Tawhidi embedding of unity of knowledge in socioeconomic variables
It is important to explain the socio-scientific relevance of Tawhidi law as embedded knowledge in order to understand the organic interrelationship between morality, faith, belief, and the socio-scientific outlook in details. Such importance of organic interrelations has not been understood by the existing scholarly and practitioner community. The result is an utter loss of understanding on the need for a new educational and epistemological worldview in post-coronavirus experience. This worldview will arise as a new integrated conception of analytical multidisciplinarity with methodological foundations premised in the principle of unity of knowledge. The generalized wellbeing model of all unified systems between the good things of life contrary to mutated systems of unwanted things as explained by expressions (1.1)-(1.7) and further extended by expression (1.8) explains the methodological essence of multidisciplinarity in the details of the socio-scientific world-system.
This understanding can be readily found in the case of coronavirus pandemic debacle worldwide in terms of deaths and pestilence, absence of moral consciousness in the education of business, economics, finance, science, society, communitarian behaviour, and institutions by the worldview of moral exclusiveness. The role of constructive religious values as of Tawhidi universality that is embedded in ‘everything’ integrates the realms of science and faith by organic unity. The substantive meaning of multidis- ciplinarity is thus bom as the permanently sustainable core of embedding of Tawliid as law in ‘everything.’ The emergent consequence is then represented by the organic complementarity signifying evolutionary process of learning by interaction and integration between the multidisciplinary details of diverse variables and their interrelations via the wellbeing criterion of socio-economic development.
Ignorance of the critical centricity of moral values in curbing socio-scientific disorder
There has been much writing on the topic of health and economic hazards caused by coronavirus pandemic. Yet almost no comprehensive understanding is articulated regarding the role and relationship between religion and the onslaught and cure of COVID-19 across varied fronts. Nonetheless, Allah in Islam as the sustainer of ‘everything’ by His Tawhidi law exerts a central social role in the overall rise and resolution of the pandemic and its multifarious adversities.
Here is a statement by a conference speaker in the United States during the peak days of coronavirus pandemic as the world was brooding over this global unprecedented catastrophe:18
If all the copies of the Bible were to be thrown into the ocean, the next tune no one would know the message of the Bible, for there is no consensus on the messages of the various schools of the Bible. The Bible is not memorized in any standard and unique version. If all the copies of the Qur'an were to be thrown into the sea, so that none remained in earth, the Qur’an can be reproduced word-for-word within the speed of the electronic age. The hafiz (memorizer) of the Qur’an from various different parts of the world, despite their unacquaintance, would recite verbatim, checking on the accuracy of the identical version of the Qur’an.
The Qur’an thus remains the indestructible message of Allah, the monotheistic One, to explain ‘everything’ in the entire world-system between the heavens and the earth, what is below the earth and above the earth.19
I read an article in The Daily Star (Bangladesh daily) as a solitary' expression on the topic of religion and COVID-19. There was that writer’s misunderstanding regarding an incident that explains social ignorance of the Islamic values as moral treatment in curing coronavirus. The event occurred in a ‘lift’ in Makkah during an Umrah, small pilgrimage. This event coincided with the time of the coronavirus pandemic prior to lockdown. The author wrote about an incident in a lift that was populated by a Saudi family and a Chinese Muslim who was performing his Umrah. The Chinese person sneezed, then felt embarrassed about it. The Saudi family retorted by saying, “La hawla wala quwata ilia billah.”20 The author of Daily Star took this qur’anic expression to mean exorcism of evil spirit. Contrarily, the real meaning of this qur’anic verse is “there is no power nor ability save by Allah.” Such is an example of how Islamic values are misinterpreted and ignored widely.
On the contrary, the correct understanding of Islamic values must invite true reflection on the depth and effectiveness of the all-embracing explanation and practice of such values. They expand across the entirety of human beliefs, lives, and experiential details. The importance of such cardinal values ought to be correctly conveyed to all and in every matter.
