Selasa, 23 September 2008

Al-Azhar University, Cairo Mesir



Al-Azhar University (Arabic: الأزهر الشريف‎; Al-ʾAzhar al-Šarīf, "the Noble Azhar"), is an Egyptian institution of higher learning. It is connected to Al-Azhar mosque in Old Cairo. Al-Azhar (in Arabic: the most flourished and shining) was so called either because it was surrounded by great glittering palaces,[citation needed] or as a hopeful disposition, or after the name of Sayeda Fatima Al-Zahra', daughter of the Prophet Mohammed. The mosque was built in two years from 969 AD, the year in which its foundation was laid. The Madrasah connected with it was founded in 988 AD. Studies began in Al-Azhar in the month of Ramadan by October 975 AD, when Chief Justice Abul Hasan Ali ibn Al-No'man started teaching the book "Al-Ikhtisar", on Shiite jurisprudence.

According to Encyclopedia Britannica, "Al-Azhar was founded by the Fatimids, but Saladin, after ousting the Fatimids, consecrated it to Sunni learning in the 12th century"[1] [2]. It is one of the oldest operating universities in the world.

Al-Azhar University was initially founded as a Jami'ah ("university" in Arabic) which issued academic degrees,[3] and had individual faculties[4] for a madrasah and theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy and logic in Islamic philosophy.[3]

Contents


Reputation

Among the university's stated objectives is the propagation of Islamic religion and culture and the Arabic language (the language of the Qur'an.) To that end, it maintains a committee of ulemas (Islamic scholars) to judge on individual Islamic questions, operates a printing establishment for printing the Qur'an, and trains government-appointed preachers in proselytization (da'wa).

Politics

In 1961, Al-Azhar was re-organized by the Nasser Government and several secular faculties were added to the university, such as medicine, engineering and agriculture. An Islamic women's faculty was also added in the same year, six years after Zaib-un-Nissa Hamidullah became the first woman to speak at the university.[citation needed]

Al-Azhar is run by a Supreme Council headed by a Grand Imam, known as "Sheikh Al-Azhar", which decides on matters pertaining to general policy. Unlike most universities, it maintains a sectarian admissions policy and does not admit students who are not practicing Islam,[citation needed] thus it combines the institutions of a Madrassah and theological seminary, with those of the faculties established in 1961.

Literature

Al-Azhar library, which was consolidated in 1897, is considered second in range, variety and importance only to the Egyptian National Library and Archives in Cairo. It possesses 595,668 books or manuscripts, some dating back to the 8th century.[citation needed] The library does not collect non-Islamic literature.[citation needed]

Since 1929, Al-Azhar has published a magazine (now monthly) whose stated mission is to advertise religious rules, subjects related to Islamic literature, and basic jurisprudence (shariah), including sections on history, biographies, translated texts and news concerning the Muslim world.

In 2005, the Al-Azhar online document archive was launched[citation needed]. This is a joint venture between the university and the HH Sheikh Mohammed Bin Rashid Al Maktoum IT Education Project (ITEP) in Dubai.[citation needed] The archive intends to eventually give access to all manuscripts (c. 7 million pages) in Al Azhar library.

Political views

Muhammad Sayyid Tantawy, the current Imam of Al-Azhar, has declared that the perpetrators of the 9/11 attacks and suicide bombers are "heretics" who are not following the true path of Islam.[citation needed] In a recent conference in Indonesia, he asked all "true believers" to deny proponents of extremist and heretical forms of Islam places to speak in the mosque, thus preventing the spread of violent ideologies.

Ali Gomaa', the Egyptian Mufti associated with Al-Azhar, has also declared that Islam authorizes the thwarting and eradication of insurgents who kidnap and kill civilians in Iraq since they wreak havoc on Earth.[citation needed]

Sheikh Tantawy has mentioned that among the priorities of Muslims are "to master all knowledge of the world and the hereafter, not least the technology of modern weapons to strengthen and defend the community and faith". He adds that "mastery over modern weaponry is important to prepare for any eventuality or prejudices of the others, although Islam is a religion of peace."[5].

Sheikh Tantawy also reasserts that his is the best faith to follow (a tenet common to proponents of many religions) and that Muslims have the duty of active da'wa. He has made declarations about Muslims interacting with non-Muslims who are not a threat to Muslims. There are non-Muslims living apart from Muslims and who are not enemies of Islam ("Muslims are allowed to undertake exchanges of interests with these non-Muslims so long as these ties do not tarnish the image of the faith"), and there are "the non-Muslims who live in the same country as the Muslims in cooperation and on friendly terms, and are not enemies of the faith" ("in this case, their rights and responsibilities are the same as the Muslims so long as they do not become enemies of Islam").

