Clouds are formed when wind induces water evaporation. Wind also stirs sea mist as well as dust particles, and cosmic ray-ionized gases. These act as nuclei to collect water vapor of the atmosphere into clouds. This is expressed in the Qur’ân.
§ Allâh is He Who sends the winds, so that they raise clouds. [30/48]
§And it is Allâh Who sends the winds, so that they raise up the clouds. [35/9]
It is as though wind inoculates or “fertilizes” the clouds with these various particles. This very same description is used in the verse:
§ And We send the winds fertilizing, then cause the water (rain) to descend from the sky. [15/22].
Further, the wind drives the clouds here and there. Oppositely charged clouds are “combined” together into “heaps” or piles, as in the Qur’anic verse:
§ See you not that Allâh drives the clouds gently, then joins them together, then makes them into a heap of layers?, and you see the rain comes forth from between them, and He sends down from the sky from hail (like) mountains (or there are in the heaven mountains of hail from where He sends down hail). [24/43].
These combinations result in “heavier” and more dense clouds, that are more amenable to rain fall. This process is accompanied with intense electric discharges, manifested as lightning and thunder, as in the following verse;
§ It is He Who shows you the lightning, as a fear (for travelers) and as a hope (for those who wait for rain). And it is He Who brings up (or originates) the clouds, heavy (with water). [13/12-13].
Spreading of clouds in the sky can take one of two modes: either horizontal spreading with little height; or vertical buildup of layers of ice (cumulonimbus). The latter take mountain-like shapes, an observation only recently made during air flights. Qur’ân differentiates clearly between these two modes, using different expressions:
§Allâh is He Who sends the winds, so that they raise clouds, and “spreads” them along the sky as He wills, and then break them into fragments, until you see rain-drops come forth from their midst [30/48]
§See you not that Allâh drives the clouds gently, then joins them together, then makes them into a heap of layers?, and you see the rain comes forth from between them, and He sends down from the sky hail (like) “mountains” (or there are in the heaven mountains of hail from where He sends down hail). [24/43]
It is the latter cumulonimbus clouds that normally give hail stone, as well as thunder and lightning. This is the context of the latter verse above (24/43), which also indicates that rain comes from “within” the clouds, and not from the bottom surfaces, as laymen and our early ancestors could have imagined.
For centuries, it was not known that rivers originate mainly from cloudscolliding with the cold peaks of lofty mountains. They condense into rain water, or freeze as ice that melts away later. In either case, water flows down the river stream. This coupling between lofty mountains and rivers formation is stated in the verse:
§And have placed therein firm and tall (lofty) mountains, and have given you to drink sweet water? [77/27].
On the other hand, the original source of springs and underground wells is also rainwater; that infiltrates the ground to finally collect in huge underground aquifers. This is a discovery of modern science (Plessey 1570 A.C.), that was stated explicitly in the verse:
§See you not that Allâh sends down water (rain) from the sky, and causes it to penetrate the earth, (and then makes it to spring up) as water – springs. [39/21.
For centuries, the saline seas and oceans were the main sources of pearls and other precious stones. Relatively recently, however, it was discovered that some freshwater rivers, as well, contain a variety of precious stones. These include pearls in some rivers in the British Isles, Czechoslovakia and Japan, as well as several other stones like diamonds, sapphire and zircon in different rivers and river sediments. This confirms the information given by the verses:
§And the two seas (kinds of water) are not alike, this is fresh and pleasant to drink, and that is salt and bitter. And from them both you eat fresh tender meat (fish) and derive the ornaments that you wear. [35/12]
§ He has let loose the two seas ( the salt and fresh water ) meeting together. Between them is a barrier none of them can transgress. Then which of the Blessings of your Lord will you deny? Out of them both come out pearl and coral. [55/19-22]
When agricultural soil is irrigated, water penetrates the pores. The soil “expands” upwards, and the bottom “vibrates” by this movement, as well as by the motion of the roots and of earthworms. These phenomena occur on too small a scale to be noticeable by the naked eye. It was only through modern precise observations of the soils that such expansion and motion could be detected. The Qur’ân describes such phenomena in the verse:
§… And you thou see the earth barren, but when We send down water (rain) on it, it is stirred (Arabic: ihtazzat = shaken, to life), and it swells and puts forth every lovely kind (of growth). [22/5]
Agricultural soils vary widely in chemical and biological constituents, as well as in physical structure and properties, even from inch to inch. So does the agricultural productivity and crop quality. This fact is referred to in the verse:
