- The document discusses an evolutionary learning process that can be evaluated in the dimensions of knowledge, space, and time. - It presents a diagram (Figure 2.5) that summarizes the continuously learning world-system according to the Tawhidi episteme of unity of knowledge. - The diagram shows how the precept of continuity of the monotheistic law is ascertained over the continua of knowledge, space, and time, which combine to form the complete qur'anic world-system.

1. Oleh : Muhammad Sar’i
PROGRAM DOKTOR ILMU EKONOMI
ISLAMIC ECONOMIC AND FINANCE
UNIVERSITAS TRISAKTI
2018

2. STUDENT SEMINAR1 ON COMPARATIVE
EPISTEMOLOGY, 2018 IN-TAKE
 QUESTION 2 (GROUP 2):
 QUESTION 3 : By means of a suitable diagram how an evolutionary learning process can be
evaluated in the knowledge, space and time dimensions.

4.  Evolutionary learning field along the Sirat al-Mustaqim (straight but richly complex) path of Tawhid
to world-system to Tawhid in the Hereafter and the induction of this to the continuously learning
experience in knowledge, space, and time dimensionsIS Figure 2.5 summarizes all the attributes of
the continuously learning world-system in terms of Tawhidi episteme of unity of knowledge. This is
the major attribute of the participatory and complementary nature of evolutionary learning
dynamics presented by Tawhidi methodological worldview. It applies universally and uniquely to all
of Islamic socio-scientific thought, fomalism, and application. In particular case of the general
methodological worldview, the san methodology and its emergent formalism and methods apply
to Tawhidi Islamic Economics (TIE)

5.  This explanation gives the summary definition of the Tawhidi Islamic rationality axiom of structure
and behaviour. It is the opposite prototype of the combined axiom of transitivity in rational choice
in mainstream economics (see exercise given below):
 With three (and multiple) choices say, A, B, C
 If A is preferred to B; and if B is preferred to C; then A is preferred to C.
 If A is preferred to B and also B is preferred to A, then A and B are mutually indifferent in choice.

6.  The precept of continuity of the monotheistic law is ascertained over the continua of knowledge,
space, and time. These three realms form the complete dimensions of alameen (the qur'anic
complete world- ystem). Events, which are Signs of God (ayat Allah), take place in the domain of
these combined dimensions. The combination of the epistemology of tawhid with its knowledge
endowment to the heart, mind, and matter universes; and finally, to the construction of the tawhidi
world-system, constructs God's creation. Creation comprises multiverses that are spanned by the
Signs of God existing in pervasive unity of knowledge. Such is alameen, the qur'anic world-system.
It forms the conscious universe and its extant intellection.

7.  This is the idea of consciousness in the scheme and order of everything. Consciousness takes place
in the framework of tawhid, understood as the oneness of God unravelling itself through the
dynamics and function of the monotheistic law in the unity of all things. The realm of all things
comprehends intellection and reasoning, and the construction of the moral socio-scientific order by
raising it from a fallen state of darkness, and ushering it into light.

8. SYUKRON