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Carl Hahn: He Helped Transform the Volkswagen Beetle Into an American Pop Culture Icon
From a New York Times obit by Sam Roberts headlined "Carl Hahn Dies at 96; Made the VW Beetle Ubiquitous":
Carl H. Hahn, a German automobile executive who helped transform the humble Volkswagen Beetle into an American pop culture icon and one of the most widely produced cars in the world, died at his home in Wolfsburg, Germany.
During Mr. Hahn's chairmanship of Volkswagen A.G. from 1982 to 1993, the company graduated into a global brand and Europe's leading automobile manufacturer.
He was still in his 20s in 1954 when he wrote an unsolicited letter to Heinrich Nordhoff, the German engineer who had rejuvenated Volkswagen after World War II, persuading him to hire Mr. Hahn. He became Mr. Nordhoff's assistant and was quickly promoted to chief of export promotion.
Mr. Hahn served as president of New York-headquartered Volkswagen of America from 1959 to 1964, and upon arriving in the United States he toured the country in a VW minibus.
"I learned, apparently very fast, to get to know and understand America," he would later say. "And I loved it."
Volkswagen avoided the fins and other frills with which U.S. manufacturers larded their vehicles. Instead, the company and its advertising agency, Doyle Dane Bernbach, promoted "our philosophy of a car that doesn't change for the reason of change, only for the benefit of the consumer," Mr. Hahn said at the Haas School of Business at the University of California, Berkeley, in 2011.
The ads persuaded buyers to "Think Small," embrace their cars' distinctive rounded back and bug-eye headlights and to prioritize efficiency and quality control.
Coupled with marketable if less visible engineering advances, the campaign transmogrified the cookie-cutter low-cost automobile that Hitler commissioned as "the people's car" in the 1930s into the American counterculture's adorable "Love Bug."
"Without him, there would likely not have been the ads, which did indeed change the whole story for VW outside of Germany and did indeed result in a lot of needed healing, as well as revenue," Andrea Hiott, the author of "Thinking Small: The Long, Strange Trip of the Volkswagen Beetle" (2012), said in an email.
While Detroit was wooing car buyers with luxurious behemoths, the black-and-white Volkswagen ads featured a photograph of the diminutive Beetle surrounded by an expanse of white space that spoke simplicity.
The campaign, which Advertising Age ranked as one of the best of the 20th century, featured another ad with the headline "Lemon." It touted the car's reliability and resale value and boasted that Volkswagen had more quality-control inspectors in its factory than cars.
In 1964, at the age of 38, Mr. Hahn was named the parent company's head of sales and left the States, moving to Wolfsburg, the city in the Lower Saxony region of northern Germany where Volkswagen AG is headquartered.
Carl Horst Hahn Jr. was born in Chemnitz, in eastern Germany. His father, Carl Sr., was a director of DKW, which became the world's biggest motorcycle maker in the 1920s; he was also a founder, in 1932, of Auto Union, a forerunner to what became Audi AG. He was a practicing Roman Catholic who joined the Nazi Party in 1933 after Hitler signed a treaty with the Vatican in which he guaranteed the church's rights in Germany, Carl Jr. wrote in a memoir.
Carl Jr. was drafted into the German military as a teenager and served in the tank corps. He was captured near the end of the war and released from a U.S.-run prisoner-of-war camp in late July 1945.
After the war, Carl Jr. left Communist East Germany.
He studied business administration at the University of Cologne and the University of Zurich and received his doctorate in economics from the University of Bern in Switzerland in 1952.
He worked as an economist for the European Productivity Agency (EPA) in Paris before he was hired by Volkswagen.
In 1972, the Beetle became the world's best-selling car. That same year, Mr. Hahn left the company to join Continental Gummi-Werke, Germany's biggest rubber and tire company, which he helped turn around as chief executive.
Returning to Volkswagen in 1982, he promoted the Golf model, and the company began producing vehicles in China, the former East Germany and Eastern Europe.
"The unification of the two German states puts an ultimate end to the chapter of horrors of World War II and its consequences," Mr. Hahn said in 1990.
At the end of 1992, he left his job as chief executive but remained on the company's supervisory board until 1997.
Meanwhile, high labor costs in Germany and competition from less expensive Japanese and even American cars were challenging Volkswagen's pre-eminence.
After leaving his full-time role at the carmaker, Mr. Hahn was chairman of a Swiss engineering group and board member of numerous U.S. and European corporations. He also established the Carl and Marisa Hahn philanthropic foundation.
As the head of Volkswagen, he would routinely forsake his chauffeur-driven vehicle to try the latest models by his company and its competitors. As his son Christopher recalled, "He loved his Trabant convertible that he had at his summer house — besides riding motorcycles on weekends, which my mom did not appreciate."
Sam Roberts, an obituaries reporter, was previously The Times's urban affairs correspondent and is the host of "The New York Times Close Up," a weekly news and interview program on CUNY-TV.
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The Chronicles of Riddick: Escape from Butcher Bay
24 juni 2004 / By Starbreeze
Become Riddick and break out of the galaxy's most deadly prison in this compelling 1st person action experience The Chronicles of Riddick: Escape from Butcher Bay.
Set before the events of both Universal Pictures' upcoming summer release, The Chronicles of Riddick, starring Vin Diesel, and the 2000 breakout hit Pitch Black, which first introduced Diesel as enigmatic anti-hero Riddick, the game tells the story of Riddick's dramatic escape from the previously inescapable triple max security slam Butcher Bay, home to the most violent prisoners in the universe.
Publisher: Vivendi Games

redpajama_set_name: RedPajamaCommonCrawl


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Der chinesische Begriff Qì (, deutsche Aussprache meist []), auch als Ch'i, in Japan als Ki (jap. ) und in Korea als Gi (kor.  / ) bekannt, bedeutet Energie, Atem oder Fluidum, kann aber wörtlich übersetzt auch Luft, Gas (in Physik und Chemie), Dampf, Hauch, Äther sowie Temperament, Kraft oder Atmosphäre bedeuten (vgl. griechisch pneuma). Außerdem bezeichnet Qi die Emotionen des Menschen und steht nach moderner daoistischer Auffassung auch für die Tätigkeit des neurohormonalen Systems.

Qi ist ein zentraler Begriff des Daoismus. Der Begriff findet sich bereits im 42. Kapitel des Daodejing; der daoistische Philosoph Zhuangzi beschrieb den Kosmos als aus Qi bestehend. Darüber hinaus ist die Vorstellung vom Qi die ideelle Grundlage der traditionellen chinesischen Medizin (TCM) und der sogenannten inneren Kampfkünste.

Die Vorstellung vom Qi prägt bis heute das Weltverständnis vieler Menschen in Asien und zunehmend auch im Westen und hat Bedeutung für verschiedene Religionen. In adaptierter Form findet das mit dem Begriff verbundene Konzept seit dem 19. Jahrhundert auch Eingang in das westliche Denken, insbesondere als Bestandteil esoterischer Lehren.

Natur des Qi
Nach Auffassung der Kultur des Alten China und des Daoismus durchdringt und begleitet das Qi als fließende Lebenskraft alles, was existiert und geschieht. Stillstand des Qi ist gleichbedeutend mit Tod.

Als Substanz, aus der das ganze Universum sowohl in physischer als auch geistiger Hinsicht besteht, wird es vorgestellt als vitale Energie, Lebenskraft oder eines alles durchdringenden kosmischen Geistes, ist dabei aber weder physischer noch geistiger Natur. In einer sich ständig verändernden Wirklichkeit stellt das Qi die einzig konstante Größe dar.

Nach daoistischer Vorstellung entstand die Welt aus dem ursprünglichen Qi (Yuanqi), in dem Yin und Yang noch vermischt waren. Himmel und Erde bildeten sich erst durch Trennung des Einen: Was Yangqi empfing, stieg hell und klar empor und wurde Himmel, was Yinqi erhielt, wurde dunkel und schwer und sank zur Erde. Und was Yin und Yang in gerechtem und ausgewogenem Maße erhielt, war der Mensch in der Mitte.

Nach diesen Vorstellungen atmen wie der Mensch auch Himmel und Erde. Ihr Fluss ist wie beim Menschen beim Einatmen rein und unverbraucht und beim Ausatmen verbraucht. Daher teilt sich der Tag in zwei Abschnitte: Zwischen Mitternacht und Mittag ist die Zeit, in der Himmel und Erde einatmen. Nur in diesem Zeitraum sollten Atemübungen ausgeführt werden, da nur dann positive Energie aufgenommen werden kann, nicht jedoch in der Zeit zwischen Mittag und Mitternacht, weil dann Himmel und Erde ausatmen.

Eine besondere Bedeutung hat der Fluss des Qi für die belebte Welt. So trägt z. B. das Qi der Sonne zum Wachstum der Pflanzen bei, das Qi des Funktionskreises Leber verteilt das Blut/Xue im Körper, das Qi der Mutter behütet das Kind, das Qi der Erde trägt das Haus usw.

Neiqi und Waiqi
Der Begriff Neiqi steht für den "Inneren Atem" und bezeichnet die im Inneren des Körpers gespeicherte Energie. Hierzu steht im Gegensatz Waiqi, der "Äußere Atem", also die eingeatmete Luft. Das Neiqi ist die bei der Geburt übernommene Energie des Ur-Atems, des Yuanqi (s. o.). Bei der Geburt des Menschen bilden sich durch Aufnahme des Ur-Qi Geist, Körper, Speichel und Samen des Mannes.

Nach daoistischer Auffassung kommt es darauf an, das Neiqi im Inneren des Körpers zu stärken, zu formen und zu erhalten beziehungsweise möglichst in seinen ursprünglichen, reinen Zustand zurückzuführen. Hierzu dienen zahlreiche daoistische Atemübungen. Bis in die Tang-Dynastie herrschte die Meinung vor, dass bei Atemübungen die Luft anzuhalten sei, um die Energie im Körper zu erhalten und zirkulieren zu lassen. Diese Auffassung änderte sich dann in der Mitte der Tang-Dynastie. Es setzte sich nun die Meinung durch, dass beim Zirkulieren des Atems nicht das äußere Qi, sondern das innere Qi im Körper kreist, wodurch man von der gefährlichen Übung des Atemanhaltens für bis zu 200 Herzschläge Abstand nehmen konnte.

