DagTech Global Projects of Hamid Khalidov
 
russian english
Projects
Author

 

DagTech.ru

DagTech.ru
22.09.2005 (19.08.1426)




THE BOOK
"SEEKING KNOWLEDGE"

by Hamid Khalidov, Ullubiy Khalidov


In the Name of Allah, the Most Gracious, the Most Merciful !
In the Name of Allah, the Most Gracious, the Most Merciful !



Copyright

       The presented below work "The Nuclear Potential of the Qur'an" is part of the book "Seeking Knowledge" (ISBN: 5-94434-052-5 (Russian); 5-7865-0080-3 (English version)). The authors of this book are Hamid Khalidov and Ullubiy Khalidov. The book "Seeking Knowledge" has been published in August, 2005 in Makhachkala city (Republic Daghestan, Russian Federation). In September 1, 2005 the presentation of the book "Seeking knowledge" has been hold in the National Library of Republic Daghestan.

Copyright  © 2005, H. Khalidov
Copyright  © 2005, U. Khalidov
Copyright  © 2005, DagTech ltd., translation, typography, illustrations

       All rights reserved. It is forbidden to use materials of the work "The Nuclear Potential of the Qur'an" in any form or by any means (reprinting, reproducing etc.) in commercial purposes without permission in writing form from the authors. In other case it is permitted to use materials of the work "The Nuclear Potential of the Qur'an" with obligatory reference to the authors.



Hamid Khalidov & Ullubiy Khalidov

Hamid Khalidov,
Ullubiy Khalidov




THE NUCLEAR POTENTIAL
OF THE QUR'AN

NEW SCIENTIFIC SIGNS IN THE QUR'AN


    THE PREFACE

    Part I. THE "HEAVEN" OF THE QUR'AN

    Part II. THE "EARTH" OF THE QUR'AN

    Part III. THE "HEAVENS" OF THE QUR'AN

    Part IV. THE BEGINNING AND THE END OF THE UNIVERSE

    THE CONCLUSION


THE PREFACE

... نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
12:76
…We raise the degrees of whomsoever We please,
and above every one possessed of knowledge is the All-knowing one

World Year of Physics 2005

Exactly 100 years has passed since in 1905 the great scientist Albert Einstein published three well-known works which influence the modern physics till now. Celebrating this anniversary the International Union of Pure and Applied Physics has declare 2005 the World Year of Physics and has called people of all the world to note contribution of this major science and its influence on our daily life.

Responding to this appeal, we are publishing the work "The Nuclear Potential of the Qur'an", which was completed in spring, 2005. We hope that it will make its contribution to the further development of physics.

In this work we have showed how such great achievements of physics like discovering of an electron, proton, neutron and the acknowledgement to our hypothesis of a structure of a matter and the Universe. We shall acquaint you with our searches of new scientific signs in the Sacred Qur'an, reveal our understanding of the words "Heaven", "Earth", "Heavens", often used in Sacred Qur'an.

We wish to tell at once that the purpose of this work is not the aspiration to prove to the official physics the correctness of our hypothesis of a structure of a matter and the Universe and to obtain its recognition. We are well familiar with the traditions of the official physics and we know that only time will judge us. And even if some theses of our hypothesis are not true or can seem disputable, the most important for us is that, making a start from the theses of a hypothesis, we could manage to decipher the new scientific signs in the Qur'an.

We understand what a huge responsibility we shoulder having undertaken the decoding of the "scientific" ayahs of the Qur'an. The belief in the Allah and His predetermination, the certain level of knowledge and the conviction in the correctness of our hypothesis about the structure of a matter and the Universe have allowed us to take up this responsibility.

The interpreters of the Qur'an mark that the same word used in the ayahs of the Sacred Qur'an can have multilevel meanings. Understanding of them depends on the level of knowledge of the world around at a certain stage of development of mankind. These items are important for our work as we try to reveal new meanings of the words and ayahs of the Sacred Qur'an,

It is no coincidence that the scientists - the experts of the Qur'an - persistently do not recommend to use the translations of the Qur'an in work on its interpretation. It has developed special requirements to those who takes responsibility on translating and comment of the Qur'an. And these requirements are right and proved because the history knows many examples of the illiterate and irresponsible translation of the Qur'an from Arabian language into different language of the world.

For these reasons we, not knowing the Arabian language and consequently being compelled to work with its translations, have concerned to the selection of translation of the Qur'an with the big care and attention. During work we compared the translations of the Qur'an into Russian language made by G. S. Sablukov, I. J. Krachkovsky, I. V. Porokhova, M.-N. O. Osmanov, E. R. Kuliyev and came to an interesting conclusion that for the analysis of the ayahs of the Qur'an containing the scientific information, the most suitable is the closest to the original literal translation. Only such translation, without literary art and tactical explanations, gives the scientist the opportunity to read and understand correctly the ayahs and to compare his scientific conclusions to their conformity or discrepancy of the information put in the words of the ayahs.

We found such kind of a translation in the translation (actually a draft copy of the translation) made by academician I. J. Krachkovsky. With all its lacks and discrepancies his scrupulously literal translation of the "scientific" ayahs interested for us gives us the possibility to see them under quite different corner of sight. His understanding of this Great Book, as "an ocean of science, which has not limits", was evidence of Krachkovsky's gravity of approach to the translation of the Qur'an. Therefore I. J. Krachkovsky's translation is used in our work.

The other not less important component of our research was the work with such modern tafsirs as "The value and the sense of the Qur'an. In four volumes" (publishing house "SKD Bavaria and Handel Gmbh", 1993; Saurimo ltd., 2002), "Al-Muntakhab fi Tafsir Al Qur'an Al-Karim. The interpretation of the Sacred Qur'an in Russian" (Kazan, 2001). The inestimable help in our work was rendered with the books of Maurice Bucaille and Harun Yahya. We are sincerely grateful to the Muslim theologians for their advices and consultations.

And only having convinced that our decoding and interpretation of the "scientific" ayahs has no analogues, we have dared to present this work. Its results give us the confidence that the scientific hypothesis which even hasn't received any recognitions in the scientific circles yet, but found the acknowledgement in the Qur'an, is true and in due course it will certainly become the scientific theory and the scientific fact, it will encourage the scientists to conduct the search of the modern high-level scientific knowledge in the Qur'an. Under such corner we investigate our hypothesis about the structure of a matter and the Universe.

Starting our researches we have proceeded from the assumption that if even the discoveries which are far from the universal scale discoveries such as the unmixture of waters of the seas and oceans (ayahs 55:19-20), the stabilizing importance of the mountains on the Earth (ayah 78:7), protective functions of an atmosphere (ayah 21:32) are mentioned several times in the Sacred Qur'an, it means that in its "scientific" ayahs it must be the information about the basis of bases of the world surrounding us - the structure of a matter and the Universe which is the information of the most important laws of a universe, which the Supreme Allah has established for the material part of our world. It was necessary only to find the key to decode these "scientific" ayahs.


Part I.
THE "HEAVEN" (السَّمَاءُ) OF THE QUR'AN

Space: emptiness or a field?

A hundred years has already passed since the official physics "decided" that a space of the Universe is an emptiness (penetrated in all directions by any kinds of beaming from any kinds of origin) in which the heavenly bodies move. And according to our hypothesis the space of the Universe is filled with the field form of a matter - on our terminology "the first-born field". That is what we will try to prove now.

