واصف علی واصف نوں چھنکنے دا پتا اے، وڑھ جانی دا ناں ہووے تے ۔ اوہوں جیے واصف دے منن والے۔ اس کائنات دے بنن وچ خداواں دا کوئی ہتھ نیں، نا ای ایتھے ہون والے واقٰعات وچ خدا یا خداواں دا کوئی ہتھ یاں حصہ اے، اگر کوئی ہتھ ہوندا تے ہر سیارہ زندگی نال بھریا ہوندا، سوائے زمین دے کتے وی زندگی دا کوئی سراغ نیں ملدا۔ ایس واسطے ساڈا یاں ساڈی زندگی دا کوئی مقصد نیں اے۔
ہن اے دسو بھلا اگر یہ دنیا حادثہ نیں تے کیہڑے خدا نے بنائی اے ۔ ژیوس، برہما، ایشور، ویشنو ،واہے گرو، یہووہ، اہورہ مزدہ ، انو ، را ، ژوپیتر یا اللہ ؟ ہر مذہب دے منن والا اپنے خدا دا ناں لے کے گل ختم کردے گا۔ پہلوں مذہباں والے گل مکا لو جے کیہڑے خدا نے دنیا نوں تخلیق کیتا پھر گل اگے تورے گی بھلا ایس دینا دی تخلیق پیچھے کسے طاقت دا کوئی ہتھ ہے سی یا نیں سی؟
Main nai KHUDDA ko Apnay IRADOON kai TOOTNAY sai Pehchana, Hazrat Ali RA
As for big bang, it says time started at the time of big bang so there was no concept of "before the big bang". In that way, scientific theory regards the source of big bang to be eternal. Remember the law of conservation of energy. So essentially all the energy of the universe had always existed in that big bang particle.
Let Say i agree wid u for sometime on the big bang.
I will Try to convince you on that.
In Quran Allah(SWT) says.
.إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُinnamaa amruhoo idhaa araada shayan an yaqoola lahu kun fayakoon.
"But His command, when He intendeth a thing, is only that he saith unto it: Be! and it is."
When There is Big Bang There is No Sign On Life.
So How Did u Come Into being.If You Don't Believe Me Tie A Bomb with your self and u will be enlightened.
You Can Think.Isn't this enough for believing in God..??
"Cogito ergo sum"
"I think, therefore I am".(Rene Descartes).
Do you ever thought How big this Universe is??
Let say you are going to your home and you find a let say watch.so can you say that this watch is not made by anyone??
Offcourse No, because that watch is nothing but a system and every system need a creator.
So did You tried to think about the system of this universe?the sun?the moon?the planets?the galaxies?
A very Perfect System which never failed.
in Quran Allah(SWT) Says.
"And the Sun runs to its resting place. That is the decree of the Almighty, the All-Knowing. And We have decreed set phases for the Moon,
until it ends up looking like an old palm spathe. It is not for the Sun to overtake the Moon nor for the night to outstrip the day;
each one is swimming in a sphere." (Surah Ya Sin, 38-40)
So Can A human made system may work for that longer???????
Ofcourse No, becox human is itself incomplete and an incomplete creator can not create a complete creation.
So If you are convinced that if there is a system There must be a creator than you should start thinking about the creator of the universe too.
try to Ask a Physicist,he will for sure tell you that yes there is someone who is running this very big system.
I Tried to convince you.if you want further discussion you are most welcome..!
I am Very Happy for You that finally you start thinking about your (and all of us) creator.
May almighty Allah Help You.
If you know the depth Quantum Physics, Symphony of the universe(String) or M-theory. There are more parallels between the Modern Science and Islam.
THE SUFI CONCEPTION OF GOD
Conception of God in Sufism
By Hazrat Wahid Bakhsh Rabbani, may God sanctify his secret.
The Infinite Being is incomprehensible for man’s finite sense of comprehensibility. This incomprehensibility has posed some problems for those who want to understand God. Yet, the quest for the Divine Being has compelled many throughout the world to make endeavours towards this end, in the course of which they have agreed and disagreed with each other.
