For every normal human being, there is awareness of himself and of a world outside. Through a learning process a child recognizes the existence of different types of colours and shapes around him. Example: there are some red apples which his mother has just washed and put on the table; he recognizes their likeness to the ball his father bought him to play with: the likeness is one of outward form, roundness and some degree of firmness or solidity. His sight and touch of the objects in question suffice for him to attain the general concepts of a colour called ‘red’ and a shape called ‘sphere’. But is there ‘red’ for a child who is blind? And if the blind child also has an impaired sense of touch, what is the meaning of ‘red’ or ‘round’ or ‘solid’? Few of us who do not ourselves suffer, or have direct contact with, such disability spend much time reflecting on its consequences for perception and understanding.

If the child in our example could understand what it means to be blind or to have impaired sense of touch, he would be inclined to ask: Is the red that I see inside or outside me? Is the roundness that I see and touch inside or outside me?

At school most of us are taught that a red apple is made of atoms which have neither the quality of redness nor of roundness. We are also learning from recent developments in studies of the brain that neither light nor sound reaches our brain: what the brain receives is certain electrical quantities produced by our eyes, ears or other senses. [1] It, the brain, then processes these electrical quantities into meaningful sense-impressions like colour and shape. If we stimulate the brain with an artificial electrical source, it soon becomes apparent that the brain cannot distinguish between a real or artificial stimulus. Using this technique we can make the brain ‘see’ wholly imaginary pictures which it processes and responds to as if they were wholly real. During brain surgery some patients can be excited by artificial impulses and ‘see’ quite unreal pictures (something like what we see in dreams) and even, having seen, giggle at them. To return to the child of whom we said, he sees red apples. What, in fact, does he see? What is the meaning of the reality of the red apples? Are they there outside him, or do his senses play a trick on him, or is the world presented to him in some other way?

Throughout history most scientists and philosophers have started from the assumption that space and time are absolutes, as defined by Aristotle [2] and formulized by Newton [3]. According to this assumption, the space we inhabit existed before us and will continue to exist after us, and time flows over and through it at a uniform rate. However, developments over the last hundred years, particularly Einstein’s relativity theory [4], have undermined that assumption. Time and space are not absolute; they exist with us, in part because we ourselves invest them with reality and meaning.

Now, with the latest developments in computer and multimedia technology, we are able to understand the relativity of time and space much better. We are able to make a human brain believe that it is experiencing the real world by exciting the five senses attached to it. The excitement to the brain is provided by a computer of the latest techniques of simulation and modelling can almost handle all five of our human senses. How is this done? And what are its implications?

It is done, essentially, by applying advanced forms of imaging familiar from 3D virtual reality games like DOOM and Heretic. In order to train F16 pilots, LCD-masks or helmets have been designed that show the pilot a three-dimensional picture of the aircraft such that, as he moves his head up and down, it feels to him as if he were really in the aircraft. With the addition of a perfect sound system and a seat that moves in sensitive accord to what is represented through the LCD-helmet, all the thrills and sensations of flying can be ‘experienced’ by the trainee pilot. [4,5]

A current PhD project in Manchester is experimenting with virtual reality imaging using a robot 40 miles away from the laboratory [6]. The robot’s ‘hand’ is equipped with sensors to read temperature, pressure and humidity. It is wired to send, via a fast communication net, the data it obtains to a glove worn by a technician/operator in the lab. The operator wearing the glove ‘feels’ what the robot ‘feels’. The system is communicative both ways: the operator can send commands to the robot and cause the robot ‘hand to move by moving the glove. Also, through two video cameras positioned in the robot’s ‘eyes’, the operator can see whatever the robot ‘sees’. So, when the operator wants to touch an object near the robot, he needs only to move the glove to the image of the object: this movement sends a command to the robot’s ‘hand’ which grabs the object. As before, the operator really feels the object as the robot-hand’s sensors pass on the relevant data in real time. Once the robot touched a hot object and the operator’s hand felt the burn.

This robot-hand, cameras and glove combination is being developed for medical applications. When the technique is perfected, it is hoped that a surgeon in Houston will be able to operate on a patient in St Mary’s Hospital in Manchester. In this research project there is a real robot obtaining and relaying data about a real patient or other real objects around the patient. The operator receives that data and the associated images and sensations thanks to a computer programme. But it is entirely possible for the computer programme to generate the data, images and sensations without reference to a real robot or real objects. In other words, if the computer sends to the glove temperature, pressure and humidity data (just as the robot ‘hand’ did), the operator wearing the glove will be none the wiser. He or she will operate as if there were a real robot at a certain location communicating real data through its real hand’. In fact, everything would be not real at all, but only ‘virtual’: the surgeon in Houston could thus be made to perform a life-saving operation in Manchester, to undergo all the tension and drama thereof, whereas in fact only a virtual life, not a real one, would be saved if the operation was successful.