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
21:33
And it is He Who has created the night and the day and the Sun and the Moon - all of them floating through space

لا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
36:40
It is not permitted to the Sun to catch up the Moon, nor can the night outstrip the day: each floats along in orbit

At first sight the use of the verbs "float" (سَبَحَ) is not absolutely clear in these ayahs. In the Arabian language the verb "sabaha" means inertial movement and has few meanings, on of which is "to float". The interpreters of the Qur'an translate this verb in this meaning.

Planets of the Solar system

Why does Supreme Allah in the Qur'an use the verb "float" in relation to the movement of the heavenly bodies, instead of the verb "fly" for example, which would be more natural, as these bodies move in the heaven? As there can be no casual words in the Sacred Qur'an, the preference of the use of one verb to another can be explained only by difference of meanings and interpretation of these verbs used by the people of that time.

In comparison with the verb "to fly", the verb "to float" for people then and now means movement more ordered, stable, predicted. In fact the movement goes on in water, in much more dense medium than air where birds can do all rotations, sharply change direction and speed of movement.

The last century gas also opened other reason of the use of the verb "to float" in these ayahs which intelligibly writes Maurice Bucaille about (The Bible, the Qur'an and a Science. Ansar Foundation, Moscow: 2001. P. 225). The science has established that the movement of the Moon, the Sun and other heavenly bodies has inertial character in the space. But in fact the verb "sabaha", meant this kind of movement, describes the movement of the Moon and the Sun in the Sacred Qur'an.

Our hypothesis of "the firs-born field" gives the possibility to look under another corner at the meaning of the verb "to float" (سَبَحَ) in these ayahs of the Qur'an. As the Moon and the Sun "float", it means, that there is a medium in which they "float". That is the heavenly bodies "float" not in the empty space but in the space filled with a material substance, the medium named "the first-born field" in our hypothesis.

Thus the verb "to float" (سَبَحَ) shows, that the heavenly bodies, first, move stably and predictably as the ships float in water, secondly, inertially on the orbits without braking and acceleration, and, thirdly, in the medium in which it is possible "to float" as fishes in water and which can serve them as support at this "floating" as water to fishes and ships to float.

The "Heaven" is a matter!

In acknowledgement that the "Heaven" (السَّمَاءُ) in the Qur'an is material object, we wish to adduce the following proofs.

The Supreme Allah in the Qur'an points out the act of creation of the "Heaven" (ayahs 50:6; 51:47; 55:7; 79:27-28). Applying such term as "build" (بَنَى) in relation to creation of the "Heaven" (ayahs 50:6; 51:47; 79:28), the Supreme Allah tells us about the nature of the "Heaven" as a certain majestic construction, which "difficulty" (أَشَدُّ) of creation is not comparable with the creation of the mankind (ayah 79:27). In many ayahs of the Sacred Qur'an the "Heaven" is characterized as follows: it has no "splits" (فُرُوجٌ) (ayah 50:6); it has "gates" (بَابٌ, أَبْوَابٌ) (ayahs 7:40; 15:14); it possesses "return" (رَجْعٌ) (ayah 86:11); it can "fall upon the earth" (تَقَعَ عَلَى الأرْضِ) (ayah 22:65); it can be "rolled up" (طَوَي) (ayah 21:104); it can "rend", "open" (شَقَّقَ,شَقَّ,فَطَرَ,فَرَجَ) (ayahs 25:25; 55:37; 69:16; 84:1; 73:18; 82:1; 77:9;) etc.

Let's give one more example. The verb "to rend" (شَقَّقَ,شَقَّ) is used in relation to the visible material objects - the Earth and the Moon - in the expressions "the Earth will be rent" (تَشَقَّقُ الأرْضُ) (ayah 50:44), "the Moon is rent" (انْشَقَّ الْقَمَرُ) (ayah 54:1). At the same time the verb "to rend" (شَقَّقَ,شَقَّ) is used in relation to the "Heaven" (السَّمَاءُ) (ayahs 25:25; 55:37; 69:16; 84:1). It becomes clear, that if the "Heaven" treats to action to which the Earth and the Moons treat, it is quite logical to consider that the "Heaven" is a material object itself, not an empty space.

These conclusions about the presence of the medium and its material properties completely correspond to our hypothesis about "the first-born field" and its properties. We came to a firm belief that exactly the term the "Heaven" (السَّمَاءُ) used in the Qur'an designates this medium - the "first-born field" in which the moving of the heavenly bodies goes on.

The uniqueness of the "Heaven"

Now, having established, that the "Heaven" is "the first-born field", we start to understand the new sense of the ayah:

وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
51:47
We have made the Heaven with hands and We are expanding it

The Supreme Allah has created and expands "the first-born field" with the space objects "floating" in it, but not a set of space objects and the empty space between them. So the expansion of the Universe is not just a repulsion of the galaxies, but, first of all, the expansion of "the first born field" of the Universe. And at this expansion proceeding billions of years "the first born field" keeps its integrity and homogeneity.

أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ
50:6
Do they not look at the Heaven above them? How We have made it and adorned it, and there are no splits in it?

Isn't it a great miracle? If it wasn't, we would observe not a magnificent order in the Universe, but the Universe chaos. If the field had splits, emptinesses, the heavenly bodies passing through them would change their orbits. And we see the surprising stability of their movement for the reason that "there are no splits in it" (مَا لَهَا مِنْ فُرُوجٍ).

The nature of gravitation and inertial movement

According to our hypothesis the appearance of the force of gravitation is the result of the interaction of both kinds of a matter - a "first-born field" and a substance. Let's imagine, that the volume of a space filled with the "first-born field" starts to occupy the substance, a heavenly body, for instance. This body "splits", "moves apart", and displace "the first-born field", that breaks it initial, quite, stationary condition, disturb it, bends it power lines. But as the "the first-born field" possesses the "elasticity", it aspires with the certain force to come back into the initial undisturbed condition. The size of this "force of return" depends on a parity between masses and volumes which the substance and the field occupy in the unit of the space volume. The more the mass of the substance is introduced, the more the field is disturbed, the more the power lines of "the first-born field" are bent, and the more strongly it counteract to the substance in its aspiration to come back into initial undisturbed condition. It counteracts more strongly near the body (where "the first-born field" is more disturbed) and weakens at removal from it (where "the first-born field" is less disturbed). Everything on Earth is pressed to it by this force and gets the weight, and we name it gravity. Thus force of gravitation is a force with which the disturbed "first-born field" counteracts the substance which has caused this disturbance.

The other unique property which "the first-born field" possesses, according to our hypothesis, is an ability not to brake neither elementary particles, nor heavenly bodies in their process of moving. It goes on owing to that "the first-born field", showing resistance to the body moving in it, simultaneously with the same force pushes this body out of this area of "the first-born field" in a direction of its movement. In such interaction of "the first-born field" and the substance the nature of inertial moved is covered.

This one of the most important properties of "the first-born field"-"the Heaven" (السَّمَاءُ). Owing to this property, everything in our Universe can move and develop. Whether an elementary particle received its initial speed at its birth, whether a heavenly body "floating" in the space for billions of years - any of objects of movement will not be braked by a field. Therefore we have and we can observe dynamically expanding Universe with billions and billions of star systems. That is, each point of a power line of "the first-born field", each local area at its disturbance under the influence of the substance, being the integral component of "the first-born field" of the Universe and taking the certain place in it, aspires to return to its initial place and its undisturbed condition.

