Atheist geeft toe dat Evolutie theorie is DOOD!!!

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Hoewel de Griekse en Romeinse ideeën over evolutie na de val van het Romeinse Rijk in Europa min of meer verloren gingen, werden ze in het Midden-Oosten aan latere generaties doorgegeven. In de hoogtijdagen van de islamitische filosofie (8e tot 13e eeuw) werden de ideeën van de Griekse natuurfilosofen op scholen onderwezen.[7]

De eerste islamitische natuurfilosoof die evolutionistische ideeën had, was de 9e-eeuwse Afro-Arabische schrijver al-Jahiz. Hij beschreef hoe de omgeving de kansen op overleving van een dier bepaalt en berichtte over de strijd om het bestaan in de natuur.[8]

In de geschriften van de 10e-eeuwse Ikhwan al-Safa (broederschap der oprechtheid) en in het boek al-Fawz al-Asghar van de Perzische filosoof Ibn Miskawayh (932-1030) kwamen ideeën naar voren die aan evolutionisme grensden. Levenloos materiaal zou, onder invloed van de schepper, veranderen in lucht; lucht in water; water in mineralen; mineralen in planten; planten in dieren; dieren in apen; en apen in mensen.[9] De hoogste mensen zouden op hun beurt bijna een hogere orde bereikt hebben, de engelen.[10] De natuurfilosoof Ibn al-Haytham (965–1039) schreef ook over de mogelijkheid van de evolutie van leven (hoewel niet over natuurlijke selectie). Een groot aantal Arabische en Perzische geleerden uit die tijd, zoals Aboe Rayhaan al-Biruni (973-1048), Nasir al-Din al-Toesi (1201-1274), of Ibn Khaldun (1332-1406) zouden zijn ideeën bediscussiëren en verder uitwerken. Na de renaissance zouden deze werken op hun beurt weer druppelsgewijs in Europa binnendringen, waar ze wellicht invloed hebben gehad op de wetenschappelijke revolutie.[11]

https://nl.wikipedia.org/wiki/Geschi...volutietheorie

In the Middle Ages, Islamic biologists and philosophers proposed theories of evolution and natural selection prior to Charles Darwin. It was taught in Islamic schools. John Draper, a contemporary of Darwin, considered the Mohammedan theory of evolution ''to be developed much further than we dare disposed to do, extending them even to inorganic or mineral things.''

According to Al-Khazini, ideas on evolution were widespread among common people in the Islamic world by the twelfth century. The first scientist was Al-Jahiz in the ninth century who developed the theory of natural selection.

Ibn-al Haytham wrote a book arguing for evolution. So did Ibn Mskawayh, al-Biruni, Nasr al-Din Tusi, and Ibn Khaldun, whose works translated into Latin appeared in the West and had an impact on western science.

Ibn Miskawayh's al-Fawaz-al Asghar and the Brethern of Purity's Encyclopedia of the Brethern of Purity (the Epistle of Ikhwan al Safa) expressed evolutionary ideas on how species evolved grom matter into plants and then into animals, then apes and then to humans.

This has gone far beyond evolution and into the origin of life from inorganic matter, much more profound than evolution itself as propounded by Darwin.

English translation of the Encyclopedia of the Brethern of Purity was available from 1812 while Arabic manuscripts of the al-Fawaz-al Asghar were also available in European Universities by the nineteenth century. These works likely had an influence on Charles Darwin who was a student of Arabic.

Bron: Blz. 121 en 122, Adam's Gene and the Mitochondrial Eve: A Nonincestuous Descent of Man from Adam and Eve.


https://www.maroc.nl/forums/wie-schr...ml#post5482117

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Ibn Khaldun in Muqqadimah uit de 14de eeuw:

One should then look at the world of creation. It started out from the minerals and progressed, in an ingenious, gradual manner, to plants and animals. The last stageof minerals is connected with the first stage of plants, such as herbs and seedless plants. The last stage of plants, such as palms and vines, is connected with the first stage of animals, such as snails and shellfish which have only the power of touch. The word "connection" with regard to these created things means that the last stage of each group is fully prepared to become the first stage of the next group.