Auf dem Verständnis von Qi basierende Lehren
Naturgemäß wurde dem Qi des Menschen schon immer besonderes Interesse entgegengebracht. Es bildeten sich daher eine Reihe von Lehren und Techniken, die besondere Wirkungen durch eine gezielte Beeinflussung des Flusses des Qi herbeizuführen versuchten.

Dabei wurde der allgemeine Begriff "Qi" weiter verfeinert, wenn von speziellen Phänomenen oder Prozessen die Rede ist. So stammt z. B. das obengenannte "Leber-Qi" aus dem Wortschatz der traditionellen chinesischen Medizin und beschreibt das Qi, das dem Funktionskreis Leber (das nicht dem Organ der Leber nach westlichem Verständnis entspricht, sondern weit mehr umfasst) erlaubt, seine Funktion im menschlichen Körper auszuüben.

Neokonfuzianismus
Eine bedeutende Rolle spielte das Qi in der Lehre des neokonfuzianischen Philosophen Zhu Xi, der die beiden großen traditionellen Lehren des alten China, den Daoismus und den Konfuzianismus, miteinander zu verbinden versuchte. Zhu Xi unterschied Qi, den materiellen Aspekt der Wirklichkeit, und Li, die vorgegebene feste Ordnung, also den formellen Aspekt. Die Verbindung beider Wirklichkeitsaspekte führt seiner Auffassung nach zur Entstehung der sichtbaren Welt.

Qigong
Als Meditations-, Konzentrations- und Bewegungsform zur Kultivierung von Körper und Geist beschäftigt sich Qigong ("Arbeit am Qi") mit der Stärkung und Harmonisierung des Qi(-Flusses) im menschlichen Körper, wovon körperliche und geistige Gesundheit abhängen. Qigong gilt ebenfalls als eine der fünf Säulen der traditionellen chinesischen Medizin. Siehe auch Faqi.

Feng Shui
Im Feng Shui wird die Beziehung des Menschen zu seiner Umwelt betrachtet. Es gilt diese so zu gestalten, dass sie dem Menschen angenehm und förderlich ist und dadurch der Kreislauf des Qi (-Flusses) im Körper und in der Umwelt günstig beeinflusst wird. Ebenso sollen ungünstige oder schädliche Wirkungen beseitigt werden. So wird im Feng Shui beispielsweise vom "schlechten Qi des Badezimmers" gesprochen, wenn die schädlichen Einflüsse, die von einem Badezimmer ausgehen, betrachtet werden.

Kampfkünste
In vielen fernöstlichen Kampfkünsten spielt die bewusste Wahrnehmung und Kontrolle über das Qi eine Rolle. Beispiele sind insbesondere die inneren Kampfkünste wie das Taijiquan und Aikidō, aber auch die Shaolin-Kampfkünste.
Dabei soll einerseits das Praktizieren der Kampfkunst den Fluss des Qi stärken und harmonisieren, andererseits soll der Praktizierende das Qi auch für die Kampfkunst verwenden können. Beispielsweise wird die Fähigkeit eines Kämpfers, bei einem Bruchtest dicke Bretter mit einem Schlag zerteilen zu können und sich dabei nicht zu verletzen, darauf zurückgeführt, dass dieser durch langes Training in der Lage ist, das Qi auf einen schmalen Bereich der Handkante zu konzentrieren. Die Stärke des Qi zeige sich neben der Freisetzung von Kraft auch in der Aufmerksamkeit für den Qi-Fluss in einer Konfliktsituation, was den Kampfkünstler in die Lage versetze, die Intentionen des Kontrahenten frühzeitig wahrzunehmen. Manche Kampfkünste wie das Aikidō entwickelten daraus das Prinzip des Aiki, d. h. der Abstimmung der Bewegung auf das universelle Qi zum Zwecke der Harmonisierung kontrahenter Energien.

Qi in der traditionellen chinesischen Medizin
Qi wird in der traditionellen chinesischen Medizin (TCM) als generelle Lebensenergie oder Energie des Spirituellen angesehen. Das Qi im Körper wieder in seinen natürlichen, ausgeglichenen Zustand zu bringen, ist das Grundprinzip jeder traditionellen chinesischen Therapieform.

Bei einer perfekten Harmonie beider Kräfte ist auch der Qi-Fluss im Körper ausgeglichen. Das Modell der traditionellen chinesischen Medizin geht davon aus, dass der menschliche Körper im Inneren Funktionskreise beziehungsweise "Elemente" aufweist, die mit einem Energiefluss korrespondieren, der teilweise an der Körperoberfläche und teilweise leicht darunter verläuft. Nach daoistischer Auffassung sind die wichtigsten Bahnen das Diener- und das Lenkergefäß. Man nennt diese Kanäle des Energieflusses "Leitbahnen" oder "Meridiane". Diese Vorstellungen widersprechen wissenschaftlichen Erkenntnissen über Funktion und Aufbau des menschlichen Körpers.

Krankheit ist ein Produkt der Unterbrechung dieses harmonischen Flusses. Nach dieser Auffassung kann Krankheit u. a. durch mangelnden Qi-Fluss, durch Stockung, durch Mangel an Qi selbst oder durch verbrauchtes Qi, das nicht abgeleitet wurde, entstehen. Die TCM versucht daher, physische Krankheiten durch verschiedene Praktiken zu kurieren, die ein Ausbalancieren des Qi-Flusses im Körper zum Ziel haben. Einige dieser Techniken enthalten Pflanzenmedizin, spezielle Diäten und Ernährungslehren sowie Akupunktur. Da ein so genanntes vorgeburtliches Qi nicht vermehrt werden kann, steht die TCM Hungerkuren sehr kritisch gegenüber. Sie sollten nicht im Alltag durchgeführt werden, sondern nur spirituellen Zwecken dienen, etwa zur Meditation.

Qi und westliche Kultur
Die Idee eines den Körper durchströmenden Qi-Stromes ist wesentlicher Teil des daoistischen Weltbildes und basiert auf sehr frühen chinesischen Vorstellungen, die auch heute noch von vielen Menschen in Asien getragen werden. Da das traditionelle daoistische Denken nicht in gleichem Maße wie die heutige naturwissenschaftliche Sicht zwischen objektiv-äußerer und subjektiv-innerer Wirklichkeit unterscheidet, stellen die unterschiedlichen Bedeutungsinhalte des Begriffs (Emotionen des Menschen, Atem, Dampf, Energie usw.) für Menschen, die von der Existenz des Qi überzeugt sind, keinen Widerspruch dar. Da das traditionelle Wissen eher auf Heil- und Wirksamkeit ausgerichtet ist als auf Gewinn an objektiver Erkenntnis, genügt es, die Wirkung des Qi in der Welt wahrzunehmen bzw. in den Wirkungen der auf dem Konzept aufbauenden Techniken zu spüren bzw. zu erahnen.

Eine Assimilation neuer naturwissenschaftlicher Erkenntnisse ist daher meist erfolgreich. Diese werden in das vorhandene Weltbild integriert, sofern sie für dessen Verständnis nützlich sind. Beispielsweise überraschte die Entdeckung von "Bazillen" als Krankheitserreger die traditionelle chinesische Medizin nicht, da sie aus daoistischer Sicht phänomenologisch schon seit über 2000 Jahren funktional bekannt waren. Das Konzept eines "Abwehr-Qì" konnte ebenfalls um die Erkenntnis der Immunabwehr erweitert werden.

Durch die Beschäftigung mit den traditionellen chinesischen Lehren und die Übernahme der genannten Gesundheitslehren und Techniken hat sich das Qi-Konzept seit den 1970er Jahren auch zunehmend in den Vorstellungen von Menschen des westlichen Kulturkreises verbreitet. Dabei kann es zu einer Vereinfachung des komplexen daoistischen Systems kommen. Besonders in der Esoterik wird das Qi dann als eine Art feinstofflicher Energie verstanden. Diese Ansicht wird durch die vereinfachte Übersetzung von Qi als Lebensenergie oder dergleichen verstärkt.

Naturwissenschaftlich ist die Existenz einer solchen Energieform nicht belegt.

Manche Menschen sehen in Qi ein nützliches Konzept, das dabei hilft, verschiedene Phänomene zu verstehen und die Fähigkeiten zu entwickeln, diese zu beeinflussen. In diesem Erklärungsmodell hat das Qi keine physikalische Realität, sondern es handelt sich lediglich um eine phänomenologische Beschreibung der Realität. Diese Erklärung steht nicht zwangsweise im Widerspruch zu naturwissenschaftlichen Erkenntnissen.

Andere spirituelle Vorstellungen

Klassische Konzepte
 Prana, die indische Konzeption
 Lung, der tibetische Ausdruck
 Mana, in den kulturellen und religiösen Überzeugungen der Völker Polynesiens
 Ruach, in der jüdischen Religion
 Pneuma, antike griechische Auffassung unter dem Blickwinkel der Gesamtheit des Qì
 Baraka, klassische arabische Auffassung; ist stark an Orte und teilweise an Personen und deren Heilkraft gebunden
 Inua bei den Inuit
 Wakȟáŋ bei den Siouxvölkern
 Manitu bei den Algonquin
 Orenda bei den Irokesen
 Pokunt bei den Shoshone
 Mauala (Kwakiutl)
 Sgâna (Haida)
 Geomantie, Lehren arabischer Herkunft, die im mittelalterlichen Abendland reflektiert wurden

Neuere Konzepte
Zudem bestehen neuere, teils esoterische Konzeptionen, in denen auch – entweder implizit oder sogar expressis verbis – Bezug auf das Qi genommen wird:
 Vitalismus, der eine allem Lebendigen innewohnende besondere Lebenskraft (vis vitalis) annimmt
 Orgon, die Konzeption von Wilhelm Reich, für die er eine aus den Begriffen "Organ" und "Orgasmus" entlehnte Bezeichnung einführt
 Die Idee des Od von Karl von Reichenbach

Vergleiche mit anderen spirituellen Systemen
Die Bedeutungen der einzelnen Konzepte sind trotz vielfacher Gemeinsamkeiten in den verschiedenen spirituellen Systemen nicht deckungsgleich. Etwa mit dem Begriff "Ruach". Der Begriff hebräische Wort rûaḥ (רוּחַ) kommt im Tanach insgesamt 378 Mal vor und wird an bestimmten Stellen 'Geist' übersetzt. Die Grundbedeutung von rûaḥ ist 'Wind' und 'Atem'. In griechischen Übersetzungen des Tanach ist die Übersetzung als Pneuma ( "Geist", "Hauch", "Luft", "Atem") zu finden, ebenso im Neuen Testament.

