In order to find answers to these questions, let’s consider ourselves sitting at home after a long, tiring day. Are we aware that we are moving very fast even at a moment when we seem to be resting? When we travel by bus, we are motionless from the standpoint of a sitting passenger, yet have a velocity compared to an outsider standing on the sidewalk. The trees lining the road seem to be going backwards, but they are fixed to the ground with no speed. Therefore, velocity is relative and we in fact move at different speeds while sitting at home depending on the objects of reference. We have a zero velocity relative to our guests sitting with us on the couch, but have various speeds compared to the center of Earth, the moon, the sun and the center of the Milky Way galaxy. Not only us, but all existence in the universe has a movement, or oscillation. This movement is usually in the form of a revolution for objects of important mass and as a vibration for particles with smaller masses.

The shining celestial bodies of the cosmos rotate around themselves like whirling dervishes. They revolve around other heavenly bodies or around their common center of gravities, such as pilgrims revolving around Ka’ba in Mecca. The gravitational force set in the universe pulls all objects towards each other. This gravitational force indeed pulls all masses together; however, it is counterbalanced by the motion of revolution given to grand heavenly bodies. As a matter of fact, everything is moving: a solar system with its planets, moons, and comets; the Milky Way galaxy, along with billions of stars, nebulas, galaxies, interstellar dust, gas clouds, and other celestial objects… all are moving in a giant rotating motion like a carousel. In this article, you are going to find some of the scientific findings of our revolving planet, the sun, and the universe, and how some verses in the Qur’an sound miraculously relevant to them.

The Earth’s motion

First of all, we have a velocity stemming from the Earth’s rotation. People living on the equator travel approximately a thousand miles per hour in reference to the center of the globe due to this rotation. While people on the poles never gain any distance over 24 hours, people on the equator travel nearly 23,800 miles! Inside a plane, because we move at the same rate as the plane, we cannot feel its speed. In a similar way, since we move at the same rate as Earth, we cannot feel the globe’s movement.

There are many benefits associated with the Earth’s rotation. The delineation of day and night, atmospheric jet streams, oceanic currents, and similar events rise from the rotation of Earth around its axis. For instance, it causes the warm water currents of the Gulf Stream to reach England, generating a warm and rainy climate.

There are verses in the Qur’an that point to the globular shape of the Earth and its rotation around its axis and revolution around the sun:

“He has created the heavens and the Earth with truth. He wraps the night around the day, and He wraps the day around the night. And He has made the sun and the moon subservient (to His command), each running its course for a term appointed (by Him). Be aware! He is the All-Glorious with irresistible might, the All-Forgiving.” (Az-Zumar 5)

Yet another verse furthers this point:

“It is He Who has created the night and the day and the sun and the moon. Every one (of such celestial bodies) floats in its orbit.” (Al-Anbiya 33)

The verb “wrap” is usually used for round objects, and the perpetual arrival of day and night are only possible with a circular planet. The Earth’s rotation leads to different days, on the micro level, and different seasons, on the macro level. The Qur’an concisely summarizes all these physical events with the simple phrase, “wrap the night around the day.”

The Earth’s primary motion is around the sun. We are roughly 93 million miles away from the sun and we make this orbit, which is nearly 584 million miles, every 365 days. According to the center of the sun, our average velocity on this orbit is approximately 66 thousand miles per hour.
In addition, other planets travel around the sun via different orbits and speeds, each moving on a separate plane. For a moment, it is significant to visualize the sun, which is more than a million times larger than Earth, with its planets and other viscera revolving around it via no visible bond between them.

The movement of the sun

As stated earlier, when we travel on a bus, we observe the trees and buildings near the road going backwards even though we are the ones moving. In a similar way, we see the sun as revolving around us, though in fact the Earth is the one moving. In the Qur’an, the chapter of Al-Anbiya, the verse reading, “each running its course,” is about the creation of the sun and moon, clearly pointing to their movements. Unfortunately, the verse that reads, “A(nother) clear sign for them; And the sun runs the course appointed for it for a term to its resting-place, for the stability of it(s system)…” (Ya Sin 38) was misunderstood as the sun revolving around the Earth. However, we know today that our sun is one of a couple hundred billion stars in the Milky Way galaxy. As such, it both rotates around itself and revolves around the center of the Milky Way galaxy, and confirms the miraculous declaration of the truth in the verse.