In the Manchester research project, only the hand communicates a virtual world through the glove worn by the operator. Scientists are now studying the feasibility of extending the idea to a garment that would cover the whole body. Suppose that I put on such a garment, with the attached LCD-helmet and a perfect sound system, and go to a place (underwater, for example) where there is no gravitational force. Since every part of my body is covered by the garment, every part of it will feel the virtual world as generated and managed by the computer. For example, when the LCD-helmet shows me that there is a nail sticking up on the ground and I tread on it, the sensor worn under my foot will actually feel pain. I will start responding to and behaving in my virtual world as my helmet commands me to: any outsider seeing me underwater will think me crazy, as I will be making strange movements that make no sense. However, within the virtual world, all my movements are perfectly sensible and rational.

Let us now suppose two such garments. I wear one, and my friend the other. If the programmes running in our helmets communicate, we can speak to each other, even shake hands. Although I cannot really see my real friend underwater, I can, while wearing that special garment see him virtually, as my helmet shows him to me: the programme running in the helmet communicates to me what my friend is wearing and what he is saying and how, and the conditions and changes in our environment, etc. But the computer could also introduce me to other, imaginary friends in the helmet-run world. If it did so, it would not be easy for me to distinguish the real from the virtual beings. Actually, it would be impossible. Let us take the example further. Imagine a shepherd who is asleep on a mountainside near his flocks. Let us go to him and, without waking him up, dress him in that special garment. Then, let us simulate every person and object the shepherd has a relationship with in his real world of the sun, the mountains, his flocks, family, friends, and so on. Our programme starts by waking the shepherd up. When he wakes, he looks around and is seeing his flocks, the mountain side, the sun, etc. all virtually. Everything seems to him quite normal. In fact, of course, the flocks, the mountain-side, the sun, etc. have all been produced by our computer, the shepherd is nowhere near his flocks, he is in our underwater laboratory, wearing the special garment. And in that virtual world, he duly goes home, sees his virtual wife, and lives his life normally, as before. It is assumed that a normal brain stores at least 1018 bits and processes information at about 1015 bits per second [7].

This is how the shepherd”s brain can easily handle a time adjustment done by the programme running in the helmet. The shepherd, let us say, spends one our in the lab but thinks in his virtual world that he has lived a year. He truly believes he has aged whereas he has hardly been absent long enough for even his sheep to notice. We simply simulate a world for him, and if we do it well enough, he must think it real. He sees his sheep, touches them, smells the odour coming from them, hears them bleat, even tastes their milk — all virtually. He looks up and sees the sun simulated by the helmet and thinks it real. He sees the shadows of the trees shrink or lengthen and he thinks the sun makes them do so. As the programmers of the computer running in his helmet, we know that in fact the shadows of trees and the sun are drawn quite independently of each other, but the programme displays them according to the familiar cause-effect rules so that the shepherd will not be worried. Otherwise, if in designing the programme we had forgotten those familiar rules, if we had forgotten the sun-shadow relationship we are used to, the shepherd would start to think he was growing crazy, seeing trees without shadows, or shadows without trees, etc. Here, a particularly relevant Qur’anic verse (25.45) comes to mind: Have you not seen how your Lord spread the shadow — if He willed He could have made it still — thus We have made the sun its guide. The meaning of the verse is that as the sun rises towards midday, the shadow shrinks, then begins to lengthen again as the sun declines. Here, it leads us to affirm that the whole of our real world in all its complexity and fullness and actuality is created, not by itself, but by One hidden from it, outside of it and other than it.

As long as, in the shepherd”s virtual world, the virtual sun and the virtual shadows of trees are designed perfectly, the shepherd will believe that he is living in a real world. Of course we do not, perhaps cannot ever, design our simulation perfectly or completely — the shepherd”s body has its internal mechanisms and, to put it bluntly, the shepherd could not live very long on virtual food (the only kind we could supply him within the virtual world) even if we could make his brain believe that he had really eaten. If our shepherd said that the sun in his world created the shadows of the trees, causing them to shrink or lengthen, we would know for certain that the shepherd was wrong. Because we know that the trees and the sun are merely images drawn by our computer. The shepherd”s statement is as incorrect as if he had said the shadows created the sun or the mountians created his flocks of sheep. It is only the perfection of our designing into the programme the rules of light and shadow that lead the shepherd to believe that it is the sun that creates the shadow. We can make the shepherd understand the meaning of the light-and-shadow rules written into the programme by ordering the programme to stop generating shadows. Underwater, the shepherd has only the capability of willing. He can want something to happen or not happen according to the terms and within the limits of the computer programme. For example, if he wants to throw a stone at the mountain, he only wills it and the computer generates the necessary images and sensations: he thinks and feels as if he sees and picks up and then throws a stone.