Man, in his attempt to define and explain the Supreme Being (His Zat and Siffat) - Essence and Attributes - has coined terms like Immanence, Transcendence, Monism, Pantheism, Dualism and Monotheism. These terms have created further confusion and ambiguity in the mind of an average man.
In order to untangle this mess of ideas, an attempt is made here to throw the light of research upon the inner meanings of these concepts and to clarify them for the reader.
In common parlance, the concept of Immanence means that God is in the universe and pervades over all beings. Transcendence holds that God is not in the universe but is above and beyond it. Monism is more or less like Pantheism which advocates that God is in everything and everything is in God. However, the Christian and the Hindu versions of Pantheism are different. Polytheism appears to be a corollary or an offshoot of Pantheism as according to it, idol-worship is justified, for the God of Pantheists is in everything. However, the cognitive Doctrine of Pantheism asserts that although the Universe is a part of God, it is not the whole of His Being.
In Islam, although the universe is not separate from God’s Being, the concept of the Universe as a part of God’s Being is both irrational and untenable in that it presupposes divisibility when God is Indivisible. Monotheism stands for one God or believes in the Oneness of God. Although traditionally Monotheism is the underlying characteristic of all the three great world religions - namely Judaism; Christianity and Islam - deviation from Monotheistic principles which created the concepts of Incarnations, Sonship and Trinity, has created important differences between these religions of the Book. In fact these comparatively new concepts are not traceable in the early versions of Christian scriptures.
The Sufi concept of God is essentially Islamic Monotheism. According to Islam, Allah is upheld as One, Unbegotten, Eternal, and Unequalled and beyond partnership of any kind. In Islamic Monotheism God is neither Immanent nor Transcendent, as understood in the West. He is both Immanent and Transcendent. He is Immanent, not in the sense that He is contained in anything, place or person to justify idol-worship, man-worship or temple-worship. According to Islam Immanence means that everything is in God, but God is not confined to anything as no finite being can logically contain the Infinite Being.
Similarly in Islam, God is Transcendent, not in the sense of an anthropomorphic Deity sitting on His throne in the upper regions. He is Transcendent in the sense that He is Limitless and encompasses the whole universe, the whole of space and beyond all space. The only Muslim scholar who pleaded transcendence - in the sense that God is sitting on His throne in the upper sphere - was Ibne Taimiya - who was vehemently opposed by the consensus of Muslim scholars and was sentenced to life imprisonment, as a result of an official decree. Ibne Taimiya based his ideas on the following ayat (verse) of the Quran; “Ar-Rahmano alal arshistawa” which means that Allah firmly occupies His throne in His capacity as Rahman, ‘The Merciful’. The mistake made by Ibne Taimiya lies in interpreting the ayat as meaning that the throne of God is placed somewhere in the heavens, and in ignoring the ayat known as Ayatul Kursi: “His throne encompasses the entire universe.” According to this ayat God is everywhere in the universe and beyond it.
There are many more passages in the Quran which bear testimony to God’s Omnipresence, for instance in one of the verses,. God says, “Wherever you turn, He is there.” The Holy Quran also tells us “Allah is with you wherever you be.” - It is also said in the Quran “He is the first (Awwal) and the last (Akhir) and the Manifest (Zahir) and the Hidden (Batin).” The Prophet of Islam elaborated this ayat as, “He is the First so that nothing was before (Qabl) Him. He is the Last so that nothing is after (Baad) Him. His is the Manifest, so that nothing is above (Fauqa) Him. He is the hidden so that nothing is other than (Duna) Him.”
The foregoing explanation is the essence of Islamic Monotheism called Tawhid which means that God is One, Unlimited and Omnipresent. The universe is nothing but the manifestation of Divine Attributes (Sifat) and since the attributes cannot be separated from the Divine Being, the universe cannot be separated from God’s Being.