So it is spoken about the nature of gravitation and inertial movement in the Sacred Qur'an:

(11) وَالسَّمَاءِ ذَاتِ الرَّجْعِ
(12) وَالأرْضِ ذَاتِ الصَّدْعِ
(13) إِنَّهُ لَقَوْلٌ فَصْلٌ
(14) وَمَا هُوَ بِالْهَزْلِ

86:11-14
(11) By the Heaven which possesses return
(12) By the Earth which possesses splitting
(13) This is indeed the decisive word
(14) And it is not a jest

Truly these are the great ayahs of the Sacred Qur'an! This is the unique place in the Qur'an in which the Supreme Allah, emphasizing the importance of the property of "return"(رَجْعٌ) at the "Heaven"(السَّمَاءُ) and the property of "splitting" (صَدْعٌ) at the "Earth" (الأرْضُ), not only swears by them as the possessors of these properties, but also, that is unprecedented for the Qur'an, emphasizes the importance of the oaths twice (!): "This is indeed the decisive word, and it is not a jest" (ayahs 86:13-14). Here, as we think, the Supreme Allah shows the key, predominating position of these two ayahs (86:11-12) in understanding the system of universe and its development.

In our opinion the ayahs 11 and 12 tell about the unique interaction of two kinds of a matter - "the first-born field" and the substance (the "Heaven" (السَّمَاءُ) and the "Earth" (الأرْضُ)). The "Earth", being in the certain local area of the "Heaven", displaces ("splits", "moves apart") its part from this area and with this disturbs the "Heaven". And the "Heaven", in turn, aspires to the initial undisturbed condition (to "return"), and as though presses to the "Earth" from different directions.

The reason of the connection and the sequence of the ayahs 11 and 12 becomes clear. If the "Heaven" did not possess the property of "return" (property of returning to the initial undisturbed condition), there would be no sense in the "Earth" with its property of "splitting" the "Heaven". It has become clear, that under the term the "Earth" the substance is meant, but about it and the process of "splitting", its mechanisms and levels, we will tell in the following chapter.

***

THE "HEAVEN" (السَّمَاءُ) in a number of ayahs of the Qur'an is a real material substance, the form of matter in the form of field, which we called "the first-born field". It is a field that occupies all the volume of the Universe and continues to expand not forming neither emptinesses, no breaks in itself. In this field other form of a matter - a substance (stars, planets, molecules, atoms etc.) - "floats". The "Heaven's" unique properties provide inertial movement of a substance and gravitation. Owing to these properties our Universe exists.


Part II.
THE "EARTH" (الأرْضُ) OF THE QUR'AN

What "possesses splitting"?

Atoms and molecules consist of positively charged nucleuses and negatively charged electrons, the nucleuses consist of positively charged protons and having no charge neutrons. Protons and neutrons (their general name is nucleons) in turn consist of quarks of different types. But quarks in a free condition not only haven't been found yet, but, most likely, according to theoretical calculations can not be in such condition. Therefore protons, neutrons and electrons can be considered as the basic "bricks" of our universe and the cardinal "suspected" on a rank of the "Earth" in the ayahs of the Qur'an. Now, having defined with the circle of search, we will return to the analysis of the ayahs 11, 12 of the surah 86:

(11) وَالسَّمَاءِ ذَاتِ الرَّجْعِ
(12) وَالأرْضِ ذَاتِ الصَّدْعِ

86:11-12
(11) By the Heaven which possesses return
(12) By the Earth which possesses splitting

As we have already noted in the previous chapter, the Supreme Allah specifies the major role of these two ayahs for understanding the system of a universe and its development, and we could assume that the "Heaven" and the "Earth" in the Qur'an are two kinds of a matter - a field and a substance accordingly.

What is the "Earth" (الأرْضُ) which possesses an ability of splitting the "Heaven" (السَّمَاءُ)?

Nucleus of helium's atom

According to our hypothesis of a structure of a matter, "the possessor of splitting" (ذَاتِ الصَّدْعِ) is a nucleus of atom, as 99,998% of mass of an atom are concentrated in it. The enormous excess of density of a nucleus over "density" of the field gives the possibility to "split" (صَدَعَ) this field and move through it.

We considered, that in the Sacred Qur'an there hardly will be the whole two terms designating protons and neutrons for the reason that these particles have been already known to a science for a long time, and are not found in the Qur'an till now. And we have quickly come to opinion, that the nucleus of an atom is that initial "brick" of a universe - the "Earth" (الأرْضُ) of the Qur'an. But we have soon understood that not everything is so simple here. Analyzing the ayahs 9, 10 of the surah 41, the discrepancies have arisen, which does not allow us to affirm in our initial assumption.

(9) قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الأرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ
(10) وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا ...

41:9-10
(9) Say: "Do you reject Him Who created the Earth in two days, and make others equal to Him? That is the Lord of all the worlds
(10) He placed on it the firmly embedded above it …"

At the analysis of the 10-th ayah there have been a question at once. If the nucleus of an atom is the "Earth" (الأرْضُ), what is "the firmly embedded above it" (رَوَاسِيَ مِنْ فَوْقِهَا) then? It turns out, that according to the scientific data there is nothing on the nucleus of an atom, but from the ayah it is possible to understand and assume that there is something is "the firmly embedded" (رَوَاسِيَ) on the nucleus. As according to the scientific information these "the firmly embedded" can not be on the nucleus of an atom, but according to the ayah they are present, it is left to assume that these "the firmly embedded" settle down inside the nucleus, and they are its component.

Thus, our assumption, that the "Earth" in this ayah designates the nucleus of an atom has not proved to be true. The "Earth" had to "move" in the nucleus and become a component of a nucleus alongside with "the firmly embedded",
Atom of hydrogenand as inside the nucleus of atoms there only protons and neutrons it is left to find out which of these nucleons are the "Earth" and which are "the firmly embedded". It is visible from the ayah, that "the firmly embedded" nucleons were attached to already initially available "Earth". It means that the "Earth" was initial.

It is known, that the nucleus of an atom of the first chemical element in the Universe hydrogen consists of the only proton. When to a nucleus of hydrogen - to a proton,
Atom of heliumhaving spent great energy on overcoming the forces of repulsion, two neutrons and one proton join, the nucleus of an atom of helium, the second chemical element in the Universe is formed. All the following nucleuses of atoms of the chemical elements are formed due to increase in quantity of protons and neutrons in the nucleus. As we see, the science unequivocally points out on a proton as an initial "inhabitant" of a nucleus, and a neutron as an "adjoined" to it. We needed to draw a conclusion, that in these ayahs protons under the word "Earth" (الأرْضُ) and neutrons under the words "the firmly embedded"(رَوَاسِيَ) are ciphered!

The proton "Earth"!

Proton

The science established long time ago the first-birth of a proton, its determinant importance in formation of the physical world. It is a basic "brick" of a universe, widespread in enormous quantities in the volume of the Universe:

وَالأرْضَ مَدَدْنَاهَا ...
15:19
We have spread out the Earth …

(47) وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
(48) وَالأرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

51:47-48
(47) And we have made the Heaven with hands and We are expanding it
(48) And We have spread out the Earth and how well have We ordered it

The science has established, that right at the beginning of the development of the Universe there were only nucleuses of hydrogen - protons. They spread over in all the volume of the expanding Universe and formed stars and planets. And this expansion of the Universe and then the spreading of protons have been proceeding already for more than 10 billion years.