Dabei ist es unerheblich, ob die Vorstellungskonzepte von "Lebensenergien", "spirituellen Kräfte" oder "feinstofflichen Materien",  die in der "Welt" und im menschlichen Körper "fließen" und mit Vorstellungen von "Atem", "Hauch", "Wind" oder "Dunst" verbunden sind, sich ausschließlich esoterisch aus den kohärenten Systemen der einzelnen Religionen oder spirituellen Systemen erschließen lassen oder ob es tatsächlich ein gemäß dem empirisch-naturwissenschaftlichen Denken verpflichteten Nachweis ergibt oder ergeben wird, in dem Sinne, dass sie physisch auffindbar sind. Sie sind für die religiöse Praxis irrelevant, denn entscheidend ist, dass sie in der meditativen Praxis, dem religiösen Ritual oder dem Heil- oder Opferritual über die Vorstellung individuell und kollektiv erfahrbar und wirksam werden können.

Als Beispiele der verschiedenen spirituellen Systems ist das hinduistische ātman (Sanskrit, n., आत्मन्, ātman, Pali: atta, urspr.: Lebenshauch, Atem) und prāna (Sanskrit, m., प्राण, prāṇa, Lebensatem, Lebenshauch), dem Qi (), einem zentralen Begriff des chinesischen Daoismus, neschamah und rûaḥ (רוּחַ) auf Hebräisch, der psyche () und pneuma (griechisch πνεῦμα pneũma, "Geist", "Hauch", "Luft", "Atem") im antiken griechischen Kulturkreis oder der anima, animus oder spiritus auf Latein anzuführen.

Diese "Atem-Begriffe", haben natürliche und übernatürliche Aspekte, wobei der Schwerpunkt ihrer Auslegung gelegentlich auf der natürlichen, manchmal eher auf der übernatürlichen Seite liegt.

Sportmedizinische Sichtweise

Im westlichen Athletentraining spielt die klassische Sichtweise des Qi kaum eine Rolle. Bei physiologisch orientierten Versuchen, in denen asiatische Kampfkünstler angaben, ihr Qi in bestimmten Körperteilen z. B. in den Armen oder Beinen zu konzentrieren, zeigten Wärmebildkameras, dass genau dort eine erhöhte Muskelspannung vorlag, die für besondere Leistungen, wie kräftige Schläge auszuhalten oder auszuführen, vorbereitet war. Unter einem rein physiologischen Gesichtspunkt betrachtet, kann Qi demnach auch als einfache Muskelanspannung beschrieben werden, die man bewusst durch Nervenimpulse kontrolliert und vor allem konzentriert.

Bedeutung des Wortes für das Spiel "Scrabble"
Bei dem Spiel Scrabble spielt der Begriff Qi (beziehungsweise sein Genitiv Qis) insofern eine wichtige Rolle, als er im Deutschen eines von ganz wenigen mit dem Buchstaben Q beginnenden Wörtern ist, für den man kein u als zweiten Buchstaben benötigt. Somit bietet der Begriff häufig die einzige Möglichkeit, das Q abzulegen.

Siehe auch
 Atemseele

Literatur
 Manfred Kubny: Qi – Lebenskraftkonzepte in China. Definitionen, Theorien und Grundlagen. Haug, Heidelberg 1995, ISBN 3-7760-1492-X (Erfahrungsheilkunde, Naturheilverfahren: Zugleich: München, Univ., Diss., 1993).
 Tom Williams: Was das Qi zum Fließen bringt. Grundlagen und Methoden der traditionellen chinesischen Medizin. Aurum-Verlag, Braunschweig 1996, ISBN 3-591-08382-8 (Ganzheitlich gesund).
 Andrea Zauner-Dungl: Ist Qi Gong zur Prävention Idiopathischer Wirbelsäulenstörungen geeignet? In: Wiener Medizinische Wochenschrift. 154, 23–24, 2004, , S. 564–567.
 Ichiro Yamaguchi: Ki als leibhaftige Vernunft. Beitrag zur interkulturellen Phänomenologie der Leiblichkeit. Fink, München 1997, ISBN 3-7705-3204-X (Übergänge 31; Zugleich: Habil.-Schr.).
 K. W. Chen, M. Samuel, C. Shiflett, N. Ponzio, He Binhui, D. K. Elliott, S. E. Keller: A preliminary study of the effect of the external Qigong on lymphoma growth in mice. In: The Journal of alternative and complementary medicine. Volume 8, Nummer 5, 2002, , S. 615–621.

Einzelnachweise

Daoismus
Traditionelle Chinesische Medizin

Esoterik

redpajama_set_name: RedPajamaWikipedia


LAGOS, NIGERIA October 30, 2017 - Xceedia Media announced today that they had completed testing and launch of a new, online broadcast station called "Hot Okro Radio."
According to Rotimi Ogunjobi, in addition to their news reporting and related shows, another emphasis of the station is celebrating and showcasing the true heroes that are helping move Nigeria forward: the wealth creators, the entrepreneurs, and the inventors who help push the society to greater heights. Listeners can hear programming on Hot Okro via the radio homepage located at www.hotokroradio.com. Hot Okro Radio is also available as a standalone app on iTunes and Google Play store . The station will also soon be available using the TuneIn website and app. . The streams present CD quality audio and work on all devices including phones, tablets, laptops and desktop computers.
Rotimi Ogunjobi added that the company plans to broadcast a variety of fresh political perspectives, informative discussions and music entertainment programs as recorded programs , and also develop several new live interactive programs, all to run twenty four hours a day and seven days a week.
"Our objective is to help inspire a much more intelligent and productive discourse when it comes to the big and small issues affecting our country."
Xceedia Media,is a media production company that develops and broadcasts interactive programming to a worldwide audience via online radio, and social media.
Broadcasting on online radio and social media, Hot Okro Radio aspires to be the leading voice for ideas that positively impact social, economic and political future of Nigeria and especially at the grassroots.


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Going for the Goal and the Gold - the Quest for Equal Pay
In late March 2016, five star players on the U.S. women's national soccer team filed a complaint with the EEOC, alleging that they are paid 40% less than the U.S. men's national soccer team. The women's U.S. soccer team is currently ranked number one in the world and have won three World Cup championships (including in 2015) and four Olympic golds . . . and let's just be kind and say the men's team is not quite as successful. The women's team even generates more revenue - $20 million more than the men's team in 2015, yet the apparent pay disparity still exists. This claim comes at a key time when the issue of equal pay is making headlines and has become a hot-button issue in the presidential race.
Most employers are all too familiar with federal minimum wage and overtime, and the potential for staggering verdicts when those requirements are not followed. But these five female soccer stars have brought their claim under a lesser-known federal wage law, the Equal Pay Act ("EPA"). The EPA prohibits employers from paying an employee at a rate less than that paid to an employee of the opposite sex for performing equal work.
To have a claim under the EPA, employees must show that the employer pays different wages to opposite sexes for equal work on jobs with equal skill, effort and responsibility, and similar working conditions. The jobs need not be identical to be considered "equal work." Whether a job is substantially equal is determined on a case-by-case basis and by an overall comparison of the work. Unlike the typical discrimination claim, proof of discriminatory intent is not required to establish a pay disparity claim under the EPA.
To prevail on an EPA case, the employer must prove that the wage differential is justified through: (1) a seniority system; (2) a merit system; (3) a system which measures earnings by quantity or quality of production; or (4) any factor other than sex.
Although employers are concerned about compliance with the federal overtime requirements, equal pay issues are often overlooked. It is a good practice to have an audit conducted on wage discrepancies, particularly when such discrepancies show a pattern of women making less than males for similar work.


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Q: Spring Boot: How to setup test data with liquibase in unit test I'm trying to setup the database schema and some test data with liquibase for some tests. Each test has a separate changelog which setup the schema and some specific data for the test.
In order to make my tests working, I need to drop the schema before each test and fill it with new test data. However, it seems that this is not working because some tests are failing because the old test data is still available. I think something with my configuration is not correct. How can I force liquibase to drop the schema before each test?
My tests look as following:
@RunWith(SpringJUnit4ClassRunner.class)
@SpringApplicationConfiguration(classes = MyTestConfig.class)
@TestPropertySource(properties = "liquibase.change-log=classpath:changelog/schema-with-testdata.xml")
public class MyRepositoryTest {

The config for the tests looks as follows:
@SpringApplicationConfiguration
@Configuration
@EnableAutoConfiguration
@ComponentScan("com.mypackage")
@EntityScan(basePackages = { "com.mypackage.domain" })
@EnableJpaRepositories(basePackages = { "com.mypackage.domain", "com.mypackage.infra.persistence" })
public class MyTestConfig {

And the application.properties under src/main/test/resources is
liquibase.drop-first=true
spring.jpa.hibernate.ddl-auto=none

A: There is a spring.liquibase.dropFirst config property. Maybe this is what you're looking for?