The relationship of the universe with God is like that of an author with his book, which owes its existence to the author and cannot be attributed to have a separate or detached existence.
Since God is the Author and Creator of the universe, the creation cannot be said to exist separately. If we do not include the universe in God’s Being, we put a limit on His limitlessness. It must be remembered that in the light of Islamic teachings, limiting the unlimited tantamounts to heresy (kufr).
The concept of oneness of being - tawhid, unity of Allah in Islam regards halul (incarnationism) and ittehad (juxtaposition) as heretical, for both these notions, as prevalent in Hinduism and Christianity pre-suppose multiplicity as against the unity or oneness of the Divine Being.
This concept of Oneness-cum-Omnipresence of God is neither like the Pantheism of Hindus which justifies idol worship, and incarnation of God in Rama and Krishna nor like the Christian version of Pantheism which justifies the cults of Trinity, Sonship and Incarnation. It differs for the simple reason that the Infinite Being cannot be logically contained by finite beings. The Hindu and Christian interpretations of Pantheism may justify idol-worship or man-worship on the grounds that these are included in God’s Being, but this amounts to giving a part (juzv) the status of whole (kul). Idol-worship or man-worship is as ridiculous from the point of view of Islam as accepting the hand of John as John, but it is not John himself by any stretch of the imagination.
This doctrine of Tawhid e.g. Oneness-cum-Omnipresence of God called Wahdat-al-Wajud, maintained its pre-eminence throughout the early centuries of the Islamic Era and remained both explicit and implicit in the Quran and Hadith, as well as the writing of the esoteric and the exoteric scholars of Islam. Even the ecstatic outbursts of the Sufis, like the utterance of Anal Haque, (I am the Truth) of Hallaj and ‘Subhani’ (I am Glorious) of Abu Yazid Bistami. These undoubtedly shocked some ultra-exoterics, but were accepted by the great Sufi Masters like Junaid, Shibli, Ghazali and others as well as the sober scholastics (mutakallimin) of Islam. They were understood as the culmination of the philosophical proposition of the oneness of being into actual spiritual experience or the realization of the state of unity (Tawhid) with the Divine Being called “Fana-fi-Allah” of which some poor substitutes in the English language are annihilation, merger and unification. They are termed poor substitutes because there is no exact translation available of the described states. The words annihilation, merger and unification pre-suppose multiplicity of being, whereas, as already stated above, multiplicity does not exist. What exists is God’s Being.
It will not be incongruous to mention at this juncture that even great research scholars like Louis Massignon, Annemarie Schimmel and others have stated that everything relating to Sufism including the curious statements of Hallaj like “Anal Haque” are based on the Quran. Massignon says in his massive work, “La Passion de al-Hallaj”:
“It is from the Quran constantly recited, meditated and practised that Islamic mysticis-
ism proceeds, in its origin and in its development. .... From this (Quran) springs even
the curious phenomenon of “shath” (like Anal Haq) in which the mediating mystic
exchanges roles with the Divine Beloved and appears to speak in the first person.”
The question, which now arises, is why Hallaj was condemned to execution when his utterances were in conformity with the tenets of Islam? The answer to this query lies in the answer to another question which asks why Abu Yazid Bistami was saved when he uttered the same apparently heretical cry? Hallaj was executed because, unfortunately, his era coincided with the period, which witnessed the emergence of a heretical sect called ‘Karamtiya’. These people preached anti-Islamic notions such as “Halul” and “Ittehad”, and the ulema, the Sufis and the rulers of the time were determined to nip this evil in the bud.