The animal world then widens, its species become numerous, and, in a gradual process of creation, it finally leads to man, who is able to think and to reflect. The higher stage of man is reached from the world of the monkeys, in which both sagacity and perception are found, but which has not reached the stage of actual reflection and thinking. At this point we come to the first stage of man after (the world of monkeys). This is as far as our (physical) observation extends.

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We explained there that the whole of existence in (all) its simple and composite worlds is arranged in a natural order of ascent and descent, so that everything constitutes an uninterrupted continuum. The essences at the end of each particular stage of the worlds are by nature prepared to be transformed into the essence adjacent to them, either above or below them. This is the case with the simple material elements; it is the case with palms and vines, (which constitute) the last stage of plants, in their relation to snails and shellfish, (which constitute) the (lowest) stage of animals. It is also the case with monkeys, creatures combining in themselves cleverness and perception, in their relation to man, the being who has the ability to think and to reflect. The preparedness (for transformation) that exists on either side, at each stage of the worlds, is meant when (we speak about) their connection.

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https://www.maroc.nl/forums/wie-schr...ml#post5482121

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9de eeuw Al-Jakiz:

.......


Al-Jakiz’s View on Biological Evolution

After a long study of animals, Al-Jahiz was the first to put forward his view of biological evolution in his Book ofAnimals, which contains the germs of many later evolutionary theories (animal embryology, evolution, adaptation, animal psychology and sociology) "11".

First of all, al-Jahiz’s attempts were made in a truly scientific spirit to classifV animals in a linear series, beginning with the simplest and continuing to the most complex; and at the same time, he arranged them into groups having marked similarities; and these groups were divided into sub-groups to trace the ultimate unit in the species "12"

An early exponent of the zoological and anthropological sciences, al- Jahiz discovered and recognized the effect of environmental factors on animal life; and he also observed the transformation of animal species under different factors. And in many remarkable passages of his book, he also described for us the struggle of existences for survival, its aim and mechanisms and value in a scientific way, as well as in a folkloric way. As to know the mechanistiis of evolution, al-Jahiz described three mechanisms. These are Struggle for Existence, Transformation of species into each other, and Environmental Factors.

Let us now see the mechanisms, as briefly as possible.

Struggle for Existence: al-Jahiz placed the greatest weight on evolution by the struggle for existence, or, in a larger sense, by natural selection. It operates in conjunction with the innate desire for conservation and permanence of the ego. According to al-Jahiz, between every individual existence, there is a natural war for life. The existence are in struggle with each other. Al-Jahiz’s theory of struggle for existence may accordingly be defined as a differential death rate between two variant class of existence, the lesser death rate characterizing the better adapted and stronger class. And for al-Jahiz, the struggle for existence is a divine law; God makes food for some bodies out of some other bodies’ death. He says, “The rat goes out for collecting his food, and it searches and seizes them. It eats some other inferior animals, like small animals and small birds. . . it hides its babies in disguised underground tunnels for protecting them and himself against the attack of the snakes and of the birds. Snakes like eating rats very much. As for the snakes, they defend themselves from the danger of the beavers and hyenas; which are more powerful than themselves. The hyena can frighten the fox, and the latter frightens all the animals which are inferior to it. ...

How has Jahiz’s idea been transmitted to the Europeans? Al-Jahiz and other evolutionist Muslim thinkers influenced Darwin and his predecessors in several ways. Before the flourishing of C. Linnaeus (1707-1778), Buffon (1707-1788), E. Darwin (1731-1802),J. B. Lamarck (1744-1829), and Ch. Darwin (1809-1882), and long before the rise of the school of Natural Philosophy in Germany, al-Jahiz and others were known to Europeans through the translation of their own works and studies on them by Europeans. For example, al-Damiri’s book Hayat al-Hayawan was partially translated into Latin by a Jew, called Abraham Echellensis (d. Italy 1664) and published in Paris in 1617. This book contains many passages taken from al-Jahiz’s Kitab al-Hayawan.

