PROFFESOR PELUK ISLAM HANYA KERANA KAJIAN KULIT MANUSIA
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Upon this we presented to him a lecture written by Professor Keith
Moore about the compatibility of modern embryology with what is
contained in the Qur'aan and the Sunnah and we asked Professor
Tagasone if he knew of Professor Keith Moore. He replied that he
knew him of course, adding that Professor Moore was one of the Most
world-renowned scientists in that field.
When Professor Tagasone studied this article he also was greatly
astonished. We asked him several questions in his field of
specialization. One of the questions pertained to modern discoveries
in dermatology about the sensory characteristics of the skin.
Dr. Tagasone responded: Yes if the burn is deep.
It was stated to Dr. Tagasone: You will be interested to know that
in this book, the Holy book the Qur'aan,there was a reference
1400
years ago which refers to the moment of punishment of the
unbelievers by the fire of Hell and it states that when their skin
is destroyed, Allah makes another skin for them so that they
perceive the punishment by a fire, indicating knowledge about the
nerve endings in the skin, and the verse is:
Those who reject our signs. We shall soon cast into the fire; as
often as their skins are roasted through. We shall change them for
fresh skins, that they may taste the chastisement: for Allah is
Exalted in Power,Wise (Qur'aan 4:56).
So do you agree that this is a reference to the importance of the
nerve endings in the skin in sensation, 1400 years ago?
Dr. Tagasone responded: Yes I agree. This knowledge about sensation
had been known long before. Because it says that if somebody does
something wrong, then he will be punished by burning his skin and
then Allah puts a new skin in him, cover him, to make him know that
the test is painful again. That means they knew many years ago that
the receptor of pain sensation must be on the skin, so they put a
new skin on.
The skin is the center of sensitivity to burns. Thus,if the skin is
completely burnt by fire, it looses its sensitivity. It is for this
reason that Allah will punish the unbelievers on the Day of
Judgement by returning to them their skins time after time, as He,
the Exalted and Glorified, said in the Qur'aan:
Those who reject our signs. We shall soon cast into the fire; as
often as their skins are roasted through. We shall change them for
fresh skins, that they may taste the chastisement: for Allah is
Exalted in Power,Wise (Qur'aan 4:56).
We asked him the following question: `Is it possible that these
verses came to the Prophet Muhammad,(sallallahu `alaihi wa
sallam),
from a human source?'
Professor Tagasone conceded that they could have never come from any
human source. But he still asked about the source of that knowledge
and from where could Muhammad have possibly received it? We
said, `From Allah, the Most Glorified and Most Exalted.' Then
he
asked: `But who is Allah?' We replied: He is the Creator of
all that
is in existence.' If you find wisdom then it is because it comes
only from the one Who is Most Wise. If you find knowledge in the
making
of this universe, it is because the universe is the creation of the
One Who has all the knowledge. If you find perfection in the
composition of these creations,then it is proof to you that it is
the creation of the One Who Knows Best. And if you find mercy, then
this bears witness to the fact that it is the creation of the One
Who is Most Merciful. In the same way, if you perceive creation as
belonging to one unified order and tied together firmly, then this
is proof that it is the creation of the Only Creator, May He be
Glorified and Exalted.
This is no less than a reminder to (all) the worlds. And you shall
certainly know the truth of it (all)after a while.(38:87-88).
**************
source : mujahidsolihin (sorry ... i forgot the exactly source)
For the sake of Allah
Saturday, November 22, 2008
Al-Ghazali’s Metaphysics
Metaphysic in al-Ghazali’s Tahafut al-Falasifah
prepared by : Hasbullah M
The TahÉfut al-FalÉsifah marked a turning point in Islamic philosophy in its vehement rejections of Aristotle and Plato. Al-GhazÉlÊ challenges in his TahÉfut almost all the doctrines of Aristotle and Plotinus and their Muslim representatives such as al-FÉrÉbÊ and Ibn SÊnÉ. He argues, with a dialectical and analytical skill comparable to any in the history of philosophy, that many of their doctrines were positively false and baseless, such as the eternity and everlasting of the world, emanation from God of intelligences and souls of the celestial spheres and these spheres’ possessing the knowledge of particulars and having a purpose in their rotatory motions, etc. He says in his introduction about the purpose of the TahÉfut:
When I saw this vein of folly pulsating among these idiots, I decided to write this book in order to refute the ancient philosophers. It will expose the incoherence of their beliefs and the inconsistency of their metaphysical theories. It will bring to light the flimsiest and the obscurest elements of their thought which will provide some amusement for, and serve as a warning to the intelligent men (which they thought they could be distinguished from the common men).
Al-GhazÉlÊ’s attack is thus judiciously leveled at the two leading Muslim Neo-Platonist directly, and indirectly at Aristotle. Altogether, he enumerates sixteen metaphysical and four physical propositions that have an obvious religious relevance and against which the unguided believer must be warned. Of all these propositions, three of them, al-GhazÉlÊ becomes very bitter with them and charges them with downright infidelity; i.e (1) eternity of the world, (2) denial of God’s knowledge of the particulars, and (3) denial of bodily resurrection. The remaining seventeen propositions according to al-GhazÉlÊ do not justify to be irreligious, but simply that of heresy (bidÑah).
The conflict between al-GhazÉlÊ and the philosophers becomes essentially a conflict of basic metaphysical premises. He often affirms opposing premises if his own based on his capacity as a great theologian as well as philosopher and mutakallimËn. Al-GhazÉlÊ’s methodology is mainly based on the basis of superiority of revelation over reason. But sometimes he demonstrates some philosophical arguments in his discussion particularly with Muslim philosophers and Aristotelian.
