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Articles by M. Amir Ali, Ph.D.


Dr. Amir Ali passed away November 19, 2005. He was dedicated to the cause of Islam in North America through striving to elevate the image of Islam and Muslims by providing the correct information about Islamic beliefs, history and civilization from the authentic sources.

Dr. Amir Ali wrote and read many articles, both in print and on the Internet. His collection here, written by many authors, represents those he felt were the best ones showing what Islam is, what Muslims are, what Muslims believe, what political views Muslims hold, and the condition of the Islamic world.


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Role of Ulema - Islamic Scholars in modern times علماء اور دور جدید


علماء کا کام قرآن کریم کے مطابق کیا ہے ؟
 لوگوں کی دینی تعلیم و تربیت یا حکومت و سیاست ؟


What is the Role of Islamic Scholars in Society, according to Quran?
Preaching and Teaching Islam or Power Politics?

One is extremely shocked and grieved  to learn the brutal way MB [Muslim Brotherhood] was deceived by the ruling secular fascist  elite spear  headed by Military, judiciary, press and bureaucracy. The democratically elected President Morsi has been removed and put behind bars, thousands of innocent protesters have been killed. the oppression continues. To read the full story please <<click here>> 
MB came to power after over 70 years of struggle full of patience and sacrifices. They were allowed to  rule for just one year. The simple  honest people are not  aware of the mischievous crooked game of power politics. The foreign conspiracies lead by Zionist, US and some Arabs coupled with internal corrupt secular forces expedited the tragic end of MB rule. 

There is need for the religious based Islamic political parties/forces to learn some lessons. It must be understood that indulgence in the dirty game of power politics is not the role assigned to them by Allah in noble Quran. They should stop considering themselves to be like Abu Bakir,Omar, Usman or Ali [may Allah be pleased with them]. They should keep the role of great scholars and Imams like Abu Hanifa, Malic, Humble or Shafie [may Allah bless them] who peacefully resisted against tyranny of rulers but did not seek power. They knew well their actual responsibilities, to keep and preach the true message of Islam to all. 

If some one is pious and religious but does not know driving, no one will take a chance to travel in the bus driven by such a person, as it will risk the life. The piety and religious knowledge is not sufficient for safe driving. Politics and running government is the job of people expert in this field. One is required to deal with many internal and external forces, to take all people  along. Under Chartre of Media Muslims and non Muslims were given equal rights. Traveling in a bus driven by inexperienced driver or government by no political simple devoted people involves risks, risk of life, it could be like committing suicide, forbidden in Islam: 
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
Do not kill yourself
قرآن ٢:١٩٥ 
وَلَا تَقْتُلُوا أَنفُسَكُمْ
 اور اپنے آپ کو قتل نہ کرو
قرآن ٤: ٢٩ 

 Nor kill (or destroy) yourselves

Some people are risking lives of innocent people by leading them to armed struggle, revolt or through power politics. They think this is service to Islam. They ignore the task assigned to the Islamic Scholars by Quan:
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي 
الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
 (122:9 سورة التوبة)
 "Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). (Translation by Abdullah Yousuf Ali, Quran;9:122
Please read explanation of this verse by Molana Abu Ala Modudi <<here>>
The job of Ulema, Islamic scholars is teaching and preaching Islam, they are even exempted form Jihad, a great exemption if one can realise, understand.
Prophet Muhammad (pbuh) preached Islam, migrated to Medina,  he did not grab power by force, people accepted him as their spiritual and political leader due to his strong character and qualities. 

Present day Muslim societies need Dawah to know and practice true teachings of Islam. If scholars leave this primary task, who will reform society? No amount of jugelary of words and explanation can change the clear meanings of Quran 9:122.

