What is then the relationship between Islamic social reconstruction and moral self-actualization? To state the problem bluntly first, the individual is formed by personal and interactive interconnections. In this, the personal psychology establishes the moral preferences that are externalized and interacted with other similar preferences, to certify itself in the social milieu. Indeed, Ihya brings out the importance of Ijma, social consensus in this regard. Yet it appears as the methodological problem encountered between the optimal state of personal experience of Fana' and the socially interactive process describing Ijma.

Let us view this argument in light of the Tawhidi foundation of knowledge. We have claimed that unification of knowledge takes place, though cannot be fully realized in the temporal order on the basis of the Tawhidi foundation. All these are explainable by the relationship (1). The implication then is that Islamic realization is a perpetual, creative, purposeful, felicitous, balanced movement into greater certainty. The state of Fana' on the other hand, then loses its validity as an objective social category in this order, just as the concepts of Nirvana, telos and optimality lose their validity in the Islamic epistemological methodology.

The critique here is simply of a methodological nature. Fana' loses its objective validity in the socio-scientific context because of the evolutionary epistemology of unification gained in the Tawhidi Precept, from the temporal order to hereafter. In the Ihya, it is replaced by the force of practical religion. Yet the methodological problem interferes with this concept as well. In the Fana' concept, practical religion acquires an optimal state of relationship between ideal individuals, society and polity. In the evolutionary epistemology of Tawhid, the socio-scientific relations evolve incessantly and never reach optimum and ideal conditions in temporal order. The idea of practical religion acquires this meaning of evolutionary epistemology of Tawhid. Unification of knowledge in this framework is premised on the theory of interrelating the derivation, flow and completion of creative interactions from the primordial origin of Tawhid to the temporal world and onwards towards perfection in hereafter.

The difference between the Ihya concept of practical religion within the methodology of Fana' as the fourth stage of Tawhid and the evolutionary epistemology of Tawhid is seen to be in terms of their methodological orientations. While Ihya recognizes the important linkages as shown in relationship (1), yet the issue of unification of knowledge by the completion of the transcendence between Tawhid and hereafter, is left methodologically unexplained. It is only implicated with the supreme event of God's Vision in hereafter. The narration then remains a metaphysical one in Ihya. In the evolutionary epistemology of Tawhid it acquires a dynamic meaning for the Islamic socio-scientific order.

That is, the cardinality of the originary perfect knowledge, termed in the Qur'an as Lauh Mahfuz (the essence of Qur'an) becomes equal to the cardinality of the moment of God's Vision in hereafter (supercardinality concept). This establishes the two equivalent reactive processes. First there is the methodologically explainable process of knowledge transmission from primordiality to temporal order to hereafter. Then there is the reverse process for the same, from hereafter to temporal order, to primordiality. It is this total circularity that both completes knowledge and unifies it in the Qur'anic worldview. The positivistic validation of this normative principle is established by the celestial experience of Sidrathul Muntaha that was bestowed upon the Prophet, and on the basis of which came the worldy manifestation of the Madinah Charter and the emerging Divine Laws and conducts of life, thought and organization for the world nation of Islam of all times. The latter encompasses the broad meaning of the Ummah, the world nation of the righteous (Uswat al-Hasanah)