The Qur'an, it has been argued, is unique among the scriptures of the major world religions in its compatibility with the shifts in world-view that have accompanied major scientific discoveries.
When Copernicus argued that the earth was not the center of the universe, the Christian worldview was thrown into chaos. Christians, with their anthropocentric cosmology, believed that we human beings were the be-all and end-all of the entire cosmos, so our planet had to be at the exact center of everything. This error was the natural result of confusing God with one of His creatures, a human being. The humanist heirs to Christianity persist in the same error, though they, along with most Christians, have grudgingly accepted the Copernican revolution, at least in astronomy. Muslims, on the other hand, have always known Allah as rabb al-`alamin, the Lord of the Worlds. That means that there are many worlds, of which ours is just one. Copernicus's discovery was not particularly surprising or disturbing to Muslims.
The success of popularizations of quantum physics, especially the recent film What the Bleep do We Know, suggests that a new Copernican revolution is brewing. Once again Muslims will find that its consequences are in accordance with Qur'anic teachings, even as non-Muslims find their entire worldviews turned upside-down. And once again, at the heart of the change is a scientific discovery showing that our world is merely one of an almost infinite plethora of other worlds.
Quantum physics, the most successful mathematical model of physical reality, tells us that “deep reality” consists not of physical objects, but of probability waves. Each point on a probability wave corresponds to an actual state of physical reality as we experience and measure it. But along with the one that we perceive and measure are an almost infinitely large number of other realities—other worlds—that seem to exist in parallel universes to which our senses and instruments do not have access.
The Western scientists who developed quantum theory have had difficulty accepting its implications. Like the pre-Copernican popes, they are emotionally attached to the idea that their own little world is the center of everything. Could my physical universe really be just one of a huge number of parallel universes branching out to infinity? If there are so many worlds, why do I just perceive one of them?
Islam answers “Why not?” If quantum physics is correct, Allah is Lord of the Worlds not just in the sense of having created an enormous number of suns and planets, but also in unfolding a multiplicity of worlds (universes) as part of the very process of creation. The idea that these unfolding worlds exist in a realm hidden from us should not surprise readers of the Qur'an, which repeatedly speaks of `alam al-ghaib (the concealed dimension of reality). Nor should Muslims be dismayed by the almost infinite richness and mulitiplicity of Allah's creation. After all, Allah is the One who only has to say “Be” and it is. Nor should Muslims have difficulty accepting their humble place in this magnificent scheme. After all, our purpose and place is to submit to Allah, not boastfully insist that we and we alone must be the center of creation.
The new Copernican revolution of quantum physics inspired the recent movie sensation What the Bleep Do We Know, a lively, thought-provoking film that predictably takes a somewhat narcissistic approach to quantum reality. Whereas Islam orients us toward awed submission to the Lord of the Worlds, new age spirituality often emphasizes personal power and gratification. Rather than finding balance and inner peace, and marveling at the stunning richness and multiplicity of unfolding creation, the new age approach to the discovery of multiple universes is, “That means I can choose which universe I want to live in—I can control the very reality I perceive! Wow, I'm almost a god! Maybe I AM God!” This mistake is inevitable, given Western culture's drift from Christianity (which confuses a man with God) to humanism (which makes mankind into its God) to the current state of confusion as technology grasps for seemingly godlike powers.
Are there really multiple realities branching out all around us, and can we really choose between them? This question reduces a tremendous insight into the nature of reality into a pragmatic quest for power. Here are the stages the Western world is going through as it confronts the new Copernican revolution of quantum reality:
(1) Denial. From Einstein's “God does not play dice with the universe” to the ongoing attempts to explain how the many “unreal” quantum realities collapse into the single “one truly real” reality that I perceive, the egocentric consciousness desperately clings to the illusion that its reality is the only real one; all others are mere illusion that must be explained away.
(2) Egocentric, power-mongering acceptance of quantum reality. Exemplified by the film What the Bleep do We Know, this approach accepts the multiple realities implication of quantum physics, but views it mainly as a tool for personal empowerment: getting rid of negative emotions, experiencing more pleasure, and generally choosing to live a more enjoyable, less neurotic life. While there is nothing wrong with getting rid of addictions and negative emotions and experiencing pleasure, making this the central goal of existence is self-defeating.
(3) Experiencing the larger vision of reality quantum physics describes, and assuming an orientation of awed, grateful submission to the Creator of that amazing reality-process.
The third stage is the one recommended in no uncertain terms by the Qur'an. Allah, the Lord of the Worlds, Creator of all that exists, is the One who is All-Knowing and All-Seeing. The basic grounding and orientation of our existence should be awed submission to Allah, not a neurotic pursuit for power over the tiny corner of reality that we inhabit.
