By Masudul Alam Choudhury (auth.)
This ebook is a undertaking towards the ongoing subject matter of the Islamic worldview of economy-society-institution interactions in nationwide and foreign boards, in which person and workforce personal tastes are created and sustained by way of the regeneration of data into larger degrees of realising fact. fact and the medium of data for realising greater degrees of fact, are argued to be the single such a lot immutable personality of all systems.
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Additional resources for Studies in Islamic Social Sciences
The moral laws enabling such moral-material global complementarity and the end of dualism constitute Shari'ah, the Islamic laws. Yet because the flows are incessantly interacting between the primordial completeness and human enactments of this is real-world situations, the Shari'ah evolves continuously along knowledge flows. This process of attaining flows of knowledge from the primordial text and applying them to realworld situations, is called Ijtehad, which denotes the essence of the interactions taking place through the Islamic institution of universal consultation, called the Shura.
For Hume the question of God and religion as perceptual forms emanate from the realm of cognitive materiality. This is also the nature of logical positivism, which was so ardently championed by Descartes and Bacon and later lamented by Husser! , 1991). In both the Kantian and Humean concepts of reality, multiple dualisms intersect each other by cause and effect. There is dualism between the notion of God in Kant's pure reason and practical reason. There is dualism in the perceptions of collectivised individualism and in the formistic perceptions of the Humean universe.
Theory and action, the cosmic order and human involvement in it must combine to define the circular causation and continuity world view of the evolutionary knowledge process. This is the essence of the Shuratic process (Choudhury, 1993c) This characteristic of the Islamic world view means that science must be centered inmorality that is useful to mankind in realising real goodness. In the absence of this moral worth, purely positivistic science is not an acceptable medium of human betterment in the Islamic world view.
Studies in Islamic Social Sciences by Masudul Alam Choudhury (auth.)