Such a menace did not exist during the time of Abu Yazid. Infact it was due to the unwarranted execution of Hallaj that his successor Sufis like Ghazali, Sarraj, Kalabadi stressed the oneness of Shariah (Orthodoxism) and Tariqah (Sufism) in their books lectures and teachings. It was done to exonerate the martyr. However, the reason why Sufi Junaid countersigned Hallaj’s death warrant was that Hallaj, by indulging in an outburst, had succumbed to his ecstasy. This display was not in conformity with the Sufistic tradition of containing one’s ecstasies. Great Sufi Masters advocated the practice of extreme sobriety in the midst of the storms of ecstasies. They preached strict adherence to the Prophet’s code. The Noble Prophet was firm like a rock and able to resist intoxication and retain the state of sobriety under all circumstances, as yielding to ecstasies proved an impediment in the path of spiritual progress. The Sufi is great only when he does not get intoxicated with one or two cups of the Divine Wine, but consumes rivers and cries for more and more. “Hal min mazid” (bring more) is his usual cry. That is why, when a Shaikh boastingly wrote to Abu Yazid. “What do you think of a man (himself) who takes a cup and remains intoxicated the whole day?” Abu Yazid retorted, “What do you think of a man (Abu Yazid) who consumes rivers and cries for more?” It was perhaps during his spiritual youth that Abu Yazid was overwhelmed by ecstasies and cried out; “Subhani ma azamo shani (I am great, how glorious am I). On gaining maturity (spiritual perfection) he is reported to have repented for heresies and embraced Islam afresh saying. “There is no god but God and Muhammad is His Messenger.”
It is clear from the above discussion that the concept of God in Sufism is strictly Islamic Monotheism. According to it God is one not in the sense of an anthropomorphic Deity sitting on His Throne, but in the sense that He is an Omnipresent Limitless Being. He includes the whole universe and permeates space to the extent of limitlessness. The state of Fana (self-extinction) of the Sufis is the culmination of the spiritual journey, when they realise the truth of the philosophical or logical proposition of the Oneness of Being (Wahdat-al-Wajud) through actual personal experience.
To elucidate the point further, in Sufism there are three degrees of belief in God called Ilm-al-yaqin (conviction based on theoretical knowledge), Ainal-Yaqin (conviction based on seeing), and Haqq-al-Yaqin (conviction based on actual experience of merger, union or Fana in the Divine Being).
Suppose you have not seen fire. If somebody tells you that fire burns, your knowledge of fire will be of the first category e.g. Ilm-al-Yaqin. If you see fire burning wood, your belief will be the second category: Ain-al-Yaqin. However, when you put your hand in it, the degree of your belief in fire will be of the third category: Haqq-al-Yaqin. So the stage of Fana-fi-Allah of the spiritual pilgrim is the category of Haqq-al-Yaqin when his theoretical knowledge of God based on logical reasoning is further augmented or confirmed by direct vision as well as actual spiritual union with the Divine Beloved.
This is called Fana which is characterised by a state of complete intoxication (God-intoxication) in which it is not possible for the pilgrim to attend to his wordly duties such as marrying, looking after his children, earning livelihood, teaching, preaching etc. According to the teachings of Islam, the pilgrim is required not to stay permanently in this state of Fana, but to complete the circle and come down to regain the state of human consciousness from Divine consciousness. Thus he comes out from the state of Divine intoxication to the state of sobriety and is able to perform his duties to himself; his family and mankind in general. He is now better equipped to do this as during his experience of Fana in the Essence and Attributes of God he is bestowed with Divine qualities or attributed as indicated in the following saying (Hadith) of the Noble Prophet:
“Allah says when My servant wishes to come close to Me, I love him and get so close to him that I am his eyes and he sees by Me. I am his ear and he hears by Me. I am his hands and he works by Me. I am his feet and he walks by Me, and I give him what he wants.”
It is at this stage that the pilgrim is capable of performing supernatural acts. Having thus been vested with Divine powers he is commissioned to function as the Vicegerent of the Lord on earth as explained by God’s address to the angels contained in the following verse of the Quran:
“I am to create my Vicegerent (Khalifa) on earth.”