Al-Nuwayri’s JVihaya was studied by D’Herbelot (1625—1695) in his Bibliotheca Orientalis, and later byJ. Heyman (?—1737). Ibn Tufayl’s Hay Ibn raqzan, which contains the philosophy of evolution, was first published by Edward Pocockes, Sr. (1604-1690), together with a Latin translation published by Edward ~Pococke, Jr. (1648-1727) in Oxford in 1671 (second edition, Oxford, 1700) "20". Zakariyya’ al-Qazwini’s cosmography, ‘Aja’ ib al-Makhluqat was published by F. Wustenfeld in 2 volumes in Gottingen in 1848-49; and Kitab Talkhis al-A thar of Bakuwi, a summary of al-Qazwini’s book was translated into French and published by De Guignes in Paris, in 1789 "21". In fact, his book also contains many ideas from al-Jahiz. And A. L. de Chezy translated al-Qazwini’ s ‘Aja’ib, and his translation was published in 1806 (first publication) by S. de Sacy, in his Chresiomathie A rabe. There is no doubt that the great evolutionist sufi, Mawlana, had already influenced Goethe, who called him “a Darwinian before Darwin” "22" his theory of metamorphosis has profbundly affected the development of biology. In any case, Islamic zoology penetrated the West as early as the seventeenth century "23". Some Europeans knew Arabic and they could read directly from the Muslim scientists’ books; for example, Darwin was himself initiated into Islamic culture in Cambridge under ajewish orientalist called Samuel Lee "24". We think that what we have said can show Muslim influence upon Europeans. Some further comparative study can be undertaken in this subject, in order to bring to light the influence of Muslim evolutionist thinkers upon the Europeans and the transmission of their ideas to the West.

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Al-Jahiz’s theory of evolution was something very new in the history of science, and there was nothing written previous to it. Although Greek philosophers like Empedocles and Aristotle spoke of the change in Nature, in plants and animals, they never made the first steps on the field of the future theory of evolution of the Muslims. Their concept of change was only a concept of simple change and motion, nothing more than that. And by the concept of change, they never designed explicitly or implicitly a concept of evolution: “The World of Nature is thus for Aristotle, a world of self-moving thing, as it is for the Ionians and for Plato. . .. Nature as such is process, growth, change. This process is a development, i.e. the changing takes successive forms, a, b, y, . . . in which each is the potentiality of its successor, but it is not what we call ‘evolution’, because for Aristotle, the kinds of change and of structure exhibited in the world of nature form an eternal repertory, and the items in the repertory are related logically, not temporally, among themselves^"25"”.