Of course, he in fact only throws virtually: all he really does is to make some strange-looking movements underwater. Again, a verse of the Qur’an (8.17) comes to mind for its striking relevance to our discussion: You killed them not, but God killed them. And you threw them not when you did throw, but God threw — that He might test the believers by a fair trial from Him. Surely God is All-Hearing, All-Knowing. While the shepherd is still under the control of our programme, let us apply a test to him. Let us design a virtual person and send him into the shepherd”s virtual world with this mission: to explain to the shepherd that he is not really living his real life now but, instead, living a virtual life in a laboratory; that the programmer who designed the virtual world he is living in desires him to conduct his life according to certain rules — for example, the shepherd must not commit any crimes such as theft — and if he transgresses these rules, he will be punished directly there and then or, after the programme is stopped, at the discretion of the programmer. Clearly. it would be a major mistake on the shepherd”s part to deny the virtual messenger we have sent to him: if he denies the possibility of any such event as the whole programme terminating, or denies the existence of a programmer who could or would take him to task for transgressing the programmers rules, none could rescue the shepherd from any punishment we may decide for him. We may have powerful, irresistible guards obedient to our commands, ready to lay hold of the shepherd, should we command it. Or we might so amend the programme that the virtual sun will not rise on another virtual morning, and the shepherd is left in the darkness of a perpetual virtual night.

It is reasonable to imagine that, after the programme is shut down, we can explain and demonstrate to the shepherd that he has been living in a virtual world which we projected for him. Then, no doubt, he would accept that the virtual messenger we sent to him was telling him nothing except the truth, that, behind the virtual world that seemed so real to him, there really was a programmer with a will who could, at his choice, invite or compel the shepherd”s obedience. Finally, two verses from the Qur’an (6.71; 2.28) which show that our speculations on virtual reality have led us to the conclusion that our experiences of the reality of this real world are not so different from the shepherd”s in the virtual world underwater: Say: “Tell me, if God made night perpetual for you until the Day of Resurrection, who is a god beside God who could bring you light? Will you not then pay heed? How can you reject faith in God? Seeing that you were without life and He gave you life; then He will cause you to die and will bring you again to life; and to Him you will return?

References

1. The Brain Tumor Foundation of Canada. http://oncolink.upenn.edu/disease/brain/btfc/pchp3.html
2. Aristotle, METAPHYSICS, 350 BC, translated by W. D. Ross, http://paul.spu.edu/—hawk/aristotle.html
3. Isaac Newton, http://www-groups.dcs.st-and.ac.uk/–history/ Mathematicians/Newton.html
4. The Virtual Reality Store, http://www.thevrstore.com/ main.htm
5. Information about 3D-MAX, http://www.threed-max.udac.se/Info/infoindex.html
6. Kocak, Osman Ph.D Project, 1996, Salford University.
7. Adam, J. A., Bert Kasko., IEEE Spectrum, February 1996.

We give it life and We bring forth from it grain, so from it they eat.(36.33)

There are a number of points in this verse which can bear explication from a scientific view-point.

1-Use of the expression dead ‘earth’ (rather than dead ‘soil’), indicates that the soil of the whole earth is implied.

2- One meaning of ‘for them is a sign’ is Divine portent. The occurrence of the phrase at the outset of the verse alerts us to the fact that the verse will encourage us to understand a very important family of natural phenomena.

3-We are informed that in its initial state, the earth was devoid of life. In this way, the lifelines of the earth when it was first created is expressed as a geological fact.

4-We learn that the soil, which appears dead is actually alive. Even this one observation affirms the miracle of wisdom contained in the verse. For it is only a hundred years since it was discovered that there are organisms in the soil, while it is scarcely forty years since the discovery that 80% of soil consists of bacteria, and thus is a community of living organisms.

5-‘We quickened it and brought forth from it habba.’ According to the latter part of the verse, habba signifies seeds of a vegetable nature or, specifically in this context, grain. However, habba in general denotes small, uniform particles, and we shall discuss the verse’s inner meaning also from this angle.

6-The verse declares that life is transferred via the soil to plants and thence to us, a chain of events singularly important from the standpoint of biochemistry. While the verse uses the word habba in the general sense, particularly mentioned is what is eaten from it in the form of vegetable food.

