Not a religious mendicant treatment for pandemic episode
It is pursued among the religiously motivated that pandemic, which is caused by the will and law of the Almighty, would ultimately be resolved to containment by God’s Will. Therefore, it is observed by the religiously motivated that deepening supplication to God Almighty and increased commitment to religious rites will ultimately revert the calamity to its resolution by God’s Will. While this conviction among the religiously motivated may be true, the approach and the resulting treatment by prayer principally is another extreme case of incorrectly understanding the divine law in the absence of the organic ontological principle of unity of knowledge (Qur’an, 36:36). Thereby, such an isolated understanding of the completed universe of wellbeing in complementarity between science and religion is a fiasco of the correct ontological law of unity of knowledge in relation to the wellbeing and sustainability with the world-system. Religion, faith, and belief become empty constructs in such a form of individualism. The result then is yet a similar form of mutation of misguided moral and ethical induction of scientific experience. Religion and science and thereby the entire framework of discovering the knowledge and complementary interrelations between science and religion remain void and meaningless. Such a superstitious and empty invoking of faith and belief isolated from science and vice versa has proved the cause of several adverse coronavirus consequences by way of religious gatherings in Pakistan under the false knowledge of Islamic belief. Jamat-Islami open air convocation in Pakistan in the false pretext of religious orthodoxy while ignoring social distancing and face masking caused a large spike in coronavirus incidence in Pakistan then.
Yet it has proved to be equally damaging of Islamic belief, practice, and understanding of the Islamic faith and its relationship with the nattue and structure of the world-system that the ontological law of divine oneness as unity of knowledge bears on Islamic sustainability of complementarity between science and religion. The contrary view of science, technology, and religion can be read off Stephen Hawking’s quote (1988, pp. 10-11):
The eventual goal of science is to provide a single theoiy that describes the whole universe. However, the approach most scientists actually follow is to separate the problem into two parts. First, there are the laws that will tell us how the universe changes with time. . . . Second, there is the question of the initial state of the universe. Some people feel that science should be concerned with only the first part; they regard the question of the initial situation as a matter for metaphysics or religion. They would say that God, being omnipotent, could have started the universe off any way he wanted. That may be so, but in that case, he also could have made it develop in a completely arbitrary way. Yet it appears that he chose to make it evolve in a very regular way according to certain laws. It therefore seems equally reasonable to suppose that there are also laws governing the initial state.
This quote summarizes the status of the interrelationship between God, soul, mind, and matter as an organic holism in meaningful socio-scientific fronts.
First, there is the recognition of the uniquely scientific status of the principle of epistemic unity of a single theory that describes the whole universe. In the abstracto-empirical foundation of multidisciplinary methodological worldview the single theoiy would represent the ontological premise of unity of knowledge. In qur’anic methodological worldview the ontological premise of unity of knowledge is derived from the principle of multidisciplinary pairing (complementing) as relations between the good things of life in their diversities of being; and the avoidance of the episteme of utilitarian methodological individualism (Quinton, 1989)4 resulting in mutation of the corresponding unwanted diversities in shape, form, and applications of self and other.
Second, the Hawking quote points to the contradictory nature of scientific thinking of the old genre. This approach is categorized as separating the problem into two opposing parts. This is a form of methodological individualism that represents the feigned socio-scientific oppositeness between moral inclusiveness and scientific and technological exclusiveness. In the coronavirus treatment for normalcy as unified organism by complementarities between the moral, social, and scientific choices the other categorical part of science and technologically exclusivity forms mutated socio-scientific opposites. Effective treatment of coronavirus then fails.
The third part of the Hawking quote points to the absence of the dynamic and phenomenological functioning in an outlandish nature of idle surrender to the divine law: “He (God) chose to make it (the universe) evolve in a very regular way according to certain laws.” The universal and unique law of unity of knowledge with its ontological formalism and phenomenological application in continuum of knowledge, space, and time domain forms the dynamic organic constitution of the qur’anic law of monotheistic oneness. It is explained by the ontological functioning of unity of knowledge.
Einstein remarked that God does not play dice. That is a personal God cannot explain the ultimate intricacies of creation, as in the extensive probabilistic nature of entire creation as flamed by Heisenberg’s probabilistic principle of uncertainty. Rather, as we formulate the ontological explanation of the functioning of the divine law there is a clear premise, formalism, explanation, and functioning towards attaining truth in the divine law. This actualization being universal and unique across the domain of ‘everything’ the divine law exists in cosmic reality. But beyond Einstein the microcosm of self is embedded in the divine macrocosm of ‘everything.’ The fact that the divine monotheistic law is the universal and unique law of oneness, premised in the organistic world-system of complementary pairing between good choices, and contrary to the ‘de-knowledge’ of mutative methodological individualism, establishes the ontological, dynamic, and functioning nature of complementary pairing according to the divine law of oneness in temis of explaining the episteme of unity of knowledge.
The origin of coronavinis according to the ontological law of unity of knowledge
When the ontological law of unity of knowledge and its contrariety, the mutation theory of ‘de-knowledge’ (Fischetti & Krzywinski, June 2020)5 are applied to explain the origin of coronavirus, the distinctive ‘treatment’ question emerges. The articulation of this primal issue generalizes into a theory' of health versus disease. This is equivalent to formulating an analytical study of normalcy versus mutation as the abstracto-empirical comprehensive theoiy of wellbeing on the sustainability scale.
Some examples of such complemented organic treatment to normalcy and wellbeing by the approach of the ontology of unity of knowledge can be provided, leaving more detailed study of such examples to a later chapter. Take the example of Prophet Muhammad’s medicine (Ibn Qayyim al-Jauz- iy'ah, transl. Johnston, 1998).6 This publisher writes regarding the Prophet’s medicine in the following words:
(It) is a combination of religious and medical information, providing advice and guidance on the two aims of medicine - the preservation and restoration of health - in careful conformity with the teachings of Islam as enshrined in the Qur’an and the hadith, or sayings of the Prophet.
This translated book is a profound compendium of natural medicine for ailments of all kinds and at all stages of intensification of ailment. In modem times the treatments given in the Prophet’s text can be further advanced and refined with the combination ofteclmological change and scientific and medicinal innovations and made available to all as regular medicinal supplements.
Ingredients of Prophet Muhammad’s medicinal prescription comprise among other herbal groups, honey, blackseed, azwa dates, chicory (hindaba), figs, olives, garlic, ginger, onions, lentils, and many others (Qur’an, 2:262),7 Even today these can be found in their rarity in the hilly market of Uhud in Madinah. The principle of integrated medicine and regular curative according to Prophet’s recommendation and practice would be to use the main ingredients to complement with the diversity of edible and health-researched wellness by natural sources. To these medicinal offspring modem scientific, technological, and medical elements of innovation can be applied. In all such advancements it would be centrally important to preserve the groundwork and orientation of unity of knowledge (Tawhid) as primal ontology at the level of ontological formalism and its abstracto-empirical processes of sustained application. The totality of such abstracto-empirical understanding and advancement of the Prophet’s medicine on a sustained scale forms the endogenous interface by inter-causal relations between the socio-scien- tific principles of Islamic faith, cleanliness, and artefacts.