Seven Layers Of Ozone

So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. [41:12]

The statement in the Quran about seven heavens may be interpreted as seven different strata, seven different dimensions or seven different fields of attraction. A closer analysis of the atmosphere, which, to the naked eye may present uniformity, makes it clear that it is not actually so.

The different layers of our atmosphere could not have been known at the time of the Prophet. This fact cannot have been established fortuitously. The Quran refers to different layers in the atmosphere in perfect accord with each other. One can also conjecture that such layers can exist in space. The creation of these harmonious layers is a phenomenon visible from the microcosm of the atom to the macrocosm of the universe. Let us remember the layers and orbits of the electron around the nucleus of the atom. The fact that the maximum number of orbits in the atom is seven may also be significant.

The number seven has special connotations in the Quran. As a matter of fact, “seven” in Arabic, also expresses a plurality; the expression “seven heavens,” may either mean the number seven as the actual number of heavens, or a plurality of heavens. This usage of “seven” in the Arabic has been commented upon throughout history by many exegetics. In the sura Luqmaan, 27th verse, the expression “seven seas” is used and in the sura Repentance, verse 80 states that: “Even if you ask forgiveness for them seventy times, God will not forgive them.” So, it is said that both “seven” and “seventy” express a plurality. A similar usage of the number “seven” expressing a plurality may also be seen in ancient Greek and Roman.

-- LAYERS OF THE ATMOSPHERE AND THE OBJECTIVES THEY SERVE--

We know now that atmosphere is made of layers that make life on earth possible. The absence of any one of these layers would be the end of life on earth. God, whose flawless art is conspicuous everywhere, displays once again His design by drawing attention - in the Quran - to atmospheric layers. Each of these layers dutifully performs its function contributing to the perfect performance of the whole. The fact that the lifeless atoms of the atmosphere are in the service of man, as if forming a conscious entity, is a consequence of God’s compassion.

The atmosphere is divided into layers, of which the (1) Troposphere is the lowest layer, closest to the surface of the earth. The Troposphere, which is as low as six km, extends to a height of 12 km at the equator. Atmospheric phenomena take place within the portion of three to four kilometers from the surface. 75% of atmospheric gases are in this layer. Above the Troposphere is the (2) Stratosphere extending about 50 km up. The third is (3) the Ozonosphere, the ozone layer in other words, which is the protector from ultraviolet rays having lethal effects on living beings. Above lies the (4) Mesosphere which in turn, is topped by the (5) Thermosphere followed by the (6) Ionosphere, the upper layer reaching to a height of 500 km from the earth. Radio waves are reflected from this layer, rendering communication possible. Above 500 km lies the fringe region known as the (7) Exosphere, extending up to 10,000 km. The proportion of gases in this layer is very low and divided into ions. We can thus divide the atmosphere into 7 layers. The number 7 may change of course, if researchers prefer examining these layers by different groupings.

However it is interesting to find that the commonly agreed classification of atmospheric layers supports the Quranic information and it is beyond mere interest when we evaluate it together with all other scientific remarks in the Quran. Even if the reader does not find this classification persuasive, then he or she may subscribe to the alternative understanding that the figure seven expresses a plurality, without bringing any change in the miraculous significance of the verse. This double meaning of “seven layers” thus leaves no loopholes. Separating the atmosphere into harmonious layers is a modern discovery. The level of scientific knowledge at the time of the descent of the Quran did not permit making differentiation between the layers of atmosphere. Verse 12 of sura 41 reads: “So He ordained them seven heavens (skies) in two days (periods) and revealed in every heaven its affair...” making it clear that every layer served a different purpose, thanks to which life on earth was possible.

The Muslim Woman and the Responsibility of Da‘wah

There is no doubt that the woman plays an important role in reforming and directing the society. Hence, Islam stresses the importance of reforming the woman and qualifying her for that great role. It then stirs in her this high spirit that drives her to work as is seen in several texts like the Hadeeth where the Prophet, , said: “Women are peers to men.” In addition to other texts showing that the woman has a role in the society which she must play and be intent on.

Da‘wah (Islamic propagation) is one of the greatest matters that the woman has to consider in this regard, particularly in an age where trials and tribulations have exceeded all boundaries and where many people have turned away from the true religion and been opened to the West with its deviations and corruption in creed, ethics and values. In an interview, Dr. Ibraaheem Muhammad Qaasim, a professor at the Faculties for Girls in Ad-Dammaam, Saudi Arabia, said, The woman plays a great role in Da‘wah, and it is a worthy cause for her to be intent on and concerned with because she is more aware of the psychology of women than men. Hence, she can easily have access to them. Also, her effect is usually more beneficial than that of men if she pursues particular methods that help her in this regard. Added to this, the field of Da‘wah is wide-open for her because of her presence among other females and her direct contact with them undoubtedly facilitates the process of Da‘wah for her and bestows on it a sense of love and sisterhood. Thus, it is necessary for the Muslim woman not to belittle herself or miss such opportunities.