On freedom of speech

In October 2007, Muhammad Sayyid Tantawy, the current Imam of Al-Azhar, drew allegations of stifling freedom of speech when he asked the Egyptian government to toughen its rules and punishments against journalists. During a Friday sermon in the presence of Egyptian Prime Minister Ahmed Nazif and a number of ministers, Tantawy is purported to have stated that journalism which contributes to the spread of false rumours rather than true news deserves to be boycotted, and that it is tantamount to sinning for readers to purchase such newspapers. Tantawy, a supporter of Egyptian President Hosni Mubarak, also called for a punishment of eighty lashes to "those who spread rumors" in an indictment of speculation by journalists over Mubarak's ill health and possible death.[6][7]

This is not the first time that he has criticized the Egyptian press regarding its news coverage nor is it the first time he in return has been accused by the press of opposing freedom of speech. During a religious celebration in the same month, Tantawy released comments alluding to "the arrogant and the pretenders who accuse others with the ugliest vice and unsubstantiated charges". In response, Egypt's press union issued a statement suggesting that Tantawy appeared to be involved in inciting and escalating a campaign against journalists and freedom of the press.[8]

Notable persons associated with the university

Al-Azhar University has had a huge impact on the religious, cultural and political arena in Egypt, the Middle East, and the whole Islamic world (see the list of notable persons below). Numerous persons of note have graduated from the university including Taha Hussein, one of the pre-eminent Arab intellectuals and writers, and a leader in the twentieth century modernist movement in Egypt. Saad Zaghlul, former Egyptian prime minister and leading political figure in the first half of the same century especially against the British occupation of Egypt, was also an alumnus of Al-Azhar. Before them was Muhammad Abduh, founder of Islamic Modernism and respected Islamic scholar, and Ahmed Orabi who was the first Egyptian army officer and the leader of the Urabi Revolt. The list of notable alumni also includes Hassan-i Sabbah, founder of the Assassins in the 11th century. Hassan al-Banna, founder of the Muslim Brotherhood and purported mastermind behind the assassination of Egyptian prime minister Mahmud Fahmi Nokrashi in 1948[citation needed], graduated from the university. Sheikh Ahmed Yassin, the founder of Hamas, was also an alumnus.

Before 1800

1800 - early 1900s

1910-1950s

1950-

See also



References

  1. ^ Britannica article
  2. ^ Encyclopedia Britannica p.37 1993 edition ISBN:0852295715
  3. ^ a b Alatas, Syed Farid, “From Ja¯mi`ah to University: Multiculturalism and Christian–Muslim Dialogue”, Current Sociology 54 (1): 112-32
  4. ^ Goddard, Hugh (2000), A History of Christian-Muslim Relations, Edinburgh University Press, p. 99, ISBN 074861009X
  5. ^ "The Grand Imams of Al-Azhar". Retrieved on 2006-06-24.
  6. ^ allheadlinenews.com
  7. ^ aljazeera.net(Arabic Online)
  8. ^ International Herald Tribune
  9. ^ David D. Laitin, Politics, Language, and Thought: The Somali Experience, (University Of Chicago Press: 1977), p. 102
  10. ^ Gayoom, Maumoon Abdul - MSN Encarta

External links

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Rabu, 17 September 2008

Ensiklopedia Al-Qur'an

RAHMAH (Kasih sayang) GHUFRÂN (Ampunan) NAFILAH, NAFL (Tambahan, sunnah)
SUJUD (Sujud) KHUSYÛ‘ (khusyuk) NABIY (Nabi)
BARAKAT (Berkah) MUDDATSTSIR (Yang berselimut) UMMIY (Tidak Bisa Baca-Tulis)
MUZZAMMIL (Yang berselimut) WAHY (wahyu) ‘ADL (adil, keadilan)
‘ADAS (kacang adas) ‘AD (kaum ‘Ad) ‘ABASA (memasamkan muka)
‘ABQARI (permadani indah) ‘A’ILAN (orang yang butuh/miskin) ÂZIFAH (Dekat/Cepat)
FAUZ (Kebruntungan) ÂZAR (Azar) AYYAM (Hari-hari)
AYYÛB (Nabi Ayub) ÂYAH (Ayat, tanda) AWWAL (Yang pertama)
AWWAB (kembali) TAQWÂ (Takwa) NAHT (Pahatan)
FAKKARA (memikirkan, berfikir) ‘AZZARA (Mendukung) ‘ULAMA’ (Ulama)
‘AZAMA (memutuskan, bertekad) A‘ÛDZU (Aku berlindung) ‘ATIQ (Bebas, tua, mulia, dihormati, antik, atau budak)
‘ATID (Pengawas, penjaga [malaikat ‘Atid]) ‘ATHAL (Kekosongan) ‘ASYIRAH (Keluarga)
‘ASHM (Menjaga, melarang, menahan) ATSAR (Keutamaan, bekas, berita) ASRÂ (Memperjalankan)
ASWÂQ (Pasar-pasar) MUSHÎBAH (Musibah) ASHLIH (Damaikanlah)
ASHÎL (Waktu sore) ASHHÂB (Pemilik, Sahabat-sahabat) ASFAL (Yang paling rendah)
ARDH (Bumi) UMMAH (Umat) HABL (Tali)
NABY (Nabi) JIHAD (Jihad) LAIL (Malam hari)
FITHRI (Suci) SHIYAM (Puasa) ARBAB (Tuhan-tuhan)
A‘RÂB (Orang-orang Arab Badwi) AQSHA (Yang paling jauh, [masjid] Aqsha) AN‘ÂM (Binatang ternak)
ANA’A (Waktu) AMIN (Yang aman) AMÎN (Yang terpercaya)
AMANAH (Jujur, dapat dipercaya) A‘MÂ (Yang buta) AMAD (Masa)
AM‘Â’ (Usus) ALWÂH (lembaran, kepingan) ALLAHUMMA (Ya Allah)
ALYASA‘ (Nabi Alyasa‘) ALSINAH (Lidah) AKHLASHA (memurnikan)
ÂKHIRAH (Akhirat) AIMÂN (Sumpah, berkat, kekuatan) AJR/UJÛR (Pahala)
AHMAD (Yang terpuji/Ahmad) AHL BAIT(Ahlul bait) AHL (Ahli, penghuni)
AHLÂM (Mimpi) AGHNIYA’ (Orang-orang kaya) AFSHAH (lebih lancar)
AFLAHA (beruntung)