This coming down from the state of Fana (intoxication) to the state of sobriety fully equipped with Divine powers is called Baqa-bi-Allah (Subsisting by God). Thus the spiritual journey in Sufism is characterised by two phrases; Fana-fi-Allah (Journey in God) and Baqa-bi-Allah (Journey with or by God). This is a step ahead of the Christian, Hindu, Buddhist and even Neo-Platonic mysticism that do not seem to go beyond Fana.
However, it is not to be understood that once a Sufi comes out of Fana he does not go back to it. The fact is that he has now achieved a station, which empowers him to enjoy the bliss of both Fana (union) and Baqa (separation) simultaneously. The storm of love is so strong in his heart that he is never satisfied at any stage of union and strives to go higher and higher every moment, and goes on enjoying the pleasures of union (Wasl) and pangs of separation (Hijr or sweet sorrow) at one and the same time. It is from this height that Shaikh Saadi of Shiraz spoke:
“The wonder is not that I am burning in love, the wonder is that I am
united and separated simultaneously.”
It is this dualism or dual role of the Sufi, which is hard for the Western orientalists to understand. They cannot comprehend that when the Sufis talk about Wahdat-al-Wajud they are the residents of the domain of Reality (Haqiqat), and when they uphold Wahdat-ash-Shahud, they speak from the domain of physicality, phenomenonality or multiplicity (Majaz).
In the realm of Reality (Haqiqat), they speak the language of the Beloved such as ‘Anal Haq’ (I am the Truth) and “Subhani ma azamo shani” (How great am I, and how great is my glory). When they descend to the realm of duality, multiplicity or physicality, they assume the role of ardent lovers of the Divine Beloved, weep and cry, pray and worship and sing volumes of songs full of fire and love, tears and sighs, sorrows and agonies.
Even Hallaj, who is condemned by some Sufi masters to have yielded to ecstasies at the expense of sobriety, used to offer four hundred voluntary bowing (rakats) of prayers (Salat-e-nafil) daily in prison as compared to only the twenty five bowing of obligatory prayers offered by those who were out to kill him. Similarly, Shaikh Mohayyodin Ibn Arabi who is supposed to be the greatest exponent of Pantheistic Wahdat-ul-Wujud was a staunch Zahirite (orthodox) and would never budge an inch from Shariah (Orthodoxy) of Islam. Yet some Orientalists, in sheer ignorance, have made it a case of the forsaking of Islam and accused them of conversion to Christianity.
It can be concluded from the arguments presented above that the Islamic version of pantheism is not incompatible with Islamic Monotheism; according to which God is One, Limitless and Omnipresent, and His Being includes all beings in the Universe.
Wahdat- al- Wajud and Wahdat- ash- Shahud
Another weapon in the armoury of the Orientalists is the so-called controversy between Wahdat-al-Wajud of Ibne Arabi and Wahdat-ash-Shahud of Shaikh Ahmad Sarhandi. It is true that after inheriting Wahdat-al-Wajud from his father Shaikh Abdul Ahad, Shaikh Ahmad entertained this cult of oneness of being for years as is clear from his Maktubat of early age. However, during the middle of his spiritual journey, he had visions of Wahdat-ash-Shahud and started preaching it.
In a nutshell Wahdat-ash-Shahud is nothing but a stage of Baqa-bi-Allah (subsistence by God) elaborated in the foregoing pages. As a matter of fact, Shaikh Ahmad thought that in advocating Wahdat-al-Wajud, Shaikh Ibne Arabi was neglecting the stage of Baqa-bi-Allah in which the pilgrim regains sobriety and plays the role of a staunch follower of orthodox Islam (Shariah). Towards the end of his life, the truth of Ibne Arabi’s stand dawned upon Shaikh Ahmad and he admitted in part-IV of his Maktubat that Ibne Arabi was right and that difference between them were only of a verbal nature (naza-i-lafzi). Shah Wali Ullah and Shah Ismail Shahid, who belonged to Shaikh Ahmad’s order, have also admitted in their books that the difference of opinion between the two Shaikhs of Islam was verbal not real.