Al-GhazÉlÊ uses several terms around which the conflict of metaphysical premises involves in it such as possibility (imkÉn), necessity (ÌarËrah), and causality (sababiyyah). For instance, the word mumkinan imkÉnan (possible) in the first proof of the philosophers is used in the sense of the probable.
Regarding the theory of possibility in the sense of the contingent is central to his metaphysical system. Al-GhazÉlÊ sees that God is not an existence necessary in His essence; God transcends such concepts as possible and necessary. Al-GhazÉlÊ who attacks the concept of necessity as a character of objective reality attacks the very foundation of Aristotelians and is very much harmony in modern empirical school.
The philosophers admit the existence of causes that precede their effects in time, but these are the accidental causes, not the essential. Al-GhazÉlÊ accepts the principle that everything other than God is caused, but with a very important qualification. There is no chain of natural causes. Every change in the world is caused by God’s voluntary act directly, or sometimes through the mediation of his angels. Natural existents have no causal efficacy. It is not fire that burns the cotton when it is in contact with it. It is God Who produces the burning on the occasion of the contact.
As the focus of this study is on the eternity of the world, the theory of essential necessary causation is the fundamental premise for the philosophers’ proofs based on the nature of God for the world’s eternity. For that, if God creates by the necessity of His nature, and if His nature is eternal and changeless, then the effect must proceed eternally from God. Just as the sun cannot give light, God cannot but cause the world. For al-GhazÉlÊ, this is blasphemy. This is not only a limitation of God that deprives His freedom, but it also makes of God an inanimate being. For only the inanimate are said to act by the necessities in their nature and not through volition. Al-GhazÉlÊ goes beyond this and attempts to prove the theory of an eternal world not only unproven, but false.
prepared by : Hasbullah M
The TahÉfut al-FalÉsifah marked a turning point in Islamic philosophy in its vehement rejections of Aristotle and Plato. Al-GhazÉlÊ challenges in his TahÉfut almost all the doctrines of Aristotle and Plotinus and their Muslim representatives such as al-FÉrÉbÊ and Ibn SÊnÉ. He argues, with a dialectical and analytical skill comparable to any in the history of philosophy, that many of their doctrines were positively false and baseless, such as the eternity and everlasting of the world, emanation from God of intelligences and souls of the celestial spheres and these spheres’ possessing the knowledge of particulars and having a purpose in their rotatory motions, etc. He says in his introduction about the purpose of the TahÉfut:
When I saw this vein of folly pulsating among these idiots, I decided to write this book in order to refute the ancient philosophers. It will expose the incoherence of their beliefs and the inconsistency of their metaphysical theories. It will bring to light the flimsiest and the obscurest elements of their thought which will provide some amusement for, and serve as a warning to the intelligent men (which they thought they could be distinguished from the common men).
Al-GhazÉlÊ’s attack is thus judiciously leveled at the two leading Muslim Neo-Platonist directly, and indirectly at Aristotle. Altogether, he enumerates sixteen metaphysical and four physical propositions that have an obvious religious relevance and against which the unguided believer must be warned. Of all these propositions, three of them, al-GhazÉlÊ becomes very bitter with them and charges them with downright infidelity; i.e (1) eternity of the world, (2) denial of God’s knowledge of the particulars, and (3) denial of bodily resurrection. The remaining seventeen propositions according to al-GhazÉlÊ do not justify to be irreligious, but simply that of heresy (bidÑah).
The conflict between al-GhazÉlÊ and the philosophers becomes essentially a conflict of basic metaphysical premises. He often affirms opposing premises if his own based on his capacity as a great theologian as well as philosopher and mutakallimËn. Al-GhazÉlÊ’s methodology is mainly based on the basis of superiority of revelation over reason. But sometimes he demonstrates some philosophical arguments in his discussion particularly with Muslim philosophers and Aristotelian.
Al-GhazÉlÊ uses several terms around which the conflict of metaphysical premises involves in it such as possibility (imkÉn), necessity (ÌarËrah), and causality (sababiyyah). For instance, the word mumkinan imkÉnan (possible) in the first proof of the philosophers is used in the sense of the probable.
Regarding the theory of possibility in the sense of the contingent is central to his metaphysical system. Al-GhazÉlÊ sees that God is not an existence necessary in His essence; God transcends such concepts as possible and necessary. Al-GhazÉlÊ who attacks the concept of necessity as a character of objective reality attacks the very foundation of Aristotelians and is very much harmony in modern empirical school.
The philosophers admit the existence of causes that precede their effects in time, but these are the accidental causes, not the essential. Al-GhazÉlÊ accepts the principle that everything other than God is caused, but with a very important qualification. There is no chain of natural causes. Every change in the world is caused by God’s voluntary act directly, or sometimes through the mediation of his angels. Natural existents have no causal efficacy. It is not fire that burns the cotton when it is in contact with it. It is God Who produces the burning on the occasion of the contact.
As the focus of this study is on the eternity of the world, the theory of essential necessary causation is the fundamental premise for the philosophers’ proofs based on the nature of God for the world’s eternity. For that, if God creates by the necessity of His nature, and if His nature is eternal and changeless, then the effect must proceed eternally from God. Just as the sun cannot give light, God cannot but cause the world. For al-GhazÉlÊ, this is blasphemy. This is not only a limitation of God that deprives His freedom, but it also makes of God an inanimate being. For only the inanimate are said to act by the necessities in their nature and not through volition. Al-GhazÉlÊ goes beyond this and attempts to prove the theory of an eternal world not only unproven, but false.
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