ÂFÂQ (ufuk)













RAHMAH (Kasih sayang)

Rahmah (رَحْمَةٌ) atau rahmat berasal dari akar kata rahima-yarhamu- rahmah (رَحِمَ ـ يَرْحَمُ ـ رَحْمَةً). Di dalam berbagai bentuknya, kata ini terulang sebanyak 338 kali di dalam Al-quran. Yakni, di dalam bentuk fi‘l mâdhi disebut 8 kali, fi‘l mudhâri‘ 15 kali, dan fi‘l amr 5 kali. Selebihnya disebut di dalam bentuk ism dengan berbagai bentuknya. Kata rahmah sendiri disebut sebanyak 145 kali.

Ibnu Faris menyebutkan bahwa kata yang terdiri dari fonem ra, ha, dan mim, pada dasarnya menunjuk kepada arti “kelembutan hati”, “belas kasih”, dan “kehalusan”. Dari akar kata ini lahir kata rahima (رَحِمَ), yang memiliki arti “ikatan darah, persaudaraan, atau hubungan kerabat.” Penamaan rahim pada peranakan perempuan karena darinya terlahir anak yang akan menerima limpahan kasih sayang dan kelembutan hati.

Al-Asfahani menyebutkan bahwa rahmah adalah belas kasih yang menuntut kebaikan kepada yang dirahmati. Kata ini kadang-kadang dipakai dengan arti ar-riqqat al-mujarra­dah (الرَّقَّة اُْلُمَجَّرَدَةُ = belas kasih semata-mata) dan kadang-kadang dipakai dengan arti al-Ihsân al-mujarrad dûn ar-riqqah (الإِحْسَانُ اْلمُجَرَّدُ دُوْنَ الرِّقَّةِ = kebaikan semata-mata tanpa belas kasih). Misalnya, jika kata rahmah disandarkan kepada Allah, maka arti yang dimaksud tidak lain adalah “kebaikan semata-mata.” Sebaliknya, jika disandarkan kepada manusia, maka arti yang dimaksud adalah simpati semata. Oleh karena itu, lanjut Al-Asfaha­ni, diriwayatkan bahwa rahmah yang datangnya dari Allah adalah in‘âm ( إِنْعَامٌ = karunia atau anugerah), dan ifdhâl (إِفْضَالُ = kelebihan) dan yang datangnya dari manusia adalah riqqah ( رِقَّةٌ = belas kasih).

Senada dengan Al-Asfahani, Ibnu Manzur di dalam Lisân al-‘Arab menyebutkan bahwa orang Arab membedakan antara kata rahmah yang disandarkan kepada anak cucu Adam dengan yang disandarkan kepada Allah. Kata rahmah yang disandarkan kepada anak cucu Adam adalah riqqat al-qalb wa 'athfih (رِقَّةُ الْقَلْبِ وَعَطْفِهِ = kelembutan hati dan belas kasihnya), sedangkan kata rahmah yang disandarkan kepada Allah adalah ‘athfuh wa Ihsânuhu wa rizquhu (عَطْفُهُ وَاِحْسَانُهُ وَرِزْقُهُ = belas kasih, kebaikan, dan rezeki-Nya).

Kata rahmah yang digunakan di dalam Alquran hampir semuanya menunjuk kepada Allah Swt, sebagai subyek utama pemberi rahmah. Atau dengan kata lain, rahmah di dalam Alquran berbicara tentang berbagai aspek yang berkaitan dengan kasih sayang, kebaikan, dan anugerah rizki Allah terhadap makhluk-Nya. Di samping itu, dari akar kata rahima, lahir beberapa kata yang menjadi nama dan sifat utama Allah Swt. Misalnya, kata ar-râhim (الرَّاحِمُ) yang disebut sebanyak 6 kali, ar-rahmân (الرَّحْمَانُ) yang berwazan fa’lân yang menunjukkan bahwa Dia mencurahkan rahmat yang teramat sempurna tetapi bersifat sementara tidak langgeng kepada semua makhluknya, disebut sebanyak 57 kali, dan ar-rahîm (الرَّحِيْمُ) yang berwazan fa’îl yang menunjukkan bahwa Dia terus-menerus dan secara mantap mencurahkan rahmatya kepada orang-orang yang taat kepada-Nya di akhirat kelak, disebut sebanyak 95 kali, sekali di antaranya disebutkan untuk menyifati pribadi Rasulullah Muhammad Saw.