In addition, the sun also has a secondary movement inside the local star cluster towards a certain direction. We can explain this with an example: the atmosphere is in motion along with the Earth. Each particle and particle set that makes up the atmosphere not only moves right and left, but also has a total revolution around the Earth. The sun behaves in a similar way within the star cluster and around the center of the Milky Way.

How are we going to define the velocity of the sun? We can determine the sun’s speed by referencing a constant point depending on the average velocity of stars in the section of the galaxy that we inhabit. The sun, according to a local constant point, travels towards the shiny Vega star in the Lyra constellation with an average speed of 43 thousand miles per hour.

Apart from their individual movements, the stars in our galaxy also revolve around the galactic center. The velocity of this movement depends on the star’s mass and its distance to the galaxy’s center. The sun completes one loop inside the Milky Way galaxy every 225 million years. It has completed a total of 20 tours around the galaxy’s center since the Earth’s creation. Our Earth, which moves along with the Sun, travels around the galaxy’s center at nearly 492 thousand miles per hour.

The motion of the Milky Way galaxy

Our galaxy is one of the billions of galaxies in known space. Galaxies are the biggest known structures. The universe expands and galaxies move away from each other, conforming to the meaning of the verse, “And the heaven, We have constructed it mightily; and it is surely We Who have vast power, and keep expanding it” (Adh-Dhariyat 47). Our galaxy, along with nearby galaxies, is pulled towards the Leo and Virgo constellations. The cause of this attraction is not understood yet.

Since all galaxies are moving, how can we determine the velocity of the Milky Way galaxy? As is known, the entire universe is filled with cosmic radiation as a remnant of the Big Bang. When this radiation is taken as a reference, the Milky Way travels at around 1.3 million miles per hour.

At the moment, when we think we are sitting in place, we are actually moving around the center of the Earth, sun, our local star cluster, the center of the Milky Way galaxy, and also moving away from other galaxies. We have velocity in relation to all of these movements. The revolution of the universe is also a fact verified by the Divine word: “I swear by the heaven ever-revolving” (At-Tariq 11).

Two perspectives emerge in this context to address change in society. The first perspective is an instrumental one and relies on a rationalist, goals-oriented viewpoint. The second, cultural perspective relies more on stability and depth. The two values in this perspective, stability and depth, ensure constancy in the face of changing times but could also spell society’s death knell if it turns too far inward (Christensen et al, 2007).

 “From the vantage point of instrumental logic, the institution is intrinsically inefficient because it cannot quickly adapt to changing conditions for action or new problems. Yet from a cultural perspective one could argue that it is perfectly possible for an institution to live with such historical inefficiency over time” (Christensen et al, 2007, p. 46).

Historically speaking, these two vantage points have been in conflict: Conservatives who wish to maintain the institution, on one side, and liberals who wish to change those institutions, on the other. An extremely conservative approach creates “institutional lockdown” where the organization is deprived of any opportunity to change. On the far end of the spectrum would be an excessively liberal approach endorsing revolution. These diametrically opposed concepts create a significant dichotomy.

Edmund Burke, English statesman and philosopher, was extremely critical of the revolution in France. He defended the ancien regime as he felt that the institutions of France and Europe were the result of an evolutionary process that had reached its next highest point under the noblemen/monarchs of Europe. For him, European civilization was founded upon the institutional principles of chivalry and clerical learning embodied in the spirit of the gentleman and the spirit of religion. Those who wanted to overturn the French system were to him savages who opposed all of the etiquette that had built Europe (Kontler, 1997).

