Structural Homology of Integrated Reality Theory and Islamic Economics: A Theoretical Synthesis

Abstract

Introduction: Islamic economics and the Theory of Integrated Reality (IRT) emerge from fundamentally different epistemic traditions. Islamic economics is rooted in revelation and jurisprudential contemplation developed over centuries, while IRT draws upon process philosophy, thermodynamics, and the science of complexity. Despite these differences, both frameworks address the systemic entropy generated by economic systems that neglect the transcendent dimension. This study aims to conduct a structural comparison between Islamic economics and IRT and to identify the potential correspondence between Islamic economic principles and the systemic mechanisms proposed within IRT.
Methods: This study employed a theoretical, conceptual, and structural-comparative approach. Islamic economic principles, including the prohibition of ribā, gharar, and maysir, as well as zakāt, waqf, infaq, and maqāṣid al-sharīʿah, were examined in relation to the conceptual components of IRT, particularly systemic entropy (S), energy and information dynamics, and the Consciousness Variable (C). The heuristic formulation Φ = (E × I/S) × C was employed as a conceptual instrument to explore structural relationships rather than as an empirical causal equation. The analysis also considered the gap between normative ideals and historical implementation identified in previous Islamic economic scholarship.
Results: The analysis demonstrates a structural correspondence between several principles of Islamic economics and the systemic mechanisms proposed by IRT. The prohibition of ribā, gharar, and maysir can be conceptually interpreted as mechanisms for reducing or damping systemic entropy, while zakāt, waqf, and infaq may function as instruments of structural redistribution, entropy release, and consciousness activation. Maqāṣid al-sharīʿah provides a directional orientation for the Consciousness Variable (C), linking systemic transformation to normative objectives. The analysis further identifies four falsifiable propositions for future empirical research. The synthesis suggests that implementation failures may emerge when systemic entropy (S) exceeds collective consciousness (C), providing a potential systemic interpretation of the gap between Islamic economic ideals and their historical implementation.
Conclusion and suggestion: This study contributes to the theoretical dialogue between Islamic economics and the Theory of Integrated Reality by identifying a structural homology between their respective approaches to economic order, systemic stability, and consciousness. The proposed synthesis does not reduce Islamic economics to IRT or replace the revelatory authority of Islamic principles. Rather, it provides a systemic analytical language through which Islamic economic concepts can engage broader interdisciplinary scholarship. Future research should operationalize systemic entropy, consciousness, redistribution mechanisms, and maqāṣid-oriented outcomes through measurable indicators and test the proposed propositions across contemporary economic, social, and institutional systems.