1. THE UNIVERSE

The Quran is not a work in Cosmology but in Religion. It, therefore, describes the Universe only in general terms, and from the point of view which is relevant to the religious life. Man is a part of the Universe, dependant on it, and has to adjust to it. It is obviously also written in a pre-scientific language and in a manner which the people of the time could understand. Allowances for this have to made. Nevertheless, it is possible to explain these teachings in modern terms.

The Prophet Muhammad is reported to have said:-

"Allah says: I was a hidden treasure and I wished to be known. Therefore I created the universe so that I might be known"

The Quran says:-

"And He it is Who created the heavens and the earth in six periods - and His Throne was upon the water - that He might try you which of you is best in conduct..." 11:7 and see 67:2-5

This may be considered to be a formula encapsulating the nature of existence. It has the following implications:-

(a) There is an ultimate self-existing causeless Reality which existed before the Universe was created. This is called Allah.

(b) This ultimate Reality is Absolute Unity, and, therefore, cannot be known.

(c) The Universe has a purpose. Its existence is not explicable in itself.

(d) The purpose is the cause of Creation.

(e) There is a direction of development, evolution.

(f) The purpose is the development of increasing awareness.

(g) Awareness is defined as knowing Allah, the fundamental unity underlying all diversity.

(h) The processes and interactions in nature can be explained in terms of the creation and transmission of information.

(i) The ultimate reality is not material in nature since this is a creation.

(j) Intelligence is a fundamental aspect of existence.

An implication of this formula is that it resembles the modern scientific attitude incorporated in the Anthropic Principle. This may be thought of as saying that if we have many alternative explanations about how the Universe began we must choose the one which allows the arising of observers like human beings. This follows from the discovery that events at the fundamental level of sub-atomic particles is unpredictable and can only be known statistically and that the participation of the observer is necessary to determine which of several alternatives is true. It would seem, therefore, that the order which is responsible for this universe requires conscious intention. The whole of existence cannot have an external cause, but only a cause internal to it i.e.. a purpose.

The act of Creation and of Knowing may be, ultimately, one and the same thing, the result of the introduction of information or order. Things which we do not know cannot exist for us. Even the new born child cannot distinguish anything. It constructs the world it sees, including an idea of itself and its relationship with the rest of the world, gradually through a desire to know. The process of Evolution may be considered to be a process of Self-realisation through Self-revelation. Man is an important part of this process. Evolution may be regarded as the gradual actualisation of the potentialities existing in Allah.

Creation and Awareness require the separation between Observer, Object and Observation (Experience). This must happen even when a person looks at himself. A dichotomy is created by the process of observation or experience, and the experience or knowledge is caused by the interaction between observer and object. This relativity produces the world of phenomena or Appearance, the Material World. The distinction between consciousness, energy and matter refers to this triad. The terms have a meaning only relative to each other.

Allah is the ultimate Unity which combines Observer, Observation and Object. He is the Outer and the Inner. In so far as the Divine Spirit is in man, he can be thought of as part of the Universal Observer. Surrender for man means that he conforms to the purpose, that is, of knowing Allah. Ultimately it means that the Observer becomes once again identified with the Object, restoring Unity. From another point of view, the Unity was never divided in the first place. It merely seemed to be so in the mind which required the distinction in order to learn.

Suppose Allah, who can do as He likes, has created many different Universes. Then the only Universe which can be known is the one in which we are. As far as we are concerned all the other possible Universes remain hidden in Allah or are potentialities in Allah. This Universe cannot be one at any stage which does not eventually produce us human beings to observe and admire it. We are formed by its materials and forces and we interact with and adapt to it by the process of evolution and experience. This is how our minds are also formed. If our minds were not formed we could not know it and no such questions would arise. But these processes did form our minds and we do progressively know more of it. If there are creatures in some other Universe the same considerations would apply.

The Prophet is also reported to have said:-

"Allah is Time."

This refers not to points in time, duration or the direction of the series of events, but Time itself, the cause of all changes and the medium in which all things take place. Taken as a whole, the past, present and future coexist in it. From this point of view nothing is actually created or destroyed. It simply exists. But the Universe and all things in it being limited, will see it in parts, and things will arise, change and disappear in the same way as things do when a narrow beam of light is moved over them.

According to one Christian Theology God exists outside Time. If this is so then He would have to create Time and He could not be in Time. He would be remote, a mere observer, not participating in the affairs of the universe. If he were within Time, then he could not be omnipotent and would himself be subject to change. It is probably to over come this difficulty that it was necessary to suppose that He sent His Son into Time, and that the Son is identified with the Father. The Islamic view does not require this kind of ideological manipulation.

One thing is clear:- There is no passing time in the mind. Memory keeps the past and we can predict the future by processing memories. The Universe does the same.

One of the fundamental philosophical problems is how to reconcile Constancy with Change. These two concepts are obviously related to each other. We cannot have one without the other. The notion of Law in Science provides such a reconciliation. There is something constant behind all changes. It links together changes, thereby making things ordered, predictable and controllable. A Law, though described in terms of time and space is regarded as Universal, Eternal and all pervasive. They are not material, control the matter in the Universe and are not controlled by it. There are, however, many Laws and there is nothing in them which makes them necessary. They are inexplicable. They are merely accepted as given. Islam requires an explanation for them. To say that God is Time also reconciles Constancy with Change and provides a basis for the Laws. It also follows that Time creates Space and it may also be true that Time should be regarded as both objective and subjective in nature - that it connects observer with object.

There have been several views of Time. The following features are important.

(1) Things have (a) a unique position in time, e.g. the time of the day or year at which something happens. (b) duration of the event (c) speed of change.

(2) That it is (a) a purely subjective experience. Some claim that it does not exist in the objective world. (b) an objective fact, a medium like space in which things take place. (c) It is involved in all processes and determines them, a result of relationships and interactions. The notion of time is the statistical average of all the processes in a system and will depend on the system under consideration.

(3) A distinction is made between (a) Dynamic time connected with the motion of material bodies. (b) Ephemeral or Rotational time is connected with the motion of the planets, but these change. (c) Electromagnetic time is independent of these motions but connected with the cycles of electromagnetic radiations. (d) In quantum mechanics it is not possible simultaneously in the same experiment to determine both the energy of a particle and its position in time. Nor is there any relationship between the events in one experiment and another. It seems that we have to consider each as having its own time. There are, therefore, an infinite number of times. (e) Biological time. Animals and plants possess inherent biorhythms of various kinds connected with changes in day and night, the seasons, and also some with much smaller and larger periods. (f) Psychological time. This varies with mood, experiences, activity, the state of health and intake of drugs etc. This requires the experience of succession itself. It cannot be simply experiences of two or more events which are connected by us since the experience of the present event would replace the experience of the past event. Something persists and it is direct experience. This is why Time is regarded as a metaphysical entity, something which exists before Physics can begin and which it has to assume. (e) Relative time which varies with the relative speed of objects or events. A clock on a moving object, for instance, would slow down as its speed increased until it stopped when it reached the speed of light. Time would become eternal. (f) Absolute time with respect to which all other times should be understood.

If events take place in succession as well as contemperaneously in space, e.g. several series of interacting waves, then we may either concentrate attention on each wave or on a whole series, or on the whole complex. Thus three states of mind are possible. The individual may see himself as a separate entity which has a birth and a death. Or he may see himself as a series of reincarnations. Or he may see himself as part of the whole. The word "resurrection" may refer to changes in the state of mind.

(4) As having (a) a single horizontal dimension of change (b) being two dimensional so that it is cyclic and upward evolution or downward degeneration is also possible. It could also be a two dimensional spiral. (c) having three or more dimensions so that a great number of different cycles can coexist. It could be like a three dimensional spiral which itself expands. We are told that a Day in the sight of God may be like 1,000 or 50,000 years. Certainly a day for us is not the same as the Day for a planet or the sun since these units must be measured relative to the life span of the entity considered.

(5) It is (a) a dimension, symmetrical in either direction. Most of science regards it this way. It is, therefore possible to predict as well as retrodict. (b) it is asymmetrical and has a direction. It is evident that the present contains traces or memories of the past but not of the future. Water cools down but does not heat up by itself. Things deteriorate spontaneously but do not construct themselves spontaneously. The cause must always exist before the effect. There is, however, some evidence that particles such as positrons travel from the future into the present. (c) It is variable so that it can speed up or slow down. There are areas of slow and gradual change as well as areas of crisis, revolution or catastrophes. This has happened both in the history of life on earth and to civilisations. It is well known that the rate of change has been accelerating in human affairs. New inventions which transform life have been arriving with increasing frequency and this appears to promise another catastrophe. The notion of the Day of Judgement is connected with this.

(6) It is regarded sometimes (a) as continuous (b) as being atomic, consisting of units known as chronons. (c) as being wave-like having both a positive and a negative side. Negative time would be invisible as when things are dormant. The positive parts would then seem separate.

In Eastern Religions Time is always cyclic. This gives rise to the notion of re-incarnation. The Universe is the breathing in and out of Brahma. Within the great cycle are a series of lesser cycles, each of which has a series of smaller cycles, and so on. The Hebrew- Christian view seems to be that it is linear. It moves from the creation of the world to the coming of Christ, and ending with his return. The Islamic view is that it is stratified into levels. Allah is everywhere, but it is possible to be nearer or further from Him. This may mean that there is a centre or Throne from which His influence radiates outward and returns. Thus, it is possible to climb a ladder as it were up or down. The duration of Time differs from level to level. It is Eternal at the Centre. These three views are probably not contradictory. The Christian Linear Time is the same as one of the Islamic levels and these Levels refer to the various nested cycles in the Hindu system. It is, however, necessary to make an amendment. The cycles should be regarded as Spirals in the Islamic System because no cycle returns to exactly the same position from which it started. What is more, the spirals are contracting or expanding depending on which direction we look. It is not possible to return. There is no Eternal Recurrence. There is, therefore, no hopelessness associated with this system. A line drawn from the bottom of this spiral to the apex could also be drawn to give a Linear view of Time.