A: Not sure if this completely answers your question. There is another property liquibase.default-schema=schemaNameToCreate
But even with that I was never able to get it to create the schema from scratch.

redpajama_set_name: RedPajamaStackExchange


, or rather Cleiveland (for so he and his family spelt their name) (John), a noted loyalist and popular poet in the reign of Charles I. was the eldest son of the rev. Thomas Cleiveland, M. A. some time vicar of Hinckley, and rector of Stoke, in the county of Leicester. He was born in 1613, at Loughborough, where his father was then assistant to the rector; but educated at Hinckley, under the rev. Richard Vynes, a man of genius and learning, who was afterwards as much distinguished among the presbyterian party as his scholar was among the cavaliers. In his fifteenth year our poet was removed to Cambridge, and admitted of Christ's college, Sept. 4, 1627, where he took the degree of B. A. in 163 1 He was thence transplanted to the sister foundation of St. John's college in the same university, of which he was elected fellow March 27, 1634, and proceeded to the degree of M. A. in 1635. Of this society he continued many years a | principal ornament, being one of the tutors, and highly respected by his pupils, some of -whom afterwards attained to eminence. By the statutes of that college, he should have taken orders within six years after his being elected fellow: but he uas admitted on the law line (as the phrase there is) November 2, 1640, and afterwards on that of physic, January 31, 1642, which excused him from complying with this obligation; though it does not appear that he made either law or physic his profession: for, remaining at college, he became the rhetoric reader there, and was usually employed by the society in composing their speeches and epistles to eminent persons (of which specimens may be seen in his works), being in high repute at that time for the purity and terseness of his Latin style. He also became celebrated for his occasional poems in English, and, at the breaking out of the civil wars, is said to have been the first champion that appeared in verse for the royal cause; which he also supported by all his personal influence: particularly by exerting his interest in the town of Cambridge, to prevent Oliver Cromwell (then an obscure candidate, but strongly supported by the puritan partv) from being elected one of its members. Cromwell's stronger genius in this, as hi every other pursuit, prevailing, Cleveland is said to have shown great discernment, by predicting at so early a period, the fatal consequences that long after ensued to the cause of royalty. Cromwell got his election by a single vote, which Cleveland declared "had ruined both church and kingdom." The parliament party carrying all before them in the eastern counties, Cleveland retired to the royal army, and with it to the king's head quarters at Oxford, where he was much admired and caressed for his satirical poems on the opposite faction, especially for his satire on the Scottish covenanters, entitled "The Rebel Scot." In his absence he was deprived of his fellowship, Feb. 13, 1644, by the earl of Manchester, who, under the authority of an ordinance of parliament, for regulating and reforming the university of Cambridge, ejected such fellows of colleges, &c. as refused to take the solemn league and covenant. From Oxford Cleveland was appointed to be judge-advocate in the garrison at Newark, under sir Richard Willis the governor, and has been commended for his skilful and upright conduct in this difficult office, where he also distinguished his pen occasionally, by returning smart answers to the | summons, and other addresses to the garrison. Newark, after holding out the last of all the royal fortresses, was at length, in 1646, by the express command of the king (then a prisoner in the Scots army), surrendered upon terms, which left Cleveland in possession of his liberty, but destitute of all means of support, except what he derived from the hospitality and generosity of his brother loyalists, among whom he lived some years, obscure and unnoticed by the ruling party, till, in November 1655, he was seized at Norwich, as "a person of great abilities," adverse and dangerous to the reigning government; and being sent to Yarmouth, he was there imprisoned for some time, till he sent a petition to the lord-protector, wherein the address of the writer has been much admired, who, while he honestly avows his principles, has recourse to such moving topics, as might sooth his oppressor, and procure his enlargement: in which he was not disappointed, for the protector generously set him at liberty, disdaining to remember on the throne the opposition he had received in his canvass for parliament as a private burgess. Cleveland thence retired to London, where he is said to have found a generous Maecenas; and, being much admired among all persons of his own party, became member of a club of wits and loyalists, which Butler, the author of Hiir dibras, also frequented. Cleveland then lived in chambers at Gray's-inn (of which Butler is said to have been a member), and, being seized with an epidemic intermitting fever, died there on Thursday morning, April 29, 1659. His friends paid the last honours to his remains by a splendid funeral: for his body was removed to Hunsdon -house, and thence carried for interment, on Saturday May 1, to the parish church of St. Michael Royal, on College-hill, London, followed by a numerous attendance of persons eminent for their loyalty or learning: to whom his funeral sermon was preached by his intimate friend Dr. John Pearson, afterwards bishop of Chester, author of the Exposition of the Creed.
Cleveland has had the fate of those poets, who, "paying their court to temporary prejudices, have been at one time too much praised, and at another too much neglected." Both his subjects, and his manner of writing, made his poems extremely popular among his contemporaries, but entirely forgotten and disregarded since. For his manner, he excelled among that class of writers so | much admired in the last century, whom our great critic has aptly termed "metaphysical poets, who abound with witty rather than just thoughts, with far-fetched conceits, and learned allusions, that only amuse for a moment, utterly neglecting that beautiful simplicity and propriety which will interest and please through every age." For his subjects he generally chose the party disputes of the day, which are now no longer understood or regard-ed. Contemporary with Milton, he was in his time exceedingly preferred before him; and Milton's own nephew, Phillips, tells us, he was by some esteemed the best of the English poets. But Cleveland is now sunk into oblivion, while Milton's fame is universally diffused. Yet Milton's works could, with difficulty, gain admission to the press, at the time when it was pouring forth those of Cleveland in innumerable impressions; and the press now continually teems with re- publications of the Paradise Lost, &c. whereas the last edition of Cleveland's works was in 1687, 8vo.
1 Biog. Brit. Nichols's Hist, of Leicestershire, and Select Collection of Miscellany Poems. Lloyd's Memoirs, fol. p. 617.


Offensive coordinator Rhett Lashlee and five offensive players (Kamryn Pettway, Kerryon Johnson, Sean White, Robert Leff and Alex Kozan) were scheduled to meet with the media at 3 p.m.
The press conferences shifts to 9 a.m. Saturday morning with practice starting at 3 p.m. instead of its original start time of 12:15 p.m.
According to coach Bob Stoops, Oklahoma previously declined to use the Saints practice facility in order to practice earlier in the day.
Auburn has a final practice for the Sugar Bowl scheduled for 12:15 p.m. Sunday.
The team will decide on a venue for the practice Saturday night. Sunday's forecast is similarly gloomy with a 60 percent chance of scattered thunderstorms and 11 mile per hour winds.


