Tawhidic Epistemology

It is a principled framework of knowing, built upon the foundational Islamic belief in Tawḥīd — the absolute oneness and sovereignty of Allah ﷻ — as the organizing metaphysical and epistemic axis of all reality, perception, and knowledge. It seeks to restore human thinking to its rightful fitri orientation and break free from the fragmented, secular, and colonized paradigms of modern knowledge.

Because every field of inquiry (be it science, law, ethics, psychology, or architecture) is ultimately an investigation into a reality created by Allah, and any valid epistemology must:

• Start from revelation as the first principle
• Recognize the fitrah as the innate compass
• Be teleological — oriented toward meaning and purpose (maʿnā and maqāṣid)
• Acknowledge the metaphysical hierarchy between Khalq (Creation) and Amr (Command)

Because the modern university system artificially fragments knowledge into disciplines — physics, economics, psychology — each with its own assumptions, language, and boundaries, divorced from the divine.

This disciplinary structure:

• Mirrors colonial control by determining what can be known, how, and why — with God omitted as a serious premise.
• Is rooted in secular humanism, positivism, and enlightenment rationalism, all of which see man (not Allah) as the center of knowledge.
• Treats revelation (Qur’an, Sunnah) as “religion” instead of as source of knowledge (ʿilm).

We argue that such a system is not neutral — it is ideological, and in fact hostile to divine truth. To uncritically adopt it is to concede to epistemic colonization.

Rather than working within these “disciplines”, we are:

• Displacing secular categories (e.g. economics, psychology) and re-rooting them in divine frameworks:
  • Economics → ʿIlm al-Māl (knowledge of wealth with a moral telos)
  • Psychology → ʿIlm al-Nafs (soul-knowledge informed by Qur’anic anthropology)
• Centering the Qur’an as the epistemic anchor, not as a peripheral text.
• Rebuilding systems of thought from the ground up using:
  • First Principles Thinking → What is truly foundational?
  • Systems Thinking → How do ideas, causes, and spiritual forces interact?

This allows us to transcend the chaos of “hot takes” and “opinions” by grounding analysis in an ontology of submission, not opinion or popularity.

• Tajdīd (Renewal) — Not of Islam, but of our perception of Islam.
• Tazkiyah (Purification) — Of thought, method, and heart.
• Tawbah (Return) — From secular epistemes to the Haqq.

The system is not just academic — it is designed to reconnect man to Allah, by mapping the reality of existence (wujūd) through a Qur’an-centric lens. It is a spiritual-intellectual process, not just a PKM tool.