The Epistemic Roots of the Madinah Charter

The distinction between the Tawhidi worldview in “everything” and the non-Tawhidi worldview is in terms of the most sublime values that reach out to all human-ecology across knowledge, space, and time dimensions. This differentiation is thereby not a sheer religious matter. Rather, upon the Tawhidi worldview rests the holism of existence between self, other, and the creational fullness. We have specified the study to the socio-scientific particular within the generality of all matters in “everything.” Thus, when the field of theoretical physics is searching for the theories of “everything,” the Tawhidi epistemic worldview presents that great possibility. The emergent Tawhidi methodological worldview applies to all fields of inquiry. The results then are two. Firstly, every field of intellectual and experiential inquiry is mapped by the universal and unique worldview of Tawhid, which we derived from the Qur’an in terms of the Tawhidi IIE(θ(ε))-model. Thus, all fields of human experience are shared in their moral-material cognizance. Science is as much a moral-material pursuit of intellection by the Tawhidi methodological worldview as is religion a pursuit in morality and divine purpose studied by the same Tawhidi methodological worldview. Secondly, all socio-scientific fields of inquiry are governed by the Tawhidi explanation of unity of knowledge in the qur’anic ta’wil derivation and explanation of the principle of pervasive complementarities. Such are the attributes of the ultimate Truth of Tawhidi Law and the creation of moral-material universal pairing of being, that mark the Essence of the Madinah Charter. This is the truest model for the revival of ummah and the study of Islamic philosophy of science.