In this context we ask: How can Islamic values actualize the return of mutation in pandemic episode to a state of normalcy? Such restoration of normalcy although will not be to a perfect state, yet it can be to an approximated state of wellbeing by progressive stability, having a deep lesson for self and totality of human relations in the experiential world-system.
Islamic monotheistic explanation of the model of converting mutation of cellsMruses into normalcy>
This claim is explained in the following way by means of the greatest religious value and which is conveyed irrevocably by the Qur’an. That universal value is known as Tawhid as Law, the Oneness of Allah and its reflection in the experiential world-system explained by the monotheistic sign of oneness. This overarching law is equivalently explained as participatory pairing between the good things of life at the exclusion of or by remedying the unwanted ones. The excluded ones are those that deny the law of organic symbiosis as manifestation of oneness (Qur’an 36:36)21 in the light of monotheism in belief, formalism, practice, and thus value. This principle also conveys its organic meaning of participative unity in terms of its equivalence to moral inclusiveness in the order and scheme of all good things while avoiding the contrary ones absolutely or relatively along the sustainable path of science-econorny-society model of moral inclusiveness.
The pairing principle of monotheistic oneness implies organic interrelations between diversity of the multidisciplinary order and scheme of all things. In the case of COVED-19, this disease is embedded in cellular mutation as chaos caused by the vastness of virus proliferation. Renormalization by the law of oneness implies application of treatments that bring back the vastly mutated COVID-19 cells out of chaos and reforms them in the nauu e and structure of organic oneness as normalcy in the good things, practices, and value. Thereby, the renormalized unified diversity replaces the mutated cells. Mutated cellular viruses contrarily deny the oneness of renormalization. The latter type of reality shows abidance of the world-system to the monotheistic law ontologically as response to the equivalence of such chaos in moral exclusiveness that imitate experiences in science, economy, and society at large. Yet these adoptions of the ethical types ignore the worthy behaviourism and consciousness of the fullness of moral inclusiveness.
Thus, the domain of multidisciplinary inclusiveness foundationally exists by way of the primal existence of monotheistic oneness - Tawhid as law. This law regenerates consistency, continuity, and sustainability in precept, practice, and value. All such attributes unified together in abstraction and practice form the dynamics of the entire worldview of renormalization by unity of knowledge as the principle of oneness and as the pervasive functioning of the monotheistic signs in the order of ‘everything’ as we understand this conception by the monotheistic ontology of unity of knowledge.
Economic devastation is pandemic consequences marked by enormous increase in unemployment, long-term disability to recover from global economic slump in production, trade, national economic growth, and development plans. Such debilities are especially prevalent in developing countries. Above all, the cessation of sustainability in social policy and public plans on expansion and investment have joined together as multidimensional system cells of disarray. Such pandemic despoil is marked by mutation, death, and decadence both on the human side and in environment, economy, and society.
Such abnormal states imitate the chaos of mutation, which in human behaviour is reflected in methodological individualism of economic and social behaviour. Likewise, the dissociation between opposing economic and social entities that represent mutated cells as of pandemic episodes needs to be remedied by treatment. Mutation in all these kinds must be reversed to normalcy by the discover}' and application of holistic treatment, control, and cure. The result is one of unifying the good and realizing unity of the good effects into a coherent effectiveness of normalization via treatment and recovery. The multidimensional model of unity of knowledge in such a case is premised in the epistemic premise of imity of knowledge prevailing in science-economy-society model of moral inclusiveness.
Reversing cellular/coronavirus mutation into normalcy of unity of healthy cells
The primal religious message that applies to the curative design of renormalization out of mutated cellular' multidimensional chaos is characterized in and attained by the model of moral inclusiveness premised in unity of knowledge. This means dissociation of socially exclusive elements contrary to unifying between the good choices of moral inclusiveness. The curative transformation here reflects unity of knowledge of the renormalized cells. Thereby comes about the cessation of pandemic chaos of mutation and the realization of the curative role of Islam, knowledge, faith, and the details of the world-system.
Figure 1.3 Isolating cellular (viral) mutation of COVID-19 by treatment to restore normalcy of cells