خرید و دانلود فایل پاورپوینت کامل The Qur`an and the general rule of cause and effect

بخشی از متن فایل پاورپوینت کامل The Qur`an and the general rule of cause and effect :

۱. The Qur’àn Confirms the General Rule of the Cause-and-Effect The Qur”àn says that in this natural world every thing, every effect, has a cause; that there is a system of cause-and-effect permeating through this world. It is a self-evident reality; and on this truth depend the scientific and academic researches and discussions. Man by nature believes that there must be a cause for every natural phenomenon. Likewise, academic researches try to find out relevant causes for all such happenings. What is a cause It is such a thing, or a combination of things, that whenever it occurs, another thing – its effect – unfailingly comes into being. We try to find out by experiments the causes of various things. For example, experience has taught us that if there is any burn, it must have been caused by fire, movement, friction or some such cause. A cause must be unfailable, comprehensive and universal. In other words, whenever and wherever the cause is found, its effect must be found.
This matter is clearly confirmed by the Qur’àn. It takes this principle for granted when it talks about life, death, sustenance and other heavenly or earthly phenomena – although it ultimately ascribes all the effects, and their causes too, to Allàh.
The Qur’àn, therefore, confirms the general system of the cause-and-effect; whenever a cause is found (with all its necessary conditions) its effect must come into being, and whenever we see an effect, it surely and unfailingly proves the existence of its cause.

۲.The Qur”àn Affirms Miracles (Super-Natural Events)
The Qur’àn, nevertheless, narrates many an event that goes against the normal, natural system of the cause-and-effect. It ascribes many super-natural miracles to various prophets, like Nùh, Hùd, Sàlih, Ibràhim, Lùt, Dàwùd, Sulaymân, Mûsà, ‘Isà and Muhammad (peace of Allàh be on them all!). It should not be forgotten here that those events, although abnormal and uncustomary, were not inherently impossible; they were not like an assertion that ‘A positive proposition and its opposite are affirmed together and are negated together’; or like a statement that ‘A thing can be separated from its own self’; or that ‘One is not a half of two’. We instinctively know that such propositions are impossible, they cannot be. But the miracles shown by the prophets were not of this category; otherwise, the minds of untold billions of religionists, since the dawn of humanity, would not have accepted them and believed in them. No man accepts an inherently impossible statement, nor does any sane person ascribe such a thing to another.
Moreover, the effects that are called miracle, are not unknown to the nature. The natural world is continuously engaged in bestowing on the matter one form after the other, turning one event into another, giving life to the dead, and death to the living, transforming the misfortune into fortune and the comfort into discomfort. All this is happening daily in the world of nature; the only difference between a natural event and a miraculous one is in the speed and steps required to reach the goal. A natural cause brings about its effect, in special conditions, at a particular time and space, step by step in a long series of changes. The matter present in a walking-stick may one day appear in a running serpent; a disintegrating skeleton may one day become a living man – but in its natural course it will take a very long time, under certain conditions of time and space, with numerous consecutive causes which would constantly change that particular matter from one form to the other, taking it from one step to the next and then to the third and son, until it appears in the required shape and form. In normal way, it cannot happen without its proper causes, without its necessary conditions; nor can it be brought into being by will-power of a human being. But when it comes to a miracle, it happens just by the will of the prophet, without any rnaterial cause and without any lapse of time.
Of course, it is very difficult for a simple mind – as it is for a scientific brain – to understand such super-natural events; man is, after all, accustomed to the natural causality. On the other hand, no scientist can outright reject occurrence of super-natural phenomena even in this atomic age. Every day someone or the other demonstrates his skill bringing some super-natural events about; people see it, radios and televisions broadcast it, newspapers and magazines publish it; and nobody says that it could not have happened as it was against the laws of nature.
Such phenomena have led many modern scholars to the theory that man, like everything else, is surrounded by unknown magnetic or electric currents; man may, through rigorous training, get control over the surrounding currents, and use them to affect other material things in abnormal and unusual ways, bringing those astonishing feats about. If this theory is proved correct and all-inclusive, it will supercede all present theories that explain various happenings and effects in terms of motion and power; it will replace all previous causes with one all-pervasive natural cause: the magnetic currents. This is their theory. They are right in their belief that every natural phenomenon must have a natural cause if the causal relationship between them is intact. The Qur”àn has not identified by name any all-pervasive natural cause that would explain all natural and super-natural events, as it is not within the main purposes of this divine book. But it affirms that every natural phenomenon has a natural cause by permission of Allàh. In other words, every phenomenon is totally dependent on Allàh, Who has appointed for it a certain procedure, a natural cause through which it gets its existence – the existence that is given by Allàh. Allàh says: and whoever fears Allàh He will make for him an outlet, and give him sustenance from whence he thinks not; and whoever trusts in Allàh, He is sufficient for him; surely Allàh attains His purpose; Allàh indeed has made a measure for every thing (65:2-3). Its first sentence unreservedly declares that whoever fears Allàh and has trust in Him, Allàh is sufficient for him, and He will surely manage his affairs and make him succeed, even if in the normal way it may seem impossible, even if the material causes go against him. It is supported by the following verses: And when My servants ask you concerning Me, then verily I am very near; I answer the prayer of the suppliant when he calls on Me (2:186); Call upon Me, I will answer you (40:60); Is not Allàh sufficient for His servant (39:36).
The next sentence, “surely Allàh attains His purpose”, explains the reason of the first declaration. The same theme is found in the verse: . . . and Allàh is predomina