The present scientific view is that Time is a dimension of a Space-Time continuum, not a cause, but a medium or more correctly something involved in, or an aspect of, all phenomena. Both Time and Space had a beginning in the Big Bang when the Universe was created. If we go backwards in time to the Big Bang then time stretches out and space contracts. Time becomes, in fact, Eternal and space becomes zero. Therefore, the question as to what existed before the Big Bang is meaningless. Without Time there could be no changes, and in so far as all phenomena, and all knowledge of them, requires motion, interaction, energy, there could be nothing, not even space which refers to their extension. The notion of Time and change are not separable. It should be noted, however, that it is the speed of the clocks which changes, and there is no notion of Time apart from this measuring device. But then all things could be regarded as clocks. However, as something coming out of nothing is inconceivable, we must presume that there was something before the Universe began - there may have been other Universes before the present one and other Universes apart from this one - we must suppose that there is an Absolute Time apart from the one we experience which connects all these relative times together . The only thing science leaves us with before the creation of the Universe is Eternal Time.

The direction of time is given by the Second Law of Thermodynamics which requires that entropy or disorder should always increase. This assumes the existence of Order or Information before time began. This Information is gradually used up in creating the processes of the Universe and in its expansion, and time will stop when the Universe has reached its maximum expansion or actualisation. It could be asserted that Information is not really being lost but converted. Time can be converted into space where one second equals 168,000 miles. Therefore, some factor, X beyond information is always conserved. If there were no such factor then there could have been no Universe. It would have disappeared as soon as it arose.

According to others the Universe did not begin with Order, but the expansion of the Universe causes Order to arise spontaneously. This is because the expansion creates a difference of temperature between the stars and the space, and this makes energy available for useful work. But then we have to find a cause for the expansion.

According to another theory Gravity is negative energy since it condenses rather than expands. Gravity is a warp in space-time. It is caused by mass which is equivalent to trapped energy. Therefore, the Second law of Thermodynamics can be regarded as being reversed in a gravitational field. Order appears spontaneously in Gravitational fields and creates the galaxies. There seems to be a conservation of Information or order, which implies an equivalent reversal of Time. The Universe appears to be maintained by an opposition between radiant energy and gravity. The stars would all collapse as a result of gravity and so would the Universe, but for the energy which causes them to remain expanded. But it is gravitation which causes the nuclear reactions to take place by which low entropy (high order) elements such as hydrogen are converted through a series of reactions into high entropy elements such as helium and eventually iron. The energy is released as heat, light and other radiations. Some of this is lost to space and some is trapped by gravitational fields such as the earth where it allows evolution. The entropy in the sun increases (order decreases) while that in the earth decreases (order increases).

But there seems to be some kind of confusion here. If hydrogen is highly ordered and it is the primitive substance then the Universe must have begun with high order. Except that it could not have formed until the Universe had cooled down sufficiently owing to expansion. Heat is disordered energy. Ordered energy is not hot. Does cooling imply that energy became ordered? That hydrogen formation caused this cooling? Could it be said that the cooling of the sun allows the further elaboration of the other elements? It seems that iron is more highly ordered than an equivalent amount of hydrogen and requires less energy to sustain it. This is why energy is released when hydrogen combines to form helium and the other elements. Compression by gravity creates heat because the random motion of the atoms is condensed. The normal theory is that this allows the atoms to collide with greater force, thereby, facilitating their combination. It could, however, be that the dispersal of the heat allows the combination owing to contraction. Disorder is squeezed out. by gravity.

On the other hand a Uniform Gravitational field is regarded as having greater order which spontaneously degenerates owing to the Second Law. This creates the Galaxies which represent less order. The contraction into Galaxies increases the space-time warp which causes Time to slow down and space to expand. However, we will not argue about these matters.

There appears to be a delicate balance in the Cosmos between the force of gravity which is trying to contract the Universe and the radiant energy which is trying to expand it. The expansion of the universe is slowing down and may reverse. It could be that after contraction to a minimum size it will expand again. And so on. If the difference between these two forces were to vary from what they are by 1 in 10^60 (i.e. 1 followed by 60 zeros) the Universe would not exist. If gravity were to be greater it would have recollapsed long ago. If it had been less the Universe would have expanded out of existence long ago. This is truly miraculous. There are three ways of explaining this:- (1) that there must a God who arranged it thus. (2) That all things happen by chance and this allows all kinds of things to arise. We can only arise when this particular condition occurred. (3) There is some cause or law which makes it necessary that these two forces should be balanced. But then we need an explanation why things fluctuate between expansion and contraction rather than stay in balance. From the Islamic point of view these other two explanations also reduce to the Will of God.

The Prophet also said:-

"The first thing created by Allah was Intelligence."

It is not known what exactly was meant by Intelligence. But if we take the common view it has the following inter-dependant properties:- (a) Sensitivity or cognition (b) flexibility or elasticity to allow adjustment or adaptation. (c) the capacity to associate, link, integrate and create order. The events and phenomena in the Universe are the result of adjustments to the Will of Allah. The cause of phenomena is not mechanical but a tendency towards regaining equilibrium and harmony.

Things do not exist in isolation but in relation to an environment. This requires (a) an inner need or striving (b) interaction with (c) an outer condition. Human beings are regarded as intelligent in so far as they can learn from and adapt to their environment according to their desires. Dead matter is distinguished by inertia, resistance to change. We may even regard the motion of an object under the influence of force as a process by which it maintains itself by getting away from the force. All things possess a degree of elasticity and the ability to adjust to external forces. When water finds its own level we may regard this as a form of intelligence. Animals are driven by instincts. Though these give them greater powers of self-preservation and adjustment in a variety of conditions, these are like inertia at a higher level since they prevent greater flexibility. However, instincts have developed by a process of evolution, showing that learning has taken place, not in individuals but in the species. Thus intelligence is a matter of degrees. Every system exists within a higher system to which it must adjust. It deals with an incoming force by an inner re-arrangement. If it cannot do so it is destroyed.

The Nature of the Universe is described in the Quran by the following verses:-

1. The Quran affirms that there is a purpose for the Universe. It has direction of development.

"Have they not pondered upon themselves? Allah created not the heavens and the earth, and that which is between them save with Truth and for a destined end." 30:8 and 38:28

Since the whole of reality by definition cannot have anything external to it, then there can be no external cause for any change in it. All changes must then be attributed to purpose or intention.

2. Mankind is not the end or main purpose of creation, but exists to serve the purpose. He was created from its materials. Indeed, man can be replaced if he does not fulfil it. This points to a type of Evolution Theory.

" Assuredly the creation of the heavens and the earth is a greater thing than the creation of mankind. But most of mankind know not." 40:57

"If He will He can be rid of you and bring in your stead some new creature." 35:16

" If He will He can remove you and cause what He will to follow after you, even as He raised you from the seed of other folk." 6: 134

3. Creation is by the will, word, or command of Allah. Its cause is an impulse from outside the Universe. That is, no cause known or knowable from examining the contents of the Universe can be found.

"But His command, when He intends a thing, is only that He saith: Be. And it is." 36:81

4. The Universe was created by what might be called bits of order, information, or truth. And everything in it has a definite duration and inherent life history. It is not matter or energy which are primary concepts, but order (negentropy or virtue). Energy may be thought of as being the result of it, and matter the result of the formation of local eddies or organisation of energy. This is almost the reverse of the scientific way of thinking.

"He has created the heavens and the earth with truth." 39:5

"We created not the heavens and the earth, and all that is between them, save with truth, and for a term appointed." 46:3

5. There are certain immutable laws in the Universe. Indeed, if this were not so there would be chaos. We could not recognise or predict anything

"There is no changing the Words of Allah." 10:65

"There is no altering the Laws of Allah's creation." 30:30

6. The unfolding of the universe takes place in a pre-determined and regular manner.

"For everything there is a time prescribed." 13:38

7. There is continuous creation. The Universe is not static, but is constantly being recreated.

"He produces creation, then reproduces it, that He may reward those who believe and do good works with equity." 10:5 and 10:35

"On the day when the earth will be changed to other than the earth, and the heavens will also be changed and they will come forth unto Allah.." 14:48

8. The Universe has a beginning, but also an end.

"The Day when We shall roll up the heavens as a recorder rolls up a written scroll. As We began the first creation, We shall repeat it. It is a promise binding on Us." 21:104

"Everything will pass away. There remains but the countenance of Thy Lord of Might and Glory." 55: 26-27

It is possible that there may be many Universes, and that this is merely one of many cycles. There is a great cycle within which there are many lesser cycles. And so on. There is the cycle of day and night, the cycles of the seasons and great historical cycles. They all appear to be connected with the rotation of the earth, its revolution round the sun, and the motion of the sun round the centre of the Galaxy. It is also likely that the Universe itself expands and then contracts and re-expands in great cycles. Death and resurrection are seen in nature when autumn and winter is followed by spring and summer. We must consider these cycles to be symbols for, or particular examples of, the general principle of Universal Cycles.

9. Creation comes out of nothing.

"He is Allah the Creator, the Shaper out of Naught, the Fashioner." 59:24

10. Creation took place from a single unit.

"Have not those who believe known that the heavens and the earth were of one piece. We parted them..." 21:30

Thus the scientific Big Bang Theory of Creation is anticipated and confirmed. However, the verse also implies that a separation took place between the spiritual and the worldly.

11. Creation took place in an instant, by a single impulse, rule or Law. The great variety and multiplicity we see, therefore, arises by elaboration from this singularity. Science, too, tries to reduce everything to a single Unified Field Theory. This would appear to confirm that after the initial impulse all things evolve by the inherent impulse in them.

