The myth of 'self organization of matter'

 

Quite aware that the Second Law of Thermodynamics renders evolution impossible, some evolutionist scientists have made speculative attempts to close the gap between the two, so as to render evolution possible. As usual, even those endeavors show that the theory of evolution faces an inescapable impasse.

One person distinguished by his efforts to marry thermodynamics and evolution is the Belgian scientist Ilya Prigogine. Starting out from the 'Chaos Theory', Prigogine proposed a number of hypotheses in which ordered forms come into existence from chaos (disorder). He argued that some open systems can portray a decrease in entropy due to an influx of outer energy and the resultant outcome “ordering”, is a proof that “matter can organize itself.” Since then, the concept of the “self-organization of matter” has been quite popular among evolutionists and materialists. They act like they have found a materialistic origin for the complexity of life and a materialistic solution for the problem of life’s origin.

But a closer look reveals that this argument is totally abstract and in fact just wishful thinking. Moreover, it includes a very naïve deception. The deception is the deliberate confusion of two distinct concepts, “self organization” and “self ordering.”

We can explain it by an example. Imagine a sea shore with different types of stones mixed with each other -- big stones, smaller stones and very tiny ones. When a strong wave hits the shore, there may appear an “ordering” among the stones. The water will raise the ones with equal weights in equal amounts. When the wave goes back, the stones may possibly be ordered from the smallest to the biggest towards the sea.

This is a “self ordering” process: the seashore is an open system and an influx of energy (the wave) may cause an “ordering”. But note that the same process can not make a castle of sand in the seashore. If we see a castle made of sand, we are sure that someone has made it. The difference between the castle and the “ordered” stones is that the former includes a very unique complexity, while the latter includes only repetitive order. It is like a typewriter typing “aaaaaaaaaaaaaaa” for hundreds of times – because an object (an influx of energy) fell onto the letter “a” on the keyboard. Of course, such a repetitive order of “a” s does not include any information and thus any complexity. You need a conscious mind to have a complex sequence of letters that includes information.

The same thing applies when wind enters a room full of dust. Before this influx, the dust may be scattered around. When the wind comes in, the dust may be collected in a corner of the room. This is “self ordering”. But the dust never “self organizes” itself and creates a picture of a man on the floor of the room.

These examples are quite similar to the ‘self organization' scenarios of evolutionists. They argue that matter has a tendency for self organization, then give examples of self ordering and then try to confuse both concepts. Prigogine himself gave examples of self ordering molecules during influx of energy. The American scientists Thaxton, Bradley and Olsen, in their book titled The Mystery of Life’s Origin, explain this fact as follows:

 “…In each case random movements of molecules in a fluid are spontaneously replaced by a highly ordered behavior." Prigogine, Eigen and others have suggested that a similar sort of self-organization may be intrinsic in organic chemistry and can potentially account for the highly complex macromolecules essential for living systems, but such analogies have scant relevance to the origin-of-life question. A major reason is that they fail to distinguish between order and complexity.

"… Regularity or order cannot serve to store the large amount of information required by living systems. A highly irregular, but specified structure is required rather than an ordered structure. This is a serious flaw in the analogy offered. There is no apparent connection between the kind of spontaneous ordering that occurs from energy flow through such systems and the work required to build a periodic information-intensive macromolecule like DNA protein.”

In fact, Prigogine himself had to accept that his arguments do no count for the origin of life. He said:

“The problem of biological order involves the transition from the molecular activity to the supermolecular order of the cell. This problem is far from being solved.”

Then, why do evolutionists still try to believe in unscientific scenarios like “self organization of matter”? Why do they insist on rejecting the manifest intelligence in living systems? The answer is that they have a dogmatic faith in materialism and they believe that matter has some mysterious power to create life. A professor of chemistry from New YorkUniversity and  DNA expert, Robert Shapiro explains this belief of evolutionists and the materialist dogma lying at its base as follows:

“Another evolutionary principle is therefore needed to take us across the gap from mixtures of simple natural chemicals to the first effective replicator. This principle has not yet been described in detail or demonstrated, but it is anticipated, and given names such as chemical evolution and self-organization of matter. The existence of the principle is taken for granted in the philosophy of dialectical materialism, as applied to the origin of life by Alexander Oparin.”

This situation makes it clear that evolution is a dogma that is against empirical science and the origin of living beings can only be explained by the intervention of a supernatural power. That supernatural power is Allah (God), who created the entire universe from nothing. Science has proven that evolution is still impossible as far as thermodynamics is concerned and the existence of life has no explanation but Creation.   - islamweb.net

Spotlight on Strong Female Companions of the Prophet (PBUH)

 

To know anyone, you have to know those closest to them—those who shaped them, taught them, inspired them, and cared for them.

