Quran and science of meteorology Treat phenonomenon the Koran in the rain and hail
By Allama Muhammad Yousuf Gabriel

www.oqasa. org

shaukatawan@rocketmail.com Claims Quran, not once but twice in the most explicit terms that all knowledge of human concerns. The world is challenged to make a chapter like this when I was asked that the Koran is not the book of science, this is the book of religion. How, then, addressing issues such as nuclear science, might be expected that the atomic bombs and nuclear radiation in a book of religion. My answer to that was and is that the Quran is a book of a religion of action, but this is the book of a religion that is totally and completely and can be expected to respond to each question, give themselves to humanity. When the destruction of Sodom and Gomorrah homes received a mention in it, so that these homes are no more than an insignificant amount of a modern city, how about a destroyer who would not leave so much as a blade of grass unburned one end of the world to another, could be ignored, no claim to universality. The Koran is expected to give an answer to the question of nuclear destruction in the world. Again, one wonders if the Koran contains the research findings of modern science of meteorology. The answer to that question is yes, it works. Koran shows this to be a sign (ayat) of about forty words. Read the Qur’an on the phenomenon of rain and hail –
“Hast thou not that Allah drives the clouds gently and pursue them together and then they are lying in a heap? You can Also see the rain falling from the middle, and Allah sent down from heaven, where are the mountains of hail, he broke that he wants, and the same applies to whoever he wants clarification of the reflection of his will but little for the “win.
(Koran XXIV – 43)
“Have you not seen that God pushes the clouds, then joins them together and presses on the shutter. Then you see the rain falling through, and he sends a hail of heaven, where she wants the mountain, and those with whom the strike. It will be, and it calls on which he. could tear his eyes flash. “
(Quran – An-Nur-43 Lightweight)
You have now read or heard. And if you pin a meteorologist, how you have the science of modern meteorology, it must notify in so that when we have to explain it, we could compare. For most readers of the Koran, it is simply a fact of common observation, which was mentioned in the Koran, whether in translation or in the original Arabic Qur’an. Let us remember that, however, that the secrets in the original text in Arabic and never be detected in the translations. This is the Arabic text of the Koran, the essence of science Modern weather on the phenomenon of rain and hail has revealed. Read the Koran appears-Noor-43)
In the first view, there is no scientific evidence of modern research, but by the grace of Al-mighty Allah, there is scientific evidence, apparently on that knowledge, and upright in their belief in the Koran. The original Arabic of the Koran must manifest miracles. The most complex, complicated and confusing the facts of science and philosophy in words and mysteries is found. With a careful reader of the Koran, the world appears as kaleidoscopic world. The words change form and Clowe and assuming new forms and colors, amazing, confusing the intelligence of the poor man. During my extensive research of forty years in the Qur’an more than once I was convinced I had to sleep exhausted the meaning of a particular character. But the next morning, my surprise, I saw the flower of the same sign with fresh flowers that had the exchange of color and delightful fragrance.
Remember that the modern science of meteorology is of recent origin, while the Quran was revealed fourteen centuries ago. Therefore, if the findings of meteorology ERN Mo in the Quran, there remains no doubt about the divine origin of the Koran and the Koran deserves a unique place among divine writings taken.
We will now interpret the signs (ayat) of the Qur’an in the light of recent scientific knowledge in the field of meteorology. It is generally observed by non-Muslims seems that every time a discovery of Science, for Muslims the Qur’an says of the proposal, Lo! Here it is written in the Koran, why Muslims can not have these facts before the discovery of the Quran is explained by science. The answer to this objection is that one hand, the Quran is not the handbook of science to teach the people to establish the technology to produce things that are produced by science, but the Koran and regulates the life of humanity, all aspects of it. Therefore, the Qur’an has its own style for dealing with pure science. Secondly, the Koran does not want the appearance of certain things, or their misuse, to keep the humanity free from adverse effects thereof. That is why the themes of science of the Quran such treated special. For example, the Qur’an deals with atomic science, the nature of the subject, but no have not yet learned to build atomic bombs. Third, if the Quran had said the inventions of science, as we see today, and had the words, as we understand it today, it is not difficult to imagine that the public of that time, ran his fingers would have shouted in his ears: “How impossible, absurd, far away from your rational faith, the faith of our fathers.” The fate of Islam is no hidden secret. And it was a miracle of the Koran to say that could respond to something to understand and to appeal first to his audience, and contain the same language, any time in any way, scientific, philosophical, economic, office. But come it is understood that confirmation of the Quran and science, a subject is full of dangers. Science changes so that the Quran is constant. Once told, never told. The corroboration must therefore distinguish a thorough knowledge of science facts for more theories and assumptions, and should at the same time have a thorough knowledge of the Koran to its true spirit. Otherwise, there is a great opportunity to destroy the reputation of the Koran, and the word of God on the ridiculous, while the lower unrecking corroboration themselves. I stumbled many corroboration in this area and fell off the cliff into the valley of humiliation seen. God preserve us from such a fate. I myself am a function of corroboration, but I weigh something a hundred times and spent many sleepless nights before I found the courage to pen a single fact or conclusion of the case. But I pray to Allah, the Most Merciful, to me at this very dangerous part of leadership and left me no other personal consideration, and fall forgive each note. I am committed to this area for no other reason than that it has become an inevitable necessity these days. Otherwise, reviewers faith at the beginning of the Quran have left no point clear.