A good Muslim society will produce good leaders, rulers and good people in all all segments of society, Islam and Shari'a will get implemented without any resistance or Fisad. 
[Short link to this post: http://goo.gl/qBZFHk]
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  مصر میں اخوان المسلمین و مرسی کو سیکولر اشرافیہ نے کیسے دھوکہ دے کر اقتدار سے  باہر کیا اور ظلم و جبر سے ہزاروں لوگوں کو شہید کیا سلسلہ جاری ہے . یہ داستان نیچے لنک پر ہے ضرور پڑھیں اخوان المسلمین نے ستر ٧٠سال کی جادو جہد کے بعد صرف ایک سال حکومت کی .سیاست اور امور حکومت و اقتدار کے مشکل داؤ پیچ و رموزسے نا واقفیت اور سیکولر و غیر ملکی  امریکی و صیہونی سازش ،مداخلت خطے کی دوسری طاقتوں کی سازش  غرض چند کو چھوڑ کرتمام دنیا کی اور اندرونی مخا لفت سازشوں کے بعد افسوس ناک انجام ہوا .
   . ہمارے دینی علماء اور مذہبی سیاسی حضرت کو اس سے سبق حاصل کرنا چاہیے . حکومت سیا ست ان کا کم نہیں . کچھ لوگ اس غلط فہمی کا شکار ہیں 
وہ  سمجھتے ہیں کہ وہحضرت عمر ، ابوبکر ، عثمان یا علی رضی الله کی طرح ہیں  .
  امام ابو حنیفہ  ما لک ، حمبل، شافی نے علماء کے کردار کا عملی نمونہ پیش کیا ہے ایک ایسا انسان جو بہت نیک  پرہیز گار ہو مگر ڈرائیونگ سے نہ واقف ہو اس کو ایسی بس کی ڈرائیونگ سیٹ پر بیٹھا دیں جو مشکل دشوار پہاڑی راستے پر رہی ہو تو یہ خود کشی نہیں تو  اور کیا ہے . اپنی نیکی اور اسلام  علم کے باوجود ہم کبھی خطرہ مول نہیں لیں گے 
 معصوم عوام کی جان اور اپنے آپ ہلاکت میں ڈالنا خود کشی کی مانند ہے.
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
 اور اپنے ہاتھوں اپنے آپ کو ہلاکت میں نہ ڈالو
قرآن ٢:١٩٥ 
وَلَا تَقْتُلُوا أَنفُسَكُمْ
 اور اپنے آپ کو قتل نہ کرو
قرآن ٤: ٢٩ 
 Nor kill (or destroy) yourselves
 کچھ لوگمذہب دین اسلام کی الٹی تاویلیں کر کہ سیاست میں ہیں اور کچھ انتہا پسندی اور دہشت گردی قتل و غارت تباہی میں مشغول ہیں اور سمجھ رہے ہیں کہ اسلام کی خدمت کر رہے ہیں .اسلام مین علماء کی زمداری واضح طور پر مقرر کر دی گی ہے . ان کا کام ہے د ین اسلام کی تعلیم دینا اور اسلام کی دعوت،  تبلیغ کرنا 
اس کام کی اتنی اہمیت ہے کہ اللہ سبحان تعالیٰ نے علماء کو جہاد  سے     بھی exempt استثنا  

 کر دیا . یہ بہت بڑی بات ہے اگر کوئی سمجھنا چاہے ؟

 . آج ہماری سوسائٹی کو دین کو سمجھنے کی جتنی ضرورت ہے شائد کبھی پہلے نہ تھی  سوسائٹی مذہب سے دور ہے عبادت پر زور ہے مگر اسلام کی روح اعلی اخلاق اور انسانیت کی اقدار سے دور ہیں . علماء کو چاہیے   سوسائٹی کی اخلاقی مذہبی تربیت اور تعلیم دعوه پر توجیہ دیں . مگر افسوس  علماء نے اس کا م کو چھوڑ کر سیاست اور حکومت طاقت حاصل کرنے کو اپنا مقصد بنا لیا ہے .ان میں کچھ لوگ اچھی نیت رکھتے ہیں مگر   نتیجہ ظاہر ہے . اگر کوئی ڈاکٹر اپنا کم چھوڑ کر انجینرنگ کا کم کرے تو نتیجہ  ہم کو  معلوم ہے  . اگر سوسائٹی کی دینی تعلیم و تربیت درست ہو تو ہم کو اچھے سیاست دن اچھے حکمران اچھے تاجر اچھے پولیس الغرض ہر شعبے  میں اچھے لوگ مل جیئں گے 