In this way, to know the Prophet (PBUH), you have to know who the people around him were. To be sure, he was supremely influential.

He shaped the lives of his companions in incredible ways. His legacy is still shaping our lives today.

But like any other human being, he was also influenced by others.

Thankfully, Allah (SWT) surrounded the Prophet Muhammad (PBUH) with many amazing people, including some very strong women.

Here is a very brief look at some of the great qualities these women possessed:

Barakah- The Mother

Barakah (may Allah be pleased with her- RA), was a servant in the family of Muhammad (PBUH) long before Muhammad was even born.

She looked after the affairs of her mother and father with great devotion and commitment.

Once, Barakah (RA) narrated what Muhammad’s (PBUH) mother, Aminah, said:

‘O Barakah! I have seen a strange dream,’

‘Something good, my lady’, I asked.

[Aminah said], ‘I saw lights coming from my abdomen lighting up the mountains, the hills and the valleys around Makkah.’

‘Do you feel pregnant, my lady?’

‘Yes, Barakah,’ she replied. ‘But I do not feel any discomfort as other women feel!’

‘‘You shall give birth to a blessed child who will bring goodness,’ I said.

When Aminah gave birth to Muhammad (PBUH), Barakah (RA) was the first person to hold him. Early in his childhood, Aminah, while on a journey, became seriously ill with fever and passed away.

Barakah became like a mother to the orphan child when he was in the care of his grandfather and then his uncle.

She continued to look after and care for Muhammad into adulthood, as a mother would look after her own child. She stayed with the Messenger of Allah (PBUH) even after his marriage to Khadijah (RA).

And when the message of Allah came to Muhammad, Barakah was one of the first people to accept Islam.

Barakah was warm, protective, and nurturing and became like a second mother to the Prophet (PBUH) who was orphaned so young.

He called her “ummi”, meaning mother in Arabic.

Rufaydah- The Doctor

During the battle of the Trench, Mu’adh (RA) sustained a serious injury for which he sought medical treatment.

It is in this instance that we first come across the name Rufaydah. Her medical skills, and her clinic, which was a simple tent called ‘Rufaydah’s tent’.

From her job experience, Rufaydah became very skilled in healing broken bones, wounds of war, etc.

She was keen, compassionate, and resourceful.

It was said that she sought whatever means were available to her to treat those in her charge.

Remarkably, she never asked for a fee for the treatment she gave, instead spending her own money on her patient’s needs. [ii]

Al-Khansa – The Poet

Al-Khansa (RA) was a true artist who saw beauty in language.

She started crafting poems at an early age, but was timid and never produced more than a few lines.

That was until she retreated into her art when faced with the loss of her brother. In her sorrow, she refined her talent and produced sophisticated and bountiful verses.

She attained fame for her skill in language.

Al-Khansa (RA) embraced Islam in Madinah and pledged her loyalty to the Prophet (PBUH). The Messenger of Allah once heard her recite poetry and asked her to continue.

The Prophet encouraged her in her art and loved to hear her recite. [iii]

Khawla- The Feminist

It is narrated that Khawla’s husband, while in an argument with her, declared that she was like his mother’s back to him-an idiom of the Arabs at the time, meaning he was divorced from her. She was very hurt by this.

When her husband cooled down, he returned to her to have intimate relations. She refused since he had said that she was no longer like a wife to him.

She took her case to the Prophet (PBUH), knowing this was not just her concern but a concern for her sisters and Muslim women who would come after her.

She refused to leave until the issue was resolved. Allah (SWT) revealed the verses:

{Allah has indeed heard (and accepted) the statement of the woman who pleads with you concerning her husband and carries her complaint (in prayer) to Allah: and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things). If any men among you divorce their wives by zihar (calling them their ‘mothers’), they cannot be their mothers. [to the end of verse 4]} (Quran 58:1-4)

Khawla (RA) demanded justice, and Allah (SWT) revealed that men have no right to treat their wives as wives when they feel and desire, and then treat them as if they aren’t their wives when they are angry. [iv]

Sumayya- The Martyr

Sumayya (RA) was a slave who accepted Islam when it was very dangerous to do so.

She was among the most vulnerable to the persecution of the Quraysh since, as a slave, she had no protection in the Arab class system, something Islam had come to abolish.

So, she, her husband, and their son were among those new Muslims who were tortured for their choice of faith.

In one particularly gruesome episode of torture at the hands of Abu Jahl, Sumayya (RA) was told she could save herself from the torture if she denounced her faith.

Abu Jahl repeatedly gave her this option, and she repeatedly refused.