Now back to our subject in the name of Allah the Merciful, the Most Merciful. Allah says: –
“(Alam Tara). Do you not see?” This question has been asked the Holy Prophet (pbuh) and his Arab contemporaries. Now, it could be done to meteorologists. This is the wonderful quality of the All-Time and eternal Koran.
Then: –
(Annallaha Yuzji). It drives God. It is the view of those who believe that contrary to labor laws of nature on their own, or that any the question of creation is a mere coincidence. Here, the God of his claimed total control by the phenomenon.
Then (Yuzji Sahabana). (Sahab), a cloud, but the products on their roots (Sahaba) give the direction, drive along the trailer, withdraw, recall, revoke, etc. Modern science tells weather this regard, “Back to a storm tore the clouds in great excitement. masses to join the others together. These clouds are electrified, some contribute more, some less inductive to another, and if a piece is torn off with more than its fair share happens to energy production, which has been induced in him, he can intense electrified fly away, many of these pieces can be combined to form one big cloud. “
The Koran then says: –
” (Thumma Yuallifu Bainahu). The effect is then between the different parts of the cloud and reaches a relationship of harmony between them. It is usually translated as “and gathers together. “To know what kind of harmony and affinity is affected and has been found between the different parts of the cloud can be read on the science of meteorology.
” For the coalescence of the minute blood of rainwater fallable appropriate electrical affinity between a particle and one particle in the cloud and over, conducted in the cloud and the ground. In the presence of a strong positive charge in the cloud tends to separate the beads, without any possibility of their merger. A fee of Benin type was found in the region to help merge the desired beads in drops of rain. The need of electric potential and therefore the power itself, which has a slight acidification of cloud water is to be understood as a Central conductivity of the water that is in a state of purity, a poor conductor of electricity, teach “.
Let the great masters to show that the chemistry of chemical processes described by the Koran.
then the Koran: –
“(Thumma Yajaluhu rukaaman).” Then “it stretches into clusters. When you read what the modern science of meteorology said the accumulation of clouds. He says: –
“When water vapor condenses in the air, not in contact with cold objects, but by the cooling mass scale steam-air, then a cloud forms. A cloud is composed of fine water droplets. If it is near the ground is called fog or mist. It seems impossible to classify a priori or account for the myriad forms of clouds, but when we observe and take a closer look forward two main types of clouds form those that appear in forms fillowy well defined, and those who spread across the sky in a thick or thin, partially or completely. The first of them Cumulus is called a Latin word meaning HEAP, it Stratus, a Latin word which means a layer. These names have been used by Luke Horward (1802) and were by all observers cloud since his time. The science of meteorology is of recent origin. It has evolved over the centuries of the modern era. Horward Luke (1802) first terms Cumulus and Stratus.
The Quran was ahead of several centuries. Rukaaman The word that has the Koran, which means exactly the Cumulus. As for the Stratus term ‘person’, it is the Quran in a different character (verse) is used on the same subject. The sign is as follows:
means ” He is Allah, the wind sends, so they raise clouds, and gaps in the sky as He wills. And it is layered, and you see the rain pelting them.
(Quran XXX – 48)
“It is God who brings the air that sends the clouds, then spread over the sky, as he requested, fold on fold, you see the rain falling out of them. As it is, it sends itself to those of his creatures as they are filled with joy. ”
(Quran, Romans, 48)
The same word (Kisafan), put in layers, ie to d. stratification defined layer by layer. Stratus is exactly the word, the concept of Luke Horward. Although it is commonly translated as “making the break.” It is surprising that the Qur’an Horward Luke (1802) provided for through the centuries. The words of the Koran are not only scientifically, but also prophetic.
Second, the Quran says: –
(Fataral Wadaqa Yakhruju khilaalihi min). That, you see the rain, the word from the average. Actual (Low Khilaalihi), which is the rain is paid to the pin (khilal) of the cloud. The meaning of this word, spit, spit. The root of this word is (khallala), the acetify means. “Khal” vinegar. It is now the need for acidification of cloud water, which we have already said in previous pages. A mild type tax is essential to achieve convergence of pearls. Currently, the cost. But drinking water is a poor conductor of electricity. It is therefore necessary to take water to the water quality acetify conductivity. Thus, the role of speech (khilal) is clearly in the phenomenon, understand that no (khilal) No rain meant, and therefore no life on Earth.
The Qur’an says: – />
Now, at the end, the matter is that the Quran in this phenomenon does not indicate the important role in the air must be played. It is the air, moisture, and it is air, the clouds of blowing dust. without the air would not be rain. The question takes our thoughts to another sign (Ayat) of the Koran, which is identical to nature than we do here, talk, and mentioned the role of the air. In the preceding pages, we said to sing as follows: – />
(Allah-u-Sahabana Lazi-yursilu fatuseeru ARRIAH). It is, “Allah is He Who sends the winds that stir the clouds”.
(Quran XXX-48)
The challenge of the Quran: “Do you bring a chapter like you” is good for all ages, this age of science. The conclusions of science is shown by Qruan then no scientist ever thought to be one or equal to the Koran, the word amazing to Allah, the God of the universe.