Dengan demikian, jelas bahwa subyek utama dari pem­beri rahmah yang diungkap Alquran adalah Allah Swt. Dia menyifati diri-Nya dengan kasih dan sayang yang mahaluas (rahmân), mewajibkan bagi diri-Nya sifat rahmah (S. Al-An‘âm [6]: 12). Rahmah-Nya meliputi segala sesuatu (S. Ghâfir [40]: 7). Rahmah-Nya ditaburkan kepada semua makhluk dan tak satu makh­luk pun yang tidak menerima rahmah walau sekejap. Di dalam hadis dinyatakan bahwa Dia lebih pengasih kepada hamba-Nya daripada seorang ibu kepada anaknya (HR. Bukhari). Rahmah-Nya mendahului murka-Nya (HR. Bukhari). Bahkan, musibah ataupun kesusahan yang menimpa seorang hamba pada hakikatnya adalah perwujudan dari rahmat-Nya jua. Bukankah orang tua yang menghukum anaknya yang berbuat kesalahan merupakan bukti kasih sayang orang tua tersebut kepadanya? Dengan demi­kian, rahmah-Nya adalah anugerah dan nikmat Ilahi di dalam seluruh aspek hidup dan kehidupan manusia.

Demikian, banyak sekali ayat Al-quran maupun hadis Nabi Saw. yang berbicara tentang keluasan rahmah Allah. Oleh karena itu, seorang hamba tidak boleh berputus asa akan perolehan rahmah Allah sekalipun hamba tersebut telah berbuat sesuatu yang melampaui batas (S. Az-Zumar [39]: 53). Seseorang yang berputus asa akan perolehan rahmah Allah dicap oleh Alquran sebagai orang yang sesat (S. Al-Hijr [15]: 56). Sementara itu, mereka yang mengingkari ayat-ayat Allah dan pertemuan dengan-Nya juga dicap sebagai orang-orang yang berputus asa akan perolehan rahmah Allah (S. Al-‘Ankabût [29]: 23).

Seiring dengan keluasan rahmah-Nya, Al-quran men­gungkapkan bahwa rahmah Allah diberikan kepada alam secara keseluruhan, termasuk di dalamnya manusia (S. Al-Anbiyâ’ [21]: 107), orang-orang yang beriman (lihat misalnya, S. Al-Nisâ’ [4]: 175, S. Al-A'râf [7]: 52; S. At-Taubah [9]: 61; S. Hûd [11]: 57), orang-orang yang berpegang teguh di dalam keima­nannya (S. An-Nisâ’ [4]: 175), orang-orang yang beramal saleh (S. Al-Jatsiyah [45]: 30), orang-orang yang berbuat kebaikan (S. Luqmân [31]: 3), orang-orang yang berserah diri (S. An-Nahl [19]: 89), serta orang-orang (kaum) yang yakin (S. Al-Jâtsiyah (45): 20).

Rahmah yang diturunkan oleh Allah ke alam semesta secara umum berupa pengutusan para nabi dan rasul (S. Al-Anbiyâ’ [21]: 107) serta kitab petunjuk (S. Luqmân [31]: 3). Rahmah yang diberikan khusus kepada orang-orang yang beriman dan taat kepada-Nya berupa penghindaran dari golongan orang-orang yang merugi (S. Al-Baqarah [2]: 64) peng­hindaran dari azab (lihat misalnya S. Al-A‘râf [7]: 72; S. Hûd [11]: 58, 63, 66, 73, dan 94; serta S. An-Nûr [24]: 14), perlindungan dari godaan setan (S. An-Nisâ’ [4]: 83), penghindaran dari penyesatan oleh golongan orang-orang (kelompok) yang sesat (S. An-Nisâ’ [4]: 113), serta pemberian keistimewaan dan ilmu ladunni yang langsung dari sisi-Nya (S. Al-Kahf [18]: 65).

Para ulama menyimpulkan bahwa rahmah Allah kepada makhluk-Nya terbagi menjadi dua, yakni rahmah umum dan rahmah khusus. Rahmah umum diberikan kepada seluruh makhluk-Nya tanpa kecuali, sedangkan rahmah khusus hanya diberikan kepada makhluk-Nya yang beriman dan taat kepada-Nya. Sementara itu, ulama berpendapat bahwa dengan sifat rah­man-Nya, Allah Swt. memberikan karunia rahmah-Nya secara umum kepada seluruh makhluk-Nya di dunia ini tanpa kecua­li, sedangkan dengan sifat rahim-Nya, Allah Swt. memberikan rahmah-Nya secara khusus kepada orang-orang yang beriman dan taat kepada-Nya di akhirat kelak. Agaknya, pendapat ini disandarkan kepada salah satu prolog doa dari Nabi Saw. yang menyatakan: “Ya rahmân ad-dunyâ wa rahîmu al-âkhirah” (يَارَحْمَنَ الدُّنْيَا وَرَحِيْمُ اْلأَخِرَةِ = Wahai Yang Maha Pengasih di dunia dan Maha Penyayang di akhirat).