Abu Jahl stabbed her, killing her for refusing to deny her faith in God. She became the first martyr in Islam.

For her bravery and courage of conviction in the face of extreme pain and even death, she was granted paradise. [v]

Nusaybah- The Warrior

Nusaybah took part in numerous battles to defend Islam. But Nusaybah is most famous for her bravery in the Battle of Uhud.

The Prophet (PBUH) said about her,

“Wherever I turned, left or right, on the Day of Uhud — I saw her fighting for me.”

She was inflicted with 13 wounds.

At Nusaybah’s request, the Prophet (PBUH) asked Allah (SWT):

“Oh Allah, make them my companions in the Garden.”

She was not only brave in battle, but she was also an advocate for Muslim women.

She asked the Prophet (PBUH) why the Quran only mentioned men and not women. Soon after Allah (SWT) revealed:

{Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.} (Quran 33:35) [vi]

Al-Shifa- The Sherriff

Al-Shifa (RA) came to Islam during the time of the Prophet (PBUH).

She was known to be very clever and could read and write at a time when most people were illiterate.

Because of her education, the Prophet asked her to teach his wife how to read and write, and she obliged.

Because of her sharp and inquisitive mind, she became a scholar of Islam, and during the Caliphate of Umar (RA), she was appointed to oversee the market.

“Her duties were to ensure that business practices should always be consistent with Islam.”

She would go around the market, making sure that no cheating or tricks took place and that the buyer and seller conformed to Islamic values.

Umar told shopkeepers that if they were in doubt about the legality of a particular transaction, then they should ask Al-Shifa.” [vii] Al-Shifa served and protected her people.

***

The article is from our archive, was published on an earlier date, and highlighted here for its importance.

References:

[i] http://idealmuslimah.com/personalities/sahaabiyaat/266-barakah-umm-ayman.html

[ii] http://idealmuslimah.com/personalities/sahaabiyaat/1490-rufaydah-al-aslamiyah.html

[iii] http://idealmuslimah.com/personalities/sahaabiyaat/1517-al-khansa-tamadur-bint-amr-ibn-shareed.html

[iv]  http://www.siddiqi.org/khawla/khawla_bint_thalaba.htm

[v] http://muslimgirl.com/6616/sumayyah-bin-khayyat/

[vi] http://muslimgirl.com/6659/the-empowered-warrior/

[vii] http://www.arabnews.com/node/396260

About Theresa Corbin

Theresa Corbin is the author of The Islamic, Adult Coloring Book and co-author of The New Muslim’s Field Guide. Corbin is a French-creole American and Muslimah who converted in 2001. She holds a BA in English Lit and is a writer, editor, and graphic artist who focuses on themes of conversion to Islam, Islamophobia, women's issues, and bridging gaps between peoples of different faiths and cultures. She is a regular contributor for AboutIslam.net and Al Jumuah magazine. Her work has also been featured on CNN and Washington Post, among other publications. Visit her blog, islamwich, where she discusses the intersection of culture and religion.

- aboutislam.net

Who is a Muslim

The word "Muslim" means one who submits to the will of God. The first principle of Islam is known as the Shahaadah (Testimony of Faith), and is as follows: "There is no one worthy of worship except Allah (God)  and Muhammad is the Final Apostle (Messenger) of God.”

In a broader sense, anyone who willingly submits to the will of God is a Muslim. Thus, all the prophets preceding Prophet Muhammad, ,  are considered Muslims.

One cannot judge Islam by looking at those individuals who have a Muslim name, but in their actions, they are not living or behaving as Muslims. Muslims are ordinary people like other humans; among them are the good and the bad. They are not infallible creatures and, therefore, make mistakes.  

When we mention the characteristics of a Muslim, we do not assume that all Muslims have these characteristics, but only those who follow -- to the best of their abilities -- the teachings of Islam.

We can thus summarize the teachings of Islam about the Muslim character concisely in the following way:

• A Muslim is truthful, not dishonest
• He is humble, not arrogant
• He is moderate, not an extremist
• He is honest, not corrupt
• He is reserved, not garrulous
• He is soft-spoken, not boastful
• He is loving and solicitous to others, not unmindful of them
• He is considerate and compassionate, not harsh
• He is polite and helpful, not insulting and disrespectful to people
• He is generous and charitable, not selfish and miserly
• He is refined and gentle in speech, not prone to swearing or cursing
• He is cheerful and generous, not bitter and resentful
• He is grateful for what he has, not ungrateful
• He is cheerful and pleasant, not irritable and gloomy
• He is chaste and pure, not lustful
• He is alert, not absent-minded
• He is dignified and decent, not graceless
• He is sincere and straightforward, not hypocritical
• He is optimistic and hopeful, not cynical or pessimistic
• He is confident and deep in faith, not doubtful and wavering
• He is spiritually oriented, not materialistic
• He always has faith in God’s mercy, not losing heart or becoming desperate
• He is diligent and vigilant, not negligent to his duties
• He is thankful to God and constantly prays to Him, not forgetful of His innumerable blessings  