Related

“Puer Aeternus” ? the eternal adolescent, the semipternal Peter pan ? is a phenomenon often associated with pathological narcissism. People who refuse to grow up strike others as self-centred and aloof, petulant and brattish, haughty and demanding ? in short: as childish or infantile.

The narcissist is a partial adult. He seeks to avoid adulthood. Infantilisation ? the discrepancy between one’s advanced chronological age and one’s retarded behaviour, cognition, and emotional development ? is the narcissist’s preferred art form. Some narcissists even use a childish tone of voice occasionally and adopt a toddler’s body language.

But most narcissist resort to more subtle means.

They reject or avoid adult chores and functions. They refrain from acquiring adult skills (such as driving) or an adult’s formal education. They evade adult responsibilities towards others, including and especially towards their nearest and dearest. They hold no steady jobs, never get married, raise no family, cultivate no roots, maintain no real friendships or meaningful relationships.

Many a narcissist remains attached to his (or her) family of origin. By clinging to his parents, the narcissist continues to act in the role of a child. He thus avoids the need to make adult decisions and (potentially painful) choices. He transfers all adult chores and responsibilities ? from laundry to baby-sitting ? to his parents, siblings, spouse, or other relatives. He feels unshackled, a free spirit, ready to take on the world (in other words omnipotent and omnipresent).

