Dr. Masudul Alam Choudhury is Professor of Economics at the University College of Cape Breton, Sydney, Nova Scotia, Canada. He has been Visiting Fellow to the Oxford Centre for Islamic Studies, St. Cross College, Oxford University. He earned his Ph.D. from the University of Toronto. Dr. Choudhury has published extensively on the theme of Unity of Knowledge in relation to science, economics, society and institutionalism. His contributions have appeared in learned journals, and he has published two books: Explaining the Qur’an, a Socio-Scientific Inquiry, Book I and Book II(The Edwin Mellen Press, 2002) and An Advanced Exposition of Islamic Economics and Finance (2004) (with Dr. M. Ziaul Hoque).
2004 0-7734-6339-9 This book is a challenging inquiry using the foundational epistemology that establishes the Islamic worldview and its applications to all socio-scientific theory, issues and problems. This foundational premise of all socio-scientific inquiry is the epistemology of unity of knowledge in the Qur’an combined with the Guidance of the Prophet Muhammad (Sunnah) and extensive discourse in scientific reasoning. Such a foundational epistemology called Tawhid, the Oneness of Allah in the Qur’an, is challenging and quite a different worldview of socio-scientific inquiry than the existing thinking and practice that came to be known as ‘Islamic Economics and Finance’. The latter literature is embedded in mainstream economic theory and practice. It contributes to the understanding of the methodology emanating from the fundamental epistemology of Tawhid in socio-scientific reasoning. No particular demand is placed on such a development as an offshoot of mainstream economic, financial and more widely of socio-scientific thinking and practice. Thus, not only ‘Islamic Economics and Finance’ but also mainstream socio-scientific thinking await a new epistemology and worldview that can be quite distinct and more holistic for the benefit of mankind than the confined and narrow vision of both mainstream and ‘Islamic’ economics and finance in particular and socio-scientific thinking and practice in general. This book is a bold inquiry in the new and challenging direction of unity knowledge as the spring of new epistemological thinking and its application.
2006 0-7734-6028-4 Note: As accommodation to widespread usage, the word Qur’an has been transliterated to Koran in the title. The precise transliteration, however, is Qur’an, and that usage is followed in this book.
This is a study of epistemological meaning of the Oneness of God and its implications on the worldview of unity of divine knowledge. On the basis of this cardinal epistemology the ontological deduction and evidential (ontic) description and explanation of unified world-systems are presented. The result is a new and challenging, path breaking work of analytical depth with extensive comparative study on the theme of unity of learning systems that are driven by the episteme of oneness of God as the premise of unity of divine knowledge explaining all world-systems.
2006 0-7734-5900-6 This book represents an innovative socio-scientific methodology of the study and application of relational epistemology as the field of unity of knowledge to an applied domain of academia and practice – socioeconomic development planning. The Sultanate of Oman, an oil-rich country by the Arabian Gulf, is taken as a case-study using the lens of relational epistemology to analyze the country’s development plans and to quantitatively examine and develop policy recommendations while studying the prevailing ones. The approach of the book overarches interdisciplinary domains of philosophy of science, systems dynamics, mathematical modeling and quantitative analysis. This book should interest a cross-section of informed readers. Most important among these will be scholars of many vintages of interests and practitioners in development planning.
2002 0-7734-6878-1 This important work presents a technical study of the Qur’an in light of the epistemology of oneness of God, referred to as tawhid. A unique methodology premised on the unity of knowledge is derived in terms of an interactive, integrative and evolutionary model. To bring out this significant feature, the study encompasses many interdisciplinary fields, including Islamic studies, philosophy of science, mathematical systems, political economy, social contractarianism and the world-system. It includes an extensive comparative approach with Western sciences in these fields.
2002 0-7734-6876-5 This important work presents a technical study of the Qur’an in light of the epistemology of oneness of God, referred to as tawhid. A unique methodology premised on the unity of knowledge is derived in terms of an interactive, integrative and evolutionary model. To bring out this significant feature, the study encompasses many interdisciplinary fields, including Islamic studies, philosophy of science, mathematical systems, political economy, social contractarianism and the world-system. It includes an extensive comparative approach with Western sciences in these fields.
2006 0-7734-6026-8 Note: As accommodation to widespread usage, the word Qur’an has been transliterated to Koran in the title. The precise transliteration, however, is Qur’an, and that usage is followed in this book.
The nature of this kind of study is such that it has to go on for a longtime until a clear vision of Islamic epistemology becomes identifiable through a host of writings emerging out of an extensive and intensive academic labor. This work will greatly contribute to a further crystallization of an authentic Islamic point of view premised on Tawhid on the age-old problem of human knowledge.
2006 0-7734-6029-2 A defining theme of this work is the importance of Shuratic process, ‘identical to epistemic-ontic circular causation and a continuity model of unified reality.’ How the religious and moral person can actualize Tawhidic principles in scientific inquiry and scholarship, as well as in daily life.
2006 0-7734-6027-6 In our western systems there is opposition between the good for the self and the good for the other. In a parallel way, the good of one nation involves losses by another nation. This book shows how the Qur’an can overcome these oppositions.