Of the popularizations of quantum physics that I am familiar with, perhaps the best—and certainly the most interesting from a Muslim perspective—is Science, Sense & Soul: The Mystical-Physical Nature of Human Existence by Casey Blood, Ph.D. (Los Angeles: Renaissance Books, 2001). The author, a physicist who has been heavily influenced by Islamic ideas, offers an amazingly lucid interpretation of quantum physics that closely fits the Qur'anic cosmology.
As Blood describes it, the quantum description of reality puts an end to the age of materialism, by requiring the existence of nonphysical Mind behind the physical brain. This nonphysical element is extremely rich and complex, and corresponds to the part of us that survives death—the ruh in traditional Islamic cosmology. During life, it makes choices between the quantum realities corresponding to our thoughts, and these choices have immense repercussions for our experience not only of life, but also after death. In fact, the choices we make in life will have their most immense repercussions after death, as Islam teaches us. Why? Because while we are alive, the physical universe modifies and structures our consciousness, rendering finite the repercussions of each thought-choice we make. When our non-physical Mind is cut off from the physical universe, as happens to a certain extent in sleep and with absolute finality at death, the thought-forms of Mind itself become the whole of consciousness. All the good and bad that we have done is eternalized, and we enter the form of eternity shaped by our own actions. In other words, we enter an eternal paradise or jahannum that is the fruit of our choices during life. Thus our choices are of immense importance, as the Qur'an repeatedly warns us.
Blood's quantum cosmology not only suggests the existence of Allah, creator and sustainer, Lord of the Words, it demands it. By assuming that quantum reality is physical reality, Blood shows that something else—a very big something else—is needed. At the level of our individual consciousness, that something else is the nonphysical Mind or soul. At the level of the cosmos as a whole, a unifying non-physical mind underlying and creating the quantum-governed physical dimension is equally necessary. Now what could we call such an all-creating, all-embracing, absolute-justice-dispensing, all-merciful non-material mind? Muslims would call it Allah.
Besides suggesting the reality of Allah, paradise, hellfire and judgment, based on the most straightforward interpretation of contemporary physics, Blood also demonstrates where angels and jnun fit into the scheme. The realm of angels, he writes, is an aspect of non-physical Mind that is relatively closer to Allah and further from quantum-governed material reality; while the realm of the jnun is a denser layer of non-physical Mind closer to material reality. Our own Mind (ruh) can and does experience both planes.
It is well known that certain passages in the Qur'an have prefigured later scientific discoveries. But until I read Blood's book, I had never heard anyone claim that the most straightforward interpretation of the most basic scientific approach to reality, physics, had confirmed the key principles of the Islamic worldview. This is quite an interesting bit of news. As the amazing implications of quantum physics slowly seep into global consciousness, perhaps the narcissistic “Wow! I create reality” phase will give way to a more mature understanding of the cosmos—an understanding rooted in an Islamic worldview confirmed by the ripening of scientific knowledge.
By Dr Kevin J. Barrett
http://www.planetization.org/quantumislam.htm
Saturday, May 30, 2009
Quantum Theory: Albert Einstein ( 1 )
The Wave Structure of Matter and Standing Wave Interactions (which only occur at discrete Frequencies) explains the Quantum Energy States of Matter and Light 'Quanta' (Photoelectric Effect) as formalised by Albert Einstein in 1905
The more success the quantum mechanics has, the sillier it looks.
(Albert Einstein to Heinrich Zangger on Quantum Theory, May 20, 1912)
Quantum Theory: Albert Einstein, Theoretical Physicist / Philosopher of Science (1879 - 1955)
Albert Einstein's work on the Photoelectric effect relates to Max Planck's discovery that light energy is emitted and absorbed in discrete quanta of energy (contrary to predictions of Maxwell's equations and the continuous electromagnetic theory of light). As Einstein explains;
In the year nineteen hundred, in the course of purely theoretical (mathematical) investigation, Max Planck made a very remarkable discovery: the law of radiation of bodies as a function of temperature could not be derived solely from the Laws of Maxwellian electrodynamics. To arrive at results consistent with the relevant experiments, radiation of a given frequency f had to be treated as though it consisted of energy atoms (photons) of the individual energy hf, where h is Planck's universal constant.
During the years following, it was shown that light was everywhere produced and absorbed in such energy quanta. In particular, Niels Bohr was able to largely understand the structure of the atom, on the assumption that the atoms can only have discrete energy values, and that the discontinuous transitions between them are connected with the emission or absorption of energy quantum. This threw some light on the fact that in their gaseous state elements and their compounds radiate and absorb only light of certain sharply defined frequencies. (Albert Einstein, 1940)
Even the Greeks had already conceived the atomistic nature of matter and the concept was raised to a high degree of probability by the scientists of the nineteenth century. But it was Planck's law of radiation that yielded the first exact determination - independent of other assumptions - of the absolute magnitudes of atoms. More than that, he showed convincingly that in addition to the atomistic structure of matter there is a kind of atomistic structure to energy, governed by the universal constant h, which was introduced by Planck.