The Muslim personality is balanced. He pays due attention to his body’s needs and his outward appearance, without letting it distract him from nurturing his inner characteristics, as befits man whom God has honored and made His angels prostrate to him, and subjugated for his benefit all that is in the heaven and earth. The Muslim is also concerned with that which will form sound intellectual development and ways of thinking, so that he understands the nature and essence of things. He does not forget that man is not only composed of body and mind, but he also possesses a soul and a spirit, and feels a longing for higher things that makes him rise above this materialistic life and ascend the heights of goodness, virtue and light. Therefore, he pays as much attention to his spiritual development as he does to his physical and intellectual development, in a precisely balanced fashion, which does not concentrate on one aspect to the disadvantage of others.

With his parents, he is an example of sincere filial piety, good treatment, infinite compassion, politeness and deep gratitude.

With his wife, he is an example of good and kind treatment, intelligent handling, deep understanding and proper fulfillment of his responsibilities and duties.

With his children, he is a parent who understands his great responsibility towards them. Although he floods them with love and compassion, he pays attention to things that may affect their Islamic upbringing.

With his relatives, he maintains the ties of kinship and knows his duties toward them. He understands the high status given to relatives in Islam, which makes him remain in touch with them regardless of the circumstances.

With his neighbors, the true Muslim is an example of good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while avoiding committing any such errors himself. He always adopts the Islamic attitude, whereby treating neighbors well was made a basic principle of Islam. His relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of God. This pure, sincere, brotherly love derives its purity from the guidance of the Quran and Sunnah (traditions and approved actions of Prophet Muhammad, ) that became a unique system in the history of human relations.

In his social relationships with all people, he is well mannered, civil and noble, characterized by the attitudes which Islam encourages. Good behavior which is taught in the Quran and Sunnah, has been made a religious duty in Islam, for which man will be brought to account.

 This is the clear, beautiful picture of the Muslim whose personality has been formed by Islam and whose heart, mind and soul are filled with its divine light.

The development of a society is not measured solely in terms of its scientific achievements and material inventions. There is another, more important standard by which a society is measured. That is the prevalence of human values such as love, empathy, altruism, sacrifice, uprightness and purity of thought, behavior and dealings with others.

If individuals are the basis of a society, then rightly guided societies pay attention to human development and enhance the positive, constructive aspects while seeking to eliminate evil, destructive motives, so that the individual will become a model citizen. It is from groups of such model citizens that clean, civil, strong, healthy, righteous societies are formed. - islamweb.net

MEET THE PROPHET MUHAMMAD

 

"I began to look at him and at the moon, he was wearing a red mantle, and he appeared to be more beautiful than the moon to me." (Al-Tirmidhi)

This is how Jabir ibn Samura described the Last of the Prophets, the Chief of the Pious, the Prince of the Believers, the Chosen One of the Most Merciful – Muhammad, the Messenger of God.

He had a pleasant face that was round, white, and fair.  His hair fell to his ear lobes.  His beard was thick and black.  When he was pleased, his face would light up.  His laugh was no more than smiling.  His eyes were blackish, and his eyelashes were long.  His long eyebrows were curved.  When the eyes of Abdullah ibn Salam, the chief rabbi of Medina, fell on his face, he declared that such a noble face could not be the face of a liar!

He was of medium height, neither tall nor short.  He walked inclining forward.  He wore tanned leather sandals.  His pants would reach to the middle of his shin or sometimes just above his ankles.

On his back, towards the left shoulder was the ‘Seal of Prophethood’. It was the size of a pigeon’s egg with spots like moles on it.  His palms were described to be softer than the brocade of silk.

He was recognized by his fragrance when he approached from a distance.  Drops of his perspiration were described to be like pearls.  His companions collected his sweat to mix with their perfumes which made them even more fragrant!

Islamic doctrine holds if someone has been blessed with the vision of the Prophet in a dream as described, then indeed they have seen him.

He would keep silent for long periods of time and was the most dignified when silent.