And here is the importance of a proton and its major properties which are told about in other ayahs of the Qur'an:

أَمَّنْ جَعَلَ الأرْضَ قَرَارًا ...
27:61
Or, Who has made the Earth firm …

وَالأرْضِ ذَاتِ الصَّدْعِ
86:12
By the Earth which possesses splitting

لَخَلْقُ السَّمَاوَاتِ وَالأرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
40:57
The creation of the Heavens and the Earth is certainly greater than the creation of mankind, but most people do not know

Proton is so "firm" (قَرَارًا), strong, stable, and term of its life is so long that the science hasn't determined it yet. Its such hardness and longevity allow a proton to carry out its main applicability - "possessing splitting" (ذَاتِ الصَّدْعِ) to move in "the first-born field" beyond all bounds long, to form an atom of hydrogen and to be a basis of forming other chemical elements and substances. So it is a reliable basis of a great variety of substance in our Universe.

The difficulties connected with the creation of protons are so great, that the Supreme Allah puts them above the difficulties which were accompanied with the creation of mankind. And the man considers himself the most complex Divine creation.

"The firmly embedded" neutron!

Neutron

Neutron in the nucleus of an atom is "firmly embedded" (رَوَاسِيَ) because it has no charge and does not react to a positive charge of a proton. According to our hypothesis the stable strong interaction can be between protons and neutrons and between neutrons, but not between protons. That is the neutron as though divides protons shielding their same charges, and acts in a role of basis which protons are linked with.

Knowing, that nucleus interaction, available between neutrons and protons in the nucleus, is more than a hundred times stronger than forces of electric repulsion between protons, we can understand why the Supreme Allah defined neutrons in the nucleus of an atom as "the firmly embedded", emphasizing their leading role in achievement of stability of the nucleus.

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا ...
41:10
He placed on it the firmly embedded above it …

An additional acknowledgement of neutrons' role in a strengthening of stability of the nucleus is the words "above it" (مِنْ فَوْقِهَا) in this ayah (41:10). According to our hypothesis of a structure of the nucleus, considering the spherical form of nucleons, the maximal stability of the nucleus can be reached only by the even and dense distribution of protons on all the surface of the nucleus. It can be reached only by settling down neutrons between protons in the nucleus of an atom, being in the strong nucleus interaction, and neutrons are settled down between two protons nearer the centre of the nucleus of an atom. And the fact of excess of the quantity of neutrons in the nucleus above the quantity of protons as far as growing of the atomic weight of the elements is explained as the following. According to our assumption about the compulsory spreading of all the protons on the surface of the nucleus of an atom, with the increasing of the quantity of nucleons in the nucleus and reaching the certain quantity, the nucleus takes a ball-shaped form as though "being blown" and inside this conventional "ball"-nucleus the "empty" space is formed. To make this nucleus stable this "empty" space must be full with the correspondent quantity of neutrons. Inside the nucleus they play the role which is analogical with the role that steel fittings play in ferro-concrete that is the role of powerful, "firmly embedded" framework. In the heavy nucleuses the quantity of neutrons can exceed the quantity of protons in 1,5 times. So, for instance, there 146 neutrons on 92 protons in the nucleus of uranium-238. "Unpaired" 54 neutrons are settled down inside the nucleus, providing its stability, according to our hypothesis.

Thus we came to a conclusion that protons and neutrons in the nucleus of an atom take the strictly certain, the most optimal position for providing stability of the nucleus. The acknowledgement of this fact we can see in the following ayah:

... وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا
25:2
… He created all things, and ordered them in due proportions

One more acknowledgement that neutron is "firmly embedded" we find in the ayah 19 of the surah 15:

وَالأرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ شَيْءٍ مَوْزُونٍ
15:19
And We have spread out the Earth, and have cast therein the firmly embedded, and produced therein all kinds of things by weight

This ayah precisely determines the mechanism of formation of nucleuses of atoms. It is known, that the formation of nucleuses of atoms of all chemical elements occurred at the early stage of the appearance of the Universe at the highest temperatures, speeds and pressures. Such huge expenses of energy that for clearness is enough to tell, that all energy of our Solar system will not suffice on formation even one atom of iron. And a word "have cast" (أَلْقَيْنَا), used in relation to a neutron, precisely reflects that huge effort, so, that huge energy was required to a neutron "to be linked" to a proton in strong nucleus interaction and become "firmly embedded" (رَوَاسِيَ) since this moment.

"Lamp" - electron!

Electron

The success in definition of a proton and neutron has given us confidence that we will definitely find an electron as well. Glory to Allah, we have found it in the following ayahs:

... وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ...
41:12
... and We have adorned the lowest heaven with lamps and for protection ...

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ ...
67:5
And We have adorned the lowest heaven with lamps ...

On our hypothesis of a structure of a matter, the nucleus of an atom at interaction with "the first-born field" forms a "mini-field" around itself - "the lowest heaven" (السَّمَاءُ الدُّنْيَا) in which electrons-"lamps" (مَصَابِيحُ) rotate on their orbits. To prove it we had to decode the meaning of the word "Heavens" in the Qur'an. How it has turned out, we will show in the following chapter and for now we will try to find out other acknowledgements to our statement, that "lamp" (مِصبَاحٌ) in a number of ayahs is an electron.

Let's begin with the name. Naming a certain object as a "lamp", we mean the following properties inherent in this object. First, this object is a real physical object with its physical and technical characteristics (a form, a size, a design, a way of reception of light, service life, etc.). Secondly, it possesses an ability to shine that is to be a light source (an oil lampion, a kerosine lamp, an electric lamp, etc.). Thirdly, the lamp can be in condition when it does not radiate light (it is not on), and in condition when it radiates light (it is on). Fourthly, the lamp can change capacity of light radiated by it.

An electron in an atom possesses all above-named properties. The science has established that electron, an elementary physical particle with the established size, mass, charge, at transition in external orbits of an atom from one level onto another radiates visible for a human eye light, depending on the "degree of disturbance" can radiate light of various capacity, and in the stationary "normal level" condition electron does not radiate.

Now, after the conducted comparative analysis of qualities and properties of a lamp and an electron, the reasons why the Supreme Allah in a number of ayahs named electrons as "lamps" are evident and clear.

In the surah 41 the transition from the 3-rd person ("…Who created…" - خَلَقَ) in ayah 9 at the description of the "Earth" (الأرْضُ) to the 1-st person ("…We have adorned…" - زَيَّنَّا) in ayah 12 at the description of the "lamps" (مَصَابِيحُ) attracts attention. In our opinion, here there is an intentional opposition of the "Earth"-protons to the "lamps"-electrons. Everything is so. The science in the 20-th century established that protons and electrons possess identical, but opposite on a sign charges.

Proton-Electron

Other proof of that "lamps" (مَصَابِيحُ) in this ayah (41:12) are electrons the analysis of the expression "and for protection" (وَحِفْظًا). As we know, protection is exposed on border of a protected object, as though outlining the borders of everything that belongs to an object. According to the representation of the modern science the external electronic cover is a border of an atom. The same expression "for protection" in this ayah characterizes the stability which negatively charged electrons provide to atom, counterbalancing a positive charge of the nucleus of an atom and making it electrically neutral. It is one more acknowledgement that "lamps" (مَصَابِيحُ) in the "the lowest heaven" (السَّمَاءُ الدُّنْيَا) are electrons on the orbits in an atom.

Atom of helium

***

THE "EARTH" (الأرْضُ) in the ayahs of the Qur'an is one of kinds of matter - a substance (nucleuses of atoms, atoms, molecules, bodies, heavenly bodies, a planet the Earth, stars). In a number of ayahs the "Earth" is the protons, the first and main "bricks" of a universe. Owing to a number of their properties as "firm", stability, longevity, the movement, development and change of physical world of the Universe is provided.