This discovery became the basis of all twentieth-century research in physics and has almost entirely conditioned its development ever since. Without this discovery it would not have been possible to establish a workable theory of molecules and atoms and the energy processes that govern their transformations. Moreover, it has shattered the whole framework of classical mechanics and electrodynamics and set science a fresh task: that of finding a new conceptual basis for all physics. Despite remarkable partial gains, the problem is still far from a satisfactory solution. (Albert Einstein, 1950)
Albert Einstein (1905) used Planck's relationship to explain the results of the photoelectric effect which showed that the energy E of ejected electrons was dependent upon the frequency f of incident light as described in the equation E=hf. It is ironic that in 1921 Albert Einstein was awarded the Nobel Prize for this discovery, though he never believed in particles and acknowledged that he did not know the cause of the discrete energy transfers (photons) which were contradictory to his continuous field theory of matter!
In 1954 Albert Einstein wrote to his friend Michael Besso expressing his frustration;
All these fifty years of conscious brooding have brought me no nearer to the answer to the question, 'What are light quanta?' Nowadays every Tom, Dick and Harry thinks he knows it, but he is mistaken. (Albert Einstein, 1954)
Most importantly, Albert Einstein also suspected that Matter could not be described by a continuous spherical force field;
I consider it quite possible that physics cannot be based on the field concept, i.e., on continuous structures. In that case, nothing remains of my entire castle in the air, gravitation theory included, [and of] the rest of modern physics. (Albert Einstein, 1954)
Albert Einstein's suspicions were well justified, for he had spent a lifetime trying (and failing) to create a unified field theory of matter that explained both Quantum Theory / Light and Relativity / Gravity. In fact Matter, as a Spherical Standing Wave which causes the 'Field' effect, interacts with other matter in discrete standing wave patterns, not with continuous force fields as he had imagined, thus his task was ultimately impossible, as he sadly came to realise towards the end of his life.
However, his work on the photoelectric effect confirmed that light energy was only emitted and absorbed by electrons in discrete amounts or quanta. This quanta of light energy soon became known as the 'photon' (i.e. discrete like a particle) and led to the paradox that light behaved both as a continuous e-m wave (Maxwell, Albert Einstein) as well as a discrete particle/photon (Planck, Albert Einstein). So we see that Albert Einstein was partly responsible for the discovery of the particle (photon) concept of light, though he completely rejected the notion of discrete particles. He writes;
Since the theory of general relativity implies the representation of physical reality by a continuous field, the concept of particles or material points cannot play a fundamental part, nor can the concept of motion. (Albert Einstein)
Albert Einstein is correct that there are no discrete particles, and that the particle can only appear as a limited region in space in which the field strength or the energy density are particularly high. But it is the high Wave-Amplitude of the Wave-Center of a Spherical Standing Wave in Space (not of a continuous spherical force field) that causes the particle effect. Thus of three concepts, particles, force fields, and motion, it finally turns out that Motion, as the spherical wave motion of space, is the correct concept, as it then explains both particles and fields.
It is most important to realise though that Albert Einstein was correct in imagining matter as being spatially extended, as he explains;
I wished to show that space time is not necessarily something to which one can ascribe to a separate existence, independently of the actual objects of physical reality. Physical objects are not in space, but these objects are spatially extended. In this way the concept empty space loses its meaning. (Albert Einstein)
It is certainly true that the particle and its forces / fields are very useful mathematical concepts, unfortunately, they also cause many problems and paradoxes because they are approximations to reality and do not physically exist. We can now finally solve these problems by understanding the reason for these discrete energy states, which are due to the fact that standing waves only exist at discrete frequencies, like notes on the string of a guitar, thus while the Spherical Standing Wave Structure of Matter predicts that energy exchanges will be discrete, as observed, the continuous e-m wave does not anticipate this.
Thus the Spherical Standing Wave Structure of Matter explains Max Planck's (1900) discovery that there are only certain allowed discrete energy states for electrons in molecules and atoms, and further, that light is only ever emitted and absorbed by electrons in discrete or 'quantum' amounts, as the electrons move from one stable standing wave pattern to another.
The more success the quantum mechanics has, the sillier it looks.
