-scientific order, this book offers a comparative study of occidental thought in the same areas. Thirdly, topics of microeconomics and macroeconomic theory are covered. This book concludes with chapters on methodology and an analytical postscript to show how the interactive, integrative and evolutionary world-view of knowledge-induced systems described by the Islamic political economy presents new visions of scientific thinking.

A study of ethico-economic theorizing on socio-economic development, this book examines critically the views currently held by theoreticians' comprehensive concept of the world view in development theory, then reconsiders various global issues, both in theoretical and applied perspectives.

This book examines the methodological development of the principles of Islamic political economy in its theoretical and applied aspects. This is carried out in a general equilibrium framework using the theory of social choice. Thus a comparative study is also undertaken here in these areas while developing the theory of Islamic political economy. In these respects this book appears to be the first one of its kind.