"THE FIRMLY EMBEDDED" (رَوَاسِيَ) in a number of ayahs of the Qur'an are neutrons. Their important role in the formation of the nucleuses of the chemical elements is proved. We have noted that both even distribution of neutrons inside the nucleus and their optimum distribution between protons as "shields" for the same charges of protons, promote the stability of the nucleus.

"LAMPS" (مَصَابِيحُ) in a number of ayahs of the Qur'an are electrons. We have managed to show that many known functions and properties which the Supreme Allah gave to the "lamps" correspond to the functions which electrons carry out in an atom.


Part III.
THE "HEAVENS" (السَّمَاوَاتُ) OF THE QUR'AN

"Heaven" + "Earth" = "Heavens"!

First of all, it attracts attention that the Supreme Allah gives to "Heavens" the high status comparable to the value of the "Heaven" (ayah 79:27) and the "Earth":

لَخَلْقُ السَّمَاوَاتِ وَالأرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
40:57
The creation of the Heavens and the Earth is certainly greater than the creation of mankind, but most people do not know

We have already stated that the "Heaven" (السَّمَاءُ) is the "first-born field" of the Universe, and the "Earth" (الأرْضُ) is the substance (protons, nucleuses of atoms, atoms, molecules, bodies, planets, stars). What is the "Heavens" then? Analyzing the ayahs of the Qur'an, we have come to a conclusion that the frequent joint, simultaneous use of the words "Heavens" (السَّمَاوَاتُ) and "Earth" (الأرْضُ) is not casual so far. Before consideration of the ayahs we will acquaint the readers with some statements of our hypothesis of structure of a matter.

According to our hypothesis, the "first-born field" and the substance interact between each other. The substance displaces the field from the volume borrowed by it, and the field by virtue of the property of "elasticity" is exposed to "compression", "thickening". As a result of this unique interaction the area of "thickening", "densification" of raised concentration of the "first-born field" is formed around the substance. In the area of this "thickening", "densification", "disturbance" of the field, its "intensity" characteristic if to draw the analogy with the electric, magnetic fields varies. In undisturbed condition "intensity" of the "first-born field" has its constant value, which increases at disturbance of the field. Depending on which substance and which quantity, the substance (an atom, a molecule, a heavenly body or a star) disturbs the field, the level of the "disturbance", "intensity" of the field and its borders around the substance is defined in each concrete case.

The first level of interaction of the "first-born field" and the substance goes on at a level of the nucleuses of atoms of the chemical elements starting with hydrogen. Distinction of the nucleuses on weight and form influences the configuration and the level of "disturbance" of the field around them. In other words, each nucleus of an atom of the periodic system of Mendeleyev has its own "mini-field" around itself with its own level of "disturbance" in which electrons rotate on their orbits. And the external border of this "mini-field" is the border of an atom.

The second level of the interaction of the "first-born field" and the substance goes on at the level of the atoms of the chemical elements, which interacting between each other, form a great variety of molecules of new substances. "Mini-fields" of these molecules have their levels of "disturbance" and are the result of imposing of "mini-fields" of the atoms including in them.

At these two levels of scale the process of the formation of a great quantity and variety of the "building bricks" and their "mini-fields" which at the following levels of scale will provide a great variety of objects of the physical world - cells, bodies, comets, planets, stars with their own fields, comes to an end. And the dimensions of these fields are in strict dependence (according to our hypothesis) on the quantity and kinds of the substances forming these fields.

The result of our reasoning became the conviction that the "Heavens" (السَّمَاوَاتُ) in the Qur'an are the fields which are formed around the substance.

Let's address to the following ayahs of the Qur'an in which it is spoken about the "Heavens". But before we wish to note that in opinion of the majority of the Arabian interpreters of the Sacred Qur'an the Arabian word "seven" (سَبْعٌ), used in the Qur'an has, along with the numerical meaning, another meaning which is "a lot of", "a number of".

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ...
41:12
And He determined of them
[of Heaven and Earth] seven Heavens in two days, and imparted to each heaven its affair, and We have adorned the lowest heaven with lamps and for protection ...

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الأرْضِ مِثْلَهُنَّ ...
65:12
Allah is He Who has created seven Heavens and of the Earth the same number ...

From the point of view of our hypothesis these ayahs are possibly understood as follows.

Every substance-"Earth" starting with a proton and finishing with a star, has only peculiar to each of them a "disturbed" field - "heaven" (سَمَاءٌ). How much substance-"Earth" is, so many fields-"Heavens" are (ayah 65:12)! And for the reason that the fields-"Heavens" (السَّمَاوَاتُ) can arise only at the interaction of the "first-born field"-"Heaven" (السَّمَاءُ) and the substance-"Earth" (الأرْضُ) (ayah 41:12), and the size of "disturbance" of the fields-"Heavens" depends on the kind, quantity and form of the substance-"Earth".

Molecule of water

And it is clear now to understand the expression the "lowest heaven" (السَّمَاءُ الدُّنْيَا), which in some of tafsirs is the "nearest heaven". The "lowest heaven", accordingly to our hypothesis, is a field of the first level of the interaction of the "first-born field" and the substance, that is the field around the nucleus of an atom. As many chemical elements with their isotopes, allotropes, isomers in the periodic system are, as many the "lowest heavens" are. Exactly the fields of the nucleuses of atoms - the "lowest heavens" are "adorned" with the electrons-"lamps" (ayah 41:12).

Let's cite one more ayah, confirming, as it seems to us, that a number of "Heavens" (السَّمَاوَاتُ) is a number of fields in the Universe:

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ...
67:3
[Hallowed be] He Who has created the seven Heavens in layers ...

The fields-"Heavens" of atoms are placed in the fields-"Heavens" of molecules, those are in turn placed in the fields-"Heavens" of their combinations, and so on up to cells, bodies, planets and stars. It turns out, that the fields-"Heavens" of a various level are placed on an axis of scale as though one above another - "in layers" (طِبَاقًا).

The "Balance" of the "Heaven"

The modern science explains the big variety of properties of atoms, molecules, substances by the structure of electron shell of an atom. At chemical reactions the external electron shells of atoms, but not the nucleuses of atoms, are exposed to change. Therefore it is considered that the arrangement of electrons on the energy sublevels of an atom is the reason of these or those properties of the chemical elements. The same explanations are applied concerning the understanding of the properties of various molecules in which formation the electrons of atoms participate directly.

In our opinion, the existing great variety of substances and their properties cannot be provided by so limited quantity of electrons which are present in the external orbits of an atom, and, besides, electrons are "standard" in their characteristics.

On our hypothesis, a source of the properties of an atom is the properties of the "first-born field" around the nucleus of an atom - a degree of its "disturbance" and the configuration of this "disturbed" field. These two characteristics in turn are derivative of weight, specific density and the form of the nucleus of an atom. In other words, with the change of weight, specific density and form of the nucleus of an atom the quantitative and qualitative characteristics of "disturbance" of the "first-born field" change.

The structure of the "first-born field" around the nucleuses of atoms and the sequence of change of its properties, for greater presentation, can be conditionally compared with the change of characteristics of the sound row of a grand piano, from the first up to the lost octave, and inside each octave with its sharps and flats. As the grand piano possesses its own range of adjustment of the sound row and the "first-born field" of the nucleus possesses its own range of change of "disturbance" and depending on weight, specific density and the form of the nucleus is "adjusted" in appropriate way and forms "mini-fields" of the nucleuses of atoms. Therefore each nucleus of an atom of a chemical element has its correspondent inherent form and "disturbance" of the "mini-field".