Adapun rahîm (رَحِيْمٌ) yang menjadi sifat Rasulullah Saw. disebutkan dalam S. At-Taubah [9]: 128. Di dalam ayat ini, disebutkan empat sifat utama Rasulullah Saw., yaitu sifat ‘azîz (عَزِيْزٌ = empati yang tinggi), Harîsh (حَرِيْصٌ = sangat menginginkan [keselamatan]), raûf (رَؤُوْفٌ = amat belas kasih), dan rahîm (رَحِيْمٌ = amat penyayang). Keempat sifat ini disebutkan dalam kon­teks penegasan Allah Swt. kepada orang-orang Arab Mekah bahwa telah diutus (datang) kepada mereka seorang rasul dari kalangan mereka sendiri (Arab keturunan Bani Hasyim) yang memiliki sifat empati yang tinggi terhadap kesulitan dan penderitaan yang mereka alami, sangat menginginkan keimanan dan keselamatan bagi mereka, dan amat belas kasih lagi amat penyayang kepada orang-orang beriman. Frase raûfun rahîmun (رَؤُوْفٌ رَحِيْمٌ) yang menutup ayat ini ditafsirkan oleh sebagian ahli tafsir dengan: "amat belas kasih kepada orang-orang yang taat, dan amat lembut terhadap orang-orang yang berbuat dosa”. (Salahuddin)

Ensiklopedia Ilmu dalam Al-Quran bagian Matematika

Ensiklopedia Ilmu dalam Al-Quran bagian Matematika

Ensiklopedia Ilmu dalam Al-Quran bagian Kimia

Ensiklopedia Ilmu dalam Al-Quran bagian Kimia

Sejarah kimia

The earliest record of man's interest in chemistry was approximately 3,000 BC, in the fertile crescent. Secepat-cepatnya merekam manusia minat kimia di sekitar 3000 SM, di bulan sabit subur. At that time, chemistry was more an art than a science. Pada saat itu, kimia adalah lebih dari sekedar sebuah seni sains. Tablets record the first known chemists as women who manufactured perfumes from various substances. Tablet mencatat apotek pertama dikenal sebagai perempuan yang diproduksi parfum dari berbagai bahan. Ancient Egyptians produced certain compounds such as those used in mummification. Mesir kuno tertentu yang dihasilkan memanjang seperti yang digunakan dalam hal membuat mumi. By 1000 BC, chemical arts included the smelting of metals and the making of drugs, dyes, iron, and bronze. Dengan 1000 SM, kimia seni meliputi peleburan metal dan pembuatan obat-obatan, Pewarna, besi, dan perunggu. Iron making was also introduced and refinement of lead and mercury was performed. Membuat besi juga diperkenalkan dan penyempurnaan dari memimpin dan suhu dilakukan. The physical properties of some metals such as copper, zinc, silver, and gold were understood. Fisik beberapa properti dari logam seperti tembaga, seng, perak, dan emas yang dipahami. Many groups of people contributed to these developments--among them were ancient Egyptians, Greeks, Hebrews, Chinese, and Indians. Banyak orang menyumbang kepada perkembangan tersebut - di antara mereka adalah orang Mesir kuno, Yunani, Ibrani, Cina, dan India.

Alchemy

It was during this time that the roots of alchemy grew. Ia selama ini bahwa akar Alchemy tumbuh. The Greeks of Egypt are regarded as the forefathers of attempts to change valueless metals into metals of greater value (eg iron into gold). Orang-orang Yunani Mesir dianggap sebagai forefathers dari upaya untuk mengubah harga logam ke logam yang lebih besar dari nilai (misalnya besi menjadi emas). In the fourth century BC, Zosimos the Greek described a substance called Xerion, a metal that supposedly turned other metals into gold. Pada abad keempat SM, Zosimos Yunani dijelaskan substansi yang disebut Xerion, metal yang diduga menjadi logam lain menjadi emas. One needed to add a little dab of Xerion to a pile of metal and after two hundred years, the metal would have become gold. Satu dibutuhkan untuk menambahkan colek sedikit dari Xerion ke timbunan dari logam dan setelah dua ratus tahun, yang akan menjadi logam emas.

This was the extent of the world's knowledge on chemistry. Sejauh ini dari dunia pengetahuan tentang kimia. In Europe, it remained so well into the Middle Ages (400-1500 CE). Di Eropa, tinggal sangat baik ke dalam Abad Pertengahan (400-1500 TM).

The Coming of Islam Kedatangan Islam

Yet at that time, a new empire was forming. Namun pada waktu itu, yang telah membentuk kerajaan baru. Islam was spreading among the people of Arabia. Islam tersebar di kalangan orang Arab. At 632 CE when Prophet Muhammad, Sall-Allahu alayhi wa sallam, died, nearly all of Arabia had become Muslim. Pada 632 Masehi ketika Nabi Muhammad, Sall-Allahu e, meninggal, hampir semua orang Arab telah menjadi Muslim. Islam had raised these people from ignorance and darkness into light. Islam telah dibangkitkan orang-orang ini dari kebodohan dan kegelapan menjadi terang. The Muslims started to become the most advanced civilization of that time. Muslim mulai menjadi yang paling canggih dari peradaban saat itu.