" And Our Commandment is but one, as the twinkling of an eye." 55:50

12. Creation consists of pairs of opposites:-

"Glory to Him Who created all the pairs of that which the earth grows and of themselves, and of that which they know not." 36:35 and 51:49

"And all things We have created by pairs, that haply you may reflect. Therefore, flee unto Allah.." 51:49

In the beginning there was nothing. Perhaps, the Universe arises by the creation of a pair of opposites, +1 and -1 . These equal 0. Everything else follows from the interactions of these two forces. We have not only male and female, but matter may be electro-positive or electro-negative. The building blocks of the Universe are positrons and electrons, protons and negatrons, and so on. There is both matter and anti-matter. Furthermore, mind cannot be known without matter, good without evil, pleasure without pain, and vice versa. All Ideals have their opposites, and Prophets have their opponents. The mind itself is incapable of recognising anything except through some contrast. In so far as Science studies things, it may be that it can trace everything to these original two opposite forces and show how they arose from nothing, but it cannot tell you how or why an original nothingness should suddenly produce something. This is because knowledge is relative. When, therefore, we speak of "nothing" existing in the beginning, we speak of things, phenomena. But Allah is not a thing. Things have limits in space, time and qualities. No such limits apply to Allah. The purpose of Religion, however, as the verse shows, is to transcend or reconcile the pair of opposites and return to Unity, to Allah.

An opposition may be defined as a "problem", and re-unification or reconciliation as a "solution". Then life, energy, behaviour, has the purpose of solving problems. Energy arises out of tension between opposites.

13. The Universe is stratified into several levels of existence. The causal forces descend from the higher to the lower levels. The visible Universe, also known as the physical Universe, is only the lowest of them. Similar stratification applies to human affairs. Knowledge, too, has many levels of comprehensiveness and synthesis.

"Allah it is who has created seven heavens, and of the earth similarly. The commandment comes down among them slowly, that you may know that Allah is Able to do all things, and that Allah surrounds all things in knowledge." 65:12

"Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower." 41:12

Levels of existence may, perhaps, be explained as follows:- The Universe contains Clusters containing galaxies, these contain Solar Systems, some of which contain planets. All these form different levels of organisation. From another point of view: We have material objects, these may be composed of crystals or cells, which are composed of molecules and atoms. These contain sub-atomic particles which may be composed of electromagnetic substance, photons, and so on. The whole of the Universe, or any object in it could be looked at from any of these levels. The Universe could be regarded as a field of forces rather than consisting of material objects. A material object, including man, does not exist only in the macro-material world, but also in the world of atoms or in the electromagnetic field. Interactions at these different levels is quite different. The objects at the lower level appear separate with gaps between them. But they are less separate when seen from the higher or deeper levels. The various stars seen as material objects seem separate from each other, but they are all connected by gases, gravity, electrical fields and so on.

According to another classification we have a Material, an emotional, a Mental, a Conscious and other higher levels of existence. These levels are distinguished by the fact that they are accessible to corresponding human faculties e.g. sensation, feeling, thought and consciousness. When we discuss human sociology, law, art or psychology we are not, in fact, dealing with gross matter. Access to higher levels require the cultivation of faculties still dormant in man.

It may be assumed that the original single Impulse, or general force, divides into several particular or special forces at the next level. And these again sub-divide into further forces. The result is ever greater rigidity, owing to the increase in the number of causal forces, as we proceed downwards. Increasing freedom and power are, therefore, found the higher one goes. This may be compared to the student who has to learn mathematics by learning how to add each sum separately at first. Then, having understood the principle of addition, he can add together any sum he has not seen before. Later, he also understands the principle of multiplication. Still later, he understands the principles of manipulating numbers. He can now use symbols instead of numbers; he understands Algebra. And so on. There is increasing flexibility and power. It is not inconceivable that human consciousness can penetrate into still deeper levels. The reason why they are also called higher levels is not difficult to see. We are connected with the rest of the Universe, the heavens above, through the sub-atomic and radiant levels within us.

14. There is an interaction, an ascent and descent of influence and forces, between the different levels of the Universe. The time in which these interactions take place is relative. That which is experienced as a long time at one level may be equivalent to a short time at a higher level. What is a year to us, for instance, may be no more than a day to the planet earth.

"He directs the ordinance from the heaven unto the earth; then it ascends unto Him in a Day, whereof the measure is a thousand years of that which you reckon." 32:5

"From Allah, Lord of the Ascending Stairways whereby the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years." 70:3-4

"He knows that which goes down into the earth, and that which comes forth from it, and that which descends from the heaven, and that which ascends into it." 34: 2

15. One of the mysteries of the Universe is that Mathematics can explain the structure of the Universe. Here again the Quran agrees.

"Lo, We have created everything by measure. and Our Commandment is but one..."55:49-50

The implication must be that there are certain fundamental units, X, from which all things in the universe are built. Things must then be multiples of these units, and bear mathematical relationships with each other. Some types of atomic or quantum theories are, therefore, implied.

16. The Universe was created in six stages, Ages or cycles.

"Lo! Your Lord is Allah Who created the heavens and the earth in six Days, then He mounted the Throne. He covers the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His, verily, is all creation and commandment. Blessed be Allah Lord of the Worlds." 7:54

"Allah it is Who created the heavens and the earth, and all that which is between them, in six Days. Then He mounted the Throne. You have not, besides Him, a protecting friend or mediator. Will you not then remember? " 32:4-5

"Then He ordained them seven heavens in two Days...." 41:12

The word translated as "Days" is "ayyam", and refers to periods of time or cycle. Thus, in the verses above (70:4 and 32:5) 50,000 and 1000 human years are equal to one day. Note also that verse 32:4 tells us that there are things existing between the heavens and earth.

A Day has a beginning and an end. But there are sequences of days and these need not be infinite. The whole sequence may be regarded as another Period. This period will also have a sequence of similar periods creating another period at a higher level. And this may go on to a great many levels. Each of these levels can be regarded as Eternal with respect to the previous. Thus, though we may say that time at one level has a beginning and comes to an end it does not do so at the next level.

17. The Universe was at first smoke or gas (dukhan), and the various bodies were created by being separated out from this smoke or gas. This could be Hydrogen as Astronomers believe.

"Then He turned to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said : We come obedient." 41:11

"Have not those who disbelieve known that the heavens and the earth were one piece, then We parted them.." 21:30

18. The creation of this Solar system is described as follows:-

" And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit of its own." 21:33

Several points needs to be made. It was not known at the time when the Quran was revealed that the heavenly bodies moved each in their own orbits. The word "nur" is used for the moon. This implies something which reflects light. But the word "siraj " is used for the sun. This implies a source of light, something which burns. The word "najm" is used for stars. It is associated with the word "thakib", and this also implies something which burns to produce light. The word "kawkab" refers to planets which reflect light unlike the stars.

19. The earth was created as follows:-

"Have We not made the earth an expanse and the mountains stakes?" 78:6-7

"We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way. And We have made the sky a roof withheld from them. Yet they turn away from its portents." 21:31-32

"Hast thou not seen that Allah sent water down from the sky and led it through sources into the ground? " 39:21

Mountains are known to have the following functions:- They create a difference of level on earth, thereby controlling the air circulation, the weather by diverting the winds, and produce the water cycle on which life depends. They cause rain to fall out of the air which rises and cools, thereby creating rivers which irrigate the earth. They lock up much of the water in the form of snow which would otherwise have raised sea levels and drowned the land.

20. Once the earth was created, Life was created in Water.

" ...and We made every living thing of water. Will they not then believe?" 21:30

However, as is the case with most verses in the Quran several meanings are compacted into it. It could also refer to the seminal fluid or the sack in which babies develop, or to the fact that seeds will not germinate without water. All these facts are inter-related and point to the origin of life in the seas.

21. The process of generation of life is described as taking place in many stages:-

" O mankind! If you are in doubt concerning the Resurrection, then consider this : We created you out of dust, then out of a drop of seed, then from a clot, then from a little lump of flesh, partly formed and partly unformed, that We may make it clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterwards We bring you forth as infants, then gave you growth that you attain full strength. And among you there is he who dies young, and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knows naught. And you see the earth barren, but when We send down water thereon, it thrills and swells and puts forth every lovely kind. That is because Allah, He is the Truth. Lo! He quickens the dead, and lo! He is able to do all things. " 22:5-6

" We fashioned the thing which clings into a chewed lump of flesh and We fashioned the chewed flesh into bones and We clothed the bones with intact flesh. Then we developed out of it another creature. So blessed be Allah, the Perfect Creator." 23:14

22. The Universe is populated by creatures other than plants, animals and man. Some of these have contacts with human beings.

"Praise be to Allah, the Creator of the heavens and the earth, who appointed the angels messengers having wings two, three and four. He multiplies in creation what He will." 35:1

"And the jinn did We create aforetime of essential fire." 25:27 and 55:15

"O ye assembly of Jinn! Many of humankind did you seduce." 6:129

"Allah chooses from the angels messengers, and also from mankind." 22:75 and 35:1

"Lo there are above you guardians, generous and recording who know all that you do." 82:10-12

"Allah Himself is witness that there is no God but Him. And the angels and the men of learning too are witnesses, maintaining His creation in justice.." 3:18

" When thy Lord inspired the angels, saying: I am with you. So make those who believe stand firm." 8:12

"He commanded you not that ye should take the angels and the Prophets for Lords." 3:80

That some people, throughout history, have had experiences of angels and jinn is undeniable. In the past they were regarded as gods. These experiences, however, are regarded as being purely subjective, archetypes within the unconscious mind. Yet they are held in common and this is a criterion of objectivity. If they are made of subtler substances and the sensitivity of people varies then it should not be surprising that only a few can experience them. On the other hand much depends on how the real is defined. There may be phenomena which induce experiences though these may differ from the way they are interpreted. The experience of the colour red, for instance, is not regarded as similar to the light waves of the frequency which induce it. They may be names for a very complex pattern of experiences which cannot be analytically described. There is no good reason why such creatures should not exist.