At the formation of a molecule the fields of the atoms forming it are imposed, creating the general field of the following level with its characteristics; the electrons, common for a molecule, outline the borders of this field. The new general field of the molecule has already its own degree of "disturbance", so the new properties. As the range of change (quantization) of the "disturbance" of the "first-born field" is huge, the reason of the enormous quantity and variety of properties of substances becomes clear.

Our hypothesis about the nature of properties of substances, as we think, proves to be true by the ayahs of the Qur'an.

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ...
41:12
And He determined of them
[of Heaven and Earth] seven Heavens in two days, and imparted to each heaven its affair, and We have adorned the lowest heaven with lamps and for protection ...

As it has been noted above, at the first two levels of the interaction of the "first-born field"-"Heaven" and the substance-"Earth" "mini-fields"-"Heavens" at atoms and molecules are formed. The Supreme Allah clearly specifies it to us in this ayah: "And He determined of them seven Heavens in two days" (ayah 41:12). And the expression "and imparted to each heaven its affair" (وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا) (ayah 41:12) we understand like this. Allah allotted each of a set of the formed fields-"Heavens" with the properties inherent only in it. And only after each "mini-field"-"the lowest heaven" (السَّمَاءُ الدُّنْيَا) of the nucleuses had received its properties ("its affairs" - أَمْرَهَا), it had corresponding quantity of electrons-"lamps", and an atom was formed. Exactly in this ayah, in our opinion, the Supreme Allah specifies the reason of an enormous variety of properties of substances in the Universe!

Nature of substances' properties

Our assumption that the unique property of the "first-born field"-"Heaven" to be "adjusted" on the change of the characteristics of the nucleuses of atoms and molecules is the original cause of an existing variety of properties of bodies, proves to be true, as we think, in the following ayah of the Qur'an as well:

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
55:7
And He has raised the Heaven and established the balance

In our opinion, the sequence of a mention of the words "Heaven" (السَّمَاءُ) and "balance" (الْمِيزَانُ) is not by chance. It reflects the sequence and indissolubility between the formation of the "Heaven"-"first-born field" and the properties "measured" to it, and in the same time for each concrete case of the interaction with the substance-"Earth". And each value of the "weight" of the substance has its corresponding field with the characteristics inherent only in it. And only through characteristics of these fields-"Heavens" we learn about the properties or the features of this or that substance.

'Balance' of the 'Heaven'

Let's consider an example. In science there is no conventional scientific theory about the structure of glass till now, there are only hypotheses among which the central place in taken by D. Mendeleyev, A. Lebedev, Zakhariasen, Tamman. But none of the hypotheses give the precise answer to the nature of a transparency of glass. On our hypothesis the reason of a transparency of glass is that all structural units - oxides (for example, SiO2, Â2Î3, Đ2O5) formed glass have intermolecular fields-"Heavens" which properties allow to pass the electromagnetic waves of an optical range, that is visible light. The acknowledgement of it is that even the most transparent glass without impurity with the increase of its thickness nevertheless gradually becomes opaque. The unique reason of this can be only the nucleuses of atoms of molecules of the fusion of the glass which represent themselves as an impassable barrier for the light rays.

Four forces from the one "Heaven"

Four kinds of interaction are known to science: gravitational (shown at the level of satellites, planets, stars, galaxies), electromagnetic (at the level of atoms, molecules, a man), strong (at the level of quarks and nucleons of the atom nucleuses) and weak (at the level of particles less than nucleons). Each of these interactions plays very important role in the Universe, and first of all, at its scale level.

For the latest decades many scientists have been working on the creation of the theory which would unite these four kinds of interaction. Nobody could manage it till now. On our hypothesis all these four kinds of interaction are the display of the properties of the "first-born field"-"Heaven" on different sites of an axis of scale which have been cited above. Our confidence is based on that the Qur'an tells about the only unique "Heaven" and what is meant under "Heavens" we have already found it. If there were four different, independent, above named kinds of interaction, it would be noted in the Qur'an, or the word "Heaven" could be varied, or there would be words-synonyms of "Heaven", but there is nothing like this in the Qur'an.

Let's consider one of the displays of the properties of the "first-born field"-"Heaven" (السَّمَاءُ) - a gravitational interaction, and show how depending on the weight of a heavenly body its form changes, and which role the "first-born field"-"Heaven" and its "balance" plays in this process.

An interesting phenomenon is observed in the space. In the range of dimension of the space bodies from 300 up to 400 kilometers their transition from the chaotic form to the spherical is observed. The observations of satellites have shown that all bodies from meteorites (1m) right up to Jupiter's satellite Amalteya (260 km) have a confused asymmetric shape. But starting by Saturn's satellite Mimas (390 km) and finishing by the huge stars, heavenly bodies obtain a strictly spherical shape.

Gravitational interaction of 'Heaven' č 'Earth'

On our hypothesis, this phenomenon is explained in the following way. At the size of space bodies about 300-400 km the degree of a "disturbance" of the "first-born field"-"Heaven" reaches such value at which the amount of gravitational interaction between "first-born field" and space body-"Earth" begin to exceed the amount of electromagnetic interaction between fields-"Heavens" of the space motes which these bodies were formed from. That is, having reached the certain weight, the space body began to "disturb" the "first-born field" around itself in such degree that the force of the return pressure of the "first-born field" on the space body began to influence its process of formation. And change of the form began to go on due to the distribution and placing a new substance on the heavenly body in such a way that it led to smoothing of its surface and taking a spherical form as the steadiest to the external pressure form of a body. The further examples of how the Supreme Allah "imparted to each heaven its affair" (أَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا) (ayah 41:12), having established the "balance" (الْمِيزَانُ) (ayah 55:7) can be given, but it seems to be enough.

***

THE "HEAVENS" (السَّمَاوَاتُ) in a number of ayahs of the Qur'an are the "disturbed" fields which are formed around the "Earth"-substance at its interaction with the "Heaven"-"first-born field" of the Universe. The "Heavens" are available for all substances beginning with elementary particles and chemical elements and finishing with stars and galaxies. Owing to the enormous quantitative and qualitative variety of substances, there is a corresponding variety of sets of the "Heavens"-"fields". Emphasizing the importance of the chemical elements and their "Heavens" in business of the formation of our world, the Supreme Allah specially designated each of these "Heavens" in the special manner, having named it "THE LOWEST HEAVEN" (السَّمَاءُ الدُّنْيَا). We have come to a conclusion that the physical and chemical properties of the substances are explained by the properties of the "Heavens" of atoms and molecules, and the properties of the "Heaven" are strictly established and individual for each case of the interaction with the "Earth" because the "BALANCE" (الْمِيزَانُ) - a measuring instrument of the "disturbance" of the "first-born field"-"Heaven" is established. On the basis of analysis of the "scientific" ayahs of the Qur'an we have come to conclusion about common nature of all four kinds of interaction, which are the display of the properties of the "first-born field"-"Heaven" on different sites of an axis of scale.


Part IV.
THE BEGINNING AND THE END OF THE UNIVERSE

The cooling "Heaven"

Nebula

In the XX century the science established that the Universe expands. On the basis of this discovery the Big Bang theory was created. According to this theory, in the period of 10-20 billions years ago the Universe came into existence. The matter of the Universe at the initial stage of its creation was uniform and arose from a point of "zero volume"; it had enormous density and temperature. As a consequence of the "bang", the matter of the Universe started to expand swiftly in all directions. This process was accompanied by the powerful emissions of radiations. As a result, much bigger and colder Universe which can be observed now was formed. This is the accumulations of scattering galaxies and huge emptinesses of an outer space between and inside them. The western scientists discovered the uniformly distributed radiation in all the Universe. It is considered now to be the best direct proof, that the Universe was "hot" in the remote past. Under assumption of the scientists this radiation is an echo of the Big Bang. The temperature of this radiation on modern data is 2,73K or -270,42°C, that is a little more than the temperature of an absolute cold -273,15°Ń.