1) Pellat (Ch.), “Al-Dlahiz”, in RI2, vol. II, p. 385.
2) Ibn ‘Asakir, MMIJ, IX, pp. 203—217.
3) Khaiib Baghdadi, XII, pp. 212-222.
4) Sarton (G.), Iniroduciion in ihe Hisiorp of Science, vol. I, Washington, 1927, p. 597.
5) Pellat (Ch.), “Gahiziana”, in Arabica, 1956/2; cf Brockelmann (C.), GAL, SI., 241ff
6) The Book of .4niinals was published in 7 volumes, in Cairo, 1323—1324.
7) Sarton says: “His most important work is The Book oj.-Inimals, a very discursive compilation, the purpose of which is theological and folkloric, rather than scientific , Sarton, op. cii., p. 597. Sarton’sjudgement is not true; indeed, many of the knowledges given in the 1)00k are the result of his personal observation and his experiences, as al-Jahiz himself says in several chapters.
8) Asin Palacios (M.), “El ‘Libro de los Animales’ deJahiz”, in isi.’;, vol. 14 1930, p. 21.
9) Some parts of’ his book are published by R. Geyer in Wien, in 1887; and by A. Haffner in Wien, in 1895—1896; the book on the creation of man is still unpublished.
10) It is very interesting to notice that a summary of’ al-Damiri’s and other Muslim scientists’ books was translated into Latin by Abraham Echellensis (d. Italy 1664) and was published under the title “Dc Proprietatibus et Virtutibus Medicis Animalium” in Paris, in 1617. So, that is to say, sometime before the appearance ofbarwin’s precursors, such as F. Redi (1626—1698), C. Linnaeus (1707—1778), Buflon (1707—1788), Lamarck (1744—1829). the idea of evolution of Muslims was penetrated in West and this explains why the first evolutionists came from France. See Mieli (A.), La Science .1 robe ei Son Role dan l’Et’oluiion Scienijfique Mondiale, Leiden, Brill, 1938, pp. 263-264, n. 3; and extracts have been translated into French by A.J. Silvestre dc Sacy, Oppianos II, Strasbourg, 1787; see Sarton (G.), Vol. III, Part II, p. 1641. 11) Pella (Ch.), ‘Al-Djahiz”, op. cii., p. 386; cf Sarton, op. cii., p. 597.
12) Al-Jahiz, Kiiab al-Ha vawan, Vol. I, Cairo, 1909, p. 13, and see also different chapters of the volumes.
13) ldem., Vol. VI, pp. 133—34; and there are many passages in different volumes illustrating the struggle for existence. See VI, 139; VII, 47, 80. 14. ldem., vol. VII, pp. 47-48.
15) According to some opinions, this original form of animal was lost because of earthquakes and floods. See al-Jahiz, op. cit., vol. IV, p. 24; cf vol. VII, p. 77.
16) ldem, vol. IV, p. 23.
17) ldem., vol. IV, pp. 24-25; c1 vol. VI, pp. 24-26.
18) I think al-Maskh is a kind of ape; see Vol. IV, p. 24. And do not confuse al-Maskh with al-Miskh.
19) ldem., Vol. IV, p. 24; and cf vol. IV, pp. 25-27.
20) See Sarton (0.), op. cii., vol. II, Part 2, pp. 354—355.
21) Mieli (A.), op. cii., p. 152.
22) Cassirer (E.), The Problem of Knowledge, translated by W. H. Woglom and Ch. W. Hendel, Yale University Press, New Haven, 1950, p. 137.
23) Sarton (G.), op. cii., vol. III, part 2, p. 1641.
24) See Darwin (Sir F.), The Life and Letters of’ Charles Darwin, vol. I, London, 1887, p. 289. Samuel Lee (1783-1852), of Queen’s, was professor of Arabic and Hebrew. In 1821, he issued a “Sylloge Librorum Orientalium”. In 1829, he translated “The Travel of Ibn Battuta”, see The Dictionary of National Biography, vol. XI, London, 1917, pp. 819-820.
25) Collingwood (R. C.), The Idea of’ Nature, Oxford, 1945, p. 82.

The Islamic Quarterly, London

Third Quarter 1983


Salaam Knowledge

[Interim]

In the Middle Ages, Islamic biologists and philosophers proposed theories of evolution and natural selection prior to Charles Darwin. [...]

Haha
Had ik niet gezocht achter de topictitel.

Trouwens, evolutietheorie in het kader van het 'Darwinisme', ik weet niet . . .
Van een moslima die ik heel 'hoog heb zitten heb ik begrepen dat Darwin een gelovig man was.
Hij was ook een nogal wereldvreemde wetenschapper die een blinde vlek had voor de politieke exploitatie van zijn wetenschapsbeoefening.

