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To address the much heated debate now raging in the international scene, namely between Islam and the West as two great civilization forces of mankind.

The objective is achieved by studying it in the light of rigorous analysis involving the world‐systems of the two paradigms and by subjecting the analysis to mathematical investigation as necessary.

Some specific issues, such as epistemology and the associated phenomenological model, its application for economy, markets, money and globalization are investigated to establish the arguments of the paper.

If research is reported on in the paper this section must be completed and should include suggestions for future research and any identified limitations in the research process.

Some practical implications arising from the theoretical basis of the paper are shown in the areas of money and real economy, globalization and the economy.

Such a contrasting scientific argumentation between Islam and neoliberalism as the contrasting paradigms has not been undertaken in any paper that I know of. Thus, this is an original paper in argumentation rather than polemics.

There are the interesting words of Myrdal in respect of the universality and commonness of what a scientific problem means:From then on more definitely I came to see that in reality there are no economic, sociological, psychological problems, but just problems and they are all mixed and composite. In research the only permissible demarcation is between relevant and irrelevant conditions. The problems are regularly also political and have moreover to be seen in historical perspective. (Myrdal, 1979, p. 106)

Since the publication of Immanuel Wallerstein's The Modern World‐System in 1974, world‐systems theory has become a prominent explanatory framework for both political and economic international relations. Despite having its critics, world‐system theory continues to stimulate valuable theoretical discussion and empirical research. This special issue is devoted to samples of this work. Included in this issue are articles from well‐established world‐system theorists such as Giovanni Arrighi, Terry Boswell, and Christopher Chase‐Dunn. In addition, the influence world‐system theory is having on a new generation of scholars is exemplified in the work of Shawn McEntee. The international appeal of world‐system's theory is represented by the article by David Spener and Fernando Pozos Ponce.

This chapter investigates the “pulsations” of regional interaction networks (world-systems) in Afroeurasia over the past 3,000 years. The purpose is to determine the causes of a fascinating synchrony that emerged between East Asia and the distant West Asian/Mediterranean region, but did not involve the intermediate South Asian region. The hypothesized causes of this synchrony are climate change, epidemics, trade cycles, and the incursions of Central Asian steppe nomads. This chapter formulates a strategy of data gathering, system modeling, and hypothesis testing that can allow us to discover which of these causes were the most important in producing synchrony as the Afroeurasian world-system came into being.

Oneness is the prime attribute of God. Divine oneness is the singular moral foundation of “everything” invoking socio-scientific intellection in the Islamic worldview. In this ontological sense, this concept of conscious oneness means that the ultimate and indivisible absoluteness and completeness of creatorship, knowledge, will and power over all things, rest with God alone.¹ Because God's oneness belongs to the domain of purity (Ikhlas), removed from the material and cognized worlds, it marks the topological domain of the fullness and purity of the knowledge stock. It exogenously by itself creates, governs, and acts upon the created universes of all kinds, abstract, and evident. By itself, the precept of oneness of God is not causally affected by anything. It creates all but is never created of itself, or by any other.²

The economic, financial, social, and scientific reasoning in Occidentalism is a profound example of the reasoning dichotomy caused by the problem of heteronomy. The duality consequences of economic rationality and rationalism between the spiritual and material domains remain entrenched in all the sciences (Dampier, 1961).

This paper aims to analyze the Egyptian revolution as an anti-systemic movement. It illustrates how Egypt’s position in the world-economy has affected its political economy orientation and led to the marginalization of critical masses, who launched the revolution.

The paper follows Wallerstein’s world-system analysis focusing on the anti-systemic movement concept. The paper analyzes the Egyptian case based on Annales school’s longue durée concept, which is a perspective to study developments of social relations historically.

The Egyptian revolution was not only against the autocratic regime but also against the power structure resulting from the neoliberal economic policies, introduced as a response to the capitalism crisis. It represented the voice of the forgotten. The revolution was one of the anti-systemic movements resisting the manifestations of the capitalist world-economy.