In order to comprehend this verse in all its subtleties, one needs first an up-dated grasp of the concepts of life and vitality as scientists now understand them. For the concept of vitality has changed greatly in recent years, and come closer to its inner truth. The biological knowledge of the past has been left far behind.

Life is a mathematical programme encoded in a giant chemical molecule. The Qur’an indicated this reality, discovered only in recent years, fourteen centuries ago in the statement (80.19): We created him from a drop of liquid; we shaped and programmed him.

Allah first created bacteria which fix nitrogen in the soil. In chemical terms, these bacteria are laboratories of ‘synthesizers’; that is, they take nitrogen from the air and prepare compounds with negative valences. They reduce nitrogen by a method that we still cannot fathom, and convert it into a form in which it can combine with hydrogen. They require water and rain for this purpose–which is why we observe that life springs from the soil when it rains.

A second type of bacteria in the soil is what might be called the ‘analyzers’ after their particular role in the Divine programme. They break down whatever falls to the ground and so prepare the way for the ‘synthesizers’. Excluding water, the greatest part of any quantity of soil is found to be composed of microbes.

In botanic terms, soil is regarded as a totally living structure, and so it has been since the origin of life on earth, which is to say, in a modern scientific idiom, a truth that is directly expressed in the Qur’an.

It is in order to sow confusion in people’s minds that atheists distort the established facts about the emergence of various organisms on this planet. They maintain that all organisms have evolved in a gradual process (with some abrupt leaps) from a single cell, randomly becoming the various plant and animal species we see around us or discover in fossil records. This is the so-called ‘theory of evolution’. But the secret of ‘the Living’, giving life to the soil, as also to plants forming from seeds after the soil has come to life, is diametrically opposed to this theory. What is expressed in the Qur’an can only be the truth while any notion opposing it can only be falsehood.

The theory of evolution was propounded toward the end of the 19th century. As I have just explained, organisms were thought at that time to embody different chemical structures, the smaller organisms having a simpler chemical composition, while a more complex organism had a more complex composition. The mathematical programme within cells was wholly unknown.

An evolution of the most primitive structures could, of course, be conceived but as soon as we wish to understand organisms, distinct living entities, however simple, the assumptions of evolution simply break down. For, as we now know, the differences in the emergence of different organisms resides in the mathematical programming to which they operate. The perfection of these very diverse programmes is not open to question; nor is it possible to speak of evolution among them, as one being somehow ‘later’ than another. Compare, for example, a bile-producing cell in the body and a nitrogen-fixing bacterium of simpler countenance in the soil. Which of them performs the more difficult task? It is not hard to decide the question: chemically, binding nitrogen to hydrogen is undoubtedly the harder task. Again, bacteria are thought to be the most developed sorts of cell, not those which carry and enable human intelligence. While DDT, the notorious insecticide, was wreaking havoc with the environment, the common house-fly, a somewhat despised and lowly creature, developed such a prescription in the fluid of its nerve cells that it proved impossible to exterminate another fly thereafter using DDT. A neuron in the human brain could not produce this prescription and preventative if it were to labor at the task for a thousand years.

Well, now, which cell is the later development? Which is the primitive form and which the more evolved? Of course, man is the most perfect of organisms, but he cannot do anything outside of the programme within which all his life is contained, and, as the Qur’an says, can be defeated even by a fly.

Thus, once the concept of life is examined in depth, it can easily be seen that the theory of evolution is a human fiction. Fish with luminous organs were swimming at the bottom of the ocean millions of years ago, just as, at that time, bats equipped with radar were flying in the dark, whereas we are only now discovering these facts and starting to put them to use.

A most important question concerning life in modern biology is how skills are handed down. Grant that an organism inherits its entire constitution from its parents, how does it acquire the special skills it needs in order to continue its life? How does it learn, for example how to build nests or defend itself against other creatures? If a living organism may be likened to a mathematical computer programme, how is the learnt part of that programme transferred from generation to generation without slip-ups or distortions?

In seeking an answer to this question, biology has accepted that a certain programme called the genetic code is passed on. This explanation is for coarse, external similarities between cells, but not for embryonic cells or cells of the bone marrow.

Allah has said (41:47): Without divine science no woman conceives, no fruit separates from its rind. In scientific idiom, the meaning of this verse is: Every cell is given its mathematical programme in a continuous fashion.