. پیارے نبی محمد صل الله وسلم کی زندگی  
ہمارے سامنے مثال ہے پہلے تبلیغ دعوه سے سو سا ٹی کو تیار کیا .
 مدینہ والوں نے آپ کو اپنا دینی و سیاسی لیڈر حکمران مان لیا  آپ نے اقتدارپرزبر 
دستی طاقت سے  قبضہ نہ کیا 
الله سبحان تعالیٰ نے علماء کا کام اور ذمداری بیان کر دی ہے 

 وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي 
الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ 
 (122:9 سورة التوبة)

اور یہ کچھ ضروری نہ تھا کہ اہل ایمان سارے کے سارے ہی نکل کھڑے ہوتے، مگر ایسا کیوں نہ ہوا کہ ان کی آبادی کے ہر حصہ میں سے کچھ لوگ نکل کر آتے اور دین کی سمجھ پیدا کرتے اور واپس جا کر اپنے علاقے کے باشندوں کو خبردار کرتے تاکہ وہ (غیر مسلمانہ روش سے) پرہیز کرتے
 (122:9 سورة التوبة)
Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). (Translation by Abdullah Yousuf Ali, Quran;9:122)
اب علماء مختلیف تاویلیں کر کہ اپنے لیے جواز پیدا کر لیتے ہیں  یہ ان کا اپنا 
دین ہے خود ساختہ پھر وہ اپنے نفس کی بات کو اسلام سے نہ جوڑیں 

ؤ تھوڑی قیمت پر میری آیات کو نہ بیچ ڈالو او ر میرے غضب سے بچوباطل کا رنگ چڑھا کر حق کو مشتبہ نہ بناؤ اور نہ جانتے بوجھتے حق کو چھپانے کی کوشش کرو 
 (قرآن٤٢- ٢:٤١)
 تم دوسروں کو تو نیکی کا راستہ اختیار کرنے کے لیے کہتے ہو، مگر اپنے آپ کو بھول جاتے ہو؟ حالانکہ تم کتاب کی تلاوت کرتے ہو کیا تم عقل سے بالکل ہی کام نہیں لیتے؟
 (قرآن٢:٤٤)

سیاسی علماء کہتے ہیں کہ کیا ہم ملک کو کرپٹ سیاست دنوں کے رحم پر چھوڑ دیں ؟ امر با المعروف نہیں منکر ہما ریبھی ذمہ داری ہے  لیے ہم  حکومت  شامل ہوتے ہیں یہ ضروری ہے . مگر یہ انوکھی لاجک صرف پاکستان میں نمایاں ہے دنیا نےپریسٹ سے چھٹکارا پا کر ترقی کی ہےاسلام میں تو ملایت کا کوئی تصور نہیں علماء یہ کا م با خوبی حکومت سیاست سے با ہر ہو کر کر سکتے ہیں بلکے تاریخ گواہ ہے کہ علماء نے حکومت سے باہر باشاہوں خلیفہ پر تنقید کی . آج تاریخ ان کی عزت کرتی ہے . 

ایک اور پواینٹ "اسلام مذہب نہیں بلکہ دین " ہے جو انسانی زندگی کے تمام . معاملات میں رہنمائی  کرتا ہے. سیاست دین سےعلیحدہ نہیں  سکتی 
بلکل درست اسلام دین ہے مگر  یہ نہیں کی اسلام ملا ہے علماءاسلام میں ہیں اسلام ملا میں نہیں . اسلام  وسیع ہے اسلام مسلمان کی زندگی میں ہے سیاست میں بھی. ایک مسلم سیاست دان اچھا مسلم  تو اچھے کام  گا.  قرآن علماء کی  بنیادی ذمہ داری بیان کرتا ہے اگر وہ یہ کم کرلیں تو کافی ہے اچھے مسلمان اچھے سیاستدان خود گندے کھیل میں شامل ہو کر  اپنا اصل کام چھوڑ دینا درست نہیں