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Geocentrism and the Qur'an
In several verses the Qur'an describes the movement of the sun and moon, a few times mentioning that they travel in a circuitous path, or sphere/hemisphere (fee falakin فِى فَلَكٍ), but does not mention once that the Earth too is in motion.[1] The geocentric (Earth-centered) view was the prevailing understanding of the universe prior to the 16th century when Copernicus helped explain and popularize a sun-centered (heliocentric) view of the universe.
In the Qur'an, the sun's movement is almost always mentioned in the context of night and day (Quran 13:2 being the only exception) and is always mentioned with that of the moon, which does in fact orbit the Earth each month, and appears, to the unaided eye, to traverse the sky each night when it is visible. The Quran assumes that the sun's movement is familiar to its audience and is to be understood as a sign. In other verses the moon is said to follow the sun, which is not allowed to overtake it, though they will be brought together on the last day.
1.1 In Islamic cosmology
1.2 Historical background
1.2.1 Historical influences on Islamic cosmology
2 Geocentrism in the Qur'an
2.1 Quran 36:37-40 - The sun's daily cycle and resting place
2.1.1 The sun's movement is almost always mentioned in the context of day and night
2.2 Quran 21:33 and 36:40 - The sun, moon, night and day all float in a falak
2.2.1 No mention of Earth's orbit
2.2.2 The galactic orbit interpretation
2.3 Quran 31:29 and 13:2 - The sun's movement is visible and is a sign
2.4 Quran 91:1-2 - The moon follows the sun
2.5 Quran 75:8 - The similar size and distance of the sun and moon (one day they will be joined)
2.6 The sun and its movement is always paired with the moon
2.7 Quran 2:258 - Abraham's challenge: Allah brings the sun from the east, so bring it from the west!
2.8 Quran 18:83-90 - The sun sets in a muddy spring and rises on a people without shelter
2.9 Quran 79:27-29 - The entire heaven has a night and day
2.10 The regular cycle of the sun
2.11 The sun and timekeeping
2.11.1 The sun and the daily prayers
3 Modern heliocentric re-readings
3.1 Quran 91:1-4
3.2 Quran 39:5
3.2.1 The argument of timeless comprehensibility
4 Islamic authorities on geocentrism
4.1 Geocentrism in hadiths
4.2 Ancient and modern Muslim astronomers
6 External link
In Islamic cosmology
The Qur'an says that both the sun and the moon swim or float in a circuitous path, celestial sphere or, more likely, a hemisphere (a falak in the Arabic[1]). It seems that Allah brings the sun from the east, which then goes high above the Earth, and after sunset goes to a resting place. All this takes place around an Earth that is spread out (or flattened) and which possesses a firmament of seven heavens built atop it without visible pillars.
Geocentrism is the notion that the Earth is the (immovable) center of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 visible planets) all moved in celestial spheres around a spherical Earth. This was the theory of Ptolemy (d. 170 CE), who was followed by Muslim astronomers from the 9th century CE onwards, though Islamic texts expressing doubts about his ideas started to appear regularly from the 10th century.[2] Aside from notable exceptions such as Aristarchus of Samos, heliocentrism was only advocated by occasional figures with small followings and widely rejected before the work of Copernicus.
Geocentrism is different from the idea that the Earth is flat. However, while those who believe in geocentrism do not always hold the Earth to be flat, those who hold the Earth to be flat almost invariably believe in geocentrism.
Historical influences on Islamic cosmology
The geocentrism and general cosmography of the Qur'an shows little or no influence from Ptolemaic concepts of heavenly spheres, each containing a celestial body, according to which paradigm the Qur'an and the word falak later came to be interpreted[1][3] In a paper on Qur'anic cosmography, Damien Janos notes that the "Qurʾānic cosmology stems from a different religious background and it does not contain any conspicuous signs of synthesis or assimilation with the cosmological trends indebted to Ptolemaic astronomy"[4] and observes that in various respects the two paradigms are incompatible, particularly as the celestial bodies move in the lowest part of the seven heavens in the Qur'anic model.[5] Rather, the Qur'an is more reflective of its Biblical and Mesopotamian predecessors (see also Cosmology of the Quran). In the same paper Janos does, however, theorise that the Qur'anic falak may contain Greek influence given how often it was interpreted in terms of circularity or sphericity by Muslim scholars. He also considers as a possible hypothesis that both the falak and seven heavens "can be construed as having not a fully spherical shape, but rather a hemispherical or domed-shape", and the sun would transit back to its origin in the east "via an underground passage", which "finds some support in traditional Arabic reports [...] and seems to have Mesopotamian antecendents".[6]
Geocentrism in the Qur'an
The Qur'an in several places and contexts advances or alludes to descriptions of the heavenly bodies which explicitly or implicitly entail a geocentric model of the cosmos.
Quran 36:37-40 - The sun's daily cycle and resting place
Quran 36:37-40 is a passage about night and day and the cycles of the sun and moon in that context.
A token unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
Word by word: Waalshshamsu (and the sun) tajree (runs) limustaqarrin (to a resting point) laha (of it).
Quran 36:37-40
Immediately after describing the change from day to night the passages states that the sun runs on to a designated "resting place" (ِmustaqarrin مُسْتَقَرٍّ See footnotes regarding the Arabic word here, which differs from similar verses).[7] There is also a sahih hadith that use the same Arabic word as in Quran 36:38 to identify "a resting place" as part of the sun's daily cycle.[8] An alternative view is that this refers to the sun's final resting on the last day rather than some temporal location. Another narration of the same hadith possibly supports this view.[9] Whichever meaning was originally intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.
The phrase "It is not for the sun to overtake the moon" in Quran 36:40 does not, critics point out, comfortably fit a heliocentric perspective, yet is quite natural from a 7th century perspective where the sun and moon were believed to orbit the same world, and indeed, would one day be joined together (discussed in another section below). The word translated 'for' in the phrase 'It is not for the sun...' in Quran 36:40 is yanbaghee (يَنۢبَغِى), which means "fitting", "suitable", "proper", "behoves", "right and allowable", "good, "facilitated", "easy", "practicable", or "manageable"[10] and the word translated 'overtake' is tudrika (تُدْرِكَ), which means "catches up and comes upon".[11]
The sun's movement is almost always mentioned in the context of day and night
An important observation is that the sun's movement is almost always mentioned in the context of night and day, Quran 13:2 being the only exception. See the "floating" of the sun and moon in Quran 21:33 and Quran 36:40 (discussed in the next section), and the "running" of the sun and moon in Quran 21:33, Quran 31:29, Quran 35:13, Quran 36:37-40, and Quran 39:5. Similarly, Quran 14:33 (the word translated there as "constant in their courses" is daibayni, which is simply a verb meaning to strive, toil, labour, hold on or continue[12]).
Quran 21:33 and 36:40 - The sun, moon, night and day all float in a falak
And He it is Who created the night and the day, and the sun and the moon. They all float in rounded courses.
Word by word: khalaqa (created) allayla (the night) waalnnahara (and the day) waalshshamsa (and the sun) waalqamara (and the moon) kullun (each) fee (in) falakin (a rounded course) yasbahoona (they swim)
The last sentence in Arabic is the same in both verses. They state that the sun and moon (and night and day) all "float" or "swim" in an orbit, or more precisely, each in a falak, a word with various meanings related to the celestial sphere or dome-shaped things, as described in Lane's lexicon of classical arabic.[1] The main definition Lane provides is the place of the revolving of the stars, the celestial sphere, generally imagined to be a hemisphere by the Arabs, or the pole of the heavens. The more common English translations, 'orbit', or 'rounded course', seem to be based on the meanings related to roundness or circling. Ibn 'Abbas is recorded in the tafasir (commentaries) of al-Tabari and of Ibn Kathir explaining that the sun and moon swimming in a falak means 'in a whirl (whorl), like the whirl of a spindle' (a whirl was a hemisphere-shaped object).[13] Similarly, Ibn Kathir records in his tafsir for 21:33, "Ibn Abbas said, 'Spinning like as spins the spindle in a whirl'".[14] Lane translates the exact same words attributed to Ibn 'Abbas as "the whirl of a spindle...thus called because of its roundness...it is a piece of wood, generally of hemispherical form, or nearly so, through the middle of which the upper part of the spindle-pin is inserted". Such translations may also be based on another Ibn 'Abbas comment, as noted by Ibn Kathir, that the sun runs in its falak in the sky or heaven during the day, and when it sets, it runs at night in its falak underneath the Earth until it rises in the east.[15] Al-Tabari further mentions other opinions, such as that it means the pole of the heavens, and similarly, the shape of an iron millstone (or perhaps the iron axis thereof).
No mention of Earth's orbit
Critics often point out that while, according to the Quran, the stars have certain fixed "settings" (mawaqi, Quran 56:75); and while the day, night, sun and moon are mentioned as all floating in a falak; and while the sun and moon are often mentioned as running their courses, there is never any indication whatsoever that the Earth itself runs any kind of course or orbit.
The galactic orbit interpretation
Modern Islamic scholars have often argued that references in the Qur'an to the sun's movement refer to its orbit around our milky way galaxy rather than to a geocentric orbit.
Critics point out that the 225 million year galactic orbit has no relevance to human time-scales, while the Quran almost always mentions the sun's movement in the context of night and day. Another response is that the entire solar system, and not just the sun, orbits the gravity well of our galaxy. This is considered a problem because therefore the moon can equally be said to orbit the galaxy, yet in verses like Quran 36:37-40 the floating of the moon in a falak seems to relate to the phases of the lunar cycle. There is yet another problem discussed in the next section below, which is perhaps even more important.
Quran 31:29 and 13:2 - The sun's movement is visible and is a sign
Critics of the galactic orbit interpretation have further responded that the author of the Qur'an describes a movement of the sun (as well as of the moon) which he expects its listeners to see and interpret as a sign, and for this reason the reference cannot be to the sun's galactic orbit.
Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted?
The words 'and that' (wa anna) towards the end of the verse indicate that "Do you not see" applies to the entire verse, suggesting that it is not just the day and night, but also the running of the sun and moon that the 7th century listeners of the Qur'an were expected to know about. Critics maintain the implication here is that the audience could 'see' the night turn into day and vice versa, and that they could see the sun and the moon running their courses across the sky.
The words "don't you see" (alam tara أَلَمْ تَرَ[16]) may be interpreted in the sense of "don't you know" or "aren't you aware", but nonetheless function as an appeal to common knowledge. To critics, this common 7th century Arabian knowledge of geocentrism is erroneous, and in affirming this erroneous perception, the Quran itself may be said to err.
Quran 13:2 and Quran 36:38 state that the running of the sun and moon to an appointed term, or the sun running to its resting place, respectively, are signs (ayaat) to mankind, implying they are facts known to and appreciated by a 7th century Arabian audience. Verse 13:2 states that these signs are explained in detail in the Qur'an in order to strengthen the faith of its listeners. Critics argue that this directly undermines the idea that the Quran could have been alluding to the galactic orbit of the sun, for such an orbit remained unknown to the Quran's original audience, and thus could not strengthen their faith, nor anyone's faith, until some fourteen centuries after the Quran's authorship.
[…] He has subjected the sun and the moon! Each one runs for a term appointed. He regulates the matter, explaining the signs [l-āyāti] in detail, so you can be certain of meeting with your Lord.
Word by word: yudabbiru (he arranges / regulates) al-amra (the matter) yufassilu (he explains in detail) al-ayaati (the signs) la-allakum (so you may) biliqai (meeting) rabbikum (with your Lord) tūqinūna (be certain)
Quran 13:2
A token [āyatun] unto them is night. We strip it of the day, and lo! they are in darkness and the sun runneth on unto a resting-place for him. [...]
The word translated "running" (yajree يَجْرِىٓ) in the three above-quoted verses and similar ones was used in classical Arabic to describe the physical travelling of heavenly bodies along their courses, and in general means to run, as in running water. It is used in Quran 31:31 to describe the sailing of ships, two verses after the first example quoted above.[17]
Some critics also argue that Quran 25:45 indirectly comments on the sun's movement.
Have you not seen see how your Lord spread the shadow. If He willed he could make it stationary. Then do We make the sun its guide.
Word by word: ash shamsa (the sun) `alayhi (for it) dalilaan (a guide / an indication)
Aside from other light sources, shadows on Earth are produced when the sun's light is obstructed. The Earth's rotation causes these shadows to change size and lengthen. The above verses state that the reason shadows fluctuate in size rather than being stationary is because Allah has made the sun their guide. Critics note that this appears to confirm the geocentric outlook widely evidenced elsewhere in the Qur'an, for it is only on a geocentric view that shadows would be of fixed length if the sun (rather than the Earth) were not made to do something.
The length of the shadow cast by the sun is also used to determine the start of the Asr prayer time; the apparent movement of the sun is still used to schedule various Islamic rituals, as discussed further below.
Quran 91:1-2 - The moon follows the sun
By the sun and his brightness, And the moon when she followeth him
Word by word: Waalshshamsi (and the sun) waduhaha (and its brightness) Waalqamari (and the moon) itha talaha (when it follows it)
Quran 91:1-2
In the view of critics, this suggests that the sun takes a path or action similar or at least comparable to that of the moon (which goes around earth once per month, and to an ancient person would appear to do so on a nightly basis). The word translated "follow" is used many other places to mean recite, but is primarily defined as "to follow", "go", "walk behind", or "follow in way of imitation" or "of action", and was used for animals like camels following behind each other.[18] Critics note that while the moon neither follows behind the sun's movement nor provides its own light like the sun, a pre-modern observer would get the impression that the moon and sun, in a sense, "chase" one another in their course about the Earth (an impression the Quran appears to agree with).
Quran 75:8 - The similar size and distance of the sun and moon (one day they will be joined)
In a passage about events on the day of resurrection, the Quran makes an assertion which, critics argue, strongly builds on the implication that the sun and moon are of a similar size and are located a similar distance from Earth. As already noted, the Quran says that the moon "follows" the sun (Quran 91:1-2), and "It is not for the sun to overtake the moon, nor doth the night outstrip the day." (Quran 36:40). Verse Quran 75:8 adds that on the last day the sun and moon will be joined together:
And the moon darkens And the sun and the moon are joined,
The word translated "are joined" is jumi'a, a verb which means to collect together, gather together, bring together.[19] Critics note that this would require the moon to travel 98 million miles away from Earth and into the sun, which is over 600 times wider. To describe them as brought together (jumi'a) in such a scenario would hardly be apt, critics argue, and a very odd apocalyptic event. Rather, the description sits comfortably in the ancient understanding of the cosmos, whereby the sun and moon were assumed to be two roughly equivalent celestial bodies in the sky above the Earth.
It is worth noting that the darkening of the moon in this verse does not work as a reference to a lunar eclipse (when the earth's shadow is cast upon the moon) since the sun and moon are then on opposite sides of the earth and thus are not in any sense "joined". Nor could it refer to a solar eclipse (when the sun occasionally casts a shadow of the moon on the earth). The moon is invisible during the portion of a month when a solar eclipse can occur since it must be on the daylit side of the earth, and hence the moon does not "darken" as it passes between observers and the sun but rather its silhouette becomes visible.
The sun and its movement is always paired with the moon
The movement of the sun is always mentioned with that of the moon, whether described as running (yajree/tajree) or floating (yasbahoona), or toiling (daibayni). Additionally, in these verses they are nearly always mentioned in the context of night and day (the exception being 13:2), as discussed in an earlier section above.
Here are some of the many verses where the sun and moon are paired (other examples can be found quoted across the article).
He has made subject to you the Night and the Day; the Sun and the moon
And He hath made subject to you the Sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you.
Among His Signs are the Night and the Day, and the Sun and the Moon. [...]
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again?
Quran 35:11-13 explains that it is not only humans that were created in pairs (male and female), but also the two bodies of flowing waters (one salty and one sweet), the night and the day, and the sun and the moon.
And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah. Nor are the two bodies of flowing water alike,- the one palatable, sweet, and pleasant to drink, and the other, salt and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender, and ye extract ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah that ye may be grateful. He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion.
Quran 2:258 - Abraham's challenge: Allah brings the sun from the east, so bring it from the west!
Various verses describe the shape of the sun's course. The general scheme involves Allah bringing the sun from east and the sun traveling high and eventually going back down. Critics and modern Islamic scholars agree, however, that most of these verses are comparable to the kind of convenient colloquialisms we still use today (see Quran 20:059, Quran 20:130, Quran 17:078, Quran 6:77-78, and Quran 18:17). Some of these verses, however, have been the object of considerable debate between the two groups.
Quran 2:258 approvingly quotes a few lines from a debate between Abraham and a disbelieving king, where Abraham replies that Allah brings the sun (yatee biashshamsi يَأْتِى بِٱلشَّمْسِ) from the east. The arabic verb and preposition indicate that the sun is conceived of as physically moving.[20]
Abraham said, 'Indeed Allah brings the sun from the east; now you bring it from the west.' So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.
Qur'an 2:258
Critics conclude that the Qur'an is clear about the course of the sun: it does not describe a complete orbit, but rather a rounded course, presumably in a hemisphere (falak[1]) that has a beginning, an end, and a highest point.
Quran 18:83-90 - The sun sets in a muddy spring and rises on a people without shelter
Quran 18:83-90 also describes the physical, terrestrial locations where the sun is supposed to rise and set in response to a question about an existing legend. Here, in the Quranic account of life of Dhul Qarnayan or Alexander the Great, the physical setting place of the sun, located in muddy spring, can be seen by human eyes. Indeed, in this account, a human tribe is said to live adjacent to this celestial setting place.
They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him. Lo! We made him strong in the land and gave him unto every thing a road. And he followed a road. Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness. Then he followed a road. Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
There is historical evidence from early Quranic commentaries and other sources, including contemporary Arabic and Syriac poems of the same legend, to the effect that early Muslims took this account literally.
Quran 79:27-29 - The entire heaven has a night and day
The Qur'anic conception of the cosmos accords with its author's visual perception of the sky, even to the extent that in Quran 79:28-29 night and day is mistaken as a feature of the entire heaven. In these verses the night and morning brightness are said to be an attribute of the heaven (l-samāu) which Allah built (banāhā) and raised (rafaʿa) as a ceiling (samkahā) and ordered it (fasawwāhā) when he created the heaven and earth.
