Tawhid Qua Shari’ah in Scientific Treatment of Moral Values

Author

Professor Dr. of Economics, Cape Breton University, Sydney, Nova Scotia, Canada. Adjunct Online Professor, Post-Graduate Program in Islamic Economics and Finance, Faculty of Economics, Trisakti University, Jakarta, Indonesia

10.30471/jee.2026.2561

Abstract

Abstract
 
Introduction and Objectives: This paper points out that, although the popularly referred to belief as Islamic law, shari’ah, the meaning for this term and concept is quite different from that of the cardinal ontological premise of monotheism in the Qur’an, Tawhid as the law of unity of knowledge, being, and becoming. According to such fundamental basis of Islamic law arising from Tawhid as Law of ‘everything’, the exegeses of Qur’anic verses on the law and the right way of religion have been misinterpreted by bracketing of the verses by the commentators. Thus this paper calls upon the scholarly minds of the Islamic world in diverse disciplines to ponder over this universal and unique law of the phenomenology of Tawhid. The great difference between Tawhid as the all-encompassing law revealed by God to all the prophets in conscious historicism explained by the Qur’an, and that of shari’ah, is the universal resilience and explanatory power of the derived methodology for ‘everything’ from Tawhid in the Qur’an and authentic hadith. In this paper, specific examples are pointed out and the methodological analytic derived from the Tawhidi worldview that does not appear in any aspect of the humanly translated nature of shari’ah and the totality of world-system. An alarming translation of ‘the right way’ in the Qur’an as a humanly adopted term of ‘shari’ah’ is found in the exegesis of Qur’an (45:17-18). The same exegesis in terms of Tawhid as the cardinal law of the entire Qur’an would mean the methodology of unity of knowledge and the world-system in its generality and details, albeit the common legal points that appear in the Qur’an and Islamic jurisprudence. In this sense alone it is possible to name shari’ah al-tawhid. This paper argues that if shari’ah is claimed to be identical with Tawhid as law, then this claim has descended in a serious human error in the light of the continuing evolving nature that the Tawhidi methodological worldview is manifest to encompass, and which the human concocted idea of shari’ah has failed to comprehend ever since its appearance.

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References

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