Ik ben er voor om Darwinisme te te omschrijven als 'Spinozisme':

De zinsnede van Spinoza: 'Conatus sese conservandi primum et unicum virtutis est fundamentum' bevat de ware grondregel van heel de westerse civilisatie, waarin de religieuze en filosofische geschilpunten van de burgerij tot rust komen. (Ethica, deel 4, stelling 22, Toegift, Het streven om zichzelf te handhaven is de eerste en de enige grondslag van de Deugd).
Dialectiek van de verlichting (Adorno/Horkheimer)

Voorgaande stelt naar mening de kernvraag van deze dicussie: waar komt het menselijk geweten vandaan?
Is het geweten zomaar ontstaan ter handhaving van de menseid?
Is het geweten een geschenk van Allah om de mens zich te laten verheffen boven de Engelen, of indien gewenst zich onder de dieren te stellen (in de Hel zijn geen dieren)?

Creationisme . . . .ik zie dit als christelijk obsessie om een tot een synthese te komen godsdienst en wetenschap.
Niet mijn ding.

[Ibrah1234]

Levert dat geleuter op de cm2 nog iets op in het dagelijks bestaan en de realiteit van alledag?

[Interim]

Levert dat geleuter op de cm2 nog iets op in het dagelijks bestaan en de realiteit van alledag?

Suggestieve vraagstelling.

[Wizdom]

Leuke theorieën maar als ik lees dat wanneer de Schepper heeft besloten tot een nieuwe schepping dat dit wordt verwezenlijkt met "Wordt en het Wordt" dan zie ik weinig aanleiding voor raakvlak van Quran met "Evolutie theorie"

[Revisor]

Leuke theorieën maar als ik lees dat wanneer de Schepper heeft besloten tot een nieuwe schepping dat dit wordt verwezenlijkt met "Wordt en het Wordt" dan zie ik weinig aanleiding voor raakvlak van Quran met "Evolutie theorie"

Het één hoeft het andere niet uit te sluiten. Ik zie evolutie als scheppingsinstrument van Allah. Zoals een beeldhouwer instrumenten heeft om een beeld of een product te maken, zo is het evolutiemechanisme een instrument van Allah om te scheppen.

https://www.maroc.nl/forums/wie-schr...ml#post5190934


Blijft over de kwestie tijd cq. tijdsbesef. Wat voor ons miljoenen jaren evolutie lijkt, is voor Allah een trilling met het ooglid.

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Rumi’s Theory of Evolution

Mulyadhi Kartanegara

Whenever we hear the word evolution, almost immediately our mind rushes to a very outstanding British naturalist, Charles Darwin (d. 1882), as though this name, Darwin, is identical with word evolution. However, the theory of evolution has been initiated—at least according to Sir Muhammad Iqbal—in the ninth century by a Muslim scholar, al-Jahiz (d.890). This theory was substantiated in the following century by a Muslim philosopher and historian, Miskawayh (d. 1010), who in his Fawz al-Asghar, discusses in a very significant way the theory of evolution. In this work, he points out that in the vegetable world it is date tree which has reached the highest level of evolution, for it has the capability of self-procreation.

Even so, the most outstanding theorist of evolution in the Muslim world was, beyond any doubt, a famous Persian mystic and poet, Muhammad Jalal al-Din Rumi, whose birthday we are celebrating today. In this very precious moment, I would like to present to you, Mawlana’s mystical and philosophical views on evolution as follows:

Biographical Sketch of Rumi

Muhammad Jalal al-Din Rumi, known to his followers as “Mawlana” (Our Master), was born in 1207 AD at Balkh, north of Kabul, Afghanistan. Balkh at that time was under the reign of Khwarizmshah. After having heard some information on the Mongol invasion into the Muslim world, Rumi’s father, Baha’ al-Din Walad, a great ‘alim, known as “Sultan al-‘Ulama’,” left Balkh secretly for several safer cities, such as Nishapur, in which he was reported to have met with Farid al-Din ‘Attar. It was said that in 1219 Rumi’s family had reached Baghdad, whereupon they heard about the destruction of Balkh. Of course we knew that in turn Baghdad was destroyed by Hulagu Khan in 1258. But at that time Rumi’s family was already in Konya, Turkey, and lived in the palace of Seljuk Sultan Kayqubad. It is from here that Rumi obtained the name Rumi, which means “of Turkey.”