The Muslim Woman and Places of Da‘wah
Women’s gatherings sometimes involve idle talk and gossip, especially in celebrations, weddings and other occasions where many other violations of Sharee‘ah rules are committed. Hence, many women wonder how the female caller can make Da‘wah under such circumstances. Is it better for her to avoid such gatherings or participate in changing such evildoings, spreading religious awareness among the women, advising and directing them? After considering this, it is clear that there are two fundamental reasons that prevent the female callers from attending these gatherings. The first reason is the lack of religious knowledge that helps them confront the evildoings with Sharee‘ah-approved evidences and proofs. The second reason is dispraised bashfulness, fear of confrontation and feelings of inferiority that impede them from fulfilling the duties of enjoining good, forbidding evil and advising others. Perhaps there is a third reason, which is despair and the belief that it is useless to attend such gatherings and that it is impossible to have effect therein. Dr. Ibraaheem Qaasim discussed these questions and reasons saying that the role of the female caller is not exclusive to delivering speeches and forbidding evil on public occasions only. Rather, she can practice Da‘wah with her relatives, friends and neighbors as much as she is able. She should not restrict her address to a particular group, even though relatives have a greater right over her because of the ties of kinship. She should continue making Da‘wah in schools, public events, markets, hospitals and wherever else it is needed. In every case, she should use the method that she deems proper. Moreover, the absence of female callers on such occasions gives the people of fancies and deviations golden opportunities to spread their poison among the heedless and unaware women. The female caller frequently causes such matters to prevail because she refrains from attending these events and from talking, advising and directing those who attend.

In reality, attending such occasions is a great opportunity for the female caller that she should not miss, for it might not be easy for her to meet that number of women gathering in one place, and she might get to know a group of women whom she may not be able to meet or know except on such occasions. Another point is that the majority of this type of women do not attend anything except these kinds of gatherings. They often do not attend meetings of Da‘wah and study and knowledge sessions, and are not eager to. Some of them do not know anything about such sessions. Thus, such occasions are a suitable opportunity to reach the hearts of the women who do not know anything about the meetings of Da‘wah.

It is the duty of the female caller to think of the proper method that should be used for making Da‘wah on such occasions. She should, for instance, use general and appropriate words away from the details that might provoke unnecessary debate. As for the shyness of some women in giving Da‘wah on such occasions, Islam condemns this negative and dispraised shyness that brings no good for the person and may even bring about evil. If the woman realizes the value of the meanings of Islam and its sublime principles that she is conveying, and remembers the great reward that Allaah The Almighty has promised His righteous slaves who call people to worship Him on the Day of Resurrection, this would make her abandon this bashfulness and would drive her to conduct Da‘wah with courage. However, Dr. Ibraaheem warns the Muslim women against attending occasions that involve obvious evildoings, if they know they cannot change them so as not fall into sin and to be a good example for other women.

The Female Caller and the Fundamentals of Da‘wah
When the Muslim woman chooses the way of Da‘wah, she should be acquainted with some general and fundamental basics of it in order to be sure she is conforming to the Sharee‘ah. Dr. Khaalid ibn ‘Abdur-Rahmaan Al-Qurayshi , associate professor at the Faculty of Da‘wah in Al-Imam Muhammad bin Saud Islamic University, says,
One of the most important rules of Da‘wah is to give Da‘wah based on the Noble Quran, for Allaah The Almighty supported His Messenger, , with the Quran and ordered him to call with it and rely on it. The Quran is the strongest rope of Allaah and His straight path. Allaah The Almighty made it a source of guidance for people, evidence against them and a reminder for whoever has a heart or whoever listens while he is present in mind. Hence, many Sharee‘ah texts commanded us to give Da‘wah with the Noble Quran. In the Quran, Allaah The Almighty Says (what means): {And this Quran was revealed to me that I may warn you thereby and whomever it reaches.} [Quran 6:19] Allaah The Almighty tells us that this Quran was revealed for the benefit and interest of people, for it is a warning for the addressees and whomever it reaches until the Day of Resurrection. Mujaahid would thus say, “Wherever the Quran goes, it is a caller and warner.” He would then recite (what means),{I may warn you thereby and whomever it reaches.} [Quran 6:19]

Another verse is the one where Allaah The Almighty Says (what means): {[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.} [Quran 7:2] This is an address to the Prophet, , to warn the disbelievers and to remind the believers of the Quran because it contains everything that humanity needs, all divine ordinances and every Sharee‘ah objective.

When the caller to Islam undertakes this obligation, meaning, calling people to the Quran by the Quran, there should be no distress, doubt or confusion in his heart, as it is the Book of Allaah The Almighty, which falsehood cannot approach from before or from behind. Therefore, let his breast be expanded and let his heart be assured with it, and let him declare its commands and prohibitions without fearing any criticism or objection.

Dr. Al-Qurayshi explained that giving Da‘wah with the Noble Quran is the criterion with which the righteousness, truthfulness and sound methodology of the caller are recognized. Shaykh Ibn Baadees said, “When you feel confused about the callers who claim to be calling you to Allaah The Almighty, search for the one who calls you to the Quran by the Quran and its likes of the authentic Sunnah, which explains and interprets it, and follow him because he is the person who really follows the Prophet in his Da‘wah and in striving with the Quran, and applies what this noble verses and its likes in the Quran indicate.”

The Sunnah and Religious Knowledge are Two Fundamental Pillars of Da‘wah
Dr. Ibraaheem Qaasim added that the female caller has to acquire religious knowledge, especially that which is related to the Sunnah of the Prophet, . She should focus particularly on the issues and rulings that are related to women. Religious knowledge is a reliable aid in the field of Da‘wah. It gives the caller self-confidence and the ability to connect Da‘wah with the issues of Sharee‘ah in a way that affects the female audience. Additionally, a woman can convey the rulings of Sharee‘ah pertaining to women without embarrassment or bashfulness, unlike men.

Moreover, there would be great goodness if the female caller increased her knowledge by reading the biography of the Prophet, , and the biographies of the righteous predecessors . The Seerah of the Prophet, , and the biographies of the righteous predecessors are no more than a practical application of the teachings of Islam and one can learn certain situations, problems and real matters that he cannot conclude from abstract texts. This should coincide with her continuous reading of the books of Da‘wah and the ideas, ways and methods that they present because this opens for her many fields for Da‘wah. Furthermore, it is necessary for the female caller to be acquainted with the reality of where she lives.