When he spoke, he uttered nothing but the truth in a voice pleasing to the ears.  He did not speak rapidly as many people do today; rather he spoke in a clear speech so that those who sat with him could remember it.  His speech was described to be such that anyone who wished to count his words could have done so easily.  His companions described him to be neither vulgar nor indecent.  He neither cursed people, nor abused them.  He merely reprimanded by saying:

"What is the matter with such and such people" (Saheeh Al-Bukhari)

The most hateful conduct to him was lying.  Sometimes he used to repeat himself twice or even thrice to enable the listeners to understand him well.  He would give short sermons.  While delivering the sermons his eyes would become red, his voice would rise, and his emotions become visible as if he were warning of an imminent assault from an enemy.

He led a simple life without any extravagance or lavishness.  He put the worldly life behind his back and turned away from it.  He considered it to be a prison, not Paradise!  Had he wished, he could have had anything he desired, for the keys of its treasures were presented to him, but he refused to accept them.  He did not exchange his share of the life to come with the worldly life.  He knew that it is a corridor, not a permanent residence.  He understood fully well that it is a transit station, not a leisure park.  He took it for its real worth - a summer cloud that would soon disperse.

Yet God says He enriched him from poverty:

"Did He not find you poor and enrich you?" (Quran 93:8)

Aisha, his wife, said:

"A month would pass while the family of Muhammad would not light fire in their homes.  They subsisted on two things - dates and water.  Some residents of Medina who were his neighbors would send milk from their sheep, which he would drink and then give to his family." (Saheeh Al-Bukhari, Saheeh Muslim)

She said the family of Muhammad never ate wheat bread to their satisfaction for three consecutive days from the time of his arrival at Medina until he passed away, about 10 years!

With all this, he would stand up in the middle of the night to offer his gratitude to his Lord in prayer.  He would pray for so long that his feet would swell!  When his wives would ask why he worshipped God so much, his only response would be:

"Shall I not be a thankful servant of God?" (Saheeh Al-Bukhari, Saheeh Muslim)

Omar, one of his companions, remembering the days he passed in hunger said that sometimes the Prophet did not even have inferior quality of dates to satisfy his hunger!

Abdullah ibn Mas’ud, another companion and eye-witness, says that once, when Muhammad, may the mercy and blessings of God be upon him, awoke from sleep, the marks of the mat made out of date palm leaves on which he used to sleep were etched on his body.  Abdullah complained:

"My father and mother be ransomed for you!  Why did you not let us prepare something (softer) for you from which you could protect yourself?"

He replied:

"I have nothing to do with this world.  I am in this world like a rider who stops under the shade of the tree for a short time and, after taking rest, he resumes his journey again, leaving the tree behind." (Al-Tirmidhi)

Various conquerors in the annals of history are known for spilling rivers of blood and erecting pyramids of skulls.  Muhammad, may the mercy and blessings of God be upon him, is known for his forgiveness.  He never took revenge from anyone who wronged him to the point that he never struck anybody with his hand, neither a woman nor a servant, unless he was fighting in battle. His forgiveness could be seen on the day he entered Mecca as a conqueror after eight years of exile.

He forgave those who persecuted him, and forced him and his family in exile for three years in rugged mountains, who had accused him of being a lunatic, a poet, or one possessed.  He pardoned Abu Sufyan, one of the most evil of people who plotted to persecute him day and night, along with his wife, Hind, who mutilated the dead body of the Prophet’s Muslim uncle and ate the raw liver after ordering Wahshi, a  fierce slave known for his fighting skills,  to kill him, which later led them to accept Islam. Who else could be on such an exalted standard of character but the noblest and most truthful Messenger of God?

Wahshi, who used to live in Mecca, won his freedom from Hind for the service of killing the uncle of the Prophet.  When Islam gained dominance in Mecca, Wahshi ran away from Mecca to Taif.  Eventually Taif also succumbed to the Muslims.  He was told Muhammad would forgive anyone who accepted Islam.  Even though the crime was so great, Wahshi gathered his courage and came to the Prophet of Mercy and announced his Islam, and Muhammad forgave him.

His forgiveness even extended to Habbar ibn Aswad.  When Zaynab, the Prophet’s daughter, was migrating from Mecca to Medina, the Meccans tried to stop her, Habbar was one of them.  He made the Prophet’s pregnant daughter fall from her camel.  As a result, she lost her baby.  Running away from the guilt of his crime, Habbar fled to Iran, but God turned his heart towards the Prophet.  So he came to the Prophet’s court, acknowledged his guilt, bore the testimony of faith, and was forgiven by the Prophet!

Muhammad performed physical miracles with God’s permission.  He split the moon into two halves by merely pointing his finger at it.  In a mystical journey known as Mi’raaj, he traveled in one night from Mecca to Jerusalem on a heavenly mount, al-Buraq, led all the Prophets in prayer, and then ascended beyond the seven heavens to meet his Lord.  He cured the sick and the blind; demons would leave the possessed by his command, water flowed from his fingers, and his food would glorify God.

