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Saturday, April 6, 2013

Ibn Al-Haytham: the father of modern optics

- < - ▓███▓ - "Published by, M NajimudeeN Bsc - INDIA|®|- -
- - * - Translator:: http://translate.google.com/m/ -▓███▓ - -
- > - > Abu 'Ali Al-Hasan bin Al-Haytham (965-1040 C.E.)
was one of the most eminent physicists, whose contributions to optics
and scientific methods are outstanding. Known in the West as Alhazen,
Ibn Al-Haytham was born in 965 CE in Basrah, and was educated in
Basrah and Baghdad.Thereafter, he went to Egypt, where he was asked to
find ways of controlling the flood of the Nile.
After failing in his attempt to regulate the flow of the Nile, Ibn
Al-Haytham feared that al-Hakim would punish him. To avoid punishment,
he pretended to be insane until al-Hakim's death. He also traveled to
Spain and during this period, he had ample time for his scientific
pursuits, which included optics, mathematics, physics, medicine and
development of scientific methods -- on each of which he has left
several outstanding books.
He made a thorough examinationof the passage of light through various
media and discovered thelaws of refraction. He also carriedout the
first experiments on the dispersion of light into its constituent
colors. His book Kitaab-al-Manaadhir was translated into Latin in the
MiddleAges, as also his book dealing with the colors of sunset. He
dealt at length with the theory ofvarious physical phenomena like
shadows, eclipses, the rainbow and speculated on the physical nature
of light.
Ibn Al-Haytham is the first to accurately describe the various parts
of the eye and give a scientific explanation of the process of vision.
He also attempted to explain binocular vision, and gave a correct
explanation of the apparent increase in size of the sun and the moon
when near the horizon.He is known for the earliest use of the camera
obscura . He contradicted Ptolemy's and Euclid's theory of vision,
that objects are seen by rays of light emanating from the eyes;
according to him the rays originate in the object of vision and not in
the eye. Through theseextensive researches on optics, he has been
considered as the Father of Modern Optics.
The Latin translation of his main work, Kitaab-al-Manaadhir , exerted
a great influence upon Western science, for example on the work of
Roger Bacon and Kepler. It brought about great progress in
experimental methods. His research in catoptrics centered on spherical
and parabolic mirrors and spherical aberration. He made theimportant
observation that the ratio between the angle of incidence and
refraction does notremain constant and investigatedthe magnifying
power of a lens. His catoptrics contains the important problem known
as 'Alhazen's problem'. It comprises drawing lines from two points in
the plane of a circle meeting at a point on the circumference and
making equal angles with the normal at that point. This leads to an
equation of the fourth degree.
In his book Meezaan al-Hikmah , Ibn Al-Haytham has discussed
thedensity of the atmosphere and developed a relation between it and
the elevation. He also studiedatmospheric refraction. He discovered
that the twilight only ceases or begins when the sun is 19° below the
horizon and attempted to measure the heightof the atmosphere on that
basis. He has also discussed the theories of attraction between
masses, and it seems that he wasaware of the magnitude of acceleration
due to gravity.
Ibn Al-Haytham's contribution to mathematics and physics was
extensive. In mathematics, he developed analytical geometry
byestablishing a link between algebra and geometry. He studiedthe
mechanics of motion of a body, and was the first to maintain that a
body moves perpetually unless an external force stops it or changes
its direction of motion. This would seem equivalent to the first law
of motion.
The list of his books runs to 200 or so, very few of which have
survived. Even his monumental treatise on optics survived through its
Latin translation. During the middle Ages, his books on cosmology were
translated into Latin, Hebrew andother languages. He has also written
on the subject of evolution, a book that deserves serious attention
even today.
In his writing, one can see clear development of the scientific
methods as developed and applied by the Muslims, comprising the
systematic observation of physical phenomena and their linking
together into a scientific theory. This was a major breakthrough
inscientific methodology, making itdistinct from guess-work and
conjecture, and placed scientific pursuits on a sound foundation
comprising systematic relationship between observation, hypothesis and
verification.
Ibn Al-Haytham's influence on physical sciences in general and optics
in particular, has been heldin high esteem and, in fact, it ushered in
a new era in optical research, both in theory and practice.