The angels and jinn may refer to two different kinds of phenomena to which science gives the name Force. The difference, however, lies in this that science sees a force as being dead, mechanical and unintelligent while religion sees these as intelligent and as having an organising function. They have a psychological aspect in that they transmit information. For instance, the planets are not kept in their orbit by the force of gravity but by angels which transmit information not only to these bodies but also to man who can become aware of these forces. The force of gravity is also an idea in our minds. It is a concept designed to explain certain experiences such as weight and the falling of things. It is not, in fact as mechanical as people suppose. It varies and causes adjustments and adaptation and it does not prevent birds from flying. Science presupposes that it is mechanical and rigid and then bases its calculations on this. It has not proved it to be so.

The Quran is not a book in science but in religion. It constantly exhorts us to seek knowledge and points to the Universe, the earth, human societies and their life as well as to the condition of the inner experiences and minds of people. But the interpretation, explanation and organisation of these experiences is not to be done in an impersonal manner, but in a manner which facilitates human adjustment and development.

The angels are taken as gods and goddesses or nature spirits by some pagan religions. But since the word 'Allah' stands for the Supreme Being, these other entities cannot be taken as Gods. Even the stories told about them in these religions show their limitations. Although the many systems of thoughts based on such beings may be imaginary, symbolic, superstitious or false, we cannot discount that they may be based on some kind of truth. We are dealing here not in material bodies but in patterns which are transferable. Anthropomorphism, however, would falsify the picture. Angels are not male or female, and the notion of positive and negative forces is much wider than human sexuality.

23. There is a Universal Memory.

"We know that which the earth takes of them, and with Us is a Recording Book." 50:4

"Then as for him who is given his record in his right hand, he will say: Take read my book!....but as for him who is given his record in his left hand, he will say: Oh would that I had not been given my book." 69:19, 25

"Nay, the record of the vile is in Sijjin..a written Record...Nay, but the record of the righteous is in Ily-iyin ..a written record." 80:7-9,18-21

"We shall bring forth for him on the Day of Resurrection a Book, which he will find wide open. (And it will be said unto him:) Read thy book. Thy soul suffices as a reckoner against thee this day." 17:13-14

"Nay, but it is a glorious Quran, on a Guarded Tablet." 85:22

This Guarded or Preserved Tablet may be regarded as the Blue Print from which the Universe was created. The Universe may be regarded as a process of actualisation of what is contained in the Tablet Everything that happens is recorded in the fabric of space-time itself and facilitates the next events. Human beings can have access to this to varying degrees, and this constitutes inspiration or revelation. If everything is controlled by the laws of cause and effect, then the Universe may be regarded as a network of such processes. It is not time which passes, but we who pass from place to place on this network. All objects or events, recognised by the order contained in them and having a certain amount of permanence or inertia may themselves be regarded as deposits of memory.

According to one point of view the Universe fundamentally consists of three factors:-

(1) The Will of Allah is the active. positive or masculine force. It is also known, in some systems, as the Father.

(2) Accommodation, receptivity, the medium or womb in which things take place, the ether or space-time, the passive or feminine factor. This is known as the Mother. It is often identified with the all pervasive Spirit, which arises from the Will. i.e. the feminine arises from the masculine. When the Will or Father enters Space or Mother, then it is the forms contained in the Mother which are the Memories. They remain passive.

(3) The action of Father on Mother results in the production of Intelligence, adaptability, the Word or Logos, that which creates the universe. It is known as the Son.

According to Christian Theology, God is a trinity of Father, Mother and Son, though they substitute the Holy Spirit for Mother which was identified with Mary, the mother of Jesus, the latter being identified with Son. The Son is regarded as a God separate from the Father. ("In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." John 1:1) The Son, however, cannot do anything which has not been willed by the Father. Obviously we have a mythology here, something which encapsulates in symbols the understand about ultimate and universal processes. This is no different from a scientific formula which does the same.

The mythology of Father, Mother and Son derives from ancient Egypt and Babylon. Osiris was the Sun god, the son of Ra also the sun God. The sun was obviously the source of all heat, light and energy, all events which took place on earth, and existed in the heavens. It was, therefore, god in heaven. The Pharaoh because he controlled affairs in Egypt was regarded as the son of Osiris, the god or his representative on earth. He had a spiritual, social as well as an environmental function. The Egyptians were tying to construct a civilisation on earth according to what they thought heaven was like. It is likely, however, that it is not the physical sun but its creative force which was regarded as the god, and it is also likely that even this was at one time merely a representative or symbol of Universal Creativity. The sky was regarded as his mother, the sky Goddess into which he disappeared each night to be reborn the next day. So he became his own son. Isis, was the wife of Osiris and a Moon goddess which reigned at night. Osiris was murdered by his brother Set (Satan), and his body scattered. Isis gathered the pieces and gave him life long enough to impregnate her. He then died and was resurrected into heaven as Orion. Isis gave birth to Horus who founded the Egyptian civilisation, and represents what later were called the Messengers. He is sometimes identified with the planet mercury closest to the sun. When Isis died she too was taken up into heaven as Sirius.

In Islamic theology Allah is one and indivisible. However. He does have two aspects, the creative and accommodatory, because He surrounds, embraces and comprehends all things. Thus, Father and Mother are integral to Him. The pair is a creation which refers only to created things (51:49. 36:35). The result of this view is that the Son is no longer a begotten. ("Unto Allah belong the East and the West, and withersoever ye turn, there is Allah's Countenance. Lo! Allah is All-embracing, All-knowing. They say: Allah hath taken unto Himself a Son. Be He glorified! Nay, but whatsoever is in the heaven and the earth is His. All are subservient unto Him. The Originator of the heavens and the earth! When He decrees a thing, He saith unto it only: Be! And it is." 2:115-117)

In short, the Quran has done away with mythology, thereby making way for a new age.

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Some further comments may be made in connection with these ideas:-

1. We read:-

"They will ask thee (Muhammad) concerning the Spirit. Say: The Spirit is by Command of my Lord, and of knowledge you have been vouchsafed but little." 17:85

"And thus have We inspired in thee a Spirit of Our Command."42:52

"Whereby the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years." 70:4 Also see 78:38 and 97:4

"We sent unto her Our Spirit and it assumed for her the likeness of a perfect man." 19:17

The word Spirit (Ruh) is distinguished from soul (nafs). It appears to have several interconnected meanings:-

(a) It could be identified with the Command of Allah, the Logos or a result of it. Thus, though the Command of Allah is the initiating impulse, the Spirit is the basic substance from which all things are created. There is a limit to scientific knowledge beyond which it cannot go. This consists of the quanta of energy. At this level the Universe is unpredictable since no cause can be found for quantum events. The Spirit, therefore, refers to a Field lying beyond the Quantum level, beyond the Electromagnetic. We may, therefore, regard the electromagnetic particles as arising from a condensation of Spirit. Progressive condensations create the nuclear particles, then atoms, molecules, macro-molecules and crystals or cells and so on. That is, the Universe consists of structures at various levels within the Spirit, these having been created by Information or Truth. The dissolution of the Universe, then, implies the withdrawal of information and the release of the Spirit. All things return to Allah. The universe could be regarded as thoughts in the mind of Allah. There is a Universal consciousness.

(b) The Spirit is identified with the Archangel Gabriel (2:97, 18:17) and may refer to Archangels in general. These are the powers through which Allah works. We may, therefore, assume that there exist beings made of Spirit as there are entities made of electromagnetic materials, atoms, molecules, crystals and cells. Their function is to produce order, to introduce and transmit information.

(c) The Spirit is connected with Inspiration and Consciousness. The Divine Spirit was breathed into man and the Prophets were inspired by it. (2:87, 5:110, 16:102, 40:15, 42:52, 58:22, 97:4) Indeed, Jesus and Muhammad are referred to as a revelation, a Word and a Spirit from Allah. It may be presumed that the human mind has or can have access to this sub-quantum field. The brain is not just a dead physical structure, but an electronic processor. There are electromagnetic events in it and it is in interaction with external electromagnetic fields. Quantum events must also be occurring in it. It is possible for man to become conscious of this fundamental level. He can contact Universal Consciousness.

Consciousness is irreducible to anything else. It is prior to any knowledge. Everything else may be regarded as constituting the contents of consciousness. This does not, however, mean that everything is in our minds or constructed by us. The consciousness of the individual exists within the collective consciousness of the community and is influenced by it. It also exists within the Universal Consciousness. Objectivity, therefore, refers to the greater world existing outside individual consciousness and to interactions with it. This can take place at many levels.

The stages in the creation of the Universe may perhaps be thought of as follows:

At first there was only Allah. By his Word or Command, the Logos. He created the Spirit which refers to what ever is the fundamental force in the Universe. The Spirit condensed or organised into Light, photons of electromagnetism. This in turn condensed into the sub-atomic particles, plasma, which condensed into atoms, then molecules. The stars and planets arose out of the atoms. And the molecules condensed on planets into other units, including crystals and cells and finally into various other larger objects and organisms. These in turn form herds etc, and in human beings, communities and nations. All these processes are said to be caused not by mechanical forces but by intelligences, angels - that is, by something capable of organising and adjusting. Each of these levels represents a level of existence. There are structures and organisations at each of these levels. The organisations at the higher level control the phenomena at lower levels. The causes of phenomena at one level exist in the preceding level. We must not suppose that all this necessarily conflicts with science but rather that it is another point of view.

Three important ideas coming from modern science have relevance to the Islamic view of the nature of existence:-

(a) Quantum theory shows that the fundamental particles are not concrete objects having a definite position in space and time, but can only be described as bundles of probabilities which fluctuate and vibrate, appear and disappear. Nothing can be deterministically calculated about their motions and interactions. All macro objects including ourselves are composed of these particles and yet their behaviour is determined by laws. Thus chance and necessity is combined. Indeed, the same can be said about the evolution of life where random mutations and deterministic selection by the environment takes place, and about human thinking where trial and error also leads to determined results. It seems that though the particles themselves are unpredictable in mass they produce regularity. This implies that the behaviour of each particle depends on the other particles in a system. These particles cannot, then, be the fundamental reality but interact through some even more fundamental force Which links all things together. This is like consciousness which also appears to consist of quantum events. This combination of chance and determinism is what we call Will, and is much more fundamental. From the Islamic point of view Allah is the creator of the Laws. From the scientific point of view the laws are taken for granted and it is supposed that if we know all the laws by which all things can be explained then the concept of God becomes redundant. But the existence of these Laws remains a mystery. There must be something to explain why the Universe and all things in it should conform to laws. They refer to order, regularity, repeatability, predictability and controllability of events. It implies that information, truth exists in them It is only complete randomness that requires no explanation because it contains no information.

