Friday, 13 February 2009

compare hydrogen

You're here to increase gas mileage... Right?
You Need To
Act Now

Please Take 5 minutes to find out how to
easily and safely convert your car to a HHO Hybrid
using water to make Hydrogen!!

Hydrogen HHO technology is proven to lower fuel costs,
increase mileage - and help the environment.

Up until recently, it was pretty expensive. The only way to convert your car to water by extracting Hydrogen Gas was to get it done professionally. which could cost as much as $2,000. Even pre-built stand-alone HHO conversion kits can sell for as much as $1000. Now you can easily convert your car to a Hydrogen Hybrid yourself. With the increased fuel economy, imagine the money you will save for years to come.

There is a wide variety of HHO gas conversion guides on the market today that are easy to install and give you huge gas mileage increases. Unfortunately, they are difficult to find and review on your own. We've reviewed these new guides for you and rate the best ones. Our key criteria: safety, ease-of-use, affordability of materials, and speed of installation.

We reviewed the top 11 HHO Hydrogen kits - only 6 met this criteria:

	Safety - Some HHO kits didn't meet our standards so they are not listed
	Sizeable Fuel Savings - at least 35% more fuel efficiency with the right kit
	Fast and Easy Setup - in only a few hours, even for novices
	Affordable Set-Up Cost (well under $100)

Benefits of using water to make Hydrogen (HHO)...

	Increase your Gas mileage and save money		Your car will accelerate faster
	Save the planet and stop burning fossil fuels		Widens your engine's torque range
	Get better engine performance with the kits we've chosen		Reduce your engine temperature
	Eliminates carbon deposit caused by unburned fuel		Reduce carbon emissions
	It will NOT damage your car or your warranty		Stops "knocking" or "pinging"

So How Exactly Do You Make Your Car Run On Water?

Well, it's a lot easier than you think. The good news is that you only need a few inexpensive parts (around $100 or less worth) and a few hours of your time to install everything. Even if you're not technical, you can still do this, otherwise you can just get your mechanic to do it for you. Think about it. A tiny initial investment can save you hundreds (or thousands) of dollars in fuel costs per year, not to mention save the planet at the same time... We have gone through the best and worst guides online teaching you exactly how to make your car run on water. We have weeded out the crap and only listed the good quality products that really work. You won't find better guide's anywhere else on the internet, so quit looking and check our reviews below.

Here is a video clip from Fox News showing how water is converted to flammable hydrogen. This is the EXACT SAME technology in the guides below.

Human rights and climate change

It is now evident that the effects of climate change are not merely projections of what might happen in some distant future. As the Intergovernmental Panel on Climate Change (IPCC) empirically documents, climate change is already affecting the lives and livelihoods of individuals and communities across the globe. Moreover, our action today and over the next years will be of crucial importance to avert irreversible climate change of catastrophic dimensions and its impact for human rights protection.

As the effects of global warming become more real and tangible, we are witnessing a new and growing interest in the human dimensions of climate change. One reflection of this new perspective is an increasing recognition that climate change will have direct implications for human rights.

Last year, the United Nations Human Rights Council, the principal inter-governmental body of the United Nations responsible for the promotion and protection of human rights, expressed concern “that climate change poses an immediate and far-reaching threat to people and communities around the world and has implications for the full enjoyment of human rights”. It also mandated my Office to conduct an analytical study on the relationship between human rights and climate change (HRC resolution 7/23 “human rights and climate change”).

The OHCHR study was recently finalized and the Human Rights Council will consider the report and debate the issue in March 2009. The Council has decided to make available the OHCHR study together with a summary of the debate held during its March session to the Conference of Parties to the United Nations Framework Convention on Climate Change (UNFCCC) at the 2009 World Climate Conference in Copenhagen.

The consultative process which has guided the preparation of the OHCHR study, brought together a wealth of contributions from States, United Nations organizations, national human rights institutions and non-governmental organizations and research institutions on the human rights implications of climate change. The interest in the issue was also evident at a one-day consultation meeting held on 22 October 2008 attended by more than 150 participants.

The OHCHR study takes as its starting point the scientific consensus about the causes and effects of climate change presented in the Fourth Assessment Report of the IPCC. Apart from dispelling any remaining doubts about the reality of climate change, this report details a range of impacts on human societies, many of which are already being felt across the world.

The OHCHR study documents that climate change-related effects have serious implications for the enjoyment of human rights. For example, increasing food insecurity and extreme weather events, will place human rights related to life, food, water and health under additional strain.

Another important point made in the study is that, generally, the adverse effects of climate change on human rights are not a natural given, but can be mitigated through appropriate policy measures. Thus, vulnerability to climate change effects is often determined or aggravated by non-climatic factors, such as discrimination and unequal power relationships. This ‘political nature’ of the effects of climate change, further highlights the relevance of addressing and analysing climate change through a human rights lens.