The modern interpreters of the Qur'an, comparing the ayahs about the creation of the Universe with the discoveries of the western scientists, have found in the Qur'an the corroborations of the expansion of the Universe (ayah 51:47), the Big Bang theory (ayah 6:101) and that the Universe was initially uniform (ayah 21:30) homogeneous "gaseous" mass (ayah 41:11), arisen from nothing (ayah 6:101). Thus they mark, that the Supreme Allah in the Qur'an speaks about six periods in the process of the creation of the Universe, and that some of the periods described in the Qur'an, concerning the creation of the "Heavens" and the "Earth", carried simultaneous, parallel in time character.

Our hypothesis has the difference of principle from the officially accepted theory. According to our hypothesis, there are two kinds of a matter in the Universe - the substance and the "first-born field", and there is no any space emptiness. At the certain stage of the expansion and development of the Universe from the initial uniform matter representing the field form with outlimited values of energy, temperature, density, by way of "condensation" the other kind of a matter - the substance was "isolated". Since that moment in the Universe there were two "characters" of its development - the substance and the "first-born field" with the residual values of energy, density, temperature. And all the further development of the Universe went through their interaction. In our opinion, the found space microwave radiation is a direct corroboration of the presence of the "first-born field"-"Heaven" (السَّمَاءُ) in the space of the Universe, and the temperature of radiation is today's temperature of the "first-born field", reflecting the level of its energy. As we think, our hypothesis finds the acknowledgement in the ayahs of the Sacred Qur'an.

The beginning…

Nebula

In the ayahs 9-12 of the surah 41 under the sign and symbolical name "Explained in Detail" the Supreme Allah describes the process of the creation of the Universe by Him from the beginning. In the previous chapters we have applied to these ayahs separately. Now, having armed with the new understanding of the words "Heaven", "Earth", "Heavens", we can bring these ayahs together to show a complete picture of the process of the creation of the Universe. But before we will refer to the translations of the Arabian interpreters of the Sacred Qur'an of the words "days" and "then".

The word "days" (أَيَامٌ) has also other meanings - "very long periods", "centuries", "epochs". And the word "then" (ثُمَّ) has also meanings "except for that", "moreover", "besides", that points out the parallelism, the simultaneity of the events describing in some of the ayahs of the Qur'an. It will help us with the correct understanding of the analyzing ayahs.

(9) قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الأرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ
(10) وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ
(11) ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلأرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ
(12) فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

49:9-12
(9) Say: "Do you reject Him Who created the Earth in two days, and make others equal to Him? That is the Lord of all the worlds
(10) He placed on it the firmly embedded above it and blessed it, and measured therein its sustenance in four days sharp, for all those who ask
(11) Then he turned to Heavens and they were smoke and said to them and to Earth: "Come willingly or unwillingly" They both said: "We come willingly"
(12) And He determined of them seven Heavens in two days, and imparted to each heaven its affair, and We have adorned the lowest heaven with lamps and for protection. That is the ordinance of the Mighty, the Knower"

Analyzing the ayah 11, we were involuntary convinced of the correctness of the strict requirements to the translations of the Qur'an. The translation of this ayah, made by I. J. Krachkovsky is not able to be understood and deciphered. But as we have been assured of the correctness of our hypothesis, we have decided to address for the consultations to the experts on the Arabian language and the Qur'an. After the work on this ayah it began to look like this (the changes are underlined):

ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلأرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ
41:11
Then he turned to Heaven and it was smoke and said to it and to Earth: "Come willingly or unwillingly". They both said: "We come willingly"

In the previous chapter we have shown that the "Heavens" (السَّمَاوَاتُ) in the Qur'an are the fields formed at the interaction of the "Heaven" and the "Earth". Therefore the formation of the "Heavens" could not be before the formation of the "Earth" at all. And this contradiction hasn't made us agree with Krachkovsky's translation. And in view of this new understanding of the differences of principle between the "Heaven" (السَّمَاءُ) and the "Heavens" (السَّمَاوَاتُ), the sense of this ayah in the specified translation becomes logically built in the general description of the process of the creation of the Universe.

Below there are the ayahs in which, alongside with the above-stated ayahs (41:9-12), in our opinion, the creation of the Universe is described.

بَدِيعُ السَّمَاوَاتِ وَالأرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
2:117
He is Originator of the Heavens and Earth. When he decides on something, He just says to it: "Be!", and it is

(27) أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا
(28) رَفَعَ سَمْكَهَا فَسَوَّاهَا

79:27-28
(27) Are you more difficult to create or the Heaven? He built it
(28) raised its vault and established it

(47) وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
(48) وَالأرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

51:47-48
(47) And we have made the Heaven with hands and We are expanding it
(48) And We have spread out the Earth and how well have We ordered it

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالأرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ...
21:30
Have not those who disbelieve seen that the Heavens and the Earth were joined together, and We parted them...

اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ...
13:2
Allah is He Who raised the Heavens without any pillars you can see...

(11) وَالسَّمَاءِ ذَاتِ الرَّجْعِ
(12) وَالأرْضِ ذَاتِ الصَّدْعِ

86:11-12
(11) By the Heaven which possesses return
(12) By the Earth which possesses splitting

وَالسَّمَاءِ ذَاتِ الْحُبُكِ
51:7
By the Heaven which possesses the ways

أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ
50:6
Do they not look at the Heaven above them? How We have made it and adorned it, and there are no splits in it?

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
55:7
And He has raised the Heaven and established the balance

وَالأرْضَ مَدَدْنَاهَا ...
15:19
We have spread out the Earth …

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالأرْضَ وَمَا بَيْنَهُمَا ...
50:38
We created the Heavens and the Earth and all that is between them...

وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ...
16:12
He has subjected to you the night and the day, the Sun and the Moon...

Analyzing these ayahs we have come to a conclusion that they are logically interconnected with each other. But for the correct understanding of the sequence of the events, it was necessary to use a cross method at work on them. That made a general picture of the creation of the Universe described in the Qur'an.

In the beginning from nothing (ayah 2:117) the primary matter - the "Heaven" (السَّمَاءُ), which was "smoke" (دُخَانٌ) (ayah 41:11), was created. To this "Heaven" the form of "vault" (سَمْكٌ) (ayah 79:28) - the spherical, ball-shaped form - was given. This "Heaven"-"smoke" (السَّمَاءُ - دُخَانٌ), possessing a huge density and temperature, began to expand (ayah 51:47). And this process of expansion of a primary matter proceeded until that certain moment of this process of expansion, which was accompanied by dropping of density and temperature, when from the "Heaven"-"smoke" the independent kind of a matter - the substance-"Earth" (الأرْضُ) - isolated (ayahs 21:30; 51:48). This process can be compared with the settling-out of crystals of salt from the fat salt solution at its cooling. As a result of the "settling-out" of the substance-"Earth" there was the repeated reduction of density and temperature of the "Heaven". It was already been "clear" (ayah 13:2) "Heaven" (السَّمَاءُ), which we have named the "first-born field". So two independent, being in a constant interaction kinds of matter - the field-"Heaven" (السَّمَاءُ) and the substance-"Earth" (الأرْضُ) (ayah 41:11) appeared in the Universe. During division the "first-born field" and the substance received special properties owing to which there was a further expansion and development of the Universe (86:11-12). And at this expansion of the "first-born field"-"Heaven" did not lose and does not lose the integrity (ayah 50:6) and proves inertial movement of the substance-"Earth" in itself (ayahs 51:7; 86:11-12).