Yet he was the most humble of men.  He sat on the ground, ate on the ground, and slept on the ground.  A companion narrated that if a stranger were to enter a gathering where he was present, he would not be able to differentiate the Prophet from his companions due to his humbleness.  Anas, his servant, swore that in his nine years of service, the noble Prophet never chastised him or blamed him for anything.  Those around him described Muhammad to be so humble that even a little girl could hold his hand and take him wherever she wished.  He used to come to the weak among the Muslims in order to visit the sick and attend their funeral processions.  He used to stay at the back of the caravan to aid the weak and pray for them.  He would not hesitate to walk with a widow or a poor person until he had accomplished for them what they needed.  He responded to the invitation of even slaves, eating nothing more than barley bread with them.

He was the best of men to his wives.  Aisha, his wife, described how humble he was:

"He used to remain busy serving and helping his household, and when the time for prayer came he would perform ablution and go for prayer.  He would patch his own sandals and sew his own garments.  He was an ordinary human being, searching his clothes for lice, milking his sheep, and doing his own chores." (Saheeh Al-Bukhari)

Indeed he was the best of all people to his family.  His personality was such that people were not driven away from him!

Such was the noble Prophet of God who we must love more than our own selves and whom God has described as:

"Indeed in the Messenger of God you have a good example to follow…" (Quran 33:21)

- islamreligion.com

The water cycle and the seas in the Quran

When the verses of the Quran concerning the role of water in man’s existence are read in succession today, they appear to express ideas that are obvious. The reason for this is simple: in our day and age, we all know about the water cycle in nature to a greater or lesser extent.

However, if we consider the various ancient concepts on this subject, it becomes clear that the data in the Quran does not embody the mythical concepts prevalent at the time of Revelation, that had developed more according to philosophical speculation than observed phenomena. Although it was empirically possible to acquire the useful practical knowledge necessary to improve irrigation, the concepts held on the water cycle in general would hardly be acceptable today.

Thus, it would have been easy to imagine that underground water could have come from the infiltration of precipitation in the soil. In ancient times however, this idea, held by Virtuvius Polio Marcus in Rome 1^st century CE, was cited as an exception. Thereafter, for many centuries (and the Quranic Revelation occurred during this period) man held completely inaccurate views on the water cycle.

Two specialists on this subject, G. Gastany and B. Blavoux, in their entry in the Encyclopedia Universalis under the heading ‘Hydrogeology’, give an edifying history of this problem.

“In the 7^th century CE, Thales of Miletus held the theory whereby the waters of the oceans, under the effect of winds, were thrust towards the interior of the continents; so the water fell upon the earth and penetrated into the soil. Plato shared these views and thought that the return of the waters to the oceans was via a great abyss, the ‘Tartarus’. Until the 18^th century CE, this theory had many supporters, one of whom was Descartes. Aristotle imagined that the water vapour from the soil condensed in cool mountain caverns and formed underground lakes that fed springs. He was followed by Seneca (1^st century CE) and many others, until 1877 CE, among them O. Volger …”

The first clear formulation of the water cycle must be attributed to Bernard Palissy in 1580 CE. He claimed that underground water came from rainwater infiltrating into the soil. This theory was confirmed by E. Mariotte and P. Perrault in the 17^th century CE.

In the following passages from the Quran, there is no trace of the mistaken ideas that were current at the time of Prophet Muhammad  (may Allah exalt his mention).

The Quran says (what means): “We sent down water from the sky, blessed water whereby We caused to grow gardens, grains for harvest, tall palm-trees with their spathes, piled one above the other – sustenance for (Our) servants. Therewith We gave (new) life to a dead land. So will be the emergence (from the tombs).” [Quran 50:9-11]

And (what means): “We sent down water from the sky in measure and lodged it  in the ground. And We certainly are able to withdraw it. Therewith for you We gave rise to gardens of palm-trees and vineyards where for you are abundant fruits and of them you eat.” [Quran 23: 18-19]

And (what means): “We sent forth the winds that fecundate. We cause the water to descend from the sky. We provide you with the water – you (could) not be the guardians of its reserves.” [Quran 15:22]

There are two possible interpretations of this last verse. The fecundating winds may be taken to be the fertilizers of plants because they carry pollen. However, this may be a figurative expression referring by analogy to the role the wind plays in the process, whereby a non-raincarrying cloud is turned into one that produces a shower of rain.

