The Female Bee

In the Quran there is something strange about number 16 and the bees. Chapter 16 is called “The Bees”. The only verse that mentions the bees is made up of 16 words. And those words are made up of 16 different letters.

It turned out that bees have something odd in their chromosomes. Female bees have 16 pairs of chromosomes while males have 16 chromosomes (Males have no father. Males are unfertilized eggs of the mother, just like Jesus).

blake shelton honey GIF

Worker bees, those who gather pollen and make the honey, are actually all females. Male bees do not make honey. This was only known recently. However 1400 years ago the Quran refers to bees that generate the honey as females (the Arabic grammar is in the female mode):

[Quran 16.68-69] And your Lord (Allah) revealed to the bees: Build your hives in mountains, trees and in what they build. Then eat (for females) from every fruit and follow (for females) your Lord’s enslaved paths, from its bellies (بُطُونِهَا) exits drink of different colors, in it healing for man. These are signs for those who contemplate.

  • For the word “eat”: “Kuli” is for females; “Kul” is for males. The Quran used “Kuli” (females).
  • For the word “follow a path”: “Usluki” is for females; “Usluk” is for males. The Quran used “Usluki” (females).
  • For the word “its bellies”: “butuniha” is for females; “butunihim” is for males. The Quran used “butuniha” (females).

How could an illiterate man who lived 1400 years ago have known that those honey making bees are females?

Butuniha بُطُونِهَا in Arabic means multiple stomachs of a single female. Today we know that a honey bee has an extra stomach dedicated for honey.

  • For the word “its bellies”: “butuniha” is for a single female. “butunihin” is for multiple females. The Quran used “butuniha” single female.

How could an illiterate man who lived 1400 years ago have known that a honey bee has an extra stomach for honey?

Bees build their hives from their own wax however scientists just discovered bees that build hives in wood and even in solid rock.

Carpenter bees drill their hives in wood.

Some bees can even drill in solid rock.

See: ‘Unusual’ Bee Species Drills Apartment-Style Nests Out of Rock

“And your Lord (Allah) revealed to the bees: Build your hives in mountains, trees and in what they build…” God ordered the bees to drill in mountains (solid rock), trees (wood) in addition to the known wax hives.

How could an illiterate man who lived 1400 years ago have known that bees can drill in solid rock?

(The Christian Bible erroneously claims that there are four legged insects Leviticus 11:20. It also claims that there is an animal that has “flames stream from its mouth; sparks of fire shoot out. Smoke pours from its nostrils as from a boiling pot over burning reeds. Its breath sets coals ablaze, and flames dart from its mouth”. Job 41:19-21)

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Occasionalism and Causality – Re-thinking Al-Ghazali’s alleged opposition to Science

In the Muslim tradition, the questions around occasionalism and causality arose in the early days of the Muslim Golden Age of Science when scholars like Ibn Sina and Ibn Rushd began using the philosophical work of Aristotle and other Greek philosophers and making them accessible to Muslims. A showdown with the theologians followed. Imam Al-Ghazali is a central figure in this and his detailed writings on philosophy and attacks on Muslim philosophers remain very influential, despite the more rationalist Ibn Rushd (Averroes)’s point-by-point rebuttal in what was one of the great debates of Islamic intellectual history. Ash’arism – Al-Ghazali’s theological school was explicit in its rejection of causality and adoption of occasionalism, and this is seen by many as having contributed to the decline of Islamic science by eroding its intellectual foundations.

Al-Ghazali, at least in his writings aimed at the masses, seemed to deny causality, in conformity with the normative Ash’ari school. However, there were many leading Ash’aris after Al-Ghazali, such as Al-Razi, Al-Amidi and others, some of whom endorsed belief in secondary causality, i.e. that God did create causal effects in created things. And there were vigorous discussions on these matters amongst the Ash’aris, Maturidis and Mu’tazilis.