From Baghdad the family went to Mecca for pilgrimage (hajj). Afterward, Baha’ al-Din, with his family traveled to Damascus, the Malatya and Zaranda, where Rumi married with Jawhar Khatun, a daughter of one of great local scholars, Lala Syaraf al-Din al-Samarqandi. Only after that, Rumi’s family went to Konya and lived there on the invitation of Sultan Kayqubad.

In the milieu of royal palace of Western Sejukid dynasty, the Sultan built a college for Rumi’s father called madrasa Khudavangar, wherein he became a professor. So the story tells us that young Rumi lived in the royal palace and received the best education and instruction from the best teachers and scholars. Soon Rumi became a very outstanding religious scholar mastering various scientific disciplines, both religious and rational, such as religious law (shari’a), theology, philosophy and mysticism. After his father’s demise, Rumi replaced his father’s position, both as the head of the madrasa and as a professor and advisor for the students. When he reached the age of thirty, Rumi was at the peak of his intellectual career as the most respected religious scholar, having thousands of students from different parts of Islamic world, 400 among them were religious scholars (‘ulama’) of the middle East.

However, the fame and the peak of his intellectual career that he had enjoyed did not satisfy him. He did not find in these scientific disciplines that he mastered one that could transform himself into a perfect man (al-insan al-kamil). According to him both fiqh (jurisprudence) and kalam (theology) failed to transform oneself for their tendency towards formalism. Fortunately, in this very critical moment, Rumi met a very mysterious figure, who was then known as Shams al-Din al-Tabrizi. As a matter of fact, Shams al-Din al-Tabrizi had a profound and formative influence on Rumi’s life, for it was him who had transformed the Mawlana from a theologian into a mystic and from a systematic rationalist into a spirited poet.

The disappearance of this very mysterious figure had really made Rumi the greatest Muslim mystical poet at all times. Rumi passed away in 1273 AD leaving some extremely beautiful and profound works, such as Divan-i Shams-i Tabriz and of course his masterpiece the Mathnavi which had been named by ‘Abd al-Rahman al-Jami’ as the Qur’an in Persian language.

The Universe’s Ability to Love

Before we deal directly with his theory of evolution, it is probably important for us to understand Mawlana’s world view, as the foundation for his theory. What might surprise us, who live in a modern secular world, is his statement that “the universe is alive, not dead. It is able to love and to be loved.” The statement “even the universe can love,” reveals to us the essence of his world-view. Different from what we usually think, the universe, according to Rumi, is an organic creature endowed with life and even intelligence. God, for the Sufis, is the most fascinating object, the most lovable and beautiful. According to them, based on a sacred (Qudsi) hadith, God’s motive to create the universe is love. The universe was created through divine love, or more correctly the breath of the merciful (nafs al-rahmani), that penetrates all the parts of the universe, and moved it afterwards. Therefore, love (‘ishq, as he calls it), became the most fundamental and creative force of the universe. It is love, according to him, that has enlivened and activated the universe, and endowed it with life and intelligence. In one of his poem, Rumi says,

In (the view of) the intellect, heaven is man and earth woman
Whatever (that) heaven casts forth, this (earth) fosters.
When it (earth) hath no heat remaining, it (heaven) sends it;
When no freshness and moisture remains, it bestows it.
Heaven is turning giddily (in the world) of time, like man (prowling) around (in the search of) gain for the wife’s sake.
And this earth practices housewiferies: it attends to births and suckling that (which it bears).
Therefore, regard earth and heaven as endowed with intelligence, since they do the works of intelligent being’
Unless this two sweethearts are tasting (delight) from one another, then why are they creeping together like a mate?