As is well known, the poorest countries in the world, which have generally contributed the least to human-induced climate change, are set to be hit first and the hardest by global warming. Today, millions of people find themselves on the “front line” of climate change, living in places where even small climatic changes can have catastrophic consequences for lives and livelihoods. Vulnerability due to geography is compounded by a lack of resources to cope with the adverse effects of climate change. The same pattern is found within countries in all parts of the world where climate change-related effects exacerbate existing vulnerabilities related to factors such as poverty, age and gender.

While it is difficult to classify physical impacts of climate change as violations of international human rights law (not least because of the complex web of causal relationships linking specific climate change effects with greenhouse gas emissions of specific States), international human rights standards and guarantees provide important protection in the face of climate change-related effects. In principle, a State could under certain circumstances be liable under international human rights law for a failure, though acts or omissions, to protect individuals against climate change-related harm affecting the enjoyment of human rights.

Our study also points out how human rights standards and principles should inform and strengthen policy-making in the area of climate change and how human rights obligations of international assistance and cooperation complement and reinforce commitments made by States under the UN Framework Convention on Climate Change.

The United Nations Secretary-General has referred to 2009 as “the year of climate change” and high hopes and expectations are pinned on ongoing climate change negotiations and the outcome of the United Nations Climate Conference in Copenhagen. The scientific consensus on the seriousness of the threat caused by climate change and the increasing realization of its human dimensions must serve as a rallying cry for urgent and decisive global action.

Köttermann laboratories

From 10th to 13th of January 2009 Köttermann was present at the ARABLAB in Dubai and launched its first Arabic Language Catalogue.

ARABLAB is one of the most influential specialist trade exhibitions for laboratory technology and measuring instruments and the tremendous dynamic growth of this sector means that this exhibition is now the most important event of its kind in the United Arab Emirates. ARABLAB is simply THE platform for international exhibitors and buyers from China, Asia and Africa.

Köttermann presented the company on a 60 sqm stand and was very successful in showcasing all four product groups under our motto: 'we care about your safety'. With more than 400 visitors at our stand, we can report very good interest, which was significantly higher than last year.

The launch of the Arabic Language version of the Köttermann Catalogue 'Systemlabor 2008/2009' was seen as a unique offering and greeted with great enthusiasm. This publication means that Köttermann is the only manufacturer of laboratory furniture, offering a catalogue in Arabic. This latest language version of a catalogue which is now available in 10 languages has opened further doors into the Arabic speaking laboratory market.

Many new projects were secured thanks to, not in a small part, our comprehensive customer services, delivered and supported by our agents Amar Hegde and Habib Heni, in cooperation with our partners Cytomed (UAE), Sedeer (Qatar) and NSC (Saudi Arabia) .

Islam and science

Islam, science and Muslims

Islam & Science , June, 2003 by Seyyed Hossein Nasr

The understanding of the relationship between Islam and science is intimately connected with many foundational issues. In this wide-ranging conversation Seyyed Hossein Nasr shares his ideas, hopes and aspirations for the Islamic polity. How can the Muslim world successfully come to terms with challenges posed by a science and technology-driven era without losing the Islamic characteristics of its civilization? What are the ways to revive the Islamic tradition of learning? How can Muslims living in the West contribute toward this revival?

Keywords: Islamic intellectual tradition; spiritual ambience; Islamic civilization; critique of modern science and technology; authentic madrasah system; revival of Islamic tradition of learning; cosmology; Faustian science; origins.

The secularist modernist bias of Western social sciences

Islam & Science , Summer, 2008 by Muhammad al-Ghazali

Western social sciences in general bear a clear stamp of the modernist and secularist bias of the Western liberal academy. Adopting their typical mode of enquiry entails an ipso facto espousal of the liberal and secularist worldview with its epistemological and cultural preferences. Such an epistemological framework is largely confined to empiricism and its cultural perceptions are constricted by a Euro-centric view of history. It is a truism that an empirical mode of enquiry by its very nature cannot go beyond a partial perception of human existential reality. When this mode is further restricted by Western cultural dogmatics, it defies the perception of objective reality, precludes the cognition of significant subjective, introspective, and emotional dimensions of human behavior, and falls short of recognizing significant variables of cultural relativism. Therefore, this method is not only unfit to understand Muslim societies and their dynamics, it also fails to reach an adequate understanding of the various dimensions of human social behavior in general.