اگر سیاست میں حصہ لینا ہے تو شوق سے لیں مگر دین اسلام کی اڑ میں نہیں اپنے عالم ھونے پر ووٹ کے لیے بھیک نہ مانگیں اپنے کردار سے اہل ثابت کر کہ شوق سے اقتدار میں آیئں  وعدہ کریں پورا کریں 
کسی عالم کے لیے دین اسلام کے نام پر اپنے لیے ووٹ لینے کو مذہبی فریضہ قرار دینا ایک دھوکہ اور دین کے ساتھ ظلم ہے
 علماء سیاست میں داخل ہو کر تنقید کا نشانہ بنتے ہیں اور اپنےلیے دین اسلام کو ڈھال کے طور پر استمال کرتے ہیں . یہ ایک بد دیانتی اور اسلام پر ظلم ہے 
اسلامی ملک میں زیادہ مسلمان ہیں کون اچھا بہتر مسلمان ہے الله جانتا ہے اپنے آپ کو قاضی مت بنیں جو کچھ سامنے ہے اس پر اکتفا کریں 
اگر علماء سیاست سے پرہیز کریں تو تمام لوگ متفقہ طور  پر ان کی  بات پر دھیان دیں گے اور وہ سیاست پر مثبت طور پر اثر انداز ہو سکیں گے 

  سید ابواعلیٰ مودودی - تفہیم القرآن میں کیا فر ما تے ہیں ملاحظہ فرما ییں  
یہاں اتنی بات اور سمجھ لینی چاہیے کہ تعلیم عمومی کے جس انتظام کا حکم اس آیت میں دیا گیا ہے اس کا اصل مقصد عامۃ الناس کو محض خواندہ بنانا اور ان میں کتاب خوانی کی نوعیت کا علم پھیلانا نہ تحا بلکہ واضح طور پر اس کا مقصدِ حقیقی یہ متعین کیا گیا تھا کہ لوگوں میں دین کی سمجھ پیدا ہو اور ان کو اس حد تک ہوشیار و خبردار کر دیا جائے کہ  وہ غیر مسلمانہ رویۂ زندگی سے بچنے لگیں۔ یہ مسلمانوں کی تعلیم کا وہ مقصد ہے جو ہمیشہ ہمیشہ کے لیے اللہ تعالیٰ نے خود مقرر  فرمادیا ہے  اور ہر تعلیمی نظام کو اسی لحاظ سے جانچا جائے گا کہ وہ اس مقصد کو کہاں تک پورا کرتا ہے ۔ اس کا یہ مطلب نہیں ہے کہ اسلام لوگوں میں نوشت و خواند اور کتاب خوانی اور دنیوی علوم کی واقفیت پھیلانا نہیں چاہتا۔ بلکہ اس کا مطلب یہ ہے کہ اسلام لوگوں میں ایسی تعلیم پھیلانا چاہتا ہے جو اوپر کے خط کشیدہ مقصد  تک پہنچاتی ہو ۔ ورنہ ایک ایک شخص اگر اپنے وقت کا آئن شتائن  اور فرائڈ ہو جائے لیکن دین کے فہم سے عاری اور غیر مسلمانہ رویّۂ زندگی میں بھٹکا ہوا ہو تو اسلام ایسی تعلیم پر لعنت بھیجتا ہے۔
اس آیت میں لفظ   لِیَتَفَقَّھُؤا فِی الدِّیْنِ  جو استعمال ہوا ہے اس سے بعد کے لوگوں میں ایک عجیب غلط فہمی پیدا ہو گئی جس کے زہریلے اثرات ایک مدّت تک مسلمانوں کی مذہبی تعلیم بلکہ ان کی مذہبی زندگی پر بھی بُری طرح چھائے ہوئے ہیں۔ اللہ تعالیٰ نے تو   تَفَقُّہُ فِی الدِّیْنِ کو تعلیم کا مقصود بتایا تحا جس کے معنی ہیں دین کو سمجھنا، اس کے نظام میں بصیرت حاصل کرنا ، اس کے مزاج اور اس کی رُوح سے آشنا ہونا، اور اس قابل ہو جانا کہ فکر و عمل کے ہر گوشے اور زندگی کے ہر شعبے میں انسان یہ جان سکے کہ کونسا طریقِ فکر اور کونسا طرزِ عمل روح دین کے مطابق ہے۔ لیکن آگے چل کر جو قانونی علم اسطلاحًا فقہ کے نام سے موسوم ہوا اور جو رفتہ رفتہ اسلامی زندگی کی محض صورت (بمقابلہ ٔ روح) کا تفصیلی علم بن کر  رہ گیا ، لوگوں نے اشتراکِ لفظی کی بنا پر سمجھ لیا کہ بس یہی وہ چیز ہے  جس کا حاصل کرنا حکم الہٰی  کے مطابق تعلیم کا منتہائے مقصود ہے۔ حالانکہ وہ کُل مقصود نہیں بلکہ محض ایک جزو ِ مقصودتھا۔اس عظیم الشان غلط فہمی سے جو نقصانات دین اور پیروان ِ دین کو پہنچے ان کا جائزہ لینےکے لیے تو ایک کتاب کی وسعت درکار ہے۔ مگر یہاں ہم اس پر متنبہ کرنے کے لیے مختصراً اِتنا اشارہ کیے دیتے ہیں کہ مسلمانوں کی مذہبی تعلیم کو جس چیز نے روح دین سے خالی کر کے محض جسم دین اور شکل دین کی تشریح پر مرتکز کر دیا، اور بالآخر جس چیز کی بدولت مسلمانوں کی زندگی میں ایک نِری بے جان ظاہر داری ، دین داری کی آخری منزل بن کر رہ گئی، وہ بڑی حد تک یہی غلط فہمی ہے۔
  سید ابواعلیٰ مودودی - تفہیم القرآن
http://www.tafheemulquran.net/1_Tafheem/Suraes/009/120.html