(Albert Einstein to Heinrich Zangger on Quantum Theory, May 20, 1912)
Quantum Theory: Albert Einstein, Theoretical Physicist / Philosopher of Science (1879 - 1955)
Albert Einstein's work on the Photoelectric effect relates to Max Planck's discovery that light energy is emitted and absorbed in discrete quanta of energy (contrary to predictions of Maxwell's equations and the continuous electromagnetic theory of light). As Einstein explains;
In the year nineteen hundred, in the course of purely theoretical (mathematical) investigation, Max Planck made a very remarkable discovery: the law of radiation of bodies as a function of temperature could not be derived solely from the Laws of Maxwellian electrodynamics. To arrive at results consistent with the relevant experiments, radiation of a given frequency f had to be treated as though it consisted of energy atoms (photons) of the individual energy hf, where h is Planck's universal constant.
During the years following, it was shown that light was everywhere produced and absorbed in such energy quanta. In particular, Niels Bohr was able to largely understand the structure of the atom, on the assumption that the atoms can only have discrete energy values, and that the discontinuous transitions between them are connected with the emission or absorption of energy quantum. This threw some light on the fact that in their gaseous state elements and their compounds radiate and absorb only light of certain sharply defined frequencies. (Albert Einstein, 1940)
Even the Greeks had already conceived the atomistic nature of matter and the concept was raised to a high degree of probability by the scientists of the nineteenth century. But it was Planck's law of radiation that yielded the first exact determination - independent of other assumptions - of the absolute magnitudes of atoms. More than that, he showed convincingly that in addition to the atomistic structure of matter there is a kind of atomistic structure to energy, governed by the universal constant h, which was introduced by Planck.
This discovery became the basis of all twentieth-century research in physics and has almost entirely conditioned its development ever since. Without this discovery it would not have been possible to establish a workable theory of molecules and atoms and the energy processes that govern their transformations. Moreover, it has shattered the whole framework of classical mechanics and electrodynamics and set science a fresh task: that of finding a new conceptual basis for all physics. Despite remarkable partial gains, the problem is still far from a satisfactory solution. (Albert Einstein, 1950)
Albert Einstein (1905) used Planck's relationship to explain the results of the photoelectric effect which showed that the energy E of ejected electrons was dependent upon the frequency f of incident light as described in the equation E=hf. It is ironic that in 1921 Albert Einstein was awarded the Nobel Prize for this discovery, though he never believed in particles and acknowledged that he did not know the cause of the discrete energy transfers (photons) which were contradictory to his continuous field theory of matter!
In 1954 Albert Einstein wrote to his friend Michael Besso expressing his frustration;
All these fifty years of conscious brooding have brought me no nearer to the answer to the question, 'What are light quanta?' Nowadays every Tom, Dick and Harry thinks he knows it, but he is mistaken. (Albert Einstein, 1954)
Most importantly, Albert Einstein also suspected that Matter could not be described by a continuous spherical force field;
I consider it quite possible that physics cannot be based on the field concept, i.e., on continuous structures. In that case, nothing remains of my entire castle in the air, gravitation theory included, [and of] the rest of modern physics. (Albert Einstein, 1954)
Albert Einstein's suspicions were well justified, for he had spent a lifetime trying (and failing) to create a unified field theory of matter that explained both Quantum Theory / Light and Relativity / Gravity. In fact Matter, as a Spherical Standing Wave which causes the 'Field' effect, interacts with other matter in discrete standing wave patterns, not with continuous force fields as he had imagined, thus his task was ultimately impossible, as he sadly came to realise towards the end of his life.
However, his work on the photoelectric effect confirmed that light energy was only emitted and absorbed by electrons in discrete amounts or quanta. This quanta of light energy soon became known as the 'photon' (i.e. discrete like a particle) and led to the paradox that light behaved both as a continuous e-m wave (Maxwell, Albert Einstein) as well as a discrete particle/photon (Planck, Albert Einstein). So we see that Albert Einstein was partly responsible for the discovery of the particle (photon) concept of light, though he completely rejected the notion of discrete particles. He writes;
Since the theory of general relativity implies the representation of physical reality by a continuous field, the concept of particles or material points cannot play a fundamental part, nor can the concept of motion. (Albert Einstein)
Albert Einstein is correct that there are no discrete particles, and that the particle can only appear as a limited region in space in which the field strength or the energy density are particularly high. But it is the high Wave-Amplitude of the Wave-Center of a Spherical Standing Wave in Space (not of a continuous spherical force field) that causes the particle effect. Thus of three concepts, particles, force fields, and motion, it finally turns out that Motion, as the spherical wave motion of space, is the correct concept, as it then explains both particles and fields.