§And in the earth are neighboring tracts, and gardens of vines and green crops (fields), and date-palm, growing into two or three from a single stem root, or otherwise (one stem root for every palm), watered with the same water. Yet, some of them We make more excellent than others to eat.[13/4]
The Qur’ân also refers to a modern scientific discovery, i.e. that the soils of high lands are generally more fertile and productive than low lands:
§ Is the likeness of a garden, on a height: Heavy rain falls on it and it doubles its yield of harvest. [2/265]
Modern studies of animal life have confirmed the diversity of animal communities, being divided into: classes, orders, families… etc. Each has its typical way of life, social pattern, and even its language of communication, much so like human societies. This is referred to in the Qur’ân, where all the animal species are referred to as “communities”:
§There is not a moving (living) creature on earth, nor a bird that flies with its wings, but are communities like you. [6/38]
All variations of biological life: animal or plant, even microscopic creatures, depend for their life on water. This was emphasized several centuries back in the Reveled Qur’anic verses:
§Allâh has created every moving (living) animal creature from water. [24/45]
§… And We have made from water every living thing. Will they not then believe? [21/30]
The Qur’ân also describes the gushing (origination) of milk from grazing livestock, in a manner that is both anatomically and physiologically correct. Products of digestion are diverted into: milk to the udder, blood to the veins, and remnants to the stool and urine, according to the verse:
§ And verily, in the cattle there is a lesson for you. We give you to drink of that is in their bellies, from between excretions and blood, pure milk, palatable to the drinkers. [16/66]
Several verses in the Qur’ân deal with the formation and development of human embryos, in such precise words as to conform with the modern science of embryology. Pregnancy starts with the combination of a single father’s sperm with a single mother’s ovum; to form a combined fertilized cell. The genetic characteristics are determined according to the respective cromosomes, combined or “mixed” together. Here the Qu’rân states:
§We have created man from nutfah (minute trace, drop) of mixed semen (sexual discharge of man and woman), in order to try him. [76/2]
It is only one sperm out of millions that succeeds in fertilizing the ovum, and deciding the fate of the resulting embryo. This minute portion of semen is described by the Arabic word “nutfah”; which means: traces or minute remains of liquid:
§Was he not nutfah of semen emitted (poured forth). Then he became an ‘Alaqah (a clinging mass, a clot); then (Allâh) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. [75/37-39]
For this reason also, it is almost impossible, except for Allâh, to know beforehand the gender of the new embryo, before much further growth:
§Allâh knows what every female bears and, by how much the wombs fall short (of their time or number) or exceed. Everything with Him is in (due) proportion. [13/8]
As soon as the ovum is fertilized, it migrates back to the uterus where it implants or “clings” itself to the wall. Recall that the ovum fertilization occurs also through a sort of “clinging” the sperm to its wall. Either or both of these “clinging” processes are referred to clearly by the Arabic word of Alaq, in the first two verses revealed in the Qur’ân:
§Read in the name your Lord, Who has created. He has Created man, from Alaq ( a clinging mass). [96/1-2]
Also, the following verses describe the whole stages of development of human embryo from an ‘Alaqah to an almost a morsel of flesh. At first, the multiplying cells do not show any definite shape, but gradually most of the cells evolve into different organs of the body, while other cells do not contribute to any specific form. Then a cartilage structure forms, that later evolves into the skeleton bones. Later these bones are clad with muscles. Qur’ân defines exactly the same sequence, as in the following verses:
§We have created you (i.e. Adam) from dust, then from a nutfah (a trace of liquid), then from an Alaqah (a clinging mass, a clot), then from a Mudghah (a bite, morsel, a little lump of flesh), some formed and some unformed. [22/5]
§Thereafter. We made him as a Nutfah (mixed drops of the male and female sexual discharge) in a safe lodging. Then We made the Nutfah into an ‘Alaqah (a clinging mass). Then We made the ‘Alaqah into a Mudghah (a bite, morsel, a little lump of flesh), then We made out of that Mudghah: bones, then We clothed the bones with flesh, and then We brought it forth as another creation. [23/13-14]
During pregnancy, the embryo floats all the time in the amniotic fluid, that supplies it with all its needs. This liquid is kept in a strong “omnion” membrane. It gets its supply of food (and rejects wastes) through a second “chorion” membrane, that is intermediary between the omnion membrane and the third “decidua” membrane. These three membranes might be the “three veils” mentioned in the verse:
§He creates you in the wombs of your mothers, creation after creation, in three veils of darkness. [39/6]
Another possible interpretation could be the three consequtive locations of the ovum during its trip from ovulation to the birth of the full baby, i.e. 1) the ovaries. 2) the fallopian tube where fertilization occurs. 3) the uterus
to be follow later on
للمزيد من مواضيعي
12.06.2011, 02:14
Hybrid Mode
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