Not only are these verses beautiful but also make us realize of a world view different from ours. The lifeless universe has made alive and intelligent by love: God’s love for it. Rumi once says, “Know that wheeling heavens are turned by the waves of love. Were not for love, the world would be frozen.” Therefore, love is considered by Rumi as the most fundamental force of the universe, and was responsible for its dynamic movement.

The Relation of Love to Evolution

When he calls this fundamental force love (‘ishq), of course Rumi does it by purpose. By calling this force love, he wants to give it a certain direction (orientation), and not render it blind. Rumi says, “whether love be from this (earthly) side or from that (heavenly) side, in the end it leads us yonder.” Therefore, the power of love is not random or blind, but purposeful and leading the lover toward its goal, the Beloved God.

The universe, thus, fell in love with God, the Beloved. Rumi says, “Thou didst show the delightness (beauty) of Being thou hads caused not-being to fall in love with thee.” After since, the universe has always tried to get closer and closer to God. “Each on of them would be (as) stiff and immovable like ice, (if it is not for love), how should they be flying and seeking like locusts?”

Why does the universe want to be close with God, the Beloved? It has been natural for any lovers to want to be close to their beloved. The farther a lover is from his beloved, the more intense his longing for union and the more ardent his love for the Beloved. Rumi has deliberately chosen the term ‘ishq to describe this love, and not mahabbah, which also means love, for while mahabbah indicates the close relation between the lover and his Beloved, ‘ishq indicates a sad and long separation between them. Therefore, it is probably more appropriate to translate word ‘ishq, with “ardent love” than simply “love.”

It was the desire of the universe, the lover (‘ashiq), to be close and unite with God, the beloved (ma’shuq), that first brought about the evolutionary movement in the universe in its different levels: cosmic, geological, and biological, even mental and spiritual. Why does the universe long for God? This is because there was a desire or love in everything to be perfect. Mawlana says, “Everything is in love with the Perfection and hastens upwards like a sapling.” Since this Perfection is but God himself, then everything in this world struggles to approach Him, the perfect One. Therefore, it was the desire to be perfect (like God) that was responsible for the evolutionary movement in the universe.

The above verse “Everything is in love with the Perfection and hastens upwards like a sapling” probably has already alluded to a creative-vertical movement of evolution, and not horizontal-linear one. This vertical movement of the universe is beautifully described by Rumi as that of ‘flying and searching locusts’ for lights. “If it is for love, how should they be flying and seeking like locusts?” Rumi describes the wonder work of love in the following verses:

Love is infinite ocean, on which heavens are but a flake of foam: (they are distraught) like Zulaykha in desire of a Joseph.
Know that the wheeling heavens are turned by waves of love: were it not for love, the world would be frozen (in animate).
How would an organic thing disappear (by change) into a plant? How would vegetative things sacrifice themselves to become (endowed with) spirit?
How would the spirit sacrifice itself for the sake of the Breath by the waft whereof a Mary was made pregnant?
Each one (of them) would be as stiff and immovable as ice; how should they be flying and seeking like locusts?
How did the universe evolve from lower level to the higher one can be clearly seen from these following verses:
First he (man) came into the clime (world) of inorganic things, and from the state of inorganic things he passed into vegetable state.
(Many) years he lived in the vegetable state, and did not remember the inorganic state because of the opposition (between them).
And when he passed from the vegetable state to the animal state, the vegetable state was not remembered by him at all.
Save only for the inclination which he has towards that (state) especially in the season of spring and sweet herb—
Like the inclination of babes towards their mother; it (the babe) does not know the secret of its desire for being suckled;
Again the Creator, whom thou knowst, was leading him (man) from the animal (state) towards humanity.
Thus did he advance from clime to clime (from one world of being to another), till he has now become intelligent, wise and mighty.