It is most important to realise though that Albert Einstein was correct in imagining matter as being spatially extended, as he explains;
I wished to show that space time is not necessarily something to which one can ascribe to a separate existence, independently of the actual objects of physical reality. Physical objects are not in space, but these objects are spatially extended. In this way the concept empty space loses its meaning. (Albert Einstein)
It is certainly true that the particle and its forces / fields are very useful mathematical concepts, unfortunately, they also cause many problems and paradoxes because they are approximations to reality and do not physically exist. We can now finally solve these problems by understanding the reason for these discrete energy states, which are due to the fact that standing waves only exist at discrete frequencies, like notes on the string of a guitar, thus while the Spherical Standing Wave Structure of Matter predicts that energy exchanges will be discrete, as observed, the continuous e-m wave does not anticipate this.
Thus the Spherical Standing Wave Structure of Matter explains Max Planck's (1900) discovery that there are only certain allowed discrete energy states for electrons in molecules and atoms, and further, that light is only ever emitted and absorbed by electrons in discrete or 'quantum' amounts, as the electrons move from one stable standing wave pattern to another.
Quantum Theory : Albert Einstein ( 2 )
Below are some further quotes from Albert Einstein on Quantum Theory. Please see main Albert Einstein Quantum Theory page for more details.
You believe in the God who plays dice, and I in complete law and order in a world which objectively exists, and which I, in a wildly speculative way, am trying to capture. I hope that someone will discover a more realistic way, or rather a more tangible basis than it has been my lot to find. Even the great initial success of the Quantum Theory does not make me believe in the fundamental dice-game, although I am well aware that our younger colleagues interpret this as a consequence of senility. No doubt the day will come when we will see whose instinctive attitude was the correct one. (Albert Einstein to Max Born, Sept 1944, 'The Born-Einstein Letters')
For the time being we have to admit that we do not possess any general theoretical basis for physics which can be regarded as its logical foundation. The field theory, so far, has failed in the molecular sphere. It is agreed on all hands that the only principle which could serve as a basis of quantum theory would be one that constituted a translation of the field theory into the scheme of quantum statistics. Whether this will actually come about in a satisfactory manner, nobody can venture to say. Some physicists, among them myself, cannot believe that we must abandon, actually and forever, the idea of direct representation of physical reality in space and time; or that we must accept the view that events in nature are analogous to a game of chance . Probably never before has a theory been evolved which has given a key to the interpretation and calculation of such a heterogeneous group of phenomena of experience as has quantum theory. In spite of this, however, I believe that the theory is apt to beguile us into error in our search for a uniform basis for physics, because, in my belief, it is an incomplete representation of real things, although it is the only one which can be built out of the fundamental concepts of force and material points (quantum corrections to classical mechanics). The incompleteness of the representation leads necessarily to the statistical nature (incompleteness) of the laws. (Albert Einstein, on Quantum Physics, 1954)
The next step was taken by de Broglie. He asked himself how the discrete states could be understood by the aid of current concepts, and hit on a parallel with stationary (standing) waves, as for instance in the case of proper frequencies of organ pipes and strings in acoustics. (Albert Einstein, on Quantum Theory, 1954)
Experiments on interference made with particle rays have given brilliant proof that the wave character of the phenomena of motion as assumed by the theory does, really, correspond to the facts. (Albert Einstein, on Quantum Theory, 1954)
On the basis of quantum theory there was obtained a surprisingly good representation of an immense variety of facts which otherwise appeared entirely incomprehensible. But on one point, curiously enough, there was failure: it proved impossible to associate with these Schrodinger waves definite motions of the mass points - and that, after all, had been the original purpose of the whole construction. The difficulty appeared insurmountable until it was overcome by Born in a way as simple as it was unexpected. The de Broglie-Schrodinger wave fields were not to be interpreted as a mathematical description of how an event actually takes place in time and space, though, of course, they have reference to such an event. Rather they are a mathematical description of what we can actually know about the system. They serve only to make statistical statements and predictions of the results of all measurements which we can carry out upon the system. (Quantum Mechanics, Albert Einstein, 1940)
It seems to be clear, therefore, that Born's statistical interpretation of quantum theory is the only possible one. The wave function does not in any way describe a state which could be that of a single system; it relates rather to many systems, to an 'ensemble of systems' in the sense of statistical mechanics. (Albert Einstein, on Quantum Theory, 1936)
All attempts to represent the particle and wave features displayed in the phenomena of light and matter, by direct recourse to a space time model, have so far ended in failure. And Heisenberg has convincingly shown, from an empirical point of view, that any decision as to a rigorously deterministic structure of nature is definitely ruled out, because of the atomistic structure of our experimental apparatus. (Quantum Physics, Albert Einstein, 1954)