(b) A study of these fundamental particles also shows that a great many more dimensions are required to explain their properties. But since the external universe as seen by us consists only of 3 space dimensions, then we must suppose that these other dimensions have somehow become folded in. There are events going on in these dimensions which cannot be seen outwardly, though there is some interaction between the inner and the outer. This may well mean that if we look inwards into ourselves, then the world we see there also has dimensions. The events in the inner world are not then unreal as some people suppose.

(c) Basically nothing exists which is either completely independent or completely determined. It is much more likely that each individual has to adjust to its environment. Since all things are connected it should also be possible to arrive at a knowledge of the whole through the parts both by outward and inward observation. The one is done by science and the other by mystics.

The first level of reality is outside the sphere of Science which can only deal with the smallest particles observable, namely the quanta on which the Quantum Theory is based. At this level everything seems unpredictable because these quanta arise and disappear without cause or predictability according to statistical laws which do not apply to individuals but to masses. Theories which deal with Chaos apply here. We have both chaos and organisation. However, the fact that order can be seen in these masses appear to show that the individual particles are being controlled from a sub-quantum field. If we look at things from the holistic point of view where the whole, because of its organisation, is more than the sum of its parts, then we may regard the whole Universe as a Brain, and the Quantum field as being its consciousness. Intelligence applies to this. Each part responds to the whole by adjusting itself to it. The human brain is a similar entity in which quantum events also take place. This field may have many organisations to which the name angels has been given. But neither this brain nor the mind should be identified with Allah. He exists outside the Universe as well as within it, and may have created numerous Universes or may create a series of them, each of which has a beginning and an end, and cannot be self-caused since there is nothing in them to cause them when they do not exist.

There is a descent of forces from the higher to the lower level. The entities at the lower level are transforming devices, they absorb, transform and emit. The transformation involves a separation of the finer from the coarser, an extraction of the energy contained in it, thereby leaving something which is less energetic. There is, therefore, an ascent of forces. We must also presume that there are interactions at the same level, horizontal forces. These entities, including man have a function with respect to the Cosmos, to balance the ascent and descent. Some of the extracted energy may also be used by the entity for its own development. There are, therefore, three processes:- (1) The transformations done by the entity during its life time. (2) The evolution of the entity itself. On the death of the entity, the information locked up in it is returned to the Cosmos. (3) The ordinary physical evolution owing to the interactions and reproduction of the entity.

Since everything else consists of structures at various levels, the Universe may be regarded, basically, as a Field consisting of a network of forces, the knots or points being the fundamental particles which organise at various levels to form everything else. The net has a dynamic pattern. An event occurring at one point will set up ripples which affect all other points. Thus, though the event at any point X can be said to be the cause of events A, B, C etc, at other points, and there is no direct causal connection between the latter, they are nevertheless connected. The event at point X is itself an effect of the coincidence of multiple causes coming from elsewhere. The forces, however are fluctuating so that the knots are constantly disappearing and re-appearing elsewhere. The net is, therefore, being constantly recreated, though the new net is not independent of the previous net. The Universe is at this level something like a brain.

2. Allah is the ultimate Reality, One, Absolute and Indivisible. This is the most Fundamental Truth. Ultimately, therefore, there is Unity, Homogeneity and Conservation.

The first corollary to this is that if some factor +A arises from the fundamental unity and homogeneity, then there must also arise a factor -A. This fact is recognised by most religions and philosophies when they speak of the Pair of Opposites. It is also recognised in Science, as for instance in the Laws of Motion, and in the fact that the Universe is constructed from positive and negative particles. However, there must also be a third factor *A, which must be supposed to have kept the two opposites together, and which now accounts for the attraction, striving to reunify them. We therefore, have a trinity, also recognised by some religions. The trinity is not however, the fundamental fact, but a derived one.

A second corollary is that if some disturbing factor arises in a stable or closed system, then certain processes will be set up in it whose function it is to neutralise the disturbance by adaptation, to return to the original state of equilibrium. Cause and purpose are one and the same thing at this level. Thus, the process of separation into the pair of opposites also creates the process of reunification.

A third corollary is that all things are inter-dependant. The actions of each part affect all other parts. The behaviour of any part can be seen as a process of adjustment to the changes occurring around it.

A fourth corollary is that the whole is more than the sum of the parts and creates and controls them. The parts have a function with respect to the whole. There is something in the parts which is a reflection of the whole. It is not possible, however, to describe the whole merely by means of the properties of the parts.

A fifth corollary is that since intellectual thinking and knowledge depends on relationships between things, knowing Allah requires quite a different faculty. As we are in fact part of reality, it should be possible for us to be aware of Allah. It requires identification or surrender.

A sixth corollary is that there is a process of separation, disintegration, a motion towards multiplicity. We may call this Involution. It is also the process of Creation. The opposite process towards re-unification may be called Evolution. There is also a process of Balance at different points between these processes. These processes are represented within us as anabolism, catabolism and metabolism. It is state of balance which shows a mixture of order and chaos. The two ideas are relative to each other.

A seventh corollary is that since all things are connected together and affect each other directly or indirectly, then Human beings should be able to become aware of all things in the Universe if they develop sufficient consciousness. However, it is necessary to recognise that consciousness of something is not the same thing as the object or event which affects it, nor the same thing as a description of it. Human beings normally are conscious of very little.

3, The Islamic argument may be given something as follows:-

The most fundamental thing about existence is knowledge. That of which we have no knowledge does not exist for us. But we know that there is a world about which we know nothing, since it comes into our experience by the progressive introduction of truth. Thus the world is created by the introduction of truth.

If two objects interact, then each may be regarded as an observer with respect to the other. The relationship between them defines knowledge or experience. The object is known by its behaviour, and the behaviour of an object is proportional to the truth in it. The behaviour of an object remains the same unless some truth is introduced into it, and changes in proportion to that truth. The object is known in proportion to the truth which it induces into the observer. This modifies the observer. Thus knowledge is proportional to the modification in the observer. This could be regarded as a restatement of Newton's Laws.

4. Our knowledge depends on the ability to discriminate, compare and relate. Therefore, we cannot know the state of Absolute Unity and Homogeneity. When a contrast occurs, this constitutes a stimulus which makes us aware and activates us. The purpose of the activity is always to reconcile the opposites, and return to the state of equilibrium. An opposition can also be defined as a problem. The solution may be defined as a reconciliation, a return to unity. The effort made to achieve this must be regarded as the third factor. All processes including Life may, therefore, be defined as a process of solving problems. Problems produce suffering or pain. This is a state of opposition, between what we feel and what we desire. Pleasure on the other hand comes from the process of reconciling a state with a desire. The acquisition of knowledge is part of life and, therefore, an act of reconciliation and return to Unity. It is possible to say that, since the three factors are always present, then taking Reality as a whole, nothing ever changes. What we see as change depends merely on the fact that we have a limited view. This is like looking into a dark room by means of a torch beam. While the room remains unchanged our view of it certainly changes as we move the torch.

5. There is a difference between the scientific and Islamic view of "Cause". From the scientific point of view a cause always precedes the effect in time, is required only to bring about a change in motion or behaviour, and lies at the same level as the effect. In fact, however, a cause is an interaction between two or more things and the effect is the result. There is no justification for supposing that one of these is inert and the other active. When electricity passes through the wire in a bulb it produces light. Electricity is not by itself the cause since, in the wires of a heater, it will produce heat. We must, therefore, attribute the effect to both the nature of the electric current and the wire. Each may be regarded as an external force with respect to the other, and this externality is understood in opposition to internality, the nature of the thing considered.

In Islam the cause is seen as being prior to the effect logically, that is, the effect is dependant on the cause, but the cause is not dependant on the effect. The cause is always contemporaneous with the effect, but lies at a higher level, in the system to which a thing belongs. The phenomena on earth, for instance, depend on the radiations of the sun or solar system. The events in the Solar System depend on the Galaxy, and so on. Ultimately, the cause is in Allah. If all motions are uniform in velocity and direction, then this, too, needs to be explained by a Cause. We cannot simply reduce all phenomena to Laws, we have to explain the existence of these Laws also. We may illustrate this by a diagram:-

A

B1 B2 B3

L1 L2 L3 L4

S1- S2 - S3 - S4 - S5

There is a sequence of events which from a scientific point of implies that S1 causes effect S2, S2 causes effect S3, S3 causes effect S4 and S4 causes effect S5. But there is a Law, L in each case which makes the connection between the cause and effect. There is a more basic law behind these Laws which connect them together and ultimately there is Allah who connects these Laws.

One of the consequences of the scientific way of understanding 'cause' is that whether or not God exists science cannot find Him. They will always look for a phenomenon as a cause behind every phenomena. And in so far as they explain every phenomena by its immediate cause they also cut the picture into small sections. It should not, therefore, be surprising that, if the picture is put together, it will be found that we have a vicious circle again like one of the machines on which the theory is modelled. "A" causes "B", "B" causes "C", "C' causes "D" and so on until we come to "X" which causes "A". The complete pattern is not seen as a whole and, therefore, there is no need or desire to explain it.

6. It is integral to the concept of Allah that He can do anything He likes. But it is also true that He works through Laws. Thus both determinism and what is called Chance are accommodated. There is nothing in the laws themselves which make them necessary. When we describe the Law of Gravity, for instance, we are explaining certain kinds of behaviour of material objects. Gravity, we are told, is proportional to mass. But mass is measured by the amount of gravitational attraction. The terms are merely defined in relation to each other. But there is nothing in this description which tells us that things cannot be other than the way they are. In order to explain this one would need to describe still another law to which exactly the same considerations apply. Something is seen as necessary only when it is part of the definition of something else. Ultimately we must have something which cannot be part of the definition of anything else.