Pondering on Allaah's signs

--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-

In the Quran, it is mentioned thatthe unbelievers are the people who
does not recognize and appreciate the signs of Allaah. The
significance of a believer is his ability to see those signs and
proofs. They know that these are not created in vain; they can realize
the power and great art ofAllaah everywhere and find ways to appraise
Him. About such people Allaah Almighty Says (what means): "Who
remember Allaah while standing or sitting or [lying] on their sides
and give thought to the creation of the heavens and the earth,
[saying], 'Our Lord, You did not create this aimlessly; exalted are
You [above such a thing]; then protect us from the punishment of the
Fire.'" ] Quran 3:191]
Many times in the Quran, there are expressions like "will you not take
heed?", "...there is a sign for thinking men" which emphasize the
importance of pondering on the signs of Allaah. Allaah has created an
endless list of things to be the subjects of pondering. Everything we
see and sense is indeed a manifestation and sign of Allaah; so all
those in heavens and in earth and in between may be a means of
pondering for us. Allaah Saya (what means): "He causes to grow for you
thereby the crops, olives, palm trees, grapevines, and from all the
fruits. Indeed in that is a sign for a people who give thought."
[Quran 16: 11]
Let's think for a while of one of the items mentioned in the above
verse; for instance, the"date-tree, as well known, growsup from a seed
out of the earth. From this tiny seed (a seed is not even 1 cm3 in
size), an enormous wooden mass of several meters long and hundreds of
kilograms of weight, forms. The only thing that seed can use while
constituting this great mass is the earth in which it is buried.
How can a seed know how to constitute a tree? How does it know how to
decompose the necessary substances in the soil to form food? How can
it predict the required shape and structure? This last question is
especially important, because it isnot an ordinary wooden piece that
emerges out from the seed. The seed develops a complex living organism
with roots for assimilating substances from the earth, with veins in
itself and with branches that are perfectly organized. A human being
has difficulty while drawing even a picture of a tree, but on the
otherhand a simple seed can produce that extremely complex object
using the substances in the soil.
This observation concludes that aseed is extremely intelligent and
wise, even more than us. Or better to say, there is an
amazingintelligence in what a seed does. But what is the source of
that intelligence? How can it be possible for a seed to have such an
intelligence and memory like acomputer "chip"?
The chips are produced by peoplewho have intelligence and knowledge.
Just like a seed whichis created by Allaah with the ability to develop
a tree. Every seed on earth is encompassed by Allaah and grows within
His knowledge. He Almighty Says (what means): "Indeed, Allaah is the
cleaver of grain and date seeds. He brings the living out of the dead
and brings the dead outof the living. That is Allaah; so how are you
deluded?" [Quran 6: 95]
A seed is merely one of the numerous signs that Allaah has created in
the universe. If men begin to think with not only theirminds but also
with their hearts, asking the question of 'why' and 'how' to
themselves, they can understand that all the universe is a proof of
the existence and power of Allaah, the Most Exalted.
However, the unbelievers cannot understand such things, since they
don't have the ability to"see" this purpose- as the Quran expresses
(what means): "…They have eyes with which they do notsee…" [Quran 7:
179] i.e., they do not have the wisdom and comprehension to realize
the important reality with their materialistic vision.
On the other hand, believers are different than this 'blind' group,
because they realize and accept that the whole universe is created by
Allaah with a certain aim and wisdom. This belief is the first step of
faith. As faith andwisdom, both of which are in parallel, increase,
they will start to identify every detail of Allaah's creation.
One of the things to be done to identify the details of Allaah's
Creation is to be careful and observant. Because the ability to see
the signs of Allaah and not tobe "blind" like the unbelievers, require
a high concentration.
Allaah Almighty Says (what means): "Unquestionably, to Allaah belongs
whatever is in the heavens and earth. Already He knows that upon which
you [stand] and [knows] the Day when they will be returned to Him and
He will inform them of what they have done. And Allaah is Knowing of
all things.." [Quran 24: 64]
"Unquestionably, they are in doubt about the meeting with their Lord.
Unquestionably He is, of all things, encompassing." [Quran 41:54]
One should train himself to recognize the signs of Allaah and should
always keep this in mind. Otherwise, mind will start to wander,
jumping from one topic to another, wasting time thinking about useless
things.
Mind is like water; unless it is directed which way to flow, it
spreads away, to the places that you would not want it to flow. This
is a kind of unconsciousness;you cannot control your mind. You cannot
focus and concentrate on a subject. Actually, you cannot conceive the
truth behind the events happening and also cannot ever have the
competence to interferein them. On the contrary, your mind gets
directed by those events. You are "bewildered" all the time, which is
not an attribute of a believer, but the unbelievers, as Allaah
Almighty Says (what means): "...And he who associates with Allaah – it
is as though he had fallen from the sky and was snatched by the birds
or the wind carried him down into a remote place." [Quran 22: 31]
Believers, on the other hand, are the ones who direct their minds, try
to better perceive Allaah, and who try to better serve His religion.
The believers are the ones "who turn away from ill speech" [Quran
23:3]. They free their minds from any useless thoughts and whenever
they realize the appeal of Satan, they rescue themselves just like
AllaahAlmighty Says in the Quran (what means): "Indeed, those who fear
Allaah – when an impulse touches them from Satan, they remember [Him]
and at once theyhave insight." [Quran 7: 201]
Therefore, the believers should be careful to keep their minds free of
useless thoughts and ponder only on useful things thatserve them in
their life and keep them close to the Mighty Creator.