The Quran says (what means): “Allah is the One Who sends forth the winds which raised up the clouds. He spreads them in the sky as He wills and breaks them into fragments. Then thou seest raindrops issuing from within them. He makes them reach such of His servants as He wills. And they are rejoicing.” [Quran 30:48]

And  (what means): “(Allah) is the One Who sends forth the winds like heralds of His Mercy. When they have carried the heavy-laden clouds, We drive them to a dead land. Then We cause water to descend and thereby bring forth fruits of every kind. Thus We will bring forth the dead. Maybe you will remember.” [Quran 7:57]

And (what means): “Hast thou not seen that Allah sent water down from the sky and led it through sources into the ground? Then He caused sown fields of different colors to grow.”  [Quran 39:21]

And (what means): “Therein We placed gardens of palm-trees and vineyards and We caused water springs to gush forth.” [Quran 36:34]

The importance of springs and the way they are fed by rainwater conducted into them is stressed in the last three verses. It is worth pausing to examine this fact and call to mind the predominance in the Middle Ages of views such as those held by Aristotle, according to whom springs were fed by underground lakes. In his entry on Hydrology in the Encyclopedia Universalis, M.R. Remenieras, a teacher at the French National School of Agronomy (Ecole nationale du Genie rural, des Eaux et Forets), describes the main stages of hydrology and refers to the magnificent irrigation works of the ancients, particularly in the Middle East. However, he notes that an empirical outlook ruled over everything, since the ideas of the time proceeded from mistaken concepts. He continues as follows:

“It was not until the Renaissance (between circa 1400 and 1600 CE) that purely philosophical concepts gave way to research based on the objective observation of hydrologic phenomena. Leonardo da Vinci (1452-1519 CE) rebelled against Aristotle’s statements. Bernard Palissy, in his Wonderful Discourse on the Nature of Waters and Fountains both Natural and Artificial (Discours admirable de la nature des eaux et fontaines tant naturelles qu’artificielles; Paris, 1570) gives a correct interpretation of the water cycle and especially of the way springs are fed by rainwater.”

This last statement is surely exactly what is mentioned in the Quran (chapter 39, verse 21) describing the way rainwater is conducted into sources in the ground.

The subject of chapter 24, verse 43, is rain and hail (which means):

 “Hast thou not seen that God makes the clouds move gently, then joins them together, then makes them a heap. And thou seest raindrops issuing from within it. He sends down from the sky mountains of hail, He strikes therewith whom He wills and He turns it away from whom He wills. The flashing of its lightning almost snatches away the sight.”

The following passage requires some comment (which means):

 “Have you observed the water you drink? Do you bring it down from the rainclouds? Or do We? If it were Our will, We could make it salty. Then why are you not thankful?” [Quran 56: 68-70]

This reference to the fact that God could have made fresh water salty is a way of expressing Divine Omnipotence. Another means of reminding us of the same Omnipotence is the challenge to man to make rainfall from the clouds. In modern times however, technology has surely made it possible to create rain artificially. Can one therefore oppose the statement in the Quran to man’s ability to produce precipitations?

The answer is no, because it seems clear that one must take account of man’s limitations in this field. M.A. Facy, an expert at the French Meteorological Office, wrote the following in the Encyclopedia Universalis under the heading Precipitations: “It will never be possible to make rain fall from a cloud that does not have the suitable characteristics of a raincloud or one that has not yet reached the appropriate stage of evolution (maturity).” Therefore, man can never hasten the precipitation process by technical means, when the natural conditions for it are not present. If this were not the case, droughts would never occur in practice – which they obviously do. Thus, to have control over rain and fine weather still remains a dream.

Man cannot willfully break the established cycle that maintains the circulation of water in nature. This cycle may be outlined as follows, according to modern ideas on hydrology:

The heat from the sun’s rays causes the water from the sea and other water surfaces on Earth to evaporate. The water vapour that is given off rises into the atmosphere and, by condensation, forms clouds. The winds then intervene and move the clouds thus formed over varying distances. The clouds can then either disperse without producing rain, or combine their mass with others to create even greater condensation, or they can fragment and produce rain at some stages in their evolution. When rain reaches the sea (70 percent  of the Earth’s surface is covered by water), the cycle is soon repeated. When rain falls on the land, it may be absorbed by vegetation aid its growth; the vegetation in its turn gives off water and thus returns some water to the atmosphere. The rest, to a lesser or greater extent, infiltrates into the soil, from where it is either conducted through channels into the sea, or comes back to the Earth’s surface network through springs or resurgences.

When one compares the modern data of hydrology to what is contained in the numerous verses of the Quran quoted in this paragraph, one has to admit that there is a remarkable degree of agreement between them.

Summarized from: The Bible, the Quran and Science

- islamweb.net

Being Muslim and ______: Bridging Between Cultures

 

“If you had been Muslim for just a few more years, you would be late too!”

