Concluding Facts in the Islamic Philosophy of Science

The central focus of this Handbook of Islamic Philosophy of Science lays open its exclusively qur’anic reference to the Tawhidi methodological worldview in contrast to non-Tawhidi philosophy of science. The field of study so covered comprises the socio-scientific entirety. This means the holistic coverage of all branches of scientific epistemic studies across physical science, non-physical science, and social sciences. These are taken up in the broad perspectives of epistemic abstraction, formalism, application, inferences, and sustainability in conscious continuum of nexus of Tawhidi trajectories. The term socio-scientific also confers the substantive meaning that all areas of scientific and analytical inquiries share with each other in embedding them all with the moral-material and ethico-scientific nature of purposeful investigation. This includes diversity of interdisciplinary fields that collectively pair and share the common good of planetary wellbeing across diversity of entities, systems, and institutions. The characterization of the enriched field of Tawhidi methodological worldview in the socio-scientific holism is the challenge to be upheld by the Islamic future against the morally bereft non-Tawhidi field of socio-scientific inquiry. This goal of the ummah puts the challenge of a revolutionary knowledge-based methodological worldview to the world of learning and premised on the primal ontology of unity of knowledge. The complex richness with simple beginning of the Madinah Charter under the guidance of Prophet Muhammad (PBUM) is the prime example of the Tawhidi epistemic worldview to emulate. Indeed, the Tawhidi epistemic worldview is singularly different from the generality and particulars of the non-Tawhidi methodological worldview by its inextricable centricity of the divine will as the law ordained in “everything” rigorously explained. While this Handbook undertakes an analytical methodological approach to explain the above unique and universal nature of the Tawhidi epistemic world, similar reasoning is raised in occidental thought in respect of ethics as a necessary reality in scientific inquiry (Abraham Edel writes on the role of ethics in science in the following words: “The analytical approach provides reflective examination of the conceptual approaches of ethics – the meanings, uses, and relation of ethical terms, formation rules and models of reasoning; ways of justification, and so forth. It helps distinguish stipulative, factual, and purposive components. Its outcome consists in conceptual schemes and methodological guides.” Edel continues writing: “Questions of the possibility of man’s knowing the divine take shape in rational, mystical, authoritarian-revealed and individual-intuitive religious epistemologies with different imbedded conceptions of the character of the human condition.”).