The Heart Softeners, - Why will there be more women in Hell than men? .

Dought & clear, - - < - ▓███▓ - "Published by, M NajimudeeN
Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ -▓███▓ - - - > - > Why
are there more women in hell than men?
Praise be to Allaah.
It was narrated from the Prophet (peace and blessings of Allaah be
upon him) that women will form the majority of the people of Hell. It
wasnarrated from 'Imraan ibn Husayn that the Prophet (peace and
blessings of Allaah be upon him) said: "I looked into Paradise andI
saw that the majority of its people were the poor. And I looked into
Hell and I saw that the majority of its people are women."
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings
of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that 'Abd-Allaah ibn 'Abbaas said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "I was shown
Hell and I have never seen anything more terrifying than it. And I saw
that the majority of its people are women." They said, "Why, O
Messenger of Allaah?" He said, "Because of their ingratitude (kufr)."
It was said, "Are they ungrateful to Allaah?" Hesaid, "They are
ungrateful to their companions (husbands) and ungrateful for good
treatment. If you are kind to one of them for a lifetime then she sees
one (undesirable) thing in you, she will say, 'I have never had
anythinggood from you.'" (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa'eed al-Khudri said:
"The Messenger of Allaah(peace and blessings of Allaah be upon him)
went out to the Musalla on the day of Eid al-Adhaor Eid al-Fitr. He
passed by the women and said, 'O women! Give charity, for I have seen
that you form the majority of the people of Hell.' They asked, 'Why is
that, O Messenger of Allaah?' Hereplied, 'You curse frequently and
are ungrateful to your husbands. I have not seen anyone more deficient
in intelligence and religious commitment than you. A cautious sensible
man could be led astray by some of you.' The women asked, 'O Messenger
of Allaah, what is deficient in our intelligence and religious
commitment?' He said, 'Is not the testimony of two women equal to the
testimony of one man?' They said, 'Yes.' He said, 'This is the
deficiency in her intelligence. Is it not true that a woman can
neither pray nor fast during her menses?' The women said, 'Yes.' He
said, 'This is the deficiency in her religious commitment.'"
(Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn 'Abd-Allaah said: "I attended Eid
prayers with the Messenger of Allaah (peace and blessings of Allaah be
upon him). He started with the prayer before the khutbah, with no
adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of
fear of Allaah (taqwa) and urging us to obey Him. He preached to the
people and reminded them. Then he went overto the women and preached
to them and reminded them. Then hesaid, 'Give in charity, for you are
the majority of the fuel of Hell. A womanwith dark cheeks stood up in
the midst of the women and said, 'Why isthat, O Messenger of Allaah?'
He said, 'Becauseyou complain too much and are ungrateful to your
husbands.' Then they started to give theirjewellery in charity,
throwing their earrings and rings into Bilaal's cloak."
(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like
those Sahaabiyaat who, when they learned of this, did good deeds which
would be the means, by Allaah's leave, of keeping them far away from
being included in that majorityof the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals
andobligatory duties of Islam, especially prayer, and to keep away
from that which Allaah has forbidden, especially shirk in its many
forms which are widespread among women, such as seeking one's needs
from someone other than Allaah, going to practitioners of witchcraft
and fortune-tellers, etc.
We ask Allaah to keep usand all our brothers and sisters far away
from theFire and the words and deeds that bring one close to it.