موددی صاحب نے جماعت اسلامی کو سیاسی جماعت بنایا تو ان کے کچھ ساتھیوں نے اختلاف کیا اور جماعت سے علیحدہ  ہو گئے [ Machi goth 1956]  انہوں نے کفر نہیں کیا آج وقت نے سا بت  کیا  کہ ووھہ درست تھے مودودی صاحب  بھی اپنے اس اقدام پر شاید پچھتا تے ہوں  
إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّـهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ
 یقیناً خدا کے نزدیک بدترین قسم کے جانور وہ بہرے گونگے لوگ ہیں جو عقل سے کام نہیں لیتے
Verily, the worst of all creatures in the sight of God are those deaf, those dumb people who do not use their intellect.(Quran;8:22)
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Excerpts from book:












Urdu books by Molana Wahidudin Khan:

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Main task of of Ulema, Islamic Scholars lalid down by Quran. Free 
 علماء کا کام قرآن کریم کے مطابق کیا ہے ؟ لوگوں کی دینی تعلیم و تربیت یا حکومت و سیاست ؟ What is the .
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Treasury of Islamic Virtues

The Muslims are custodians of "Treasure of Virtues" available in the form of Quran and Hadith but lack in practice. Islam caters for the successful life here and hereafter. There are two types of obligations; Firstly owed to God ((Huqooq-Allah) and Secondly those to the fellow human beings (Huqooq-Ul-Ibaad). On the Day of Judgement, if one had short-comings in giving his due rights to his fellow human being (Huqooq-Ul-Ibaad),  and he did not seek repentance for his short-comings in delivering his ‘huqooq ul ibaad’ before his death;   God will take the good deeds of the person who wronged his brother,  and transfer them to the one who was wronged!   Thus God will do Justice and recompense the one who was wronged with the deeds of the oppressor.  Thus everyone is individually accountable for his own deeds. But if one who has wronged his fellow human being and usurped his rights unjustly from the ‘Huqooq-Ul-Ibaad’,  but subsequently sought sincere repentance in his lifetime from Allah, in His Magnanimity and Grace will accept the repentance of the person and may forgive him;  and will recompense, from Himself,  the one who was wronged.  So much is importance granted to the rights of fellow human being (Huqooq-Ul-Ibaad) which is so essential to build a society based upon justice, love, respect and peace. The Muslims at present concentrate on worship, prayers to God but ignore the rights of fellow human being and thing that they will go to paradise!  There is need to restore balance.