Are ye the harder to create, or is the heaven that He built? He raised the height thereof and ordered it; And He made dark the night thereof, and He brought forth the morn thereof. And after that He spread the earth,
The possessive hā suffix in laylahā (its night) and ḍuḥāhā (its morning light) relates night and day to the heaven in its entirety. In reality, the night and day we experience is a feature of the earth's rotation on its axis. There is no sense in which the earth's night and day (which happen at the same time) apply across the wider cosmos.
In order to confirm the interpretation of these verses it is important to look at how the significant words are used elsewhere in the Quran. "The night" is a very common word in the Quran, and the morning light is used in the same context in Quran 93:1-2-1 and Quran 91:1-1 (see also Quran 79:46).
Indeed, Quran 91:1-6 has many of the same Arabic words as Quran 79:27-30: "its morning light" (this time of the sun), "the night", and "the heaven" (singular) "built" by Allah. Putting the two passages together, it seems that the author of the Quran intuitively believed that the night and the sun's morning light were features pertaining to the entire visible heaven. This does not accord in any way with the modern heliocentric understanding of our local solar system.
Other verses are helpful to confirm what is meant by the heaven (singular) in this context. Quran 2:29 states that Allah turned (is'tawā) to the heaven and fashioned them (fasawwāhunna) seven heavens. These are two forms of the same Arabic verb as is translated "ordered" in Quran 79:28 in the above quote.
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.
The word "raised" in Quran 79:28 is similarly used for the creation of the heaven (singular) and earth in Quran 88:18 and the heavens (plural) raised without visible pillars in Quran 13:2.
The word "he built it" in v. 27 (banāhā) also occurs in Quran 50:6, which says regarding the heaven (singular) that Allah "built it" and "adorned it" (wazayyannāhā), a word which in other verses refers to the stars or lamps adorning the lowest heaven (Quran 37:6, Quran 41:12 and Quran 67:5).
The regular cycle of the sun
According to several verses in the Qur'an, the sun's cycle is repeated on a regular basis and is comparable in this respect to the orbit of the Moon as well as the cycle of night and day.
[…] He made the Sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs
Seest thou not that Allah merges night into day and he merges day into night and he has subjected the sun, and the moon each running its course for a term appointed. And Allah is aware of what you do.
The Sun and the moon follow courses (exactly) computed
Word by word: Alshamsu (the sun) waalqamaru (and the moon) bihusbanin
Husban can mean a number of things: "definite reckoning", "appointed courses", "numbering", "revolving firmament", "running appointed", and "scheduled course". In many English translations the word 'course' or 'celestial sphere' is used. In this verse, the word falak is not used; Quran 55:5 only indicates that the sun and the moon behave in a calculated, scheduled, or otherwise pre-appointed manner. This verse and similar verses are consequently marshalled by critics as further evidence that the Quran espouses a geocentric cosmology, as the sun's daily cycle and the moon's monthly cycle serve ritual timekeeping purposes such as for determining prayer and fasting times in Islam (see next section).
The sun and timekeeping
In Muhammad's lifetime it was common practice to use the sun and moon for timekeeping, which helps explain the emphasis in the Qur'an on the regulated and scheduled nature of the courses of the sun and moon as a sign from Allah and as a divinely sanctioned monthly calendar (see previous section).
He it is that cleaves the day-break (from the dark): He makes the night for rest and tranquility and the sun and moon for the reckoning [of time])
Indeed, (the) number (of) the months with Allah (is) twelve months in (the) ordinance (of) Allah (from the) Day He created the heavens and the earth; of them, four (are) sacred. That (is) the religion the upright, so (do) not wrong therein yourselves. And fight the polytheists all together, as they fight you all together. And know that Allah (is) with the righteous.
It is He Who made the Sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for her; that ye might know the number of years and the count [of time]. Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who have knowledge.
And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
The moon (the sign, or ayah, of the night) is used to count the years, which comprise the twelve lunar months making up the Islamic year, and the sun is to be used to keep track of time. The only solar movement to be used for timekeeping is the apparent daily course of the sun (from east up and then down to the west). To this day, virtually all mainstream Islamic authorities use the (less precise and regularly unpredictable) lunar calendar to determine the date and the apparent position of the sun from any given location to determine the waqt (prescribed time) of daily salats (prayers). In some cases, as with the Burj Khalifa, which is one of the tallest buildings in the world and which is located in the United Arab Emirates, this means that prayer times differ one the top floor of the building from the prayer times on the bottom floor of the building, as the moment of sunset and sunrise varies as one ascends in elevation.
The sun and the daily prayers
The only examples of the sun being used for timekeeping in the Qur'an employ the sun's apparent daily movement along the sky. Each of the five daily prayers described either directly or indirectly or alluded to in some manner in the Quran. These references all involve mention of the physical, orbital position of the sun. The first prayer, salat al-fajr, takes place right before sun rise and is mentioned in Quran 17:78, Quran 20:130, and Quran 24:58. The second prayer, salat al-zuhr, takes place right after the sun reaches its zenith, but before the shadow of the Sun becomes twice its length from midday. This prayer is possibly mentioned in Quran 17:78 as prayer at the "decline of the sun". The third prayer, salat al-asr, takes place when the sun is between zenith and sunset, when the length of a shadow of a stick is either once or twice its length. This prayer is mentioned in Quran 2:238 as "the middle prayer" and in Quran 20:130 and Quran 50:39 as the "exhalt[ing of Allah] with praise" before the sun's "setting". The fourth prayer, salat al-maghrib, takes place right after sunset. This prayer is not clearly mentioned, but Quran 20:130 and Quran 50:39 mention the "exhalt[ing of Allah] with praise" before rather than after "sunset". The latter verse also mentions "the two ends of the day". The fifth prayer, salat al-isha, takes place at night, between sunset and sunrise. This prayer is mentioned Quran 11:114, Quran 17:79, and Quran 20:130.
Modern heliocentric re-readings
In light of the many verses describing a geocentric system and the difficulties this poses in reconciling the Qur'an with the findings of modern science, many modern Islamic scholars have attempted to re-read the Quran as describing a heliocentric system. A major factor in these re-readings, as mentioned above, has been identifying the falak of the sun described in the Quran as a reference to the sun's orbit of the Milky Way galaxy. Likewise discussed above, Quran 36:40 ('it is not for the sun to overtake the moon...') has been re-read in a manner concordant with a heliocentric model.
In addition to the above two re-readings, two other verses are advanced to suggest that the author of the Quran was aware of the Earth's rotation about its axis.
By the sun and his brightness, And the moon when she followeth him, And the day when it revealeth him, And the night when it enshroudeth him
Word by word: Waalnnahari (and the day) itha (when) jallaha (it displays it) Waallayli (and the night) itha (when) yaghshaha (it covers it)
Qur'an 91:1-4
In its plain sense, it appears that 'day' and 'night' here may refer to the process of the Earth's rotation revealing and obstructing the view of the sun (though the verse can also fit with a geocentric view where 'day' and 'night' are processes when the sun is above or below the horizon). While modern Islamic scholars frequently use this verse to defend a heliocentric reading of the Quran, critics argue that the verse's agreement with heliocentrism is undermined when certain other verses in the Quran are considered which appear to elucidate its meaning.
In addition, critics argue, because the Earth is actually a globe, there are no specific times 'when' (itha) the day reveals the sun or the night conceals it. Rather, at all times half the Earth is in daytime and half in nighttime, so the sun is at all times being both revealed and concealed. This problem, critics note, would not arise if the word 'when' (itha) were simply removed from these verses (an exclusion the author of Quran, if inclined to heliocentrism, would likely have made).
The other verses considered in this context by critics which use the the same Arabic verb as found in Quran 91:1-4, are said to show that the verb here does not simply signify that the body of the earth is blocking the line of sight to something. Quran 92:1-2 use the same words found Quran 91:3-4, but without the pronoun suffix at the end. Thus, critics conclude, the "night" is when things generally are "covered", and not just the sun on the other side of the Earth. Likewise, the "day" is when things generally are "revealed". In this reading, the verbs employed are used only in a poetic manner.
By the night enshrouding, And the day resplendent
Word by word: Waallayli (and the night) itha (when) yaghsha (it covers) Waalnnahari (and the day) itha (when) tajalla (it displays)
In Quran 10:27, the night's "cover" (the same verb as in Quran 91:4) is used to apply to all things and not just the sun. As a result, critics argue, it is difficult to interpret the night covering the sun in Quran 91:4 as literally meaning that the body of the earth covers the sun on its other side. The word "pieces" in the translation means portion or piece cut off from the whole.[21]
they will have no one to save them from Allah; as if their faces are covered with pieces of the dark night
Qur'an 10:27
The same Arabic word for cover appears again in Quran 7:54, where it is the day doing the "covering", or possibly the other way round (the Arabic is ambiguous and translations differ, while tafsirs take the view that it means either or both). Critics argue that it is far from clear how the verse could be interpreted as describing a rotating Earth blocking the night (however that conception may be interpreted) in a manner analogous to the heliocentric interpretation of Quran 91:4. Critics then assert, instead, that the plain sense of these verses and the Quran at large hold the day and night to be active and physically independent entities.
He covereth the night with the day, which is in haste to follow it
Qur'an 7:54
The other verse advanced by modern Islamic scholars as favoring a heliocentric re-reading of the scripture is Quran 39:5. Here the word translated "wraps" (kawwara, as with a turban, for example) is argued to be indicative of the rotation of the Earth.
He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term.
Qur'an 39:5
As with Quran 7:54 and Quran 36:37 and the verses where the day and night (as well as the sun and moon) are said to swim in a falak[1] (see above), the night and day in this verse are referred to as some kind of entities. Here, critics argue that it would make sense to describe the Earth as passing through night and day or possibly to say that night and day wrap around the earth, as one might spin an item in order to wrap it with something. But, the critics note, the Qur'an instead says that Allah wraps the day and night over one another rather than the earth, suggesting that the night and day possess some manner of corporeal form.
To this, some modern Islamic scholars have responded that 'day' here refers to that half of the Earth that is currently sunward and that 'night' refers to the shadow of the Earth cast by the sun. Critics are, however, unsatisfied with this rebuttal. They note that if this argument is accepted, then in order to make the next phrase work, the 'night' would instead have to refer to that half of the Earth that is currently opposite the sun, and, moreover, the 'day' would have to refer to the light from the sun.
Two verses nearly identical to Quran 39:5 are Quran 31:29 and Quran 35:13 (also containing similar phrasing are Quran 3:27, Quran 22:61, and Quran 57:6) where instead of "he wraps", the verb "he causes to enter" (yooliju) is used. Critics argue that, along with Quran 7:54 where the day is said to "cover" and "chase" the night (or possibly vice versa) and Quran 36:37 where Allah strips the day from the night, these verses present a picture of the day and night successively being wrapped across each other and in so doing covering the other and entering into it. It is in this picture, they note, that night never "outruns" (sabiqu) the day (Quran 36:40).
The argument of timeless comprehensibility
Modern Islamic scholars also make the case that though indirect, Quran 39:5 is as direct a reference to the Earth's rotation as would have permitted the point to be made while keeping 7th century Arabs from immediately dismissing Muhammad's message on grounds of pre-modern incredulity. To emphasize this point, modern Islamic scholars evoke the doctrine of the maximal possible perfection of every verse in the Quran and suggest that Allah struck the perfect balance of simultaneously alluding to modern science while speaking in terms comprehensible to the inhabitants of a 7th century Arabian desert. To this presentation, critics have responded pointing out that Muhammad's message was immediately dismissed and mocked by most of his contemporaries anyways, and that widespread conversion to Islam was more a consequence of Muhammad's later military success than his preaching and doctrine. According to hadith tradition, Muhammad did not hesitate to tell his contemporaries he had met an angel, ridden a winged beast up to Allah, and accomplished other fantastic feats. This having been the case, critics ask why Allah should not simply have gone ahead and stated plainly what he wanted to state, knowing that his message would thereby have increasingly resonated generations later. To critics, the author of the Quran did not see his description of the heavens as scientifically novel or as couched in compromised language for the sake of comprehensibility, but was simply describing the universe he held to exist in common with his audience in order to inspire awe, all while having no real regard for their ridicule or mockery of him.
Islamic authorities on geocentrism
Geocentrism in hadiths
Hadiths graded as authentic by Islamic scholars and found in collections like Sahih Muslim maintain that the sun moves around the earth and goes to its resting place at night, until it is told to return to "its rising place" (matli'iha), a word which also appears in Quran 18:90 when Dhu'l Qarnayn reaches the rising place of the sun (mali'a ash-shamsi).[22] One day the sun will be told instead to go and emerge "from the place of your setting" (min maghribiki), and so, it will go and emerge "from the place of its setting" (min maghribiha), often mistranslated as "the west" in other narrations of this prophecy, despite the possessive suffix and lack of definite article[23]. The direct address to the sun and possessive pronouns show that this is not a mere figure of speech about the rotation of the Earth or the east and the west.
It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the Sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the Sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything (unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.
Sahih Muslim 1:297
Similar versions of this hadith are found in Sahih Bukhari and elsewhere in Sahih Muslim. In another hadith Muhammad recorded telling the story of an earlier prophet who asked the sun to stop moving, whereafter the sun complied with his request. This hadith is based on the story of Joshua found in the Bible and is also found in Sahih Muslim:
…So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the 'Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious…
Sahih Bukhari 4:53:353
These Hadiths are all deemed 'sahih' (authentic) according to Islamic scholars. According to historians, however, even if these hadiths are not historically reliable, they nonetheless indicate what very early Muslim authorities believed about the sun and are thus useful in interpreting the intended meaning of the Qur'an.
Ancient and modern Muslim astronomers
Muhammad's Muslim contemporaries all accepted the Qur'an's geocentric cosmology. References in the Hadith of the ansari or others in Muhammad's environment arguing about this point with their prophet or among themselves are nonexistent. Famous Muslim astronomers (people who certainly read, and knew the Qur'an) like the Arab astronomer Ibn al-Shatir and the Persian Nasir al-Din al-Tusi used Greek (geocentric) astronomy to create complex models of the 'universe' that were geocentric (to pre-moderns, the 'universe' comprised the local solar system).
In a televised debate aired on Iraqi Al-Fayhaa TV (October 31, 2007), the Islamic astronomer Fadhel Al-Sa'd asserted the following:
The sun circles the Earth because it is smaller than the Earth, as is evident in Koranic verses. Have you ever seen how the sun moves? I have seen the sun moving. The sun makes one move every 24 hours. What I say is based on Koranic science. He bases his arguments on the kind of science that I reject categorically -- the modern science that they teach in schools. This science is a heretic innovation that has no confirmation in the Koran. No verse in the Koran indicates that the Earth is round or that it rotates. Anything that has no indication in the Koran is false.
Iraqi Researcher Defies Scientific Axioms: The Earth Is Flat and Much Larger than the Sun (Which Is Also Flat)
MEMRI TV, Video No. 1684
In Fadhel Al-Sa'd's view, the moon's diameter is 1,200,000 km, while that of the sun is only 2,400,000 km.
Cosmology - A hub page that leads to other articles related to Cosmology
Muhammad's Geocentric Universe - YouTube video
↑ 1.0 1.1 1.2 1.3 1.4 1.5 Falak Lane's Lexicon Volume 1 page 2443 and page 2444 Lane also says that the Arab astronomers said there were seven of these spheres for the sun, moon, and the five visible planets, rotating about the celestial pole. This must reflect the post-Qur'anic influence of Ptolemy, whose astronomical work was translated for the Arabs from the 8th century onwards.
↑ Hoskin, Michael, The Cambridge Concise History of Astronomy, Cambridge University Press, p. 60, ISBN 978-0-521-57600-0, 25 April 2021
↑ van Bladel, Kevin, "Heavenly cords and prophetic authority in the Qur'an and its Late Antique context", Bulletin of the School of Oriental and African Studies 70 (2): 223-246, 2007, https://www.jstor.org/stable/40379198
↑ Janos, Damien, "Qurʾānic cosmography in its historical perspective: some notes on the formation of a religious wordview", Religion 42 (2): 215-231, 2012 See p. 224
↑ Ibid. p. 221
↑ A few translations use instead, "appointed term", though in nearly all other verses where we find mustaqarrin (qaf-ra-ra قرر Lane's Lexicon Volume 1 page 2501) as a participle they translate it as a place of settlement or an abode or resting place. There are other verses (35:13, 31:29, 39:5, 13:2) that mention the sun and moon running (with the same verb as is translated "run" in 36:38) for a term appointed, but these use the words لِأَجَلٍ مُّسَمًّى which do indeed mean a term appointed - However, note that mustaqarrin مُسْتَقَرٍّ in 36:38 is a different word.
↑ See Sahih Muslim 1:297 (also Sahih Bukhari 6:60:326 and Sahih Bukhari 6:60:327 where Q. 36:38 is explained such that the resting place is under the throne)
↑ See Sahih Bukhari 4:54:421 and Sahih Bukhari 9:93:520 where Q. 36:38 is instead mentioned at the end, possibly indicating that the مُسْتَقَرٍّ (resting place) in 36:38 refers to the end of the world when the sun is asked to rise from its setting place (مِنْ مَغْرِبِهَا) instead of under the throne each night.
↑ ba-ghayn-ya Lane's Lexicon Book 1 page 233
↑ dal-ra-kaf Lane's Lexicon Book 1 page 873
↑ dal-alif-ba Lane's Lexicon Volume 1 page 106
↑ The Arabic reads:فِي فَلْكَة كَفَلْكَةِ الْمِغْزَل fee falka, ka-falkati almighzal - al-Tabari and Ibn Kathir on 36:40 or for an interpretation in English qtafsir.com
↑ Ibn Kathir on 21:33 and in English qtafsir.com
↑ "Ibn Abi Hatim recorded that Ibn `Abbas said, 'The sun is like flowing water, running in its course [falakha] in the sky [alssama] during the day. When it sets, it travels [at night - bi al-layli (omitted in the translation)] in its course [falakha] beneath the earth until it rises in the east.' He said, 'The same is true in the case of the moon.' Its chain of narration is Sahih."
Tafsir ibn Kathir for Qur'an 31:29
For the Arabic, see altafsir.com
↑ ra-alif-ya راي Lane's Lexicon page 998
↑ jiim-ra-ya جرى Lane's Lexicon page 415
↑ Ta-Lam-Waw Lane's Lexicon Book 1 page 313
↑ Jama'a Lane's Lexicon Book 1 page 455
↑ alif-taa-ya Lane's Lexicon Book 1 page 15 The verb means to come, and when it has an object with the bi preposition it means to bring, as in many other instances in the Qur'an.
↑ qaf-taa-ayn Lane's Lexicon Suppliment page 2990
↑ In contrast, the generic east is always indicated with the word al mashriq or its derivatives everywhere else in the Quran.
↑ Muhsin Khan, English translator of Sahih Bukhari is particularly guilty of this. Compare with min al maghribi which can in fact be translated as the sun rising "from the west" in Quran 2:258
Retrieved from "http://wikiislam.net/index.php?title=Geocentrism_and_the_Quran&oldid=135732"
Dhul-Qarnayn
Critics of Islam