The impact of the modernist secularist bias on the fundamental approach common to the disciplines of the social sciences is that the knowledge of social phenomena supplied by them is deliberately filtered to fit the typical liberal modernist paradigm. These so-called objective and value-free sciences then assume the role of a messianic cultural movement to mold the whole world in accordance with the perceptions and priorities of the dominant Western paradigm. These sciences prescribe an epistemology which forces its user to conceptualize both manners of experiencing as well as the modes of explaining man and the world around him, all in accordance with their given presumptions. The result of an uncritical adoption of this method of enquiry is that one immediately becomes hostage to the proselytizing project of secular modernity launched by Western powers for their own specific ends. These powers have assumed a self-commissioned apocalyptic mission to liberate humanity from 'ignorance', 'irrationality', 'superstition', and 'backwardness', and recast the world in their own favored secular modernist model of 'enlightenment', 'progress', and 'development'. (1)

The most important bias of secular modernity is that it holds as an a priori assumption the absolute superiority of the present over the past. Whatever is later in time is reckoned as 'modern' and regarded as unquestionably higher, more progressive, more precious, and more valuable than all that which pertains to the past, which is in turn dubbed and dismissed as pre-modern, retrogressive, ancient, and archaic. There also exists in the modern Western mindset an inherent antagonism between 'then' and 'now', 'ancient' and 'modern', 'old' and 'new'. The word 'modern' has been derived from the Latin root modo, meaning 'just now'. Thus, in the very term 'modernism', a necessary superiority of the present over the past has been arbitrarily presumed. This typical occidentalist bias reflects the Western weariness with its own past which it perhaps rightly calls a dark period. In their myopia, however, the occidentals universalize their prejudice toward a particular era of their own history. The ethnocentric bias and bigotry of the Western episteme thus insists on seeing and showing the entire history of humankind from its own narrow prism and shallow spectacles. Hence the excessive obsession of Western social thinkers with an absolute preference of the present over the past and their dogmatic adherence to this creed, which is religiously followed in all social research that takes for granted that whatever is prior in historical time has to be backward and blame-worthy and whatever is subsequent must be 'advanced' and praiseworthy. This dogmatic attachment to a fixed notion of temporality has ab initio blinded the vision of high modernist scholars.

Those who uncritically borrow wisdom from their occidental masters thus land in serious flaws and fallacies on account of a blind emulation of modernist and secularist academics. For example, a widespread though often unconscious understanding among the ideologues of high modernism alleges that, before the touch of the colonial baptizing hand, as it were, orientals lived in an abject condition of economic backwardness, intellectual insolvency, and in a deplorable state of cultural barrenness and civilizational void. They opened their eyes in the world of culture and civilization only when the white man emerged to bear their burden and conduct them to the shores of enlightenment and progress. (2) Muslim social scientists must, therefore, take great care when adopting the social scientific methods of the Western academy, for its implicit epistemological frameworks and modes of research are often deeply influenced by a definite teleological understanding.

In its obsession with dry rationalism and mechanical scientism, secularist modernism and its academic off-shoots take an impersonal, clinical, and laboratory approach to isolating and understanding the human condition. In the name of objectivity, modernity sets aside emotions and feelings, intuition and reflection, speculation and imagination, individual wisdom and experience, custom and convention, metaphysics and tradition, cosmology and religion, ethics and aesthetics, and esoteric and mystical vision. (3) At the price of its cultural legacy, modernity has engendered industrialization, urbanization, advanced technology, the nation-state, and life in the fast lane. It has established and dictated its own typical set of priorities for human beings: individual freedom, liberal democracy, detached experiment, neutral procedures, impersonal rules, and dry rationality. (4) The end result of modernization in human societies, notwithstanding the highly exaggerated claims of success by its votaries, has been reflected in such ruinations as the dissolution of the institution of marriage, the fluidity of the family and its constant decline, a self-centred individual completely estranged from his human relations and linkages, the erosion of perennial values by the monster of the media, excessive entertainment, distortion of reality through advertisements, the dissemination of pornography and prostitution, abuse of women in entertainment and advertisements, an increase in such deviant habits of moral turpitude as incest, homosexuality, and marital infidelity, drug abuse, AIDS, and alcoholism at an unprecedented scale. If one were to judge the merits of secular modernism by the results it has produced, then a very ugly picture of its performance inevitably emerges. Even if one were to assess this performance by strictly applying modernity's own preferred standards of success, progress, and human happiness, a very gloomy picture of the present and an utterly hopeless projection of the future of mankind is unavoidable.

The Women Scholars in Islam

Muhammad Akram Nadwi: Al-Muhaddithat: The Women Scholars in Islam London and Oxford: Interface Publications; 2007, xxii+314 pp; ISBN 978-09554545-3-0; HB; 978-09554545-1-6 PB

Originally conceived as the mugaddimah [Introduction] to a yet-to-be-published forty-volume biographical dictionary of Muslim women who studied and taught hadith, al-Muhaddithat. The Women Scholars in Islam is an unusual book. It started as a translation of the mugaddimah of that yet-to-be-published biographical dictionary, but in the process of its translation, the author tells us, he realized that the material had to be adapted, not simply translated, for two reasons: (i) the main text was not available to the readers, and (ii) even if it were a real mugaddimah, its publication in English would still require adaptation because the expectations as well as the requisite preparedness of an English readership are different from the Arabic readership. The singularity of this book, however, goes much deeper than the aforementioned aspects.