The sayings and deeds of the Prophet Muhammad (pbuh) and his Companions have been collected and presented by Maulana Wahiduddin Khan in a simple style in book “Islamic Treasury of Virtues”. This is a thoughtful selection which make up this model, gives an authentic picture of the Islamic way of life. In the light on the traditions of the Prophet and his Companions, a Muslim can pattern his life in such a way to feel confident of receiving God’s help and blessings during his/her life time and Hereafter. The book is exhaustive; selection with some variation for brevity are presented here  <<Keep reading>>>>>>

Links:
http://www.cpsglobal.org/books/islamic-treasury-virtues

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A Brief History of Time - By Stephen Hawkings


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A landmark volume in science writing by one of the great minds of our time, Stephen Hawking’s book explores such profound questions as: 
  • How did the universe begin—and what made its start possible? 
  • Does time always flow forward? Is the universe unending—or are there boundaries? 
  • Are there other dimensions in space? 
  • What will happen when it all ends?

Told in language we all can understand, A Brief History of Time plunges into the exotic realms of black holes and quarks, of antimatter and “arrows of time,” of the big bang and a bigger God—where the possibilities are wondrous and unexpected. With exciting images and profound imagination, Stephen Hawking brings us closer to the ultimate secrets at the very heart of creation. [#1 NEW YORK TIMES BESTSELLER]

Amazon.com Review

Stephen Hawking, one of the most brilliant theoretical physicists in history, wrote the modern classic A Brief History of Time to help nonscientists understand the questions being asked by scientists today: Where did the universe come from? How and why did it begin? Will it come to an end, and if so, how? Hawking attempts to reveal these questions (and where we're looking for answers) using a minimum of technical jargon. Among the topics gracefully covered are gravity, black holes, the Big Bang, the nature of time, and physicists' search for a grand unifying theory. This is deep science; these concepts are so vast (or so tiny) as to cause vertigo while reading, and one can't help but marvel at Hawking's ability to synthesize this difficult subject for people not used to thinking about things like alternate dimensions. The journey is certainly worth taking, for, as Hawking says, the reward of understanding the universe may be a glimpse of "the mind of God." --Therese Littleton

Review

"Master of the Universe... One scientist's courageous voyage to the frontiers of the Cosmos" Newsweek "This book marries a child's wonder to a genius's intellect. We journey into Hawking's universe, while marvelling at his mind" The Sunday Times "He can explain the complexities of cosmological physics with an engaging combination of clarity and wit... His is a brain of extraordinary power" Observer "To follow such a fine mind as it exposes such great problems is an exciting experience" The Sunday Times "One of the most brilliant scientific minds since Einstein" Daily Express

From the Inside Flap

A Brief History of Time, published in 1988, was a landmark volume in science writing and in world-wide acclaim and popularity, with more than 9 million copies in print globally. The original edition was on the cutting edge of what was then known about the origins and nature of the universe. But the ensuing years have seen extraordinary advances in the technology of observing both the micro- and the macrocosmic world--observations that have confirmed many of Hawking's theoretical predictions in the first edition of his book.

Now a decade later, this edition updates the chapters throughout to document those advances, and also includes an entirely new chapter on Wormholes and Time Travel and a new introduction. It make vividly clear why A Brief History of Time has transformed our view of the universe.

About the Author

Stephen Hawking held the post of Lucasian Professor of Mathematics and Theoretical Physics at Cambridge, the chair held by Isaac Newton in 1663, for thirty years. Professor Hawking is now Director of Research for the Centre for Theoretical Cosmology at the University of Cambridge. He has over a dozen honorary degrees, and was awarded the Companion of Honour in 1989. He is a fellow of the Royal Society and a Member of the US National Academy of Science. His books include the bestselling Black Holes and Baby Universes and Other Essays, The Universe in a Nutshell, and A Briefer History of Time. His most recent book, The Grand Design, was a Sunday Times bestseller. Stephen Hawking is regarded as one of the most brilliant theoretical physicists since Einstein. He lives in Cambridge.

Excerpt. © Reprinted by permission. All rights reserved.