Said my Urdu professor as we waited for the rest of our language group to arrive at his home. A group of about five graduate students had been meeting with him almost daily for the previous two months, and I being the only convert in the group.

Like clockwork, I would always find myself knocking on my professor’s door first with the rest of the group – all born Muslims – arriving between 10 to a whole 30 minutes after they were scheduled to arrive.

Although it is stereotypical to see people from Muslim societies as consistently late to events, it reflects the awkward position that we as converts occupy within our own communities. When we enter Islam there are many things about us that change. We give up alcohol, start attending the mosque more, and work to better ourselves according to the Quran and Sunnah.

For every item about ourselves that we change, however, there are numerous other parts of our lives that remain the same. These can be beneficial additions to both our own practices as Muslims and others around us. For example, being from a culture that values being on time and enforcing that as a Muslim puts you always in the first line in the mosque and ensures that you are performing your prayers on time.

With the Good… Comes the Bad

In other situations, however, we can also bring some of the less attractive aspects of our home culture into our religious practices.

As an American, as I came to know more about Islam my faith began to clash with my own spirit of independence. We Americans enjoy our freedoms and independence and are not interested in paying heed to others who might know better.

For example, I left the mosque community in which I initially converted because I felt that the imam couldn’t speak to my needs as a growing Muslim. Instead of listening to that imam’s experience, knowledge, and wisdom, I chose to rebel against what I thought was his overbearing authority and fight back.

I turned to teaching myself about Islam, ignoring the advice of others who tried to show me a better way. And I was convinced that I could figure this religion out on my own. I was wrong, and it took me years to learn that I would never grow without the assistance of others.

Turning a Difficult Reality into a Point of Strength

As I became more comfortable and rekindled the relationships that I had lost, I learned that as converts we act as bridges between multiple cultures. We were all born into families that held (and usually continue to hold) different moral, ethical, and religious standpoints than those expressed by Islam.

Within Islam, however, we discover that these standpoints that our “born” culture considers normal are taboo. For example, as an American dating is considered a widespread cultural norm and – unfortunately – so are pre-marital relationships. It is normal to see students as young as their early-teens entering complex relationships that many in the Muslim world don’t see until their late twenties or even thirties.

As converts we are wedged somewhere in the middle; balancing between what we see as the reality that our society and culture promotes and the moral problem that our religion challenges us to resolve.

Instead of seeing the middle position of a convert as a burden and trying to balance between the extremes of one culture and another, however, I have personally learned to take advantage of this role and open communication between different groups of Muslims and non-Muslims alike.

We have all seen how cultural divisions can split mosques and whole communities apart. Using the experience of a convert, bring your services to the table as a mediator.

Be the person that can see both sides of the equation when others can’t always do the same. Use that same experience outside of the mosque in your neighborhood or in your broader community. Show non-Muslims that we come in all shapes, sizes, and colors.

Most people are afraid of Muslims because they haven’t ever met one, or don’t realize that they have, and if you can show your family, friends, and others that Islam is an integral part of your life that doesn’t contradict with your own culture, you can teach others to grow in tolerance and acceptance.

Becoming an Example of the Middle Path of Islam

During my twenties I had the unique opportunity to explore and study within two of the Muslim world’s centers of culture: Egypt and India. Both are incredible centers of knowledge; Egypt with its halls of al-Azhar and India with its schools of Deoband, Nadwa, Aligarh, and so many others that I have had the honor and privilege to visit.

Within both Indian and Egyptian cultures there are many beautiful aspects. Egyptians are some of the most welcoming and friendly people in the world. Within less than thirty seconds of introducing myself to someone, we are breaking out in laughter and slapping each other on the shoulder as if we are old friends.

Indians, on the other hand, have much tougher external shells than their Egyptian brothers and sisters. However, break through that shell and you will never find a more compassionate and caring people who are willing to sacrifice their own well-being to make you feel happy and welcome.

Both cultures also have their negative qualities. As a convert who can move freely between these two cultures and my home culture in America, I try to act as an example to others as to what the true values of Islam are.

Cultures differ, and cuisines are spicier in some places and blander in others, but the middle path (wasatiyya) of Islam remains the same. In your own life, use your multiple cultural hats to show off those commonalities while still acknowledging and embracing the differences.

About Brian Wright

Brian Wright is an Assistant Professor of Islamic Studies at Zayed University, Abu Dhabi. He holds a PhD from the Institute of Islamic Studies at McGill University. His dissertation was on Islamic criminal law in Egypt, India, and Ottoman Turkey during the 19th century. He has studied fiqh with a number of traditional scholars in Egypt and India.

- aboutislam.net