Before the collapse of the Ottoman Empire, a group of revolutionaries calling themselves the “Young Turks” attempted to change the institutional characteristics of the country. One of the Young Turks named Ahmed Hilmi was more conservatively institutional in his approach to reform. The Young Turks became more anti-religious, and Hilmi wanted Islam to remain the cornerstone of the country. He was starkly against those instrumental values embodied in positivism and materialism. He felt, much like Burke, that the country evolved to that point and that it had as its foundation a spiritual orientation which should not change despite whatever transformations might be needed (Bein, 2007).

Burke and Hilmi embodied the cultural perspective and were averse to revolutionary thinking. Nevertheless, both thinkers recognized that change was needed, but their approach was more incremental and less absolute. It was for this reason that Burke vehemently opposed the French revolution and Hilmi the Turkish revolution.

Positivism/materialism that was prevalent amongst the Young Turks has been criticized by scholars such as Dwight Waldo, who noted how it took on the same characteristics of absolute thought that is often associated with religion (Waldo, 1984). Hugh Miller makes this claim as well in his discussion on Postmodernism and Neo-liberalism, where he notes how the rational quickly becomes irrational particularly with performance measurement (Miller, 2007).

Dwight Waldo states, “In both disciplines (scientific management, i.e., positivism and public administration), these anomalies (inconsistencies between environment and paradigm) and difficulties have been revealed, frequently and characteristically in discussion of the problem whether management is a ‘science’ or an ‘art’ and the relationship of the science and the art” (Waldo, 1984, p. 55).

Jonathan Swift, in his classic novel Gulliver’s Travels, includes in his story the Island of Laputa. On this island, there are scientists whose science has no benefit for human civilization and in which all previous knowledge is rejected. The result is a detached group of people who do not benefit society and are themselves actually detrimental to it. The king of this island shows little interest in culture and only cares about mathematics and music. This island in Swift’s story represents Swift’s account of those who are positivistic in thought and how their endeavors are actually not benefiting society, but rather dismantling it (Swift, 1998).

Given this perspective, the instrumental perspective is called into question and its true ability to react to change correctly. The cultural perspective is more incremental in this respect, but as Christensen, et al (2007) point out, there is a risk of historical inefficiency. Would it be safer to say that society can live with this risk? If the goal is to operate efficiently/effectively in continual adjustment with the environment, then how can any semblance of community develop given that communities often need stability to grow? If the goal is community development that depends on integration and facilitation, then how can any semblance of necessary change develop? This represents the crux of an unsolvable problem in society.

Burke and Hilmi lived in revolutionary times and applied cultural thinking to solve societal problems. The questions raised in their times apply just as fervently today in terms of needed change. Many of those who had beaten the drums to the revolutions that gave rise to modern day societies have in turn given way to conservative descendants of those movements that resist all change. Much of what was lost in those revolutions has not been forgotten by the populace, and the only way forward is to adopt a “middle way” between the instrumental and cultural perspective. Maintaining this balance is often easier said than done.

Daniel Hummel is a Research/Teaching Assistant with a focus on Public Budgeting at Florida Atlantic University.

References

• Christensen, T. et al. 2007. Organization Theory and the Public Sector: Instrument, Culture and Myth. New York: Routledge.
• Bein, A. 2007. “A ‘Young Turk’ Islamic intellectual: Filibeli Ahmed Hilmi and the diverse intellectual legacies of the late Ottoman Empire.” International Journal of Middle East Studies, 39, pp. 607–625.
• Institution. 2010. Merriam-Webster Online Dictionary. Retrieved March 30, 2010, from www.m-w.com/dictionary/institution.
• Kontler, L. 1997. “The ancien regime in memory and theory. Edmund Burke and his German followers.” European Review of History, 4 (1), pp. 1–15.
• Miller, H.T. 2007. Postmodern Public Administration (rev. ed.). Armonk, New York: M.E. Sharpe.
• Swift, J. 1998. Gulliver’s Travels. New York: Oxford University Press.
• Waldo, D. 1984. The Administrative State (2^nd ed.). New York: Holmes & Meier Publishers.