Chapter 1
OUR PICTURE OF THE UNIVERSE

A well-known scientist (some say it was Bertrand Russell) once gave a public lecture on astronomy. He described how the earth orbits around the sun and how the sun, in turn, orbits around the center of a vast collection of stars called our galaxy. At the end of the lecture, a little old lady at the back of the room got up and said: “What you have told us is rubbish. The world is really a flat plate supported on the back of a giant tortoise.” The scientist gave a superior smile before replying, “What is the tortoise standing on?” “You’re very clever, young man, very clever,” said the old lady. “But it’s turtles all the way down!”


Most people would find the picture of our universe as an infinite tower of tortoises rather ridiculous, but why do we think we know better? What do we know about the universe, and how do we know it? Where did the universe come from, and where is it going? Did the universe have a beginning, and if so, what happened before then? What is the nature of time? Will it ever come to an end? Can we go back in time? Recent breakthroughs in physics, made possible in part by fantastic new technologies, suggest answers to some of these longstanding questions. Someday these answers may seem as obvious to us as the earth orbiting the sun–or perhaps as ridiculous as a tower of tortoises. Only time (whatever that may be) will tell.


As long ago as 340 B.C. the Greek philosopher Aristotle, in his book On the Heavens, was able to put forward two good arguments for believing that the earth was a round sphere rather than a flat plate. First, he realized that eclipses of the moon were caused by the earth coming between the sun and the moon. The earth’s shadow on the moon was always round, which would be true only if the earth was spherical. If the earth had been a flat disk, the shadow would have elongated and elliptical, unless the eclipse always occurred at a time when the sun was directly under the center of the disk. Second, the Greeks knew from their travels that the North Star appeared lower in the sky when viewed in the south than it did in more northerly regions. (Since the North Star lies over the North Pole, it appears to be directly above an observer at the North Pole, but to someone looking from the equator, it appears to lie just at the horizon. From the difference in the apparent position of the North Star in Egypt and Greece, Aristotle even quoted an estimate that the distance around the earth was 400,000 stadia. It is not known exactly what length a stadium was, but it may have been about 200 yards, which would make Aristotle’s estimate about twice the currently accepted figure. The Greeks even had a third argument that the earth must be round, for why else does one first see the sails of a ship coming over the horizon, and only later see the hull?


Aristotle thought the earth was stationary and that the sun, the moon, the planets, and the stars moved in circular orbits about the earth. He believed this because he felt, for mystical reasons, that the earth was the center of the universe, and that circular motion was the most perfect. This idea was elaborated by Ptolemy in the second century A.D. into a complete cosmological model. The earth stood at the center, surrounded by eight spheres that carried the moon, the sun, the stars, and the five planets known at the time, Mercury, Venus, Mars, Jupiter, and Saturn (Fig 1.1). The planets themselves moved on smaller circles attached to their respective spheres in order to account for their rather complicated observed paths in the sky. The outermost sphere carried the so-called fixed stars, which always stay in the same positions relative to each other but which rotate together across the sky. What lay beyond the last sphere was never made very clear, but it certainly was not part of mankind’s observable universe.


Ptolemy’s model provided a reasonably accurate system for predicting the positions of heavenly bodies in the sky. But in order to predict these positions correctly, Ptolemy had to make an assumption that the moon followed a path that sometimes brought it twice as close to the earth as at other times. And that meant that the moon ought sometimes to appear twice as big as at other times! Ptolemy recognized this flaw, but nevertheless his model was generally, although not universally, accepted. It was adopted by the Christian church as the picture of the universe that was in accordance with Scripture, for it had the great advantage that it left lots of room outside the sphere of fixed stars for heaven and hell.