Though Greeks are shown as wise people who had spectacular achievements in science, Muslims are portrayed as alchemists and transmitters of Greek "wisdom", and Western scientists are shown as the real founders of chemistry, the truth is actually the opposite. Walaupun Yunani akan ditampilkan sebagai orang bijaksana yang spektakuler pencapaian dalam sains, kaum muslimin, potret sebagai alchemists dan pemancar dari Yunani "hikmat", dan ilmuwan Barat ditampilkan sebagai pendiri kimia nyata, yang sebenarnya adalah kebenaran yang berlawanan. It is true that Muslims translated many books and writings of the ancients. Memang benar Muslim diterjemahkan banyak buku dan tulisan orang dahulu. However, Muslims soon realized that in the field of chemistry the ancients, mainly being alchemists, dealt primarily with speculation and mystery. Chemistry was not a science before the Muslims. Namun, Muslim segera menyadari bahwa di bidang kimia yang dahulu, terutama yang alchemists, terutama ditangani dengan spekulasi dan misteri. Kimia juga tidak ilmu sebelum Muslim. The Muslims invented the scientific method and used it in their research tremendously. Muslim jadian sains dan metode yang digunakan dalam penelitian mereka sangat tajam. The historian Briffault's book, Making of Humanity, has been quoted in Dr. K Ajram's book, The Miracle of Islam Science: "Investigation, accumulation of positive knowledge, minute methods of science and prolonged observation were alien to Greek temperament. These were introduced to Europe by the Arabs. European science owes its existence to the Arabs." Para sejarawan Briffault buku, Pembuatan Kemanusiaan, telah dikutip dalam Dr K Ajram buku, The Miracle Sains Islam: "Penyidikan, akumulasi dari pengetahuan positif, menit metode ilmu pengetahuan dan pengamatan yang lama untuk alien Yunani perangai. Ini adalah untuk memperkenalkan Eropa oleh Arab. Sains Eropa owes keberadaannya ke Arab. " Will Durant notes that Muslims "introduced precise observation, controlled experiment, and careful records." Will Durant catatan bahwa Muslim "diperkenalkan tepat pengamatan, percobaan dikontrol, dan catatan hati-hati."

Work of Muslims Kerja Muslim

Muslims were not alchemists, but rather they were the world's first true chemists. Muslim tidak alchemists, tetapi mereka yang pertama di dunia benar apotek. They produced a variety of compounds useful for the development and advancement of science, culture, industry, and civilization. Mereka menghasilkan berbagai memanjang berguna untuk pembangunan dan kemajuan ilmu pengetahuan, budaya, industri, dan peradaban. Muslims invented and/or perfected the processes of distillation, sublimation, crystallization, oxidation, and precipitation. Muslim jadian dan / atau menyempurnakan proses penyulingan, sublimasi, kristalisasi, oksidasi, dan hujan. They discovered the process of calcination, which is used to reduce substances to a powdered form. Mereka menemukan proses proses mengapur, yang digunakan untuk mengurangi zat ke bentuk bubuk.

Muslims also discovered many elements with their specific weights. Al-Jabr (d. 815?) discovered 19 elements along with their specific weights. Muslim juga menemukan banyak elemen dengan bobot tertentu. Al-Jabr (d. 815?) Menemukan 19 beserta unsur bobot tertentu. They also were the first to accurately divide the elements. Mereka juga yang pertama akurat untuk membahagikan unsur. Muslims distinguished between metals and alloys, noting that alloys were only mixtures and not true elements. Muslim dibedakan antara logam dan alloy, bahwa hanya alloy campuran dan unsur tidak benar.

They originated the synthesis of numerous crucial substances that are essential to the development of chemical sciences. Mereka berasal dari berbagai sintesis penting adalah zat yang sangat penting dalam pengembangan ilmu kimia. The acid-base principal of chemistry was entirely their development. Asam-dasar yang Kepala kimia telah mereka seluruhnya pembangunan. The pH scale was their invention. Skala pH adalah temuan mereka. Evidence is found in the fact that the word alkali originated from the Arabic word al-kili. Bukti yang ditemukan dalam kenyataan bahwa kata lindi berasal dari kata Arab al-kili. They invented the concept of solutions regarding the solubility or insolubility of substances. Mereka jadian konsep solusi mengenai hal tdk dpt kelarutan atau dari zat.

Industrial Chemistry Industri Kimia

As industrial chemists, Muslims used advanced techniques for extracting minerals and metals. Sebagai industri apotek, Muslim teknik lanjutan digunakan untuk pengambilan mineral dan logam. They perfected glass making and introduced the technology for coloring it with metal oxides. Mereka membuat dan menyempurnakan kaca memperkenalkan teknologi untuk pewarnaan dengan logam oxides. They invented crystal making. Mereka membuat masakan kristal. They introduced and perfected steel making. Mereka diperkenalkan dan menyempurnakan pembuatan baja. They produced dyes and used them in tiles, woodworking, and clothing. Mereka Pewarna diproduksi dan digunakan di tiles, woodworking, dan pakaian. They produced a variety of plasters, glazes, and other building compounds. Muslim Spain had roads paved with cement instead of stones and had the world's first street lights. Mereka menghasilkan berbagai plasters, glazes, dan bangunan lain memanjang. Muslim Spanyol telah diaspal jalan dengan semen bukan dari batu dan telah pertama di dunia lampu jalan.