The Heart Softeners, - Conditions for deeds to be acceptable to Allaah .

- < - ▓███▓ - "Published by, M NajimudeeN Bsc - INDIA|®|- -
- - * - Translator:: http://translate.google.com/m/ -▓███▓ - -
- > - > When a Muslim does an action, what conditions
make it acceptable and therefore rewarded by Allah. Is it simply that
you intended to follow the Qur'an and Sunnah, and therefore you will
be rewarded even though you may have been wrong in your action. Or is
it that you must have the intention, but you also need to follow the
correct Sunnah as well.
Praise be to Allaah.
For acts of worship to beacceptable to Allaah and for a person to be
rewarded for them, there are two conditionswhich must be met:
The first condition: it should be devoted to Allaah Alone. Allaah says
(interpretation of the meaning):
"And they were commanded not, but that they should worshipAllaah, and
worship none but Him Alone (abstaining from ascribing partners to
Him)"
[al-Bayyinah 98:5]
The meaning of worshipping Allaah alone is that the person should
intend in all his words and deeds, both inward and outward, to seek
the Face of Allaah (i.e., His pleasure). Allaahsays (interpretation of
the meaning):
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High"
[al-Layl 92:19]
"(Saying): "We feed you seeking Allaah's Countenance only. We wish for
no reward, nor thanks from you"
[al-Insaan 76:9]
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this
world (by his deeds),We give him thereof (what is decreed for him),
and he has no portion in the Hereafter"
[al-Shoora 42:20]
"Whosoever desires the life of the world and its glitter, to them We
shall pay in full (the wages of)their deeds therein, and they will
have no diminution therein.
They are those for whomthere is nothing in the Hereafter but Fire, and
vain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
It was narrated that 'Umar ibn al-Khattaab (may Allaah be pleased with
him) said: "I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say:
'The reward of deeds depends upon the intentions and every person will
get the reward according to what he has intended. So whoever emigrated
for worldly benefits or for a woman to marry, his emigration was for
what he emigrated for.'"
(Narrated by al-Bukhaari, Bad' al-Wahy, 1).
It was narrated by Muslim from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "Allaah, may
He be blessed and exalted, says: 'I am so self-sufficient that I am in
no need of having an associate. Thus he who does an action for someone
else's sake as well as Mine will have that action renounced by Me to
him whom he associated with Me.'" (Narrated by Muslim, al-Zuhd
wa'l-Raqaa'iq, 5300)
The second condition is that the action should bein accordance with
the only way which Allaah has prescribed for worship, which is by
following the Prophet (peace and blessings of Allaah be upon him) in
the laws that he has brought. It was narratedthat the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever does any action
that is not in accordance with this matter of ours (i.e., Islam), will
have it rejected." (Narrated by Muslim, al-Aqdiyyah, 3243).
Ibn Rajab (may Allaah have mercy on him) said:"This hadeeth forms one
of the most important principles of Islam. It is like a scale for
weighing up deeds according to their outward appearance, just as the
hadeeth 'The reward of deeds depends upon theintentions' is the means
of weighing up the inner nature of deeds. Just as every action which
is not intended for the sake of Allaah brings no reward to the one who
does it, so too every deed which is not in accordance with the command
of Allaah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for
which Allaah and His Messengerhave not granted permission, that thing
is nothing to do with Islam.
(Jaami' al-'Uloom wa'l-Hukam, part 1, p. 176)
The Prophet (peace and blessings of Allaah be upon him) enjoined
following his Sunnah and teachings, and made them binding. He (peace
and blessings of Allaah be upon him) said: "You have to followmy
Sunnah (way) and the way of my rightly-guided successors (al-khulafa'
al-raashidoon); bite ontoit with your eyeteeth (i.e., cling firmly to
it)." And he warned against bid'ah (innovation), as he said: "Beware
of newly-invented matters, for every newly-invented matter is a going
astray." (narrated by al-Tirmidhi, al-'Ilm, 2600; classed as saheeh by
al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157)
Ibn al-Qayyim said: "Allaah has made devotion of worship to Him alone
and followingthe Sunnah the means ofdeeds being accepted; if these
conditions are not met, then deeds are unaccaptable."
(al-Rooh, 1/135)
Allaah says (interpretation of the meaning):
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
al-Fudayl said: "'best in deed' means, most devoted to Allaah alone
and most in accordance with the Sunnah.
And Allaah is the Source of strength.