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How to start your day? I highly recommend plein air painting in the cool air of the morning with the sun's warm glow touching the landscape before you.
I had written off recording the Full Moon this month. Thunderstorms popped up on the eve and day of this August Moon.
What a way to start the day! Gorgeous!
Thanks, Barbara! The poor dogs had to wait for their walk. Lordy, is was beautiful out. So quiet and fresh!
Are you still in SC?!! AND it's fresh and beautiful out?!
Wow! Wishing I could say the same for Florida.
What I can say is the page is just gorgeous though!
Yes! And, and 4:30 pm the humidity is only 34%!! Mind you it's 91 degrees, but the air is still perfect... no haze!
Thank you, Elizabeth! Two beautiful mornings in a row now... Hope the clear air makes its way to Florida!


Two Welsh towns are to receive a much-needed boost of £2.5m, the Heritage Lottery Fund (HLF) announced today (14 May, 2010). The money has been earmarked for Pontmorlais and Cefn Mawr and will help fund vital regeneration schemes.
Whitechapel Road is to be given a major makeover, thanks to a grant of almost £1.4 million from the Heritage Lottery Fund (HLF), it was announced today.
This Townscape Heritage Initiative (THI) will become part of a wider £10m regeneration scheme named 'High Street 2012' that also plans to provide public realm improvements, community, art and heritage events as it rejuvenates the area.
The Heritage Lottery Fund (HLF) has announced today initial support² for major redevelopment projects in Cardiff, Halifax and London. These are: St Fagans, one of the UK's earliest open-air museums which has been pivotal in shaping Welsh cultural identity; the Piece Hall, an 18th-century square and monument to Yorkshire's textile industry; and the Science Museum's new galleries designed to honour achievements in science and digital communications.
A new report published today, commissioned by the Heritage Lottery Fund (HLF), reveals for the first time the scale of the heritage tourism industry in the UK, estimating its gross domestic product (GDP) contribution to be £20.6 billion.
The Jewish Museum London will reopen on 17 March 2010 after a £10 million transformation creating a landmark museum that celebrates Jewish life and cultural diversity. Its new displays and exhibitions will tell the story of Jewish history, culture and religion in an innovative and compelling way and engage with people of all backgrounds and faiths to explore Jewish heritage and identity as part of the wider story of Britain. The only museum in London dedicated to a minority group, the museum's expansion and redevelopment was made possible following a £4.2m grant from the Heritage Lottery Fund.
Innovative documentary binds generations and inspires young people.
The Heritage Lottery Fund (HLF) has today announced confirmed grants worth £4.4million for seven key heritage projects in seven boroughs across the capital.