Such “delayed adulthood” is very common in many poor and developing countries, especially those with patriarchal societies. I wrote in “The Last Family”:

“To the alienated and schizoid ears of Westerners, the survival of family and community in Central and Eastern Europe (CEE) sounds like an attractive proposition. A dual purpose safety net, both emotional and economic, the family in countries in transition provides its members with unemployment benefits, accommodation, food and psychological advice to boot.

Divorced daughters, saddled with little (and not so little) ones, the prodigal sons incapable of finding a job befitting their qualifications, the sick, the unhappy ? all are absorbed by the compassionate bosom of the family and, by extension the community. The family, the neighbourhood, the community, the village, the tribe ? are units of subversion as well as useful safety valves, releasing and regulating the pressures of contemporary life in the modern, materialistic, crime ridden state.

The ancient blood feud laws of the kanoon were handed over through familial lineages in northern Albania, in defiance of the paranoiac Enver Hoxha regime. Criminals hide among their kin in the Balkans, thus effectively evading the long arm of the law (state). Jobs are granted, contracts signed and tenders won on an open and strict nepotistic basis and no one finds it odd or wrong. There is something atavistically heart-warming in all this.

Historically, the rural units of socialisation and social organisation were the family and the village. As villagers migrated to the cities, these structural and functional patterns were imported by them, en masse. The shortage of urban apartments and the communist invention of the communal apartment (its tiny rooms allocated one per family with kitchen and bathroom common to all) only served to perpetuate these ancient modes of multi-generational huddling. At best, the few available apartments were shared by three generations: parents, married off-spring and their children. In many cases, the living space was also shared by sickly or no-good relatives and even by unrelated families.

These living arrangements ? more adapted to rustic open spaces than to high rises ? led to severe social and psychological dysfunctions. To this very day, Balkan males are spoiled by the subservience and servitude of their in-house parents and incessantly and compulsively catered to by their submissive wives. Occupying someone else’s home, they are not well acquainted with adult responsibilities.

Stunted growth and stagnant immaturity are the hallmarks of an entire generation, stifled by the ominous proximity of suffocating, invasive love. Unable to lead a healthy sex life behind paper thin walls, unable to raise their children and as many children as they see fit, unable to develop emotionally under the anxiously watchful eye of their parents ? this greenhouse generation is doomed to a zombie-like existence in the twilight nether land of their parents’ caves. Many ever more eagerly await the demise of their caring captors and the promised land of their inherited apartments, free of their parents’ presence.

The daily pressures and exigencies of co-existence are enormous. The prying, the gossip, the criticism, the chastising, the small agitating mannerisms, the smells, the incompatible personal habits and preferences, the pusillanimous bookkeeping ? all serve to erode the individual and to reduce him or her to the most primitive mode of survival. This is further exacerbated by the need to share expenses, to allocate labour and tasks, to plan ahead for contingencies, to see off threats, to hide information, to pretend and to fend off emotionally injurious behaviour. It is a sweltering tropic of affective cancer.”

Alternatively, by acting as surrogate caregiver to his siblings or parents, the narcissist displaces his adulthood into a fuzzier and less demanding territory. The social expectations from a husband and a father are clear-cut. Not so from a substitute, mock, or ersatz parent. By investing his efforts, resources, and emotions in his family of origin, the narcissist avoids having to establish a new family and face the world as an adult. His is an “adulthood by proxy”, a vicarious imitation of the real thing.

The ultimate in dodging adulthood is finding God (long recognised as a father-substitute), or some other “higher cause”. The believer allows the doctrine and the social institutions that enforce it to make decisions for him and thus relieve him of responsibility. He succumbs to the paternal power of the collective and surrenders his personal autonomy. In other words, he is a child once more. Hence the allure of faith and the lure of dogmas such as nationalism or Communism or liberal democracy.

But why does the narcissist refuse to grow up? Why does he postpone the inevitable and regards adulthood as a painful experience to be avoided at a great cost to personal growth and self-realisation? Because remaining essentially a toddler caters to all his narcissistic needs and defences and nicely tallies with the narcissist’s inner psychodynamic landscape.