During the first two periods of the expansion of the Universe protons (الأرْضُ) (ayahs 41:9; 15:19), neutrons (رَوَاسِيَ) (ayahs 41:10; 15:19), nucleuses of atoms (ayahs 41:10; 15:19) were created. Owing to the unique interaction of the "Heaven" (السَّمَاءُ) and the "Earth" (الأرْضُ) (ayahs 86:11-12) around the nucleuses of atoms (فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ) the "mini-fields"-"the lowest heaven" (السَّمَاءُ الدُّنْيَا) (ayah 41:12) were formed. The process of creation of atoms of the chemical elements was completed by the connection of electrons (مَصَابِيحُ) to the nucleuses (ayah 41:12).

It should be noted, that for the creation of the atoms of the chemical elements the huge amounts of energy were necessary, therefore their creation was accompanied by the explosion of the hugest stars. And the more nuclear weight of an element is, the more energy was necessary for its formation. At the interaction of the atoms (ayah 50:38) the compounds of them with their own fields-"Heavens" (السَّمَاوَاتُ) (ayah 41:12) started to be formed. All created substance (atoms, molecules, compounds, bodies, planets, stars) differed from each other on "weight" (مَوْزُونٍ) (ayah 15:19), and each of them possessed the fields-"Heavens" (السَّمَاوَاتُ) (ayah 41:12) which characterized the unique properties (أَمْرٌ) of each of these substances (ayah 41:12).

The necessary condition of the origin of the variety of the properties of the substances was the presence of the unique mechanism at the "Heaven" - its "balance" (الْمِيزَانُ) (ayah 55:7) - a measuring instrument of the "disturbance" of the "first-born field"-"Heaven" (السَّمَاءُ). This "balance", if it is possible to say, "weight" the substance-"Earth" (الأرْضُ), and according to the "weight" of this substance (ayah 15:19) formed the corresponding field-"heaven" (سَمَاءٌ) around it with the properties (أَمْرٌ) inherent in it (ayah 41:12). Owing to the properties of the "Heaven" (السَّمَاءُ) (ayahs 51:47; 50:6; 86:11), its "balance" (الْمِيزَانُ) (55:7) and its property to form the various fields-"Heavens" at the interaction with the substance-"Earth" (الأرْضُ) (ayah 41:12) four forces of interaction known to a science as weak, strong, electromagnetic and gravitational are formed and act in the Universe on the axis of scale from the elementary particles up to the galaxies.

The completion of these two periods (ayahs 41:9; 41:12), which would name "a space stage", was the formation of our Solar system with the Sun (ayah 16:12) - the source of light and warmth, the Earth (41:9) with its satellite the Moon (ayah 16:12), a set of chemical elements and their compounds necessary for the future life on the Earth.

During the following four periods (ayah 41:10) there was a consecutive creation of all necessary conditions for the beginnings of life on the planet the Earth. These are the formation of the rotating iron kernel of the Earth with its protective magnetic field which does not allow the space radiation to destroy all alive on the Earth, the formation of the seas and oceans, the rivers and lakes, the atmosphere with its 21%-s' content of oxygen acceptable for a life of a climate, soil, the formation of the flora and fauna, etc. This all is the "sustenance" (ayah 41:10) which the Supreme Allah provided the vital function on the planet the Earth.

...and the end

Destruction

There are various hypothesis of what will occur to the Universe further. According to some of them the Universe will reach the peak of expansion and will start to be compressed back up to the initial condition - a point. Other assumes that it will extend infinitely. There are also other versions.

On sew to our hypothesis the expansion of the Universe will proceed until that moment when the "temperature" of the "first-born field" will fall up to such low value in aspiration to absolute zero, that the "first-born field", not having enough "energy", cannot serve as "a power skeleton" of the Universe any more and will start to collapse, losing the integrity. After this the process of destruction of the substance, starting with stars and finishing with elementary particles, will begin. And, we believe, it finds its acknowledgement in the Qur'an.

In the ayahs, containing the information on destruction of a universe, the fact that in the Qur'an the big accent that before this destruction the "Heaven" will "rend" (شَقَّقَ,شَقَّ), "open" (فَرَجَ) is done, attracts attention. And this process of "rending" is described in many (!) ayahs (25:25; 55:37; 69:16; 73:18; 77:9; 82:1; 84:1). Let's consider the following ayahs:

(1) إِذَا السَّمَاءُ انْشَقَّتْ
(3) وَإِذَا الأرْضُ مُدَّتْ
(4) وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ


84:1,3-4
(1) When the Heaven is rent asunder
(3) And when the Earth is stretched out
(4) and cast out what is within it and emptied

The process of destruction of such majestic integral design, as the "Heaven"-"first-born field" (السَّمَاءُ), will mark the beginning of the Doomsday. And as a result, the "Heaven" (السَّمَاءُ) will lose the initial properties, what is also told in the Qur'an (ayahs 21:104; 52:9; 55:37; 69:16; 70:8; 78:19; 81:11). The fundamental interaction of both kinds of a matter - the field ("Heaven"-السَّمَاءُ) and the substance ("Earth"-الأرْضُ) will be broken. Owing to destruction of the field, in all volume of the Universe the substance-"Earth" (الأرْضُ) will start to collapse (84:3-4).

In spite of the fact that some scientists try to time the end of a life of the Universe, only the Supreme Allah knows when it will occur:

... وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ
43:85
...with Him is the knowledge of the Hour and to Him you will be returned


THE CONCLUSION

We hope, it is possible to consider as the achievement of this work the successful experience of a check of scientific character of a hypothesis through the analysis of conformity of its statements to the ayahs of the Sacred Qur'an. And, for the first time in all history of methodology of search of scientific signs in the Qur'an by researchers, the Qur'an not only confirmed the statements of a hypothesis, but also forced to specify those its statements that mismatched the semantic meaning of the phenomena, described in the ayahs. At the same time the statements of a hypothesis helped to specify and understand correctly its translations and interpretations. That is, the Qur'an really showed the way to a science!

What other proofs of a divine origin of the Qur'an are still necessary to atheists and skeptics, if in the Sacred Scripture of Muslims granted in 7-th century the information on such outstanding achievements of physics as a discovery of an electron, proton and neutron made only in the 20-th century was written down?

We consider that as it was possible to find in the Sacred Qur'an these fundamental "bricks" of a universe, the answer to the main, exciting lucid minds of mankind for the thousands years question on the nature and the structure of the world surrounding us, will be found in it. We have given our variant on this answer in this work.

We express a hope, that the opened layer of the new concepts in the Sacred Qur'an will serve a starting point for the mutual work of the experts of the Qur'an and the scientists-researchers in a search of unraveling of the mysteries of a universe.

Our work at the decipherment of "scientific" ayahs of the Sacred Qur'an is continuing. And we have already got new results. At the end of the scheduled research it will be published a separate book, devoted to discovery of new "scientific signs" in the Qur'an in the sphere of a structure of a matter and the Universe.

We thank the Supreme Allah for His mercy and knowledge which He granted us during our work. And if this work is useful to people, give food for thought and open hearts to a divine Word, we will consider that we have managed to make something useful on a way of service to the Islam.

Praise to Allah, the Lord of the worlds !


Translated from Russian by Ella Tepedelen, an English teacher of Yachar University, Izmir, Turkey


Back to Publications

 

     © DagTech 2002-2005. Designed by IWT Company.