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text:
NH woman arrested 4 times in 26 hours for loud music, assault
Saturday Sep 1, 2012 9:45 AM
Epping Police Department via AP
This series of booking photos shows Joyce Coffey after being arrested four times in 26 hours on Tuesday and Wednesday.
Joyce Coffey of Epping, N.H., just didn't seem to get it -- or care -- when she was arrested four times in 26 hours earlier this week. The police run-ins stemmed from loud AC/DC and Guns N' Roses music police said could be heard blasting from her house as well as Coffey allegedly throwing a frying pan at her nephew.
Epping police said they first visited Coffey's home on Tuesday at 3 p.m. local time, when they warned her to turn down the music, WMUR-TV in New Hampshire reported. They returned an hour later, found the music was still playing, and arrested her.
Coffey, 53, was released on $500 personal recognizance bail, the Manchester Union Leader reported, but police returned to her home about five hours later -- again because of a report about loud music.
She was arrested a second time around 9:20 p.m.
Coffey was then released on $1,000 bail, but a mere four hours later, after yet another loud music complaint, the police returned at 1:10 a.m. Wednesday.
She was at this point arrested for a third time -- and released a short time later on $10,000 bail.
Police said they heard AC/DC's "Highway to Hell" as well as music by the group Guns N' Roses coming from Coffey's home during their first four visits, reported WMUR.
The final call to Coffey's home was for a report of a domestic disturbance. Police said Coffey's nephew alleged she threw a frying pan at him, hitting him in the head, when he tried to get some of his belongings from her house.
She was arrested a fourth, and on Thursday a judge ordered her to undergo a mental health evaluation.
If she completes the evaluation, the judge said, she will be released to home confinement with electronic monitoring.
The judge also suggested that Coffey, who is due back in court on Oct. 15, use headphones to listen to music, WMUR reported.
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text:
Gabrielle Giffords Speaks Publicly for First Time
For the many Americans who have been following the story of Rep.
Gabrielle Giffords (D-Ariz.) as she recovers from being shot in the head last January, there's now a chance to briefly hear her voice.
She feels "pretty good," Giffords has told ABC News' Diane Sawyer, although things are still "difficult."
Source: NPR Added by: Rob Brent
Americans are set to hear Rep. Gabrielle Giffords speak publicly for the first time in months, as she describes with her husband the grueling 10-month recovery from an assassination attempt in January.
Source: LA Times Added by: Rob Brent
2011 Tucson Shooting
View other events that happened on November 11


Ngorongoro wildlife lodge is perched on the rim of the incomparable Ngorongoro Crater, which is the second largest crater in the world. It is built mainly from natural stone, local wood and timber. The panoramic windows encompass a superb view of the 311 sq. km crater teeming with wildlife.
Rooms: Ngorongor wildlife lodge has 75 rooms which include 61 Twin Rooms, 11 Double Rooms (with one double bed) & 2 Suites. 10 rooms are intercommunicating for family. All the rooms have En-suite bathrooms with Shower Attachments & Bathtub, Central Heating System, and Mosquito Nets. The lodge offers good quality services, a restaurant, bar, and simple yet comfortable guestrooms fitted with en suite bathrooms and central heating. The large dining area and lobby features a dramatic wall of giant windows, through which the entire crater floor can be viewed.