Pathological narcissism is an infantile defence against abuse and trauma, usually occurring in early childhood or early adolescence. Thus, narcissism is inextricably entwined with the abused child’s or adolescent’s emotional make-up, cognitive deficits, and worldview. To say “narcissist” is to say “thwarted, tortured child”.

It is important to remember that overweening, smothering, spoiling, overvaluing, and idolising the child ? are all forms of parental abuse. There is nothing more narcissistically-gratifying than the admiration and adulation (Narcissistic Supply) garnered by precocious child-prodigies (Wunderkinder). Narcissists who are the sad outcomes of excessive pampering and sheltering become addicted to it.

In a paper published in Quadrant in 1980 and titled “Puer Aeternus: The Narcissistic Relation to the Self”, Jeffrey Satinover, a Jungian analyst, offers these astute observations:

“The individual narcissistically bound to (the image or archetype of the divine child) for identity can experience satisfaction from a concrete achievement only if it matches the grandeur of this archetypal image. It must have the qualities of greatness, absolute uniqueness, of being the best and ? prodigiously precocious. This latter quality explains the enormous fascination of child prodigies, and also explains why even a great success yields no permanent satisfaction for the puer: being an adult, no accomplishment is precocious unless he stays artificially young or equates his accomplishments with those of old age (hence the premature striving after the wisdom of those who are much older).”

The simple truth is that children get away with narcissistic traits and behaviours. Narcissists know that. They envy children, hate them, try to emulate them and, thus, compete with them for scarce Narcissistic Supply.

Children are forgiven for feeling grandiose and self-important or even encouraged to develop such emotions as part of “building up their self-esteem”. Kids frequently exaggerate with impunity accomplishments, talents, skills, contacts, and personality traits ? exactly the kind of conduct that narcissists are chastised for!

As part of a normal and healthy development trajectory, young children are as obsessed as narcissists are with fantasies of unlimited success, fame, fearsome power or omnipotence, and unequalled brilliance. Adolescent are expected to be preoccupied with bodily beauty or sexual performance (as is the somatic narcissist), or ideal, everlasting, all-conquering love or passion. What is normal in the first 16 years of life is labelled a pathology later on.

Children are firmly convinced that they are unique and, being special, can only be understood by, should only be treated by, or associate with, other special or unique, or high-status people. In time, through the process of socialisation, young adults learn the benefits of collaboration and acknowledge the innate value of each and every person. Narcissists never do. They remain fixated in the earlier stage.

Preteens and teenagers require excessive admiration, adulation, attention and affirmation. It is a transient phase that gives place to the self-regulation of one’s sense of inner worth. Narcissists, however, remain dependent on others for their self-esteem and self-confidence. They are fragile and fragmented and thus very susceptible to criticism, even if it is merely implied or imagined.

Well into pubescence, children feel entitled. As toddlers, they demand automatic and full compliance with their unreasonable expectations for special and favourable priority treatment. They grow out of it as they develop empathy and respect for the boundaries, needs, and wishes of other people. Again, narcissists never mature, in this sense.

Children, like adult narcissists, are “interpersonally exploitative”, i.e., use others to achieve their own ends. During the formative years (0-6 years old), children are devoid of empathy. They are unable to identify with, acknowledge, or accept the feelings, needs, preferences, priorities, and choices of others.

Both adult narcissists and young children are envious of others and sometimes seek to hurt or destroy the causes of their frustration. Both groups behave arrogantly and haughtily, feel superior, omnipotent, omniscient, invincible, immune, “above the law”, and omnipresent (magical thinking), and rage when frustrated, contradicted, challenged, or confronted.

The narcissist seeks to legitimise his child-like conduct and his infantile mental world by actually remaining a child, by refusing to mature and to grow up, by avoiding the hallmarks of adulthood, and by forcing others to accept him as the Puer Aeternus, the Eternal Youth, a worry-free, unbounded, Peter Pan.

There are many kinds of narratives and organizing principles. Science is driven by evidence gathered in experiments, and by the falsification of extant theories and their replacement with newer, asymptotically truer, ones. Other systems – religion, nationalism, paranoid ideation, or art – are based on personal experiences (faith, inspiration, paranoia, etc.).