This paper aims at proving that the Egyptian revolution was an anti-systemic movement; which will continue to spread as a rejection to the world-system and to aspire a more democratic and egalitarian world. The current COVID-19 pandemic is exacerbating the crisis of the world-system.

The purpose of this paper is to bring out with analytical argumentation and mathematical treatment the central problem of Islamic economics, finance, institutionalism and socio‐scientific thought as it is being practiced today and for some time now. The problem arises from the failure of contemporary Islamic intellection to formulate its methodology according to the cardinal principle, and the singularly central and minimal axiom of all its inferences. This is the precept of the oneness of God explained in terms of the epistemology of unity of divine knowledge and the unity of the consequential knowledge‐induced world‐system.

The objective is achieved by mathematical theorems for pointing out the impossibility problem of Islamic economics and finance. The analytical alternative in the epistemological framework of unity of knowledge, or the functional law of oneness of God in its functional ontological functioning in economics and finance are formalized.

A number of Impossibility Theorems of Islamic economics and finance are stated and solved. Alternative epistemological premise and its functional nature are presented in the light of unity of knowledge or what is known as the law of oneness of God and its application to the unified world‐system.

This is a theoretical paper based on analytical argumentation and mathematical formalism to bring out the theorems that state and resolve the problem of impossibility of attaining the goals of Islamic economics and finance under their present pursuit.

Although the paper is of a theoretical nature it has profound practical extensions. The principal ones are in the direction of developing the structure of Islamic economy and financing within a globally interactive, integrative and evolutionary system of practical interrelations. Such a structuring will embed the economy, finance, business and society in an organic model of unity of interrelations.

The paper presents a new social and ethical meaning to the present exogenous treatment of Islamic economics that proceeds on by an exogenous treatment of morality, ethics and their functioning in an unsustainable economic, finance, and social order.

This paper is emphatically original. It questions the entire premise and methodological orientation of the prevailing nature of Islamic economics and finance. The intellection and its application based on the absence of unity of knowledge as the divine mooring of Islamic intellection in everything has been distanced or treated as an exogenous still‐born axiom having no dynamics in the analytical and functional system otherwise.

The aim of this paper is to investigate whether the structure of the international migration system has remained stable through the recent turbulent changes in the world system.

The methodology draws on the social network analysis framework – but with some noteworthy limitations stipulated by the specifics of data.

The list of the most central nodes demonstrates remarkable stability over time, with the USA consistently occupying the first place and Russia and Germany stably entering the top-five (or even top-three ever since 1990). Centrality analysis also clearly demonstrates the emergence (in the 1970s) and development of the Gulf countries (particularly Saudi Arabia and UAE) as major migration destinations.

The results of the analysis present a mixture of evidence to support both the principles of the neoclassical migration theory, and some of its critiques, as the migration patterns are strongly influenced by historical links (such as colonial ties), geographical distance, cultural distance, etc. Defining the scope of influence of each of these factors lies beyond the scale of this paper. However, further application of social network analysis to studying the global migration network, in the authors ' opinion, has quite remarkable potential for contributing to this line of research.

The paper views the specific features in the structure of the global migration network and their implications for world system studies.

The purpose of this paper is to study dialectical methodology as a scientific reasoning process in Islam comparatively with mainstream philosophy of science.

Comparative discursive method of inquiry using the language of philosophy of science and abstract mathematization (limited use).

This is a theoretical paper of an intellectual category, which presents the arguments within the framework of the principle of universal and pervasive complementarities as the evidential sign of the epistemology of unity of knowledge studied through functional ontological logical formalism.

The theoretical nature of an argumentative paper is at best a foundation one rather than an empirical one.

An example of the Islamic dialectical methodology of unity of knowledge is applied to socioeconomic development in Islamic perspective.

There is believed to be no other paper on Islam and its dialectical methodology in scientific reasoning compared to the theory of dialectics in mainstream philosophy of science in the contemporary literature.