Al-Muhaddithat brings to English readership the flavor of Islamic scholarship of the pre-modern age--a rarity in our times. It is a refreshing and unique work that demolishes many stereotypes about Muslim women, yet without this being its goal. It provides solid textual evidence for a high level participation of Muslim women in the making of classical Islamic heritage, but that, too, is not its main concern. It brings into sharp relief many strands of Islamic intellectual tradition, but that is not its main concern. Nadwi has brought to life a centuries-old milieu pulsating with spiritual and intellectual energy of the highest order, a cultural and social norm of a bygone era in which the main thrust of life was the acquisition and dissemination of knowledge. This is a milieu in which lives are consumed by the supreme love for knowledge that binds the learner to the Creator and leads to facility in the Hereafter. It is a work that demands full attention, because it provides insights into the past in a manner that transcends usual demarcations of social and intellectual history. It is a book populated by men and women who travel thousands of miles to hear from a living narrator the word of the Prophet of Islam which they had themselves heard from another living person, who, in turn, had heard them from someone who had heard them from a Companion who had been in the company of the Prophet when he stated those words. This celebrated passion for verified knowledge, this intense concern for accuracy, this creative participation in the making of Islamic tradition comes fully alive in this work which defies classification. It is not a preface, nor is it a fully executive and well-planned thesis of any sort. It is a work that creates a foretaste of what is to come.

Written by a fellow of the Oxford Centre for Islamic Studies, trained at one of the most well-respected schools of traditional Islamic studies, the Nadwatul Ulama , al-Muhaddithat is steeped in Islamic tradition but writ ten in a refreshingly contemporary English that one associates with native speakers of England. It presents uncontestable evidence of large-scale scholarly activity among women, but it does not attempt to defend Islam from attacks which conceive it as a misogynist social order, for "scholarly corrective will not suffice to end that vilification since it is not based upon truth, but upon aversion to Islam as such, perpetuating itself by seeking, and soon finding, instances of abuse of women (and other negatives like misgovernment, etc.) among Muslim communities (xii)."

A multitude of women and men populate this narrative. They discuss, interpret, argue, disagree, evaluate, and preserve the words of their beloved Prophet displaying mutual respect of the first order. Divided into ten chapters, al-Muhaddithat provides glimpses into the overall framework of scholarly tradition concerned with the study and transmission of the sayings of the Prophet. The first chapter deals with the legal conditions for narrating hadith, the second is devoted to specific issues concerning women seekers and students of hadith, the third is a superb reconstruction of the social and cultural milieu in which women studied. It is a vivid reconstruction of occasions, travels, and venues for hadith studies. The fourth chapter describes teachers who taught women while the fifth discusses, in a chronological order, reading material. The sixth, seventh, and the eighth chapters specifically deal with the role of women in diffusion of knowledge concerned with hadith literature. The ninth chapter is a chronological and geographical overview of hadith studies, while the last chapter deals with the figh and amal of women scholars.

This rare account of traditional Islamic learning is a feast of the first order. What becomes abundantly clear through Nadwi's reconstruction of the classical era of Islamic scholarship and learning is not only the apparent fact that women were very active participants in the creation and dissemination of knowledge, but also the not-so-obvious (at least to many contemporary critics of Islam) respect, prestige, and influence these women scholars enjoyed.

1001 Inventions: Muslim Heritage in Our World

Salim T. S. Al-Hassani (Chief Editor), Elizabeth Woodcock and Rabah Saoud (Co-editors): 1001 Inventions: Muslim Heritage in Our World

Manchester, UK: Foundation for Science, Technology and Civilisation, 2006, 376 pp. HC, ISBN 978-0-9552426-1-8

Propelled by the desire to reclaim one thousand years of missing history and inspired by a series of fruitful encounters with people who wanted this history to be known to a wider audience, a small team of scholars and researchers led by Salim Al-Hassani, Professor of High Energy Rate Engineering at the University of Manchester Institute of Science and Technology (UMIST), conceived the idea of recreating inventions and discoveries of that missing period. Their first step was small projects aimed at the reconstruction of machines and inventions of that period and the establishment of the Foundation for Science, Technology and Civilization along with a website (www.MuslimHeritage.com). The next step was a touring exhibition, 1001 Inventions: Discover the Muslim Heritage in our World. This book was produced to accompany the exhibition, along with posters and a teacher's package.

How have our lives benefited from Muslim inventions? This is the question that the book, along with the exhibition, explores in seven areas--home, school, market, hospital, town, world, and the universe. The answers are fascinating; the information is specific; the stories connect past to present. 1001 Inventions uncovers a world of innovative contributions to human civilization.