Instruments Instrumen

Muslims invented and/or widely used many chemical instruments that are used until now. Muslim jadian dan / atau digunakan secara luas banyak instrumen kimia yang digunakan sampai sekarang. They used burners, water baths, bellows, crucibles, distillation apparatuses, scales and weights, beakers, filters, flasks, phials, test tubes, etc. Mereka bakal digunakan, air mandi, hembusan, crucibles, penyulingan aparatur, skala dan bobot, beakers, filter, flasks, phials, uji tabung, dll

Production of Paper Produksi Kertas

Muslims also perfected the production of paper. Muslim juga menyempurnakan produksi kertas. This accomplishment is often attributed to the Chinese. Prestasi ini sering dikaitkan dengan Cina. Though it is true that the Chinese produced paper, this was done through a tedious process requiring silk. Walaupun memang benar bahwa orang Cina dihasilkan kertas, ini dilakukan melalui suatu boyak memerlukan proses sutra. It was the Muslims who instituted chemically-aided paper production. Ia adalah Muslim yang teringat kimiawi-aided kertas produksi. The first paper-manufacturing plant in the Muslim World was opened in Baghdad in 794 CE Millions upon millions of books were published wherever this invention arrived. Pertama kertas-tanaman manufaktur di Dunia Islam dibuka di Baghdad dalam TM 794 Juta kepada jutaan buku diterbitkan dimanapun temuan ini tiba. In 891 CE, Baghdad had over a hundred booksellers. Dalam 891 TM, Bagdad telah lebih dari seratus penyalur buku. Most mosques had libraries. Kebanyakan mesjid memiliki perpustakaan. Many cities also had public libraries. Banyak kota juga memiliki perpustakaan umum. Baghdad at the time of the Mongols' invasion had thirty-six libraries. Baghdad pada saat orang Mongol 'invasi telah tiga puluh enam-perpustakaan. Private libraries were innumerable; it was common for rich people to have huge collections of books. Swasta perpustakaan yang banyak sekali; ianya umum untuk orang-orang kaya untuk memiliki koleksi buku besar. Princes, according to Will Durant, "in the tenth century might own as many books as could be found in all the libraries of Europe combined." Raja, menurut Will Durant, "di abad kesepuluh sendiri mungkin karena banyak buku sebagai dapat ditemukan di semua perpustakaan gabungan dari Eropa."

Slowly but steadily, Europeans became accustomed to the luxury of imported paper from the Muslim world. Perlahan tapi terus, Eropa menjadi terbiasa untuk kemewahan impor kertas dari dunia Muslim. Paper was used in Constantinople by 1100, in Sicily by 1102, in Italy by 1154, in Germany by 1228, and in England by 1309. Kertas digunakan di Konstantinopel dengan 1100, di Sisilia oleh 1102, di Italia oleh 1154, di Jerman dengan 1228, dan di Inggris dengan 1309. The production of the many cheap books by Europeans was only possible after the replacement of parchment and silk paper with this new paper. Produksi dari banyak buku murah oleh Eropa hanya mungkin setelah penggantian perkamen sutra dan kertas dengan kertas baru ini. The Western world slowly rose from the coffins of illiteracy in which it had been sinking. Dunia Barat perlahan bangkit dari coffins dari buta huruf di mana ia telah tenggelam.

Muslims' Writings and Books Muslim 'tulisan dan Buku

Muslims' writings and books spurred and strongly stimulated the development of European chemistry. Muslim 'tulisan dan buku-buku yang didorong dan sangat mendorong perkembangan Eropa kimia. Translated versions of Al-Jabr's works were, according to Mathe, Lavoisier's "bible." Terjemahan versi Al-Jabr karya itu, menurut Mathe, Lavoisier's "Injil." Ar-Razi's (d. 925) booklet, Secret of Secrets, is said to be the first known example of a chemistry lab manual. Ar-Razi's (d. 925) buku kecil, Rahasia dari Rahasia, dikatakan pertama dikenal contoh dari laboratorium kimia manual. Their books were used in many European schools for many centuries. Mereka buku-buku yang banyak digunakan di Eropa untuk sekolah banyak abad. After the Crusades, especially, as returning Western soldiers told fantastic tales of the Muslim World and all the knowledge that was there, Europeans wanted to learn more and their thirst for knowledge grew. Setelah Crusades, khususnya, sebagai prajurit Barat kembali kepada orang-orang yang fantastis Dunia Muslim dan semua pengetahuan yang ada, Eropa ingin mempelajari lebih lanjut dan mereka kehausan pengetahuan untuk berkembang. Many books were translated into European languages. Banyak buku diterjemahkan ke dalam bahasa Eropa. Slowly, the Western World acquired the knowledge of Muslims, and began its Renaissance. Perlahan, Dunia Barat pengetahuan yang diperoleh dari Muslim, dan mulai dengan Renaissance.

Bibliography Bibliografi

  1. Ajram, K. 1992. Ajram, K. 1992. The Miracle of Islamic Science. The Miracle Sains Islam. Knowledge House Publishers. Pengetahuan rumah penerbit.

  2. Durant, Will. Durant, akan mereda. 1950. The Age of Faith. Age Iman. New York: Simon and Schuster. New York: Simon dan Schuster.