A simpler model, however, was proposed in 1514 by a Polish priest, Nicholas Copernicus. (At first, perhaps for fear of being branded a heretic by his church, Copernicus circulated his model anonymously.) His idea was that the sun was stationary at the center and that the earth and the planets moved in circular orbits around the sun. Nearly a century passed before this idea was taken seriously. Then two astronomers–the German, Johannes Kepler, and the Italian, Galileo Galilei–started publicly to support the Copernican theory, despite the fact that the orbits it predicted did not quite match the ones observed. The death blow to the Aristotelian/Ptolemaic theory came in 1609. In that year, Galileo started observing the night sky with a telescope, which had just been invented. When he looked at the planet Jupiter, Galileo found that it was accompanied by several small satellites or moons that orbited around it. This implied that everything did not have to orbit directly around the earth, as Aristotle and Ptolemy had thought. (It was, of course, still possible to believe that the earth was stationary at the center of the universe and that the moons of Jupiter moved on extremely complicated paths around the earth, giving the appearance that they orbited Jupiter. However, Copernicus’s theory was much simpler.) At the same time, Johannes Kepler had modified Copernicus’s theory, suggesting that the planets moved not in circles but in ellipses (an ellipse is an elongated circle). The predictions now finally matched the observations.


As far as Kepler was concerned, elliptical orbits were merely an ad hoc hypothesis, and a rather repugnant one at that, because ellipses were clearly less perfect than circles. Having discovered almost by accident that elliptical orbits fit the observations well, he could not reconcile them with his idea that the planets were made to orbit the sun by magnetic forces. An explanation was provided only much later, in 1687, when Sir Isaac Newton published his Philosophiae Naturalis Principia Mathematica, probably the most important single work ever published in the physical sciences. In it Newton not only put forward a theory of how bodies move in space and time, but he also developed the complicated mathematics needed to analyze those motions. In addition, Newton postulated a law of universal gravitation according to which each body in the universe was attracted toward every other body by a force that was stronger the more massive the bodies and the closer they were to each other. It was this same force that caused objects to fall to the ground. (The story that Newton was inspired by an apple hitting his head is almost certainly apocryphal. All Newton himself ever said was that the idea of gravity came to him as he sat “in a contemplative mood” and “was occasioned by the fall of an apple.”) Newton went on to show that, according to his law, gravity causes the moon to move in an elliptical orbit around the earth and causes the earth and the planets to follow elliptical paths around the sun.


The Copernican model got rid of Ptolemy’s celestial spheres, and with them, the idea that the universe had a natural boundary. Since “fixed stars” did not appear to change their positions apart from a rotation across the sky caused by the earth spinning on its axis, it became natural to suppose that the fixed stars were objects like our sun but very much farther away.


Newton realized that, according to his theory of gravity, the stars should attract each other, so it seemed they could not remain essentially motionless. Would they not all fall together at some point? In a letter in 1691 to Richard Bentley, another leading thinker of his day, Newton argued that his would indeed happen if there were only a finite number of stars distributed over a finite region of space. But he reasoned that if, on the other hand, there were an infinite number of stars, distributed more or less uniformly over infinite space, this would not happen, because there would not be any central point for them to fall to.


This argument is an instance of the pitfalls that you can encounter in talking about infinity. In an infinite universe, every point can be regarded as the center, because every point has an infinite number of stars on each side of it. The correct approach, it was realized only much later, is to consider the finite situation, in which the stars all fall in on each other, and then to ask how things change if one adds more stars roughly uniformly distributed outside this region. According to Newton’s law, the extra stars would make no difference at all to the original ones on average, so the stars would fall in just as fast. We can add as many stars as we like, but they will still always collapse in on themselves. We now know it is impossible to have an infinite static model of the universe in which gravity is always attractive.


It is an interesting reflection on the general climate of thought before the twentieth century that no one had suggested that the universe was expanding or contracting. It was generally accepted that either the universe had existed forever in an unchanging state, or that it had been created at a finite time in the past more or less as we observe it today. In part this may have been d...

From AudioFile

In his narration Michael Jackson changes his rhythm and volume, sometimes laughing with asides, while talking of the Big Bang, negative energy, and the elusive unified field theory. He also demonstrates a facility with a plethora of scientific and mathematical terms. If we can forgive him for pronouncing the "p" in Ptolomy so many times, we find he adds a pleasant vitality to a scientific audiobook. Hawking, an expert on space-time, quantum mechanics, and black holes, is far too smart for most of us to understand, but this abridgment, with the help of the narrator's positive spin, gives an idea of how such a great scientist, long afflicted with Lou Gehrig's disease, thinks and writes. J.A.H. © AudioFile 2002, Portland, Maine-- Copyright © AudioFile, Portland, Maine
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