The reference section includes "A Thousand Years of Scholarship" with a listing of 171 influential scholars. It includes a helpful record of where some of the original manuscripts can be located, thereby documenting and providing evidence of the research work that has gone into the compilation of this publication. A timeline of scientific events from 632 to 1720 demonstrates how prolific scientific work by Muslims in the earlier years was superseded by European activity in the later years. Eleven short biographical sketches highlight selected "Personalities from the Past".

"Europe's Leading Minds" outlines how the work of Roger Bacon, Leonardo da Vinci, Nicolas Copernicus, Tycho Brahe, and Johannes Kepler was built upon the foundations established much earlier by outstanding Muslims. Roger Bacon had insisted that "knowledge of Arabic and Arabic science was the only way to true knowledge" (322), acknowledging Muslim genius. But contemporary history texts have largely ignored the Islamic intellectual and scientific tradition and thus we have "1000 years of missing history". Copernicus, for example, is generally lauded as the founder of modern astronomy but his theory of the planets is identical to that of Ibn al-Shatir, who preceded Copernicus by more than a century. Ideas presented by Ibn al-Haytham in his Kitab al-Manazir, the foundational text for optics, were later developed further by Bacon, da Vinci, Descartes, and Kepler, but Ibn al-Haytham is seldom mentioned. This list can be expanded to thousands of missing links in Western history and school textbooks.

The 1001 Inventions project was established to achieve five main objectives: (i) raise awareness of the thousand years (7th-17th century) of Muslim heritage; (ii) generate understanding and appreciation of Muslim contributions towards the development of contemporary science and technology worldwide; (iii) inspire young people from both Muslim and non-Muslim backgrounds to find career role models in science and engineering; (iv) promote the concept of scientific and technological innovation as a positive and constructive channel of personal expression of beliefs, as an alternative to religious isolationism and extremism; and (v) bridge themes in the history of science, industry and arts with contemporary developments.

The objectives are lofty and the degree of success is measureable by the demonstrated response which the exhibit has received and continues to receive. The book clearly has a point to make about Muslims in a world where Muslims have been maligned: Muslim contributions to science, technology, and other aspects of contemporary Western civilization have been ignored; Islam and Muslims have generally received negative coverage; and despite the legacy of Muslim scientists, Western historians of science continue to ignore them.

The book, however, stands in stark isolation; it neither mentions nor benefits from previous more scholarly publications and efforts--for instance, certain books and videos produced on the subject by the World of Islam Festival Co. in 1976, in particular Seyyed Hossein Nasr's Islamic Science: an Illustrated Study or the more recent two volume Science and Technology in Islam, published by UNESCO in 2001, or the ground-breaking work of Donald Hill, Islamic Science and Engineering, which is listed in the further reading section but could have been better used as a resource to draw out concrete examples of Muslim contributions. The book overstates the case in many instances, in particular in the chapter "Hospital Development" where it ignores a much older Persian tradition of hospitals, "Vision and Cameras" where it under-rates the Greek tradition, and "Market" where it overstates the case of paper making in the Muslim world

about sex god and marrieg

The following Study Guide to Sex, God, and Marriage is included
to help uncover the full impact of Arnold’s words. The
study format is designed for both personal study and discussion
group use. The questions should be answered after you read the
chapter they address.
Each study is divided into three basic sections: Getting Ready
helps you get into the topic or theme of the chapter. Digging In
asks you to explore the meaning and implications of what
Arnold is saying. Making It Count challenges you to seek ways,
both individually and as a group, to put what you’ve read into
daily practice. The questions for each chapter are meant to
inspire you toward purity. Thus they should not be answered
mechanically. It is not as important to answer all of them, or to
look up every biblical reference, as to grapple with them in your
heart.
Sex, God, and Marriage is a wonderful book for engaged and
newly married couples to read and study together. It is also excellent
for parents to use with their teenage children as a means
for sparking discussion about the meaning of sex and marriage.
Young adults will also find the Study Guide a helpful means to
prompt open and honest dialogue concerning these issues.
No book or study guide can bring about change by itself. It will
be important, therefore, that as you work through Sex, God, and
Marriage, you keep your heart – not just your mind – open to
God. With such openness this book can truly change your life.

religion and believed

Which religion should I choose to believe in?

Firstly why should I believe in any religion at all?
The spirit realm may only be a figment of my imagination.
What proof is there of the supernatural?

Secular evidence for the existence of supernatural reality.

1. Observation
2. Chance and probability
3. Phenomena
4. Resource material
5. Definitions

1. Observation.

Observation is the action or process of closely observing or monitoring. When I observe an object or an event with one or more of my five senses, I perceive that this object or event is real. My record of this observation enables me to know that such an object or event existed in the past. This constitutes the first level of veracity.

Records of another person having observed details of an object or event which existed in the past constitute the second level of veracity. I can choose to believe or not to believe them.