Experiential narratives can and do interact with evidential narratives and vice versa.

For instance: belief in God inspires some scientists who regard science as a method to “peek at God’s cards” and to get closer to Him. Another example: the pursuit of scientific endeavors enhances one’s national pride and is motivated by it. Science is often corrupted in order to support nationalistic and racist claims.

The basic units of all narratives are known by their effects on the environment. God, in this sense, is no different from electrons, quarks, and black holes. All four constructs cannot be directly observed, but the fact of their existence is derived from their effects.

Granted, God’s effects are discernible only in the social and psychological (or psychopathological) realms. But this observed constraint doesn’t render Him less “real”. The hypothesized existence of God parsimoniously explains a myriad ostensibly unrelated phenomena and, therefore, conforms to the rules governing the formulation of scientific theories.

The locus of God’s hypothesized existence is, clearly and exclusively, in the minds of believers. But this again does not make Him less real. The contents of our minds are as real as anything “out there”. Actually, the very distinction between epistemology and ontology is blurred.

But is God’s existence “true” – or is He just a figment of our neediness and imagination?

Truth is the measure of the ability of our models to describe phenomena and predict them. God’s existence (in people’s minds) succeeds to do both. For instance, assuming that God exists allows us to predict many of the behaviors of people who profess to believe in Him. The existence of God is, therefore, undoubtedly true (in this formal and strict sense).

But does God exist outside people’s minds? Is He an objective entity, independent of what people may or may not think about Him? After all, if all sentient beings were to perish in a horrible calamity, the Sun would still be there, revolving as it has done from time immemorial.

If all sentient beings were to perish in a horrible calamity, would God still exist? If all sentient beings, including all humans, stop believing that there is God – would He survive this renunciation? Does God “out there” inspire the belief in God in religious folks’ minds?

Known things are independent of the existence of observers (although the Copenhagen interpretation of Quantum Mechanics disputes this). Believed things are dependent on the existence of believers.

We know that the Sun exists. We don’t know that God exists. We believe that God exists – but we don’t and cannot know it, in the scientific sense of the word.

We can design experiments to falsify (prove wrong) the existence of electrons, quarks, and black holes (and, thus, if all these experiments fail, prove that electrons, quarks, and black holes exist). We can also design experiments to prove that electrons, quarks, and black holes exist.

But we cannot design even one experiment to falsify the existence of a God who is outside the minds of believers (and, thus, if the experiment fails, prove that God exists “out there”). Additionally, we cannot design even one experiment to prove that God exists outside the minds of believers.

What about the “argument from design”? The universe is so complex and diverse that surely it entails the existence of a supreme intelligence, the world’s designer and creator, known by some as “God”. On the other hand, the world’s richness and variety can be fully accounted for using modern scientific theories such as evolution and the big bang. There is no need to introduce God into the equations.

Still, it is possible that God is responsible for it all. The problem is that we cannot design even one experiment to falsify this theory, that God created the Universe (and, thus, if the experiment fails, prove that God is, indeed, the world’s originator). Additionally, we cannot design even one experiment to prove that God created the world.

We can, however, design numerous experiments to falsify the scientific theories that explain the creation of the Universe (and, thus, if these experiments fail, lend these theories substantial support). We can also design experiments to prove the scientific theories that explain the creation of the Universe.

It does not mean that these theories are absolutely true and immutable. They are not. Our current scientific theories are partly true and are bound to change with new knowledge gained by experimentation. Our current scientific theories will be replaced by newer, truer theories. But any and all future scientific theories will be falsifiable and testable.

Knowledge and belief are like oil and water. They don’t mix. Knowledge doesn’t lead to belief and belief does not yield knowledge. Belief can yield conviction or strongly-felt opinions. But belief cannot result in knowledge.

Still, both known things and believed things exist. The former exist “out there” and the latter “in our minds” and only there. But they are no less real for that.