It is due to the misunderstanding of the nature of Islamic Monotheism that one of the contemporary Orientalist has said:- “Such (Pantheistic) verses have led a number of authors particularly Hindus who studied this aspect of Indo-Muslim religious life, to believe that here Indian Advaita mysticism gained a complete victory over Islamic Monotheism.”
The writer says this without realising that Advaita (non-duality) of Sankra also means Monotheism which, though incompatible with Hindu and Christian pantheism is positively compatible with the Islamic version of Pantheism called Wahdat-al-Wajud. Therefore, the Hindus need not feel jubilant about the so-called triumph of Advaita over the Monotheism of Islam.
Perhaps the Orientalist concerned does not know that Sankra’s Advaita (non-duality) is the product of Muslim influence and means exactly the same thing as Monotheism.
Eminent Hindu research scholar Dr. Tarachand has made it perfectly clear in his book called “The Influence of Islam on Hindi Culture”, that the Hindu mystics including prominent names like Sankara, Rama Nauja, Ramananda, Kabir and their followers and disciples were tremendously influenced by the Indian Sufi Sheikhs. So much so that they abandoned Hindu customs of idol worship, burning the dead or believing in Transmigration etc., and adopted all Muslims beliefs instead. Full account of this conversion is coming in the next issue of Sufi Path. Sankara Advaita (Monotheism) is the result of Muslim influence and does not clash with Islamic Monotheism.
The conclusion is that the Sufi concept of God is strictly Islamic pantheism called Wahdat-al-Wajud or Wahdat-ash-Shahud, which is compatible with Islamic Monotheism (Tawhid), but not compatible with Hindu and Christian versions of pantheism which upholds multiplicity of gods. In Islam, God is one Omnipresent, Limitless and includes all beings in the Universe and cannot be contained by anything or any person. The simple reason being that the Infinite cannot logically be contained by the finite like in the Hindu and Christian versions of pantheism which uphold incarnation-ism or descent of God in Jesus Christ, Rama, Krishna and all the idols stored in the temples.
Last edited by Alias; 30-Jun-2012 at 02:41 AM.
As for why solar system so systematic and why earth can sustain life?
It is bit difficult to understand by theory but kindly bear with me. There are hundreds of billions of galaxies in the whole universe and each galaxy contains billions of stars. i.e. we have more than billion times billion stars. Each star (sun is a star) can have any number of planets. Thus the probability of having habitable planet like earth is good.
Example: A lottery ticket has very low probability of winning. But if one million people buy lottery tickets, it is almost certain that some of the person will win.
I tried my best to explain my thoughts.
By Dr Zakir Nayak
CONGRATULATING AN ATHEIST
Normally, when I meet an atheist, the first thing I like to do is to congratulate him and say, " My special congratulations to you", because most of the people who believe in God are doing blind belief - he is a Christian, because his father is a Christian; he is a Hindu, because his father is a Hindu; the majority of the people in the world are blindly following the religion of their fathers. An atheist, on the other hand, even though he may belong to a religious family, uses his intellect to deny the existence of God; what ever concept or qualities of God he may have learnt in his religion may not seem to be logical to him.
My Muslim brothers may question me, "Zakir, why are you congratulating an atheist?" The reason that I am congratulating an atheist is because he agrees with the first part of the Shahada i.e. the Islamic Creed, ‘La ilaaha’ - meaning ‘there is no God’. So half my job is already done; now the only part left is ‘il lallah’ i.e. ‘BUT ALLAH’ which I shall do Insha Allah. With others (who are not atheists) I have to first remove from their minds the wrong concept of God they may have and then put the correct concept of one true God.
LOGICAL CONCEPT OF GOD
My first question to the atheist will be: "What is the definition of God?" For a person to say there is no God, he should know what is the meaning of God. If I hold a book and say that ‘this is a pen’, for the opposite person to say, ‘it is not a pen’, he should know what is the definition of a pen, even if he does not know nor is able to recognise or identify the object I am holding in my hand. For him to say this is not a pen, he should at least know what a pen means. Similarly for an atheist to say ‘there is no God’, he should at least know the concept of God. His concept of God would be derived from the surroundings in which he lives. The god that a large number of people worship has got human qualities - therefore he does not believe in such a god. Similarly a Muslim too does not and should not believe in such false gods.