The Task Force’s discussion [1] on causality was based additionally on the Shaykh Afifi A-Akiti’s new research whose central thesis is that Al-Ghazali was secretly more rationalist than he appeared in his texts aimed at the masses, and that his method enabled the rational and natural sciences, seen as heretical in his time, to be accepted into the mainstream of Islamic scholarship and discourse in later centuries.

Reinterpreting Al-Ghazali’s alleged opposition to science

Akiti’s paper was based on his study of Ghazali’s recently-discovered work, al-Madnun bihi ‘ala ghayri ahlihi (“That which is restricted from those unfit for it”). Akiti refers to “The good, the bad and the ugly” of Ghazali’s conception of rational or philosophical knowledge, denoting respectively the knowledge he set out in his Madnun, Tahafut al-Falasifah (Incoherence of the Philosophers) and Maqasid al-Falasifah (Objectives of the Philosophers). In the latter, he had reproduced Ibn Sina’s Hikayah.

Afifi Al-Akiti refers to Al-Ghazali as Sunni, orthodox, Ash’ari, Sufi, Aristotelian and rationalist and claims that although he single-handedly managed to get rational and natural sciences admitted by the backdoor into theological scholarship, some of his contemporaries and successors saw through this. For instance, his “appropriation” (talwih) of Greek rational sciences was condemned by Ibn Taymiyyah as “deception” (talbis), but described by Sabra as “naturalisation” (tatbi’).

Nevertheless, claims Al-Akiti, Al-Ghazali was so effective that within a century of his passing Muslim theological schools and madrassas were churning out major influential works in rational and natural sciences.

Little agreement on Al-Ghazali’s legacy towards Science

There was much discussion amongst the Task Force members about Ghazali’s views on causality, among other things, and his alleged role in degrading the support for science at the height of the Muslim Golden Age of Science. The members expressed concerns about Al-Ghazali’s dissemination of knowledge and his views according to three levels of his audience: the elite, the scholars and the masses as to whether he was right to restrict promotion of the rational sciences, which he had sometimes seemingly attacked in other works written for the masses, to the elite, or whether he had a duty to be more transparent and consistent.

For example, he wrote that “natural sciences are a mixture of truth and falsehood, correctness and errors.” Furthermore, mathematics had to be avoided because it was often the preliminary and foundational science to “erroneous sciences”: “We forbid the study of the science of Euclid and Ptolemy (the details of calculation and geometry) – although it makes the mind and the spirit stronger – because of what it leads to; indeed, it is the preliminary to the sciences of the ancients, which contain wrong and harmful creeds…”

It was noted that Ghazali clearly said different things in different books and at different times, and his authorship of various works is sometimes disputed. For example, his Jawahir al-Qur’an (Substances of the Qur’an), in which he again addresses some of these controversial topics, is one of his last works, and there is also his Qawa’id al-‘Aqa’id (Principles of Creeds). Montgomery Watt severely doubted whether the Mishkat al-Anwar was by Ghazali, especially the last chapter.

Other topics relevant to the Task Force that had been addressed by Al-Ghazali were his assessment of the validity of philosophical proofs of God, and his view on causality: Ibn Rushd said in his reply to Ghazali, Tahafut al-Tahafut (The Incoherence of the Incoherence), that Al-Ghazali had used a causal argument to refute causal effects: in short, he had “used causality to deny causality!” The hadith scholar Ibn al-Salah also attacked Al-Ghazali in this regard. Frank argues that Al-Ghazali used atomistic language but ultimately argued against atomism.[2] Griffel [3], in his discussion of the 17th chapter of the Tahafut, argued that Al-Ghazali denied deterministic causality, i.e. that things had intrinsic causal powers.

With regard to the emphatic denial of causality and takfir (judgment of heresy or blasphemy) of naturalism found there, Task Force Members suggested that this is disputed within the Ash’ari school, with many Ash’ari theologians endorsing God acting through secondary causality. And Al-Ghazali seems to have endorsed secondary causality in the Madnun.