If these records show internal consistency and external consistency, I will tend to consider them as reliable. Internal consistency is the lack of contradictory statements in the record. External consistency is the presence of descriptions which correspond with the times, names, places and events around about the time when the object existed or event occurred.

The degree to which I can consider such records as reliable is the degree I believe that such an object or event is real.

2. Chance and probability

Chance is the occurrence of events in the absence of any obvious design or cause.
Probability is the extent to which something is likely to happen or to be the case.

How do I estimate the probability of an event occurring at any point in time? This depends on the past history of occurrence of that event.

Take for instance, the rising of the sun within the next 24 hours. The probability is almost one in one. Why not one in one? This is because there is a very remote chance that an astronomic cataclysm may occur to our solar system. I maintain this opinion because I extrapolate from the observation that such events have been observed in other solar systems.

I know that the rising of the sun every 24 hours is the result of the rotation of the earth about its own axis. My question is how this rotation came about in the first place. Was it by chance or by design?

Scissors are used for cutting cloth and paper, consisting of two crossing blades pivoted in the middle and operated by thumb and fingers inserted in rings at each end. Scissors are not found in nature. They are the product of man.

If I have an attitude that I am not interested in the origin of scissors, the matter stops here. If, on the other hand, I have an attitude that I am interested in the origin of scissors, my next question is how did the first scissors come about?

I do not know the answer. I can only guess that some occurrence in nature gave the idea to a person who used it to modify two knives to act as the two blades of the scissors.

I can guess that the occurrence in nature happened by chance. I can also guess that the idea came to the inventor by chance.

By this form of reasoning, I can attribute the origin of the scissors to chance. By this form of reasoning, I can attribute the origin of any and every contrived object or process to chance.

As far as natural objects are concerned, I can also hold the opinion that all are the product of chance operating on previous objects.

Objects are made of matter. How did matter come about?

I choose to look at phenomena and see what they indicate.

3. Phenomenon

Phenomenon is a fact or situation that is observed to exist or happen, especially one whose cause is in question. I would like to discuss two phenomena.

The existence of matter is a phenomenon. If I am of the opinion that matter existed from the infinite past, then I may find it pointless to continue this discussion.

However, is this opinion supported by evidence? I prefer to commence my inquiry from the starting point of reality. I could look at evidence from astronomy and physics.

Observational cosmology including findings from the Hubble telescope provided evidence for the expanding universe as arising from a point source some 12 to 14 billion years ago.

The ambient temperature of outer space is three degrees Kelvin, consistent with a big bang origin of the universe.

Moreover, the half-life decay of radioactive elements indicate the origin to be 12.5 to 14.5 billion years ago.

Thus it appears that scientific evidence supports the opinion that the universe started from a finite point (singularity) between 12 and 14 billion years ago. This is described as the Big Bang. Hence the opinion that matter existed from the infinite past is not supported by observed reality.

The next logical question would be what was it like before the big bang? I do not know the answer.

One possible answer is that there was nothing. But how can something as large and as massive as the universe arise from nothing?

Permit me to drop this discussion thread for the moment. I will come back to it later.

The next phenomenon is something completely different.

Some temple mediums have given uncannily accurate confidential private and personal details of the departed. Some have even spoken in the voice and accent of the departed.

One explanation is that this phenomenon has occurred by chance. However, the consistency of this ability in some temple mediums indicate that the likelihood of chance is extremely remote.

There are cases of children being able to recall events experienced by deceased individuals when they were alive. (Ian Stevenson)

One explanation is that this phenomenon has occurred by chance. However, the number of corroborated cases indicate that the likelihood of chance is extremely remote.

These phenomena are not explicable from the reality governed by our space-time dimensions.

However a reality outside the constraints of our space-time reality would be able to explain these phenomena.

I call this reality supernatural reality. It is conceivable that this extra reality existed before the Big Bang, some 12 to 14 billion years ago.

How do I explain this extra reality?

For my answer to how I explain supernatural reality, click here.

4. Resource material

Observational cosmology including findings from the Hubble telescope provided evidence for the expanding universe as arising from a point source some 12 to 14 billion years ago.
ftp://ftp.hq.nasa.gov/pub/pao/pressrel/1999/99-065.txt
http://www.astro.ucla.edu/~wright/age.html

The ambient temperature of outer space is three degrees Kelvin, consistent with a big bang origin of the universe.
http://www.madsci.org/posts/archives/dec97/880000587.As.r.html
http://www.pbs.org/wgbh/aso/databank/entries/dp65co.html

The half-life decay of radioactive elements indicate the origin of the universe to be 12.5 to 14.5 billion years ago.
http://www.eso.org/outreach/press-rel/pr-2001/pr-02-01.html
http://www.astro.ucla.edu/~wright/age.html

Some temple mediums have given uncannily accurate confidential private and personal details of the departed. Some have even spoken in the voice and accent of the departed.
http://website.leidenuniv.nl/~haarbjter/shamanismtext.htm

There are cases of children being able to recall events experienced by deceased individuals when they were alive.
(Old Souls, the scientific evidence for past lives by Tom Shroder, published by Simon & Schuster, Rockefeller Center, 1230, Ave of the Americas, New York, NY 10020. ISBN 0-684-85192-X © 1999 providing details of the work of Ian Stevenson)
http://www.merliannews.com/Books_6/Old_Souls_The_Scientific_Evidence_for_Past_Lives_by_Tom_Shroder.shtml

Scientific evidence for the six day creation.
http://www.geraldschroeder.com/age.html

To see my answers to some challenging questions, click on the following hyperlinks.