All these fifty years of conscious brooding have brought me no nearer to the answer to the question, 'What are light quanta?' Nowadays every Tom, Dick and Harry thinks he knows it, but he is mistaken. (Albert Einstein, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I still do not believe that the statistical method of the Quantum Theory is the last word, but for the time being I am alone in my opinion. (Albert Einstein, 1936, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. Quantum theory says a lot, but does not really bring us any closer to the secret of the Old One. I, at any rate, am convinced that He (God) does not throw dice. (Albert Einstein, On Quantum Physics, Letter to Max Born, December 12, 1926)
Einstein thinks he has a continuous field theory that avoids 'spooky action at a distance', but the calculation difficulties are very great. He is quite convinced that some day a theory that does not depend on probabilities will be found. (Albert Einstein to Max Born, 1947, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I am well aware that no causality exists in relation to the observable; I consider this realisation to be conclusive. But in my opinion one should not conclude from this that the theory, too, has to be based on fundamental laws of statistics. It is, after all, possible that the (molecular) structure of the means of observation involves the statistical character of the observable, but that it is expedient in the end to keep the basis of the theory free from statistical concepts. (Albert Einstein to Max Born, 1948, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I think that matter must have a separate reality independent of the measurements. That is an electron has spin, location and so forth even when it is not being measured. I like to think that the moon is there even if I am not looking at it. (Albert Einstein)
All my attempts to adapt the theoretical foundation of physics to this new type of knowledge (Quantum Theory) failed completely. It was as if the ground had been pulled out from under one, with no firm foundation to be seen anywhere, upon which one could have built. (P. A Schlipp, Albert Einstein: Philosopher – Scientist, On Quantum Theory, 1949)
The quanta really are a hopeless mess. (Albert Einstein, On doing Quantum Theory calculations with Pauli, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
You believe in the God who plays dice, and I in complete law and order in a world which objectively exists, and which I, in a wildly speculative way, am trying to capture. I hope that someone will discover a more realistic way, or rather a more tangible basis than it has been my lot to find. Even the great initial success of the Quantum Theory does not make me believe in the fundamental dice-game, although I am well aware that our younger colleagues interpret this as a consequence of senility. No doubt the day will come when we will see whose instinctive attitude was the correct one. (Albert Einstein to Max Born, Sept 1944, 'The Born-Einstein Letters')
For the time being we have to admit that we do not possess any general theoretical basis for physics which can be regarded as its logical foundation. The field theory, so far, has failed in the molecular sphere. It is agreed on all hands that the only principle which could serve as a basis of quantum theory would be one that constituted a translation of the field theory into the scheme of quantum statistics. Whether this will actually come about in a satisfactory manner, nobody can venture to say. Some physicists, among them myself, cannot believe that we must abandon, actually and forever, the idea of direct representation of physical reality in space and time; or that we must accept the view that events in nature are analogous to a game of chance . Probably never before has a theory been evolved which has given a key to the interpretation and calculation of such a heterogeneous group of phenomena of experience as has quantum theory. In spite of this, however, I believe that the theory is apt to beguile us into error in our search for a uniform basis for physics, because, in my belief, it is an incomplete representation of real things, although it is the only one which can be built out of the fundamental concepts of force and material points (quantum corrections to classical mechanics). The incompleteness of the representation leads necessarily to the statistical nature (incompleteness) of the laws. (Albert Einstein, on Quantum Physics, 1954)
The next step was taken by de Broglie. He asked himself how the discrete states could be understood by the aid of current concepts, and hit on a parallel with stationary (standing) waves, as for instance in the case of proper frequencies of organ pipes and strings in acoustics. (Albert Einstein, on Quantum Theory, 1954)
Experiments on interference made with particle rays have given brilliant proof that the wave character of the phenomena of motion as assumed by the theory does, really, correspond to the facts. (Albert Einstein, on Quantum Theory, 1954)
On the basis of quantum theory there was obtained a surprisingly good representation of an immense variety of facts which otherwise appeared entirely incomprehensible. But on one point, curiously enough, there was failure: it proved impossible to associate with these Schrodinger waves definite motions of the mass points - and that, after all, had been the original purpose of the whole construction. The difficulty appeared insurmountable until it was overcome by Born in a way as simple as it was unexpected. The de Broglie-Schrodinger wave fields were not to be interpreted as a mathematical description of how an event actually takes place in time and space, though, of course, they have reference to such an event. Rather they are a mathematical description of what we can actually know about the system. They serve only to make statistical statements and predictions of the results of all measurements which we can carry out upon the system. (Quantum Mechanics, Albert Einstein, 1940)