Skepticism and the challenges of re-writing and re-interpreting centuries of scholarship and its harm aside, Al-Ghazali’s influence and legacy in the Islamic world, both Sunni and Shia, is so immense and that the Task Force members agreed that discussion of some of these issues is crucial to the “Islam and Science” conversation, although some members questioned how relevant pre-modern theology was to the advancement of modern science in contemporary Muslim-majority societies. The next steps should be “integration” of the rational and natural sciences into Islamic worldviews.

Inspirational and Motivational Verses from the Holy Quran

Holy Quran is the book of Almighty Allah revealed on our beloved Prophet Muhammad (PBUH). The Noble Quran is the book of guidance for all mankind. There are 114 chapters (Surahs) in the Holy Quran. Each and every letter, word, and verse of the Holy Quran contain a beautiful message or lesson for us from Allah (SWT). The verses or Ayahs of the Holy Quran are dense with knowledge and wisdom. We can find and analyze the verses of the Holy Quran from various perspectives.

Quran recitation brings reward as well as a code of law for a Muslim related to understanding life and making it better. Moreover, the verses of the Quran also bring inspiration or motivation for a Muslim in different regards and under different situations. No matter whatever a Muslim is facing in life, he/she can easily turn towards Quran to find inspiration and motivation to get through the circumstances and make life better according to the teachings of Holy Quran.

Below mentioned are some inspirational or motivational verses from the Holy Quran for when we need it, and indeed we need it all the time in our lives.

Accepting that you cannot control everything is a major key to manage anxiety, which can be done more easily with the understanding that Almighty Allah has a greater plan and that He (SWT) knows what is best for us. In the Holy Quran, Almighty Allah says: “But they plan and Allah plans and Allah is the best of planners” (Quran, 8:30)

A Muslim must turn towards the Quran as a source of enlightenment as Allah Almighty mentions in the Holy Quran: “There has come to you enlightenment from your Lord. So, whoever will see does so for (the benefit of) his soul, and whoever is blind (does harm) against it. And (say), “I am not a guardian over you.” (Quran, 6:104)

In another verse of the Holy Quran, Almighty Allah says: “No disaster strikes except by permission of Allah. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things.” (Quran, 64:11)

Muslims should not lose hope in times of hardships and must remember that Allah is merciful.“Do not despair of the mercy of Allah.” (Quran, 39:53)

A Muslim has to find inspiration by just looking around and see the countless blessings that Almighty Allah has bestowed upon humans. In the Quran, Allah says: “Then which of the favors of your Lord will you deny?” (Quran, 55:13)

Whenever a Muslim think that the temptations are increasing and there is a need for inspiration to resist them, he or she should turn towards Allah and seek steadfastness. As Allah Almighty says in the Holy Quran: “(Who say), “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.” (Quran,3:8)

“I entrust my affairs unto God. Truly, Allah is aware of His servants” (Quran, 40:44). It is a reminder for us that Allah Almighty is aware of our problems and we, as Muslims, are aware that He (SWT) is looking out for us.

Muslims should always turn towards this Ayah of the Quran as a means of resisting pride that arises out of the complex of considering oneself superior to others pertinent to righteousness. “…. So do not claim yourselves to be pure; He is most knowing of who fears Him.” (Quran, 53:32)

Muslims believe that Allah Almighty is closer to us than our jugular vein and that He (SWT) is All-Knowing, Just and the Most Merciful. By keeping this in mind, place your worries and fears with Him and really see that there is Someone taking care of you. “Allah is sufficient for us and He is an excellent trustee.” (Quran, 3:173)

In short, the Holy Quran is the best source of inspiration and motivation that a Muslim can turn towards in times of need. Whenever a Muslim feels down and out, he or she must turn towards the Holy Quran for inspiration, motivation, and guidance. May Almighty Allah guide us all. Ameen!