Secular evidence for the existence of supernatural reality (Home page)
How I explain supernatural reality.
Bible prophecies have correctly predicted events in secular history.
Predictions about Yeshua (Jesus)
Which religion should I choose to believe in
Why I believe Islam and Islamic belief are false.
Why I believe Hinduism and Hindu belief are false.
Why I believe Buddhism and Buddhist belief are false.
Why I believe New Age and New Age belief are false.
Why I believe Baha'i and Baha'i belief are false
Miracles performed by Jesus Christ
Invitation to spread the message.
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Please contact the Webmaster at peace.of.mind55@gmail.com if you have any questions or comments.

5. Definitions

The following are the definitions of terms used in this discussion.

Actual: Existing in fact

Belief: An acceptance that something exists or is true, especially one without proof. A firmly held opinion or conviction

Believe: Feel sure of the truth. Accept the statement (of someone) as true

Believe in: Have faith in the truth or existence of

Chance: A possibility of something happening; The probability of something happening. The occurrence of events in the absence of any obvious design or cause

Clairvoyance: The supposed faculty of perceiving events in the future or beyond normal sensory contact.

Clairvoyant: A person claiming to have clairvoyance.

Create: Bring into existence

Creation: The action or process of creating
A thing which has been made or invented, especially something showing artistic talent

Design: A plan or drawing produced to show the look and function or workings of something before it is built or made
The art or action of conceiving and producing such a plan or drawing
Purpose or planning that exists behind an action or object
To do or plan something with a specific purpose in mind

Event A thing that happens or takes place

Exist Having objective reality or being

Fact A thing that is indisputably the case
The truth about events as opposed to interpretation

Faith: Complete trust or confidence. Strong belief in a religion based on spritual apprehension rather than proof. A system of religious belief

Guess: Estimate or suppose (something) without sufficient information to be sure of being correct
Correctly conjecture or perceive

Guesswork: The process or result of guessing

History: The study of past events
A continuous, typically chronological, record of past events or trends

Idea: A thought or suggestion as to a possible course of action
A mental impression
A belief

Intent: Intention or purpose

Intention: An aim or plan
The action or fact of intending

Intentional: Deliberate

Invent Create or design ( a new device, process etc)

Invention: The action of inventing
Something invented

Know: Be aware of through observation, inquiry or information. Be absolutely sure of something

Knowledge: Information and skills acquired through experience or education. Awareness or familiarity gained through experience. True, justified belief, as opposed to opinion

Likely: Such as well might happen or be true

Logic: Reasoning conducted or assessed according to strict principles of validity
The ability to reason correctly

Nature The phenomena of the physical world collectively, including plants, animals and the landscape as opposed to humans or human creations
The basic or inherent features, qualities or character of a person or thing

Natural: Existing in or derived from nature; not made, caused by, or processed by humans

Observe: Notice, perceive

Observation: The action or process of closely observing or monitoring
A comment based on something one has seen, heard or noticed

Opinion: A view or judgement not necessarily based on fact or knowledge An estimation of quality or worth

Paranormal: Events or phenomena supposedly beyond the scope of normal scientific understanding.

Phenomenon: A fact or situation that is observed to exist or happen, especially one whose cause is in question

Physical: Relating to things perceived through the senses as opposed to the mind
Tangible or concrete

Probability: The extent to which something is probable

Probable: Likely to happen or to be the case

Real: Actually existing or occurring in fact, not imagined or supposed
Relating to something as it is, not merely as it may be described or distinguished

Reality: The state of things as they actually exist, as opposed to an idealistic or notional idea of them
Things that are actually experienced or seen
The state or quality of having existence or substance
Existence that is absolute, self-sufficient or objective, and not subject to human decisions or conventions

Reason: The power of the mind to think, understand and to form judgments logically

Reliable: Able to be relied on.

Rely: Trust fully
Have faith in
Be dependent on

Séance: a meeting at which people attempt to make contact with the dead.

Secular: Not religious, sacred, or spiritual.

Shaman: A person regarded as having access to, and influence in, the world of good and evil spirits, especially among some peoples of northern Asia and North America.