Modern Science has had to abandoned the mechanistic view of the world owing to the discovery that there is nothing strictly predictable about he motion of the particles from which matter is made. Laws are Statistical. This implies that anything whatever can happen, but that there are different probability for the occurrence of different things. But there is no explanation for this. If everything happened according to pure chance and nothing was regular or predictable then knowledge would be impossible. There would be nothing we could recognise. Nothing, including ourselves, could exist. The fact that there are laws and regularities, and that things do exist, implies that there is some cause for them. But if everything was completely determined then there could be no change. A change in a system takes place owing to the incidence on it of some factor coming from outside it. If the known Universe had a beginning and is moving to an end, then the changes in it must be attributed to some cause coming from outside it. The Islamic notion of Allah admits both law and randomness, but they are not mutually exclusive. There can be lawful randomness and random lawfulness. A certain amount of flexibility is built into the Universe. Else Mercy or tolerance could not exist, but only Justice.

7. There is no Absolute distinction in Islam between mind, matter and life. If objects have an inner order or organisation, belong as part of an outer order and interact with other objects in that higher order, we can distinguish between three aspects:- The parts of which it consists, the interaction between the parts and the whole. Looking outwards we see matter, looking inwards we see mind, and life refers to the interactive behaviour. When two objects interact, then anyone of them can be said to be an observer with respect to the other. The distinction between matter, life and consciousness is probably the same as that between mass (inertia), energy and order.

The following quotations from the Quran show that the universe and things in it are regarded as not only being material but also living and conscious, and this, in the opinion of the author, is not a question of symbolism.

"Lo! We offered the Trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he has proved a tyrant and a fool." 33:71

"The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymns his praise; but ye understand not their praise."" 17:44

"Hast thou not seen that Allah, He it is to Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knows verily the worship and the praise; and Allah is aware of what they do." 24:41

The words "praise" and "worship" should, of course, also be understood in a much more organic sense. They refer to the quality of behaviour. When applied to man they should also be understood in this sense.

Islam makes no absolute distinction between man and animals either.

"There is not an animal in the earth, nor a creature flying on two wings, but they are communities like you. We have neglected nothing in the Book. Then unto their Lord they will be gathered." 6:38

The distinction between living things and dead things or between man and animals is not absolute but a matter of degrees. The characteristics of life are said to be reproduction, purposive behaviour and self-construction. Mind is distinguished by cognition, sensitivity, intelligence and order creation. But we may see the same in material objects. Electro-positive and electro-negative radicals recognise and seek each other, as do a great number of molecules according to their shapes, particularly the antibodies which protect an organism. Electromagnetic waves are propagated because one wave reproduces the next. The arising of spontaneous order from chaos is now well known. When water freezes it creates crystals of ice and snow. Intelligence is seen in elasticity and the ability to adapt. All things seek some kind of equilibrium within their environments. The phenomena arising out of this may be said to have this purpose. All objects are sensitive to various degrees to gravitational, magnetic, electrical, mechanical, chemical forces, to light, heat, temperature, pressure, order. There are no borderlines between living and non-living things. Viruses which may be compared to free genes, for instance, are neither dead nor alive or both dead and alive. Photons and electrons, and other fundamental particles studied in Physics are neither or both waves and particles, energy or matter. Many fundamental phenomena are such that no distinction can be made between a purely mental construct and an external material one. It exists only as a mathematical description.

We may distinguish between consciousness, life and matter, not as separate things, but as different aspects of the same thing, e.g. order, energy and inertia. If then, we distinguish between substances we could do so according to the degree to which one or other of these aspects dominates. We have a series from maximum creativity to maximum inertia.

It is an unfortunate fact that ever since the dichotomy was made between the material and the ideal the meaning of most words has also changed. Everything which is included under the one heading is regarded as excluding qualities which are included under the other heading. Material things are not regarded as having intelligence or consciousness or any kind of volition. And other things which are considered as ideas are not regarded as having any substance or power. The result has been a distorted view of nature and to obvious errors. For instance, it is not true that physical systems are completely Deterministic. The laws discovered by science are statistical. There is a degree of tolerance within which events can happen. Neither is it true that human beings have Free Will and can do anything they like. They, too, are subject to Causal forces, and the powers by which they carry out anything, including action and thought are not their own and have not been created by them.

Islamic Cosmology demands that we give up the idea that the Universe is composed of dead, inert matter. It is alive. This planet earth, for instance, can be regarded as an Organism in its own right. The Biosphere which is an organ of the planet is itself an organism, and so is the organ of the Biosphere known as humanity. An individual human being is an organism, but so are the organs and cells he consists of.

But this, too, is insufficient. The Universe has a psychological aspect. It has consciousness and intelligence, the different parts of it are also conscious entities to different degrees. Apart from the mind of the individual there is also a mind of the cells he is composed of, and a mind of humanity in which he is a cell. The mind of humanity in its turn is part of the planetary mind.

8. Experience and Observation are also kinds of interaction. They may produce changes in the observer or in the object observed. Any object can be regarded as an observer with respect to another. The difference between observation, association and action shows that objects can have three possible states, though they are relative to each other. They are passive in the one case, mediating or neutral in the second, and active in the third.

Suppose we refer to the three interacting factors as A, M, and P (Activating, mediating and passive). Each can act on the other. A can act on P to produce M, and M can act on A and P. If we describe their relationship according to their state then we can assign the first position to dominance, the second to mediation or catalysis, and the third to passivity or inertia. Accordingly, we get the following series:-

(1) X1 - (2) AMP . (3), APM - (4) MAP . (5) MPA - (6) PAM . (7) PMA - (8) X3

Hence, for instance, the creative impulse coming from Allah (X1) and the 7 created Heavens.

X refers to a unity or balance between the three. Down the series the Activating principle diminishes in its power, and the inertial principle increases, as shown by the changes in position, We have an involutional series. This distinguish the two Xs on either side. X1 is the source, and X3 is the end result. X2 refers to the six intermediate stages of development. The second set of four is not quite a mirror image of the first set of four, since the position of numbers 5 and 6 would be reversed if it were. 2 and 3, 4 and 5, 6 and 7 make sets - three pairs of opposites - because they have the same force in the dominating position, but the others are reversed. There is a correspondence between the three forces, A, M and P, and the 3 sets. There is also a correspondence between X1, X2, X3 and A, M, P and thus with the three sets. X1 could be said to act on X3 to form X2. If X looked at itself, it would cause the division into observer (X1), object (X3), and by interaction, experience or knowledge, (X2).

The significance of this series lies in the increase in the degree of rigidity, inertia or inflexibility as the passive factor becomes more dominant. At stage 1, the number one denotes complete freedom. All potentialities exist in it. At stage 8, actualisation is complete. so that nothing can change. The further a thing is from Allah, for instance, the more inert or dead it is. There is no freedom, the Quran tells us, except towards Allah. These numbers could represent the different levels or worlds of existence. Freedom is obtained by greater knowledge and consciousness which is an ascent up this ladder.

It is possible to think of the universe as being divided into the following levels ;-The worlds (1) of Absolute Unity (2) Duality, the pair of opposites Ying/Yang (3) Forces (4) Abstract Forms (5) Transformations (6) Change and motion (7) the solid inertial world. These correspond to the levels of consciousness:- identification, inspiration, intuition or insight, ideation, conceptualisation, perception, sensation.

The same levels are to be found in a human being. These in the Hindu system correspond to the 7 chakras. The lowest known as Kundalani, containing the creative or genetic energy and depicted as a coiled serpent, is to be raised through various exercises to progressively activate the other centres. From the scientific point of view these may correspond to the 7 endocrine systems which produce the hormones, from top to bottom ;- Pineal, Pituitary, Thyroid, Thymus, Pancreatic, Super-renal, and Sexual.

However, these should not be identified with particular organs since they interact with others, but should be regarded as centres of control. The domination of these various centres can then describe different kinds of people or even ages and organic evolution. As we are not conscious of them, they can only be contacted through meditation. The evolution of man can be regarded as a process of ascent which is the reverse of the process of creation. Further evolution can be achieved by means of suitable psychological techniques. The now well known phenomena of psycho-somatic effects tell us that physical conditions and transformations can certainly be achieved through the mind. But the power of this still continues to be under-estimated.

There may or may not be any extensive application for this way of thinking in science. The main point of interest is that the series gives a certain precision of understanding. It should be remembered that the Quran sees the universe in terms of truth or order, and this way of thinking refers to the relationship between forms of order. The clue to the understanding of religious ideas is that we are not dealing with inert matter or energy but with the transmission and transformation of truth, information or order, and these terms are understood not in a static but dynamic way. Therefore, to say that someone has died does not imply that the information contained in him has disappeared and cannot appear elsewhere or in another form.

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The Quran is constantly pointing to the mystery in the order in heaven and earth and also in the affairs of human being. This order has also fascinated countless Scientists. Much about this has been written by various scientists including Paul Davies (in books such "God and the New Physics", "The Mind of God" which also refers to many other books on the same subject).

The Mystery of the Universe could be divided into three categories:-

1. How is it that the Universe is so well ordered from the smallest particle to the largest Galaxies. The nature of this order appears to have the following aspects:-

(a) It is sufficiently discrete, having sufficiently independent parts or objects to allow us to know and understand small manageable parts at a time without the requirement to know all of it. This allows us to make progress step by step.

(b) These parts nevertheless fit together as in a jigsaw puzzle to form a whole.

(c) That the Universe creates a great variety from a set of simple identical units. It is as if there is a kind of quality space or space of potentialities which things are constantly exploring and into which they are constantly expanding. Connected with this is versatility and adaptability. There appears to be experimentation, creation, testing, alteration, anahilation and selection going on.