If a non-Muslim believes that Islam is a merciless religion with something to do with terrorism; a religion which does not give rights to women; a religion which contradicts science; in his limited sense that non-Muslim is correct to reject such Islam. The problem is he has a wrong picture of Islam. Even I reject such a false picture of Islam, but at the same time, it becomes my duty as a Muslim to present the correct picture of Islam to that non-Muslim i.e. Islam is a merciful religion, it gives equal rights to the women, it is not incompatible with logic, reason and science; if I present the correct facts about Islam, that non-Muslim may Inshallah accept Islam.
Similarly the atheist rejects the false gods and the duty of every Muslim is to present the correct concept of God which he shall Insha Allah not refuse.
(You may refer to my article, ‘Concept of God in Islam’, for more details)
QUR’AN AND MODERN SCIENCE
The methods of proving the existence of God with usage of the material provided in the ‘Concept of God in Islam’ to an atheist may satisfy some but not all.
Many atheists demand a scientific proof for the existence of God. I agree that today is the age of science and technology. Let us use scientific knowledge to kill two birds with one stone, i.e. to prove the existence of God and simultaneously prove that the Qur’an is a revelation of God.
If a new object or a machine, which no one in the world has ever seen or heard of before, is shown to an atheist or any person and then a question is asked, " Who is the first person who will be able to provide details of the mechanism of this unknown object? After little bit of thinking, he will reply, ‘the creator of that object.’ Some may say ‘the producer’ while others may say ‘the manufacturer.’ What ever answer the person gives, keep it in your mind, the answer will always be either the creator, the producer, the manufacturer or some what of the same meaning, i.e. the person who has made it or created it. Don’t grapple with words, whatever answer he gives, the meaning will be same, therefore accept it.
SCIENTIFIC FACTS MENTIONED IN THE QUR’AN: for details on this subject please refer to my book, ‘THE QUR’AN AND MODERN SCIENCE – COMPATIBLE OR INCOMPATIBLE?
THEORY OF PROBABILITY
In mathematics there is a theory known as ‘Theory of Probability’. If you have two options, out of which one is right, and one is wrong, the chances that you will chose the right one is half, i.e. one out of the two will be correct. You have 50% chances of being correct. Similarly if you toss a coin the chances that your guess will be correct is 50% (1 out of 2) i.e. 1/2. If you toss a coin the second time, the chances that you will be correct in the second toss is again 50% i.e. half. But the chances that you will be correct in both the tosses is half multiplied by half (1/2 x 1/2) which is equal to 1/4 i.e. 50% of 50% which is equal to 25%. If you toss a coin the third time, chances that you will be correct all three times is (1/2 x 1/2 x 1/2) that is 1/8 or 50% of 50% of 50% that is 12½%.
A dice has got six sides. If you throw a dice and guess any number between 1 to 6, the chances that your guess will be correct is 1/6. If you throw the dice the second time, the chances that your guess will be correct in both the throws is (1/6 x 1/6) which is equal to 1/36. If you throw the dice the third time, the chances that all your three guesses are correct is (1/6 x 1/6 x 1/6) is equal to 1/216 that is less than 0.5 %.
Let us apply this theory of probability to the Qur’an, and assume that a person has guessed all the information that is mentioned in the Qur’an which was unknown at that time. Let us discuss the probability of all the guesses being simultaneously correct.
At the time when the Qur’an was revealed, people thought the world was flat, there are several other options for the shape of the earth. It could be triangular, it could be quadrangular, pentagonal, hexagonal, heptagonal, octagonal, spherical, etc. Lets assume there are about 30 different options for the shape of the earth. The Qur’an rightly says it is spherical, if it was a guess the chances of the guess being correct is 1/30.
