Why Tawhidic Epistemology?

By, Spahic Omer

Islamic epistemology is an Islamic philosophy or theory of knowledge. It focuses on the nature, origin, sources, and scope of knowledge based on the Islamic worldview, teachings, and values. It also examines how knowledge is verified, aiming for certainty and legitimacy, and how it is applied in relation to truth and the interests of humanity.

The main characteristics of Islamic epistemology include: the unity of knowledge, in lieu of separating it into religious and worldly types; revelation in the form of the Holy Qur’an and the Prophet’s Sunnah as the primary source of knowledge, with other sources like empiricism and rationalism acting as supplementary and fully aligned, or compatible, counterparts; the integration of reason and faith, where faith leads and reason, as a God-given tool, seeks to understand both revelation and the universe; knowledge being ethical and purposeful, serving moral aims and benefiting humanity by ensuring felicity in both worlds; the rejection of secular dualism, where the secular and sacred, rational and revealed, and religious and scientific matters are seen as harmonious rather than conflicting; and the promotion of a holistic perspective that encompasses all dimensions of reality: physical, metaphysical, spiritual, and social.

Islamic epistemology is often referred to as “tawhidic,” which comes from the fundamental Islamic concept of “tawhid,” meaning the “Oneness of Allah.” Tawhid is the foundation and essence of all that is Islamic. Without it, neither Islam as a way of life nor Muslims, who are the only ones fulfilling the obligations of divine stewardship on earth, can truly exist. The supreme authority of Almighty Allah—understood through His lordship (rububiyyah), worship (uluhiyyah), and holy names and attributes (asma’ wa sifat)—must be recognized and upheld in every personal or collective effort, whether formal or informal. Muslims cannot live as split personalities within dichotomic societies. Doing so is a form of hypocrisy that is both sanctioned and professionalized.

Islamic epistemology is called “tawhidic” to emphasize right in the realms of designations and their taxonomies that Islam and everything associated with it is essentially monotheistic (tawhidic). This is utilized as a strategic approach, a branding maneuver, so to speak. Monotheism in faith, thought, and actions is the defining characteristic of Islam and its authentic civilizational path. It represents its transcendent identity, which shapes the earthly identities of its people and establishes standards for measuring their productive vicegerency roles. Such is particularly important today, as the world has lost its ideological and moral bearings. In the name of countless phony gods, deities, and both material and immaterial idols, godlessness and immorality – driven by a carefully constructed and orchestrated ignorance (jahiliyyah) – have been fully embraced and aggressively promoted.

In other words, polytheism, ranging from the most refined forms of paganism to extreme materialism (matter-worship) and autolatry (self-worship), has become the universal creed of the confused modern man, who is at odds with both himself and the divine. The only philosophy, religion, and lifestyle that honors the highest order of consequence, meaning, and beauty in the name of the tawhidic truth is Islam, and the only people who remain ideologically, epistemologically, and morally “sane” are Muslims. Hence, by branding the epistemology of Islam as “tawhidic,” these truths are meant to be shared not only ingeniously and effectively but also in ways that are inviting and thought-provoking. Islamic epistemology, undeniably, should stand out and attract attention. Its essence is unique, yet messianic, and its publicizing strategies should reflect that. Employing the adjective “tawhidic” as part of the nomenclature is a step in that direction.

As a matter of fact, Islamic tawhidic epistemology is nothing new. From the beginning of man’s civilizational presence on earth, there was nothing but tawhid and its theoretical as well as practical implications for human life enterprises. The expressions and manifestations of polytheism were anomalies. However, as humanity gradually strayed from the true monotheistic path and into the abyss of its antithesis, the perennial confrontation between the two paradigms and their respective fellowships was set in motion forever. Indeed, in the final analysis, life on earth is either monotheism or polytheism. There is no middle ground. It is either singularity and its absolute oneness, or its opposite, which is always plurality.

Thus, today, championing tawhid as an existential model, including its branch of epistemology, is not a novelty. Rather, it is an effort to restore matters to their original state and help return life and beleaguered humanity to normalcy. In the grand scheme of being, there exists solely one supreme deity, Almighty Allah, consequently bringing about the understanding that there is only one absolute truth. This singular truth, in turn, establishes a unified framework for achieving success in this world and the Hereafter. Accordingly, there as well can be only one epistemology that is genuine and enduringly nourishing, not many, as that would contradict the singularity of the divine and of truth. The need for ontological consistency, starting from the grandest in heaven and extending to the smallest on earth, is vital. Without a doubt, poly-epistemology is as deviant and unacceptable as polytheism.

The objective of this book, which contains twenty-two stimulating essays, is fourfold: to endorse-cum-promote the consequentiality and timeliness of the idea and compelling actuality of Islamic tawhidic epistemology; to discuss several of its critical aspects alongside other key features of Islamic civilization; to apply those aspects to practical dimensions of life; and to draw important parallels between Islamic tawhidic epistemology and that of the West, which is dictated by a different worldview. The essays are written in an engaging manner, inviting critique of the served narratives both in the West and Islamdom, which should be rooted in introspection and critical thinking. This approach aligns with the nature of the tawhidic epistemological framework and represents its first and perhaps most crucial step. Accepting the status quo passively amid widespread ignorance, faithlessness, injustice, and vice would betray the general Islamic tawhidic consciousness and its constant call for affirmative action.

The themes explored in the book cover a diverse range of issues, including the elements of tawhid in general and tawhidic epistemology in particular as found in the Qur’an and Sunnah; the reciprocal relationship between knowledge and faith, and between worship and epistemology; the importance of studying the Qur’an as the ultimate source of epistemology, as well as the ultimate source of light, truth, and guidance; comparing tawhidic epistemology to the main tenets of its Western counterpart; the decolonization of the Muslim mind and current educational systems in light of tawhidic epistemology; and applying tawhidic epistemology to several crucial sectors of Islamic civilization, such as historiography, philosophy, science, art, and architecture.

(This article is an excerpt from the author’s forthcoming book titled, “Essays on Tawhidic Epistemology.” Assoc. Prof. Dr. Spahic Omer is affiliated with the Department of History & Civilisation, AHAS KIRKHS, IIUM.)***