(d) The order in the Universe varies from rigid structures like that in a crystal which have least capacity to change, through more complex and dynamic ones like cells which are able to change and adapt and have greater capabilities for activities of various kinds to completely loose chaotic structures.

(e) The Universe and the things in it also evolve from simpler states to more complex ones. Complexity appears to be the result of the repeated application of the same laws, but also by the super-imposition of order on order from level to level. Each level brings forth still further characteristics. Greater complexity appears to be associated with the emergence of life and then minds and their faculties and their ever increasing power. It may well be that this is an extraction, a distillation or actualisation of potentialities which was already inherent in the ground state from which things began. That is, there is a Universal mind and it is progressively becoming manifest in developing organisms. Or the Universe is a process of Self-realisation or self-manifestation.

(f) Yet despite the complexity there is a simplicity of Laws underlying it and Universality both in the application of these Laws and in the over all distribution of the galaxies.

2. How is it that Human beings can understand this order. Everything in the Universe and on earth appears to be so finely arranged that life and minds should evolve and develop and investigate, know and understand the Universe.

3. How is it that Human beings can manipulate and use this order and construct order of their own. The ability to know is not by itself the ability to construct. Nor does it guarantee that this new order will be compatible with the original order. What kind of Universe is this where the possibility of such self-contradiction can emerge.

It is not difficult to see that once these questions are posed then the statements, symbolism, instructions and answers provided by the religions become understandable. As in science, it is probably necessary to regard the teachings as being encoded in formulae which must be unravelled in order to be understood. This is what we are trying to do here.

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The Scientific view of the Universe is as follows ;-

Research shows that the Universe is expanding. If then we go backwards in time the Universe must have begun with the explosion of a point of no space and infinite density, a Singularity. This event has been called "The Big Bang". However, Relativity Theory suggests that the denser and the hotter matter is as we go backwards in time then the more contracted does space become and the slower is time. Ultimately time would be completely stationary and there would be no Space. We could then not speak about a beginning at all, but Eternity. There would be no Laws as described by Physics since this requires space and flowing time. Science, therefore, begins after the Creative Event and cannot explain the event itself. The explosion created the sub-atomic particles which condensed into Hydrogen as cooling took place because of the expansion. Gravitation caused this to condense into Galaxies, and within these into stars. Here, because of the heat, Hydrogen combines into Helium while emitting heat and light, and later into the other elements which are scattered into the Universe. The planets, and all things on them, form by condensation of this material.

The power of Gravity which keeps the Galaxies and the Universe together suggests that there is far more matter in the Universe than is visible by a factor of as much as 100 times. The gravity would then be great enough to cause the Universe to collapse into a singularity, an event known as the Big Crunch. There are also what are called Black Holes. When the mass of stars is very large, then because of the gravitational force, matter collapses back into a Singularity. This is surrounded by an Event Horizon. Within this all things including light cannot escape the gravitational attraction of the Singularity and cannot, therefore, be seen. There is, therefore, an area of the Universe not accessible to science. However, the Laws of Quantum Mechanics allow Black Holes to radiate some forms of energy. There may be Black Holes in the centres of Galaxies. The Black Hole may also explode. Thus, the Black Hole becomes a White Hole. It is likely that the Universe will collapse into a Black Hole. And that this may explode again to form a new Universe. The Universe may be 'the Breathing in and out of Brahma', as the Hindus say.

There is, however, a problem:- There is no explanation for the existence of such fluctuations. If you have a concentration of energy somewhere, then it will tend to flow outwards striving to produce a uniform distribution. The rate of loss of energy depends on the difference of the levels of concentration between the object and its environment. The reverse is not true. It requires more energy to reform the concentration. This, in effect is the Second Law of Thermodynamics. The flow of time is given direction by this process. How then, did the original concentration occur?

The notion of Information is also connected with the Law of Thermodynamics. The amount of disorder increases as energy is radiated. Information, however, is connected with order. This is because nothing can be known in a disordered state and since all processes tend towards disorder this is the most likely state. We only need to know a cause for something if it is ordered or order increases, i.e. evolution happens. The particles of sand, for instance, are most likely to be found in a disordered state and a sand castle does not build itself, but is likely to collapse into disorder. There must have been originally a maximum state of order and concentrated information, the existence of which is a mystery.

However, evolution can take place locally, say in a galaxy, if energy is provided by the rest of the Universe. The centre of the Galaxy may provide energy to the stars for their evolution. The evolution on this planet depends on the radiation on it and absorption of energy coming from the sun. Thus life on this planet is due to the pressure of active forces coming from above, passive forces from below, i.e. the earth, and also mediating forces coming from interactions between organisms. But the forces coming from the centre of the Galaxy and the rest of the Cosmos also have their effects e.g. by causing mutations. The planets, however, also radiate energy. And this may be absorbed by the moon for its evolution, by other planets and even the sun and stars. Does it also cause Space to expand? The other planets must radiate to the earth too. There is some reciprocal interaction.

One way of overcoming the problem of the origin of order is to regard Gravity, which does produce concentration, as negative energy. Gravity is proportional to mass, and mass, by Einstein's Law, is proportional to energy. The total amount of energy in the Universe is, therefore, zero. This must also apply to the total mass. It, too, is zero. The total is and must always have been zero. What then, is responsible for the Universe? The only variable we are left with is order, information or truth! Evolution must be the result of the progressive introduction of information or Truth. This is clearly in accord with the Islamic position. However, it is supposed that information, order or negentropy is caused by the expansion of the Universe since this creates the space into which energy can flow. There is, however, no explanation for why it expands. One might as well suppose that it is the introduction of information which causes the expansion. It may well be that the Universe is not uniform, that it has an Absolute Centre, from which some kinds of subtle energies are constantly flowing into it. Such a centre may be that which is referred to as the Throne of Allah. The Primeval Atom did not, then, explode, but remains in existence as a constant source of power. Perhaps there is a massive Black Hole in the centre of the Universe which both attracts and radiates.

From the Scientific point of view matter, energy and law, a trinity, are the ultimate realities. It cannot go beyond these. But the Universe has a beginning. Before this there was no matter, energy or law. There was nothing. But something cannot arise from nothing since this flouts the law of causation. If it can, then it must be happening now, and nothing whatever is predictable. It is true that Quantum physics finds that there are uncaused events at the sub-atomic level and yet they obey statistical laws. This implies that there is some restriction on complete randomness. The only reason why a cause for these is not admitted is that no world beyond the quanta is accessible to Science. The Scientific attitude is not that things may be unknowable or even that they may be unknown in our present state of development, but that which the scientist cannot know does not exist. This is a tremendous arrogance and quite unjustifiable. The present endeavour in science is to find a Unified theory or Law which will explain everything. Unfortunately it will not explain the existence of that Law. In so far as such a Law is a mental description one would still have to say that since the Universe is regulated by it, there must be a Universal Mind which also knows this Law and controls the Universe by it. There is, therefore, a Reality which is not describable as matter, energy or law but which gives rise to them. And this is the Islamic position.

It is generally believed by Scientists:-

(1) That Matter is the fundamental reality. This is untrue. Matter comes out of the field of forces, and the structure of matter does not follow necessarily from these forces. The ordinary view of matter is that it consists of visible objects. This has been analysed into patterns of invisible particles having inertia, and even these have been reduced to waveforms in space-time. Dynamic organisation appears to be more basic.

(2) That Life is another form of organised matter. Also untrue. It is certainly organised from matter, but this is constantly flowing in and out of it. Inert matter is controlled by the laws of Thermodynamics which lead to increasing disorder, while life is recognised by the ability to maintain an equilibrium and to enhance organisation, to evolve. The characteristics of living things are not the same as those of inert things. Their behaviour does not depend entirely on chemistry and physics but also on evolutional history.

(3) That human consciousness arises from life and matter by further organisation. Also untrue. The property of consciousness is to unify diversity. As such it acts in the opposite direction to the way matter has arisen. Thus the progress of knowledge by progressive synthesis is the opposite of the process of creation which creates increasing multiplicity and complexity from a few laws and few distinct particles. The characteristics of conscious beings are not the same as merely living organisms. Animals do not produce cultures and the world of ideas. Human behaviour is to a large extent independent of genetics, and depends more on experience and on conscious effort. Science does a disservice to mankind if it reduces all their behaviour to biology.

However, since all three phenomena exist in the Universe, we must regard them as being inherent in Reality. There is only a difference in degree in the manifestation of these principles between different entities. We cannot describe any real entity merely by its material properties, but must also consider its vital and psychological properties. The interaction between objects, for instance, requires forces or urges similar to the self-preservative, reproductive and self-assertive which characterise life, and all things can experience, cognise and merge the forces acting on them, cooperate, unite, giving up part of their independence to form a unity which is more than the sum of the parts. It is this which produces the so called emergent phenomena. However, the opposite is also true. The whole produces and controls the parts. We can see this by studying the development of any organism from a seed. It is because of the existence of emergent phenomena such as matter, life and consciousness that merely finding the Unified Field Theory combining all physical laws, cannot possibly be an explanation for all things, apart from the fact that this law also requires Initial conditions on which to act and a number of Constants which relate one factor to another.

It is clear from even scientific studies that the Universe could not have come into existence if the Laws regulating it had not come into existence first. These Laws are not material things, nor energy, but something which regulates them. These Laws must have been a potentiality in whatever existed before the Universe came into existence. We could suppose that there was a state of complete homogeneity in the beginning and this still exists underlying all things. It is the arising of the Laws which differentiate between order and chaos, and indeed, produce both equally. Overall, nothing changes. The distinction between them appears to be only apprehended by consciousness. This underlying undifferentiated ground state of existence is what we may call a sub-quantum field, and to which we give the name Allah.

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Evolution, the increase in order, on this planet takes three forms.

1, The multiplication of organisms and their spread through the earth.

2. Increase in their organisation. Uni-cellular organisms were converted into multi-cellular, these form herds, and human organisation grows ever larger from tribes to nations, which also unite into larger units. And so on.

