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I need to know the asnwer to this as I have to hand in my My Comunity coursework in six days time, and I can't hand it in without this question answered. Also, I need to know: In what ways does scientific cosmology contradict the teaching of cosmology in Christianity?
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There is no Islamic or Christian "cosmology" as such. A literal reading of their respective books appears to indicate they (the authors) thought the world was flat and the sky was a firm dome above it.
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Please find following some of Modern Cosmology in the Islamic Worldview
Bruno Guiderdoni, Institut d'Astrophysique de Paris
(from Science and the Spiritual Quest Conference: June 7-10, 1998)
In what sense could the theories and data of modern science ``fit'' in the world view elaborated for centuries by Islamic thinking? To address this issue, we have first to recall that the Islamic tradition envisages a strong connection between faith and the pursuit of knowledge, which is considered as ``a religious duty incumbent to all Muslims, Male and Female''. The nature of this knowledge is three fold: it is religious through the study of the Koran and the submission to its prescriptions and prohibitions, intellectual through the investigation of the world and reflection upon it, mystical through inner enlightenment directly granted by God to whom He wants among His servants. As a matter of fact, these three paths to knowledge must necessarily converge to a unique Truth, since God Himself is unique. In this prospect, there cannot be any actual contradiction between the results of scientific investigation and the religious doctrines,provided they are not a complete illusion. However, and precisely for that reason, the connection of the evolving results of science with the symbolic teachings of religion should be more subtle that the ``cheap concordism'' which would consist in taking the literal meaning of some Koranic verses as alluding to ``scientific facts'', and in interpreting allegorically those whose literal meaning seems to be discrepant. This is rather the metaphysical worldview of Islam which could provide clues for criticizing the reductionalist interpretations of the discoveries brought forth by modern science, and for grasping their possible meaning. In this context, this lecture will address the possible interpretation of some basic features of modern cosmology in terms of the Islamic teachings on the nature of reality. The fundamental mystery which subtends physics and cosmology is the fact that the world is intelligible. The Koran strongly recommends to ponder and meditate upon the Creation to find the traces of the Creator in its harmony. Hence the so--called ``cosmological verses'' which are frequently quoted as one of the many miracles included in the Koranic text.The exploration of the world is encouraged, provided the explorer is wise enough to recognize that the harmony that is present in the cosmos originates in God. By looking at the cosmos, the intelligence He put in us constantly meets His Intelligence. Several Koranic verses draw the reader's attention to the numerical order that is present in the cosmos. The cosmic regularities which are a consequence of God's Will can thus be qualified as ``mathematical regularities''The esoteric doctrines of Islam go one step further. According to the views of the Akbarian school, funded after the work of Muhyi-d-din Ibn Arabi (1165 -- 1240), the Creation is God's self-disclosure to Himself through the veils and signs of the creatures. The things “are” not, since only God is. They only own a given preparation to receive being and qualities from God. The (relative) stability of cosmic phenomena is rooted in God's (absolute) immutability. However, the status of the cosmos is paradoxical, between absolute Being, God Himself, and absolute nothingness. As a consequence, we cannot expect to reach clear--cut statements about the fundamental reality of the world. According to the Islamic theology, God does not act by fixing the laws of physics and the initial conditions and letting the world evolve mechanistically. As a matter of fact, there is nothing like secondary causes, simply because God, as the “primary” Cause, does not cease to create again the world at each instant. In this continuous renewal of creation, the atoms and their accidents are created anew at each time. The regularities that are observed in the world are not due to causal connection, but to a constant conjunction between the phenomena, which is a habit or custom established by God's Will. This principle of the Islamic theology apparently contradicts the views of modern science, which of course stipulate the existence of secondary causes. But we must understand the negation of causality by the Islamic tradition as an emphasis on the metaphysical mystery of the continuous validity of the laws.This questioning on causality is not an obstacle to our scientific investigation of the cosmos. On the contrary, it prompts us to reflect upon the way God acts, and shows His signs “upon the horizons”(Koran, 41:53). In the Middle Ages,the distance to God's throne was “measured” by the Arab astronomer al-Farghani to 120 million km, under simple assumptions on the properties of the planetary spheres in the paradigm of the Ptolemaic cosmology. This ``spatial horizon'' was eventually evacuated by the scientific revolution of the Renaissance and the emergence of the Newtonian paradigm. In a simplistic i
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Chinese people must convert to Islam because they have evil ways they eat pork,, drink liquor, Chinese women dont wqear hijab or burqa and try to dress sexy violating Prophet Muhammeds and Korans principles. Islam also allows sex & marriage between mother&son,father&daughter and brother&sister to strengthen family ties. Genetic deformities allow easy manipulation of Islamic minds to take the path of terrorism.Every known terrorist is Moslem.There is a lot of good in Islam.If China does not convert her people to Islam hen Moslem terrorists will destroy China. Chinese people choose if you want to live become Moslem.