It seems to be clear, therefore, that Born's statistical interpretation of quantum theory is the only possible one. The wave function does not in any way describe a state which could be that of a single system; it relates rather to many systems, to an 'ensemble of systems' in the sense of statistical mechanics. (Albert Einstein, on Quantum Theory, 1936)
All attempts to represent the particle and wave features displayed in the phenomena of light and matter, by direct recourse to a space time model, have so far ended in failure. And Heisenberg has convincingly shown, from an empirical point of view, that any decision as to a rigorously deterministic structure of nature is definitely ruled out, because of the atomistic structure of our experimental apparatus. (Quantum Physics, Albert Einstein, 1954)
All these fifty years of conscious brooding have brought me no nearer to the answer to the question, 'What are light quanta?' Nowadays every Tom, Dick and Harry thinks he knows it, but he is mistaken. (Albert Einstein, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I still do not believe that the statistical method of the Quantum Theory is the last word, but for the time being I am alone in my opinion. (Albert Einstein, 1936, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. Quantum theory says a lot, but does not really bring us any closer to the secret of the Old One. I, at any rate, am convinced that He (God) does not throw dice. (Albert Einstein, On Quantum Physics, Letter to Max Born, December 12, 1926)
Einstein thinks he has a continuous field theory that avoids 'spooky action at a distance', but the calculation difficulties are very great. He is quite convinced that some day a theory that does not depend on probabilities will be found. (Albert Einstein to Max Born, 1947, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I am well aware that no causality exists in relation to the observable; I consider this realisation to be conclusive. But in my opinion one should not conclude from this that the theory, too, has to be based on fundamental laws of statistics. It is, after all, possible that the (molecular) structure of the means of observation involves the statistical character of the observable, but that it is expedient in the end to keep the basis of the theory free from statistical concepts. (Albert Einstein to Max Born, 1948, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
I think that matter must have a separate reality independent of the measurements. That is an electron has spin, location and so forth even when it is not being measured. I like to think that the moon is there even if I am not looking at it. (Albert Einstein)
All my attempts to adapt the theoretical foundation of physics to this new type of knowledge (Quantum Theory) failed completely. It was as if the ground had been pulled out from under one, with no firm foundation to be seen anywhere, upon which one could have built. (P. A Schlipp, Albert Einstein: Philosopher – Scientist, On Quantum Theory, 1949)
The quanta really are a hopeless mess. (Albert Einstein, On doing Quantum Theory calculations with Pauli, 'The Born-Einstein Letters' Max Born, translated by Irene Born, Macmillan 1971)
Wednesday, May 27, 2009
A Principle Central to the Islamic Social System
Abdullah ibn Abbas, the Prophet’s (peace be upon him) cousin and learned companion reports: “The Prophet was seated at the front of his house in Makkah when Uthman ibn Mathoon passed by and smiled at the Prophet. The Prophet said to him: ‘Would you like to sit with me?’ He said: ‘Yes.’ As he faced him and was talking to him, the Prophet looked up to the sky with his eyes fixed... Then he told him: ‘The messenger God sends me came to me now while you are sitting with me.’ He asked: ‘What did he say to you?’ He replied: ‘God enjoins justice, kindness, and generosity to one’s kindred; and He forbids all that is shameful, and reprehensible conduct, and all transgression. He admonishes you so that you may take heed.’ (16: 90) Uthman says: ‘It was then that I felt faith taking hold of my heart and I loved Muhammad.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ahmad).
Perhaps we should say a word about the man at the center of this Hadith, Uthman ibn Mathoon. Apparently this was in the very early days of Islam, because Uthman was the fourteenth person to accept Islam. He says that he only accepted Islam because he was too shy to refuse, after the Prophet had spoken to him about it several times. But only when this verse was revealed that he felt a strong desire to become a Muslim. He also says that he read this verse to Al-Waleed ibn Al-Mugheerah, one of the Quraysh elders, and he commented on the Qur’an, saying: “It is certainly beautiful; it flows so easily. It is like a tree with fruit at the top and goodness at the bottom, and it is in no way the speech of human beings.” Abu Jahl also said: “God certainly enjoins the best of principles.”
The fact that the Prophet spoke to Uthman ibn Mathoon more than once, inviting him to become a Muslim, suggests that the Prophet recognized in him some very fine qualities. In fact his companionship with the Prophet bears that well. He remained very close to the Prophet who valued his companionship highly. Uthman emigrated to Madinah with the Prophet and he was the first of the Muhajireen, i.e. the Muslims of Makkah, to die in Madinah. As he was lying before his burial, the Prophet kissed his forehead and his eyes were tearful. Indeed when Ibraheem, the Prophet’s son, died in his childhood, the Prophet said to him: “Join our good early companion, Uthman ibn Mathoon.”