The light of the moon can be its own light or a reflected light. The Qur’an rightly says it is a reflected light. If it is a guess, the chances that it will be correct is 1/2 and the probability that both the guesses i.e the earth is spherical and the light of the moon is reflected light is 1/30 x 1/2 = 1/60.
Further, the Qur’an also mentions every living thing is made of water. Every living thing can be made up of either wood, stone, copper, aluminum, steel, silver, gold, oxygen, nitrogen, hydrogen, oil, water, cement, concrete, etc. The options are say about 10,000. The Qur’an rightly says that everything is made up of water. If it is a guess, the chances that it will be correct is 1/10,000 and the probability of all the three guesses i.e. the earth is spherical, light of moon is reflected light and everything is created from water being correct is 1/30 x 1/2 x 1/10,000 = 1/60,000 which is equal to about .0017%.
The Qur’an speaks about hundreds of things that were not known to men at the time of its revelation. Only in three options the result is .0017%. I leave it upto you, to work out the probability if all the hundreds of the unknown facts were guesses, the chances of all of them being correct guesses simultaneously and there being not a single wrong guess. It is beyond human capacity to make all correct guesses without a single mistake, which itself is sufficient to prove to a logical person that the origin of the Qur’an is Divine.
CREATOR IS THE AUTHOR OF THE QUR’AN
The only logical answer to the question as to who could have mentioned all these scientific facts 1400 years ago before they were discovered, is exactly the same answer initially given by the atheist or any person, to the question who will be the first person who will be able to tell the mechanism of the unknown object. It is the ‘CREATOR’, the producer, the Manufacturer of the whole universe and its contents. In the English language He is ‘God’, or more appropriate in the Arabic language, ‘ALLAH’.
QUR’AN IS A BOOK OF SIGNS AND NOT SCIENCE
Let me remind you that the Qur’an is not a book of Science, ‘S-C-I-E-N-C-E’ but a book of Signs ‘S-I-G-N-S’ i.e. a book of ayaats. The Qur’an contains more than 6,000ayaats, i.e. ‘signs’, out of which more than a thousand speak about Science. I am not trying to prove that the Qur’an is the word of God using scientific knowledge as a yard stick because any yardstick is supposed to be more superior than what is being checked or verified. For us Muslims the Qur’an is the Furqan i.e. criteria to judge right from wrong and the ultimate yardstick which is more superior to scientific knowledge.
But for an educated man who is an atheist, scientific knowledge is the ultimate test which he believes in. We do know that science many a times takes ‘U’ turns, therefore I have restricted the examples only to scientific facts which have sufficient proof and evidence and not scientific theories based on assumptions. Using the ultimate yardstick of the atheist, I am trying to prove to him that the Qur’an is the word of God and it contains the scientific knowledge which is his yardstick which was discovered recently, while the Qur’an was revealed 1400 year ago. At the end of the discussion, we both come to the same conclusion that God though superior to science, is not incompatible with it.
SCIENCE IS ELIMINATING MODELS OF GOD BUT NOT GOD
Francis Bacon, the famous philosopher, has rightly said that a little knowledge of science makes man an atheist, but an in-depth study of science makes him a believer in God. Scientists today are eliminating models of God, but they are not eliminating God. If you translate this into Arabic, it is La illaha illal la, There is no god, (god with a small ‘g’ that is fake god) but God (with a capital ‘G’).
"Soon We will show them our signs in the (farthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?"
Last edited by Naeem; 30-Jun-2012 at 03:17 AM.
Don't Confuse Big Bang Theory with Accidental Universe.
Big bang theory is in fact mentioned in Qur'an(According to Dr.Zakir Naik). The thing is that whether it happened spontaneously or GOD made it happened.
thats mean its feeling but not definition........some persons feel and say pain.................what have shape of pain whats color whats have weight toll small fatt whats u mean only feeling..................but this not a definition...........!!!!!!!!!!!!!!!!!!
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