Spiritual: Relating to or affecting the human spirit as opposed to material or physical things.
Relating to religion or religious belief.

Supernatural: A manifestation or event is described as supernatural if it is attributed to some force beyond scientific understanding or the laws of nature.

Theory: Supposition or a system of ideas intended to explain something, especially one based on general principles independent of the thing to be explained

True: In accordance with fact or reality

Genuine

Truth: The quality or state of being true
That which is true as opposed to false

Valid: Actually supporting the intended point or claim

Veracious Speaking or representing the truth

Veracity: Conformity to facts
Accuracy

Verify: Make sure or demonstrate that something is true, accurate or justified

quran for life

NDEX OF QUR'AN

1. Creation Of Arsy
LQ.7:54
LQ.13:2
LQ.25:59

2. Chair Allah ( Power And His Science)

LQ.2:255

3. Creation Of Lauhhil Mahfuzh
LQ.13:39
LQ.17:58
LQ.20:52
LQ.85:22

4. Creation of earth and sky
LQ.2:22
LQ.2:29
LQ.2:164
LQ.6:1
LQ.6:14
LQ.6:73
LQ.6:79
LQ.6:101

LQ.7:54
LQ.10:3
LQ.11:7
LQ.13:2
LQ.14:10
LQ.14:19
LQ.15:19
LQ.15:85

LQ.16:3
LQ.17:99
LQ.18:51
LQ.20:4
LQ.21:16
LQ.25:59
LQ.27:60
LQ.29:44

LQ.29:61
LQ.40:57
LQ.50:38
LQ.41:9
LQ.41:11
LQ.44:38
LQ.44:39
LQ.45:22

LQ.46:33
LQ.50:6
LQ.50:7
LQ.78:6
LQ.51:7
LQ.51:47
LQ.51:48
LQ.52:36

LQ.55:7
LQ.55:10
LQ.57:4
LQ.71:15
LQ.78:6
LQ.78:12
LQ.79:27
LQ.79:28

LQ.88:18
LQ.88:20
LQ.91:5
LQ.91:6

5. Creation of mount
LQ.13:3
LQ.16:15
LQ.77:27
LQ.78:7
LQ.79:32
LQ.88:19

6. Creation of river and sea
LQ.13:3
LQ.16:14
LQ.16:15
LQ.25:53
LQ.27:61
LQ.45:12
LQ.55:22

7. Creation of animal
LQ.2:164
LQ.2:259
LQ.3:14
LQ.16:5
LQ.22:18
LQ.24:45
LQ.35:28
LQ.40:79

LQ.42:11
LQ.42:29
LQ.43:12
LQ.47:12

8. Creation of insect
LQ.16:68
LQ.22:73
LQ.34:14

9. Creation of creature which is life in water
LQ.16:14
LQ.18:61
LQ.18:63

10. Creation of animal slither
LQ.20:20
LQ.24:45

11. Creation of flora
LQ.2:261
LQ.6:99
LQ.6:141
LQ.13:4
LQ.16:11
LQ.16:67
LQ.17:91

LQ.18:32
LQ.34:16
LQ.50:10
LQ.55:11
LQ.55:12
LQ.86:12
LQ.95:1

12. Creation of countrys
LQ.3:96
LQ.3:97
LQ.14:35
LQ.27:91
LQ.28:57
LQ.29:67
LQ.90:1
LQ.95:3

LQ.17:1
LQ.21:71
LQ.21:81

LQ.10:87
LQ.12:21
LQ.12:99
LQ.43:51

13. Sentences about star
LQ.6:97
LQ.7:54
LQ.16:12
LQ.16:16
LQ.81:15

LQ.81:16
LQ.86:1
LQ.86:2
LQ.86:3

14. Sentences about wind
LQ.2:164
LQ.34:12
LQ.45:5
LQ.51:1
LQ.51:41
LQ.51:42
LQ.77:1
LQ.77:2

15. Creation of month;moon and sun
LQ.7:54
LQ.16:12
LQ.21:33
LQ.36:39
LQ.91:1
LQ.91:2

16. Nature of month;moon and sun
LQ.6:96
LQ.10:5
LQ.13:2
LQ.14:33
LQ.16:12
LQ.78:13

17. Sentences about rain and cloud
LQ.2:19
LQ.2:20
LQ.2:164
LQ.7:57
LQ.13:12
LQ.24:43

LQ.43:11
LQ.51:2
LQ.78:14

18. Creation of noon and night
LQ.2:164
LQ.3:27
LQ.6:1
LQ.6:96
LQ.7:54
LQ.13:3
LQ.16:12
LQ.17:12

LQ.21:33
LQ.24:44
LQ.27:86
LQ.28:71
LQ.28:72
LQ.28:73
LQ.36:37
LQ.78:10

LQ.79:29
LQ.81:17
LQ.81:18
LQ.89:4
LQ.91:3
LQ.91:4

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