Taking all the verses quoted above together, we begin to understand that vitality has two district aspects: the molecules that form the organism are its physical components, while the mathematical programme imposed on this structure is akin to the programming of a computer. This programme is, in a sense the individual organism’s individual destiny of fate. Ya Sin, verse 12 tells us that each creature is recorded In the Guarded Tablet in terms of its most minutely individual qualities (36.12) This declaration is an invariant law for life in general. Every living entity–a weed or a flower cell or a gall bladder cell will each perform what encoded is (inscribed) in its cellular computer, within the compass of Divine Omniscience, by the Divine Will.

The principle of life’s continuation is stated in the second part of the verse we are trying to interpret. After initiating life in the soil, and introducing to it organic materials indispensable for life, Allah created plants from it which in turn carry the basic structural materials necessary for other organisms.

The ‘grain’ mentioned in the verse can refer to the seeds of the plant but also to the constituents of a complete cell. All the organic nutrients for sustaining the life of organisms exist in grain. This fact was not accepted in earlier times: it was not known or accepted that, grain contains carbohydrates, protein, fats, vitamins and minerals all at the same time; on the contrary, it was thought that food derived from wheat and similar plants could not provide sufficient nutrition. But the habba (grain) actually represents all of the basic materials necessary for life.

That fact underlines another, namely that plant and animal cells have common building blocks. The difference lies in their programme or destines. One of the most important inner meanings of the verse is that the soil vitalized by Allah also serves as an incubator for organisms. This secret is imparted especially in the second part of the verse.

A fertilized egg develops in three basic ways: 1. beneath the earth (all plants); 2. inside an egg shell (most animals); or 3. in the mother’s womb (mammals).

From the scientific point of view, all three kinds of development serve the same purpose of instilling life into the organism. The fertilized egg needs a period of incubation and development in order to form the new organism. Biologically, this process is one in which the cells of the new organism form. The seed needs protection during this period, and must draw particular chemicals and ions (as yet unidentified) from its environment. In this way, it will be born into life as programmed. In this verse, Allah has emphasized that it is He who has given this characteristic to the soil. Taking only this property of the soil as an example, the vivification of grain is demonstrated.

Actually, this feature of the soil also provides an important insight into the nature of Judgement Day. When the command for resurrection is issued on the Day of Judgement– and this, too, is a mathematical programme–the secret of the verse will be revealed once again, and the dead will be restored to life in that instant.

The enlivening of the soil by Allah is no ordinary event, but a most profound wonder of biology; what is more extraordinary is the way that all different sorts of fruits and vegetables are presented to us from the same soil

This verse may also be regarded as bearing in two respects on the wisdom of Adam’s creation from soil. The Qur’an declares that Adam was created from soil with the texture of mud. We shall investigate that verse in detail in the future. In the meantime, the important thing to note is that Allah does give to the soil something from the secret of His Divine Name, the Living. It can be clearly seen from the expression comprising the two sentences of the verse that Allah has bestowed both life and vitality on the soil, and has made it the vehicle for propagation of other life forms (the secret of bringing forth grain).

Since verse 32 of the same chapter tells of the resurrection on Judgement Day, the verse we are considering points to a connection between the resurrection at the Judgement and the secret of life in the soil.

We have learned many things about soil biology in recent years. I would like to summarize this information also from the standpoint of the resurrection.

As mentioned earlier, all the preconditions necessary for the formation of an organism from a seed are present in soil. That is, the soil conveys a fertilized organism to life, just like the mother’s womb. Both the fertilized egg and the seed are quite similar in that they both represent a genetic code ready to reproduce. This genetic code is the life and character programme of the organism to be formed. (These genetic codes are a millionth of one centimeter in size–if, for curiosity’s sake, you were able to amass the genetic codes of all the human beings who have ever lived, they would not fill a drinking glass.)

It should not be doubted that, had Allah willed, He would have developed the human seed in the soil as we sell. Indeed, when Allah declares in the verse that the way in which We quicken the dead earth is a sign, He enables an understanding of an issue that science is hardly beginning to catch up with. The verse stresses how deeply the resurrections promised at the Judgement conforms with the logic of biology. The scientific conclusions to be drawn from the biological facts given in the verse may be summarized in three points:

1-The enlivening of the soil by Allah is no ordinary event, but a most profound wonder of biology. The chain of happenings we call life stems from the secret of the Living in the soil.

2-The Day of Judgement is also closely related to the secret of the Living. Whoever doubts the Judgement will find that his doubts are baseless if he contemplates the wisdom of Allah’s bestowing life on the soil together with the secret of living.

3-Life is, first and foremost, a preordained mathematical programme. The division of organisms into ‘primitive’ or ‘developed’ is based on quite arbitrary judgements. Every organism is the representative of a perfect programme. For this, as well as for other reasons, the theory of evolution should be regarded as fundamentally flawed, if not radically false.