Stages of Life in Islam

Islam is the religion of peace those who embrace Islam are known as Muslims. Holy Quran is the book of Almighty Allah for the guidance of mankind, revealed on the last Prophet Muhammad (PBUH). Religion Islam is based on five pillars:

  • Tawheed
  • Zakat
  • Salah
  • Fasting
  • Hajj

These five pillars are the life of Muslims and it is obligatory on Muslims to implement these pillars in their lives. There are different stages of the life of Muslims and every stage is important and everything one does should be guided by the principles of Islam.

Below mentioned are some stages of life in Islam that we all should know about:

Life in Lau Ho Mahfuz

Allah Almighty created all the souls that descended from Adam and Hava. Everything about our souls before and after creation is documented in the book in heaven known as Lau Ho Mahfuz. While our souls are being created, Allah (SWT) asks; ‘Who is our Creator?” Everyone replies “You are our Creator and our Lord’.

Life in the Mother’s Womb

After the soul is created and sent down into the mother’s womb as the fetus. All the food and nutrients the fetus needs are sent by means of an umbilical cord. The fetus lives 9 months in the mother’s womb and during that period, the fetus is transformed into a baby. During these 9 months, there is no menstruation cycle of pregnant women until the baby born.

Life in this World

The baby born at the fetal age of 36 to 40 weeks of pregnancy. Life in this world starts when a baby takes breath first time and cry for the first time when born. With the passage of time when this baby starts growing in Muslim family, taught about Islam and the way of life according to the teachings of Islam. This stage is a very important testing ground for human being. It is the duty of Muslims to remind each other and his non-Muslim friends about Allah, death, the next life (resurrection), reward and punishment, hell and paradise. To know how well they can adapt and how religious they are.

Death

Death occurs after the soul is drawn from the body. Allah keeps the soul of good people’s in a good place and bad people’s soul in a bad place until the Judgment day arrives. When everything is destroyed except Allah there will be the resurrection of all Mankind about their deeds in this worldly life.

Day of Judgment

This is the stage when all souls will get up from the graves and judged by Almighty Allah. Obedient souls or souls of good people will enter to paradise forever and disobedient souls will go to the hell for punishment.

May Allah Almighty guide us all and shower upon us His mercy and grant us paradise. Ameen!

WHAT IS THE REALITY OF WESTERN EDUCATION

European Education.jpgEurope introduced into the East concepts and ideologies that were based on the repudiation of the fundamentals of spiritual belief and the rejection of an Omnipotent Power holding sway over the entire universe, of that Supreme Consciousness which brought the world into creation and in whose hands lay the dispensation of it (Beware It is He who doth create and it is He alone who rules); Concepts introduced by Europe had their origin in the denial of the Unknown, the Supernatural, Divine Revelation, Apostleship and the transcendental values—this was the common feature of all the branches of thought brought by the West no matter whether they dealt with biology and evolution or with ethics, psychology, politics or economics. However varied may be their field of study; they all had as their meeting ground the materialistic approach to man and his world and the interpretation of the all phenomena along  the materialistic lines.

These ideals and concepts invaded the East and penetrated deep into the inner recesses of its soul. This Western materialistic philosophy was undoubtedly the greatest religion preached in the world after Islam. It was the greatest religion from the point of view of the extensiveness of its scope, the profoundest religion from the point of view of the depth to which its roots went and the strongest religion from the point of view of the capacity it possessed for conquering the hearts and minds of men. The educated and intelligent section in the Muslim countries was simply bewitched by it; it delightfully drank it in and assimilated it eagerly. It became a follower of the new faith almost in the same way as a Muslim follows Islam or a Christian follows Christianity, to the extent that it now adores it with all its heart, reveres its ideals and swears by the greatness of its founders and torchbearers. It propagates its teachings, denounces the creed that may run counter to it and forges links of brotherhood and fraternity with the other followers of the new faith. Thus, this new faith became a sort of international family.