There is no doubt that Uthman ibn Mathoon was a man of fine character and good qualities. This is why the Prophet was keen that he should accept Islam. The fact that this verse was the immediate cause of his belief testifies to his good character. Let us now look at this verse and the message it gives. Commenting on it, Sayyid Qutb writes:
This book, the Qur’an, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for all mankind, which does not allow any special allegiance to a tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups and nations, as well as complete trust that governs all transactions, pledges and promises.
It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favoritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.
Along with justice, the Qur’an urges kindness, which mitigates the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favor.
Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationships with his Lord, family, community and with the rest of mankind.
Perhaps we should add here that some commentators on the Qur’an say that “justice” is the obligatory part, while “kindness” is voluntary, but highly encouraged, particularly in as far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.
One aspect of kindness is “generosity to one’s kindred”, but it is specially mentioned here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity that moves from the smaller, local circle to the larger social context. The principle is central to the implementation of the Islamic social system.
The verse proceeds to outline three prohibitions in contrast with the three orders with which it begins, stating that God “forbids all that is shameful, and reprehensible conduct, and all transgression.” Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonorable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.
“Reprehensible conduct” refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure and sound human nature. Yet human nature may become distorted, but Islamic law remains constant, pointing to what human nature has been like before distortion creeps into it.
“Transgression” in this context denotes injustice as well as any excess that goes beyond what is right and fair.
No community may survive when it is based on the spread of shameful, reprehensible conduct and transgression. No community allows shameful conduct in all its connotations, and reprehensible actions of all sorts, and transgression with all its consequences and then hopes to flourish. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.
By : Adil Salahi.
http://www.arabnews.com/?page=5§ion=0&article=66227&d=13&m=7&y=2005
Perhaps we should say a word about the man at the center of this Hadith, Uthman ibn Mathoon. Apparently this was in the very early days of Islam, because Uthman was the fourteenth person to accept Islam. He says that he only accepted Islam because he was too shy to refuse, after the Prophet had spoken to him about it several times. But only when this verse was revealed that he felt a strong desire to become a Muslim. He also says that he read this verse to Al-Waleed ibn Al-Mugheerah, one of the Quraysh elders, and he commented on the Qur’an, saying: “It is certainly beautiful; it flows so easily. It is like a tree with fruit at the top and goodness at the bottom, and it is in no way the speech of human beings.” Abu Jahl also said: “God certainly enjoins the best of principles.”
The fact that the Prophet spoke to Uthman ibn Mathoon more than once, inviting him to become a Muslim, suggests that the Prophet recognized in him some very fine qualities. In fact his companionship with the Prophet bears that well. He remained very close to the Prophet who valued his companionship highly. Uthman emigrated to Madinah with the Prophet and he was the first of the Muhajireen, i.e. the Muslims of Makkah, to die in Madinah. As he was lying before his burial, the Prophet kissed his forehead and his eyes were tearful. Indeed when Ibraheem, the Prophet’s son, died in his childhood, the Prophet said to him: “Join our good early companion, Uthman ibn Mathoon.”
There is no doubt that Uthman ibn Mathoon was a man of fine character and good qualities. This is why the Prophet was keen that he should accept Islam. The fact that this verse was the immediate cause of his belief testifies to his good character. Let us now look at this verse and the message it gives. Commenting on it, Sayyid Qutb writes:
This book, the Qur’an, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for all mankind, which does not allow any special allegiance to a tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups and nations, as well as complete trust that governs all transactions, pledges and promises.
It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favoritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.
Along with justice, the Qur’an urges kindness, which mitigates the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favor.
Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationships with his Lord, family, community and with the rest of mankind.
Perhaps we should add here that some commentators on the Qur’an say that “justice” is the obligatory part, while “kindness” is voluntary, but highly encouraged, particularly in as far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.
One aspect of kindness is “generosity to one’s kindred”, but it is specially mentioned here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity that moves from the smaller, local circle to the larger social context. The principle is central to the implementation of the Islamic social system.
The verse proceeds to outline three prohibitions in contrast with the three orders with which it begins, stating that God “forbids all that is shameful, and reprehensible conduct, and all transgression.” Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonorable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.
“Reprehensible conduct” refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure and sound human nature. Yet human nature may become distorted, but Islamic law remains constant, pointing to what human nature has been like before distortion creeps into it.
“Transgression” in this context denotes injustice as well as any excess that goes beyond what is right and fair.
No community may survive when it is based on the spread of shameful, reprehensible conduct and transgression. No community allows shameful conduct in all its connotations, and reprehensible actions of all sorts, and transgression with all its consequences and then hopes to flourish. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.
By : Adil Salahi.
http://www.arabnews.com/?page=5§ion=0&article=66227&d=13&m=7&y=2005
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