3. Increase in inner order and integration. Organisms have developed from very primitive forms through several stages to human beings. And this process may continue. Human beings differ in the degree of their intelligence, ability and consciousness. The higher the quality the fewer of them there are. But those of higher quality may increase in numbers.

If evolution depends on the amount of radiation received, absorbed and radiated, then there must be limits to the amount of evolution possible in a given place, time and state of organisms. It will depend partly on the greater system to which an organism belongs, partly on its power of absorption and assimilation, and partly on its output to its environment. These are inter-dependant factors. The output depends on the relationship between the organism and its environment, and determines how much of what it receives can be absorbed. The evolution of this planet will depend on the evolution of the Solar System, and that on the evolution of the Galaxy, and so on. The rate of development of the individual will depend on the development of the community he lives in, and the development of the community will depend on the development of the whole of humanity. But the development of the community also depends on the degree of development of individuals and the number of highly developed people it contains. As in the development of the child there are stages in which certain possibilities exist.

Given a fixed amount of "information", "order" or "truth" at a particular time, we can predict that:-

1. Increase in order in one place or level will cause an increase in disorder in another place. Excessive technology or social organisation may cause increase in psychological or environmental disorder, or vice versa.

2. Given a community of people, order can be distributed thinly over many or concentrated in the few. If we increase it in the few we can do it only by taking it away from the many. Conversely, it is only when the many shed it by increasing their disorder then the few can pick it up. Times of wars and civil disorder are often times when great achievements are made by the few.

3. It is possible to remove inner order from individuals or groups to increase the social order or vice versa. Regimentation or mental conditioning are examples of social order gained at the expense of intelligence.

4. If we consider the human population as a whole, then the order in one community will increase at the expense of another. The order between communities will also vary inversely with the development of each community.

5. Wars, revolutions, unrest and neurotic behaviour may be due to the need to reduce certain populations because the balance has been disturbed, or disorder must compensate for excessive order.

6. Consider the Biosphere. Increase in the number, organisation or quality of higher organisms will be gained at the expense of the number, organisation or quality of lower organisms and vice versa. The rise in the human population has certainly meant an even greater reduction of other animals. If the human population should fall because of birth control then the population of rodents and insects, for instance, could rise.

7. The reduction of the human population could be achieved by improvement in the quality of human beings or vice versa.

8. Consider the planet as a whole. Changes in the amount of available order can be brought about by the burning of fossil fuels. This may unlock sources of order and make it available, or it may simply radiate it out of the planet. Order may also be locked up in the manufacture of non-degradables such as plastics.

9. Consider the Economy. The manufacture of goods involves creating complex order. It cannot be achieved without creating disorder elsewhere. that is, creating waste and pollution. The amount, the quality and the distribution of goods are inversely related to each other. It is possible to increase the quality of goods, or the way they are related to each other, while reducing their quantity, without affecting the overall picture.

10. The increase in the quantity, quality and distribution of goods may be obtained by a sacrifice in the quality, quantity or organisation of human beings. Wars and corruption due to greed for goods are an example.

Order is not, in fact, constant. Radiation to and from this planet is continuous. The sun radiates not only heat and light onto this planet, but also massive amounts of carbon and other elements, some of which allow combinations into protoplasm, thus increasing the amount of living matter.

11. Thus a certain average rate of evolution will take place depending on the ability of the organisms to absorb it. But this can change depending on events in the wider Cosmos as well as events on the earth and within communities which affect its powers of absorption. The biosphere and humanity are its organs of absorption, transformation and radiation. There are periods when mass evolution to a higher stage is possible, and periods when it is not possible. It is always possible for individuals specially in periods of social chaos.

12. If the amount of energy falling on the earth is sufficient to allow a certain amount of evolution, but human beings do not absorb it, then several different consequences could follow:- (a) that it is wasted and radiated out of the earth. (b) that it causes chaos on earth. (c) that some new organism will develop, perhaps replacing man as the dominant species. Perhaps some people will separate out forming their own communities, reproduce more advanced offsprings and become a distinct species.

13. Objects vary in their capacities to absorb and radiate energy. Since energy tries to find its own level, this absorption and radiation will also depend on the objects they are surrounded with. Thus the evolution or degeneration of an object depends on the context or system in which it exists.

14. Owing to these differences, a system of objects will not be uniform, but different areas will have different capacities for evolution or degeneration. It is not, therefore, the case that every area on this planet has equal possibilities for evolution.

15. All objects have varying capacity for self-maintenance and self-regulation. This is true of atoms and molecules which remain distinct from the field in which they exist; of living things which maintain a state of negentropy higher than their physical environment and human beings who also maintain a state of consciousness higher than ordinary life. If the external pressure is greater than this power of self-maintenance then the object is destroyed. There is in life a tendency to expand and multiply, and in man a tendency to increase internal and environmental order. This means overcoming the tendency towards homogeneity by absorbing negative entropy from the surroundings where it decreases. There is, therefore, a conflict of interest between an individual and its environment. When the order in the restricted environment is decreased, a kind of vacuum is created which sucks in energy or order from the greater environment owing to the difference created. It follows that this suction could be caused by the individuals which maintain the higher order.

16. This self-maintenance can be achieved in several ways - (i) by movement to more appropriate environments - even non-living things move away from a force in a direction where it is reduced; (ii) by re-radiating or expelling the energy and altering the environment - a person can radiate excess heat but this may heat up his environment. The process continues until inner and outer heat is equalised; (iii) by cooperation and unity with others; (iv) by inner re-adjustment. Order may be regarded as potential energy. When this is converted into kinetic energy, into action, it uses up some order which must be replaced. The action of an object, therefore, causes its degeneration. At the human level, the construction of an ordered social and physical environment, usually referred to as a civilisation, involves human degeneration unless techniques exist for restoring inner order.

17. Does the dissolution or disintegration of an ordered system such as a crystal, or the death of an organism cause the information contained in it to disappear? It should be possible to determine this by means of relatively simple experiments. Some experiments suggest that though there is an increase in entropy when crystals dissolve in a quantity of water, the water loses entropy. In other words, the disintegration of an ordered system increases the order in its environment. If this is so, then it should not be surprising that the accumulated learning of past generations which have died out should cause the development of the environment which form future generations.

18. There are stages in the evolution of the Universe. The fundamental particles and Hydrogen formed at a stage of the Universe before the Galaxies were formed. The condensation into stars or suns created the conditions in which all the other elements, including those which later formed living organisms, were formed by a process of ordering. It is on this planet, and perhaps also on other planets, that conditions were correct for living organisms to develop. This requires not only the materials created in the sun but also its constantly radiating energy. Life here, therefore, originates in the sun. But this planet not only absorbs energy but also radiates it into the rest of the cosmos. It is not, therefore, inconceivable that it radiates certain kinds of information or order. Some of this may well be absorbed by the moon and other cosmic bodies facilitating their evolution.

19. All material objects may be regarded as different kinds of order in a field of quantum particles. These fundamental particles can, themselves, be regarded as fields which adjust to the collective field of all quantum particles. They are bits of order in a sub-quantum field. Ultimately something must be thought of as unexplained and self-existing. This cannot be the quantum particles. If an event is completely random, i.e. uncaused, then we cannot calculate its occurrence. If there is a statistical possibility that it will occur, then some cause must be operating. This must come from a sub-quantum field. At this level cause and purpose are the same. The arising of a positive factor must also produce an equal negative, otherwise it cannot be self-existing.

20. The behaviour, arising and disappearance of these particles is no different from the way things arise in consciousness. Creation is, therefore, the same thing as coming into knowledge. A certain threshold of intensity must be reached by a combination of forces to produce awareness. However, we are able to raise or lower this threshold within ourselves.

21. It is likely that order is not created by forces, but that forces are created by order, and this a property of an underlying field. It is only when equilibrium is disturbed that forces are produced which try to restore equilibrium. There is no known Law which tells us how the planets shall be distributed in the Solar System, or stars in the Galaxy, and it impossible to calculate exactly the motions of these bodies owing to the complex variations in their relative positions.

22. While it is not possible to assess the truth of astrological statements without research, it is possible to suppose that sciences can be based on the study of systems of order and their connections rather than on forces and their effects.

23. If objects have a field of forces associated with them, then the arrangement of objects will form a unified field with a certain structure. If this arrangement is altered, or objects are added or subtracted from the system then the structure of this field will change. This will affect each of the objects in the field. A complete new science can be created to study these effects.

24. In so far as human beings have a field of forces they affect their environments, and the things in them, directly individually and collectively, not only by their actions, but also by their very nature, by their presence, and the way they are related to things. Conversely, their nature depends on their position in the scheme of things.

The Islam view of the nature and structure of the Universe leads one to the conclusion that this planet has to adjust itself to the rest of the Cosmos. Its evolution is not independent of that of the rest of the Universe. The changes occurring in it are, therefore, those which facilitate this. Evolution occurs here because of impulses coming from the very foundations of the Universe, from Allah. Human beings in their turn have to adjust to the planet, but owing to their intelligence they may facilitate or obstruct this process. But human beings are conscious to varying degrees. Those who are more sensitive and highly conscious of the world process and the needs of the age, called Messengers, have to guide and stimulate the rest of mankind in the right direction. They arise because of the process and are part of it. It follows also that those who do not follow this guidance will suffer and be destroyed. If they were not, the planet itself will suffer and be destroyed. The planet is probably much too robust to allow this. There is, however, a certain amount of tolerance built into the system.

Man's evolution is not, therefore, the result of his own efforts, though he is an agent through which it takes place. Nor is it accidental except in the sense that it is not the result of human intention. This could be gleaned from the fact that our ideas are not created by us but merely occur in our minds, and that they usually depend on the spirit of the Age or Locality. The self same ideas may occur in different places at the same time.

Let it be understood that no claim is being made that the above theory is correct. It is merely a suggestion, a hypothesis, based on a particular reading of the Quran - that truth or order is the fundamental building block of the Universe. It could be a basis for further research.

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