Islam's Contribution to Chemistry



Written by www.daily.pk
Thursday, 24 July 2008 00:00

Before addressing the subject of Muslim chemistry, however, one crucial matter needs to be raised. It concerns the use of the word Alchemy instead of chemistry. This is another instance of historical corruption fooling so many who have no perception of the depths some scholarship can descend to in order to convey distorted images of aspects of history, such as that of Islamic science. Alchemy, indeed, is a corrupt translation of the Arabic word Chemia (chemistry,) preceded by the article Al (which means: the), and which the Arabs always use (like the French and others for that matter) in front of their subject such as Al-Tib (medicine) al-Riyadiyat (mathematics) etc... If this was applied to other subjects, it would become al-medicine; al-mathematics, al-geography and so on... Only Baron Carra de Vaux had had the presence of mind to pointing to this, however briefly. Somehow al-Chemy should be translated literally The Chemistry and not Alchemy in English; and La Chimie and not l'alchimie in French. The fact that only Westerners translated or dealt with the subject, followed by rather very respectful or shy Muslim scholars means that this corrupt word of al-chemy has remained, and has become the norm.


The reason why alchemy is used instead of chemistry might have another motive behind it. Chemistry means a modern science; alchemy means the amateur, the occult, the second or third rate. Alchemy belongs to the Muslims; chemistry, of course, does not; instead is the realm of the good. This notion conveyed by some Western scholars, that alchemy ended with the Muslims and chemistry began with the Westerners has no historical ground. The reason is simple: all sciences began in some part of the world, most likely China or the Ancient Middle East, or India, at level: 1, the most basic, and then graduated to levels 2, 3, 4, and higher, through the centuries, until they reached us at the level they are, and will evolve in different places in the future. This is the story of every science, and of every sign of our modern world. Thus, it was not that we had alchemy at one point, and then, with the Europeans it became chemistry. This is a crass notion like much else coming from scholars holding such a view. Chemistry began under one form, associated with occult and similar practices, and then evolved, gradually becoming more refined through the centuries until it took our modern forms and rules. Many elements concourse to support this point. Here they follow.

Muslims Revolutionised Chemistry


First and foremost many of the products or discoveries made by the Muslims have become part of our modern chemical world; in fact were revolutions in the advance of the science. Mathe summarises the legacy of Muslim chemists, which include the discovery of alcohol, nitric and sulphuric acids, silver nitrate and potassium, the determination of the weight of many bodies, the mastery of techniques of sublimation, crystallization and distillation. Muslim chemistry also took many industrial uses including: tinctures and their applications in tanning and textiles; distillation of plants, of flowers, the making of perfumes and therapeutic pharmacy. More specifically, some such advances that have revolutionised our world are expertly raised by Multhauf. Thus in the De aluminibus, composed in Muslim Spain, (whose author Multhauf does not recognise) but could be Al-Majriti, are described experiments to obtain the chloride of mercury, corrosive sublimate (Hg Cl2), process and outcome which mark the beginning of synthetic chemistry. Multhauf notes indeed that the chloride of mercury obtained did not just become part of the chemist's repertoire but also inspired the discovery of other synthetic substances. Corrosive sublimate is capable of chlorinating other materials, and this, Multhauf, again, notes, marks the beginning of mineral acids. In the field of industrial chemistry and heavy chemicals, Multhauf notes again that one of the greatest advances of the medieval times was the manufacture of alum from `aluminous' rocks, through artificial weathering of alunite, which he describes. And in the same context the Muslims managed to perform the crystallisation of `ammonia alum' (ammonium aluminium sulphate). Multhauf, however, falls in the same trap as many of his colleagues, asserting in his conclusion that it was European Renaissance which gave chemistry a secure and significant place in science, and that with the Muslims all that was, was `alchemy;' and Multhauf states this in full contradiction of what he had just described, and so expertly, and he had himself classified under modern chemistry.

Fair Historians of Chemistry


A scholar who from the initial point gave Islamic chemistry its due, and hardly failed to call it so, was Holmyard. Holmyard, indeed, has the right qualifications to discuss Islamic che mistry, and more than any other scholar, with the exception of Ruska, and also Levey. Holmyard is indeed both a chemist with great reknown, and also an Arabist in training, rightly qualified to look at the science from the expert angles, unlike others, who are either Arabists and so understand little in chemistry, or are experts in chemistry and understand nothing in Arabic. Holmyard notes that the rise and progress of Islamic chemistry is given very little space, and whatever information exists is erroneous and misleading, a fact due partly to Kopp's unfavourable opinion of Islamic chemistry, and the hasty conclusions drawn by Berthelot from his superficial studies of Islamic material. And neither Kopp, nor Berthelot were Arabists, which, as Holmyard notes, makes their conclusions on Muslim chemistry unable to stand the test of criticism as more information is available. Of course, today's scholars can always ignore evidence that has come out since Kopp and Berthelot, and still stick with their misinformation, errors, or distorted statements, and blame such on either one of them. This tactic is in fact very common amongst scholars writing in any field of history, who shape and reshape events at will and have all the necessary sources and references to justify their writing. Some `scholars' even go as far as blaming the material in the library of their university, stating in their preface or conclusion that any shortcoming in their work was the result of their access to such limited material.

To return to Holmyard, in his Makers of Chemistry, tracing the evolution of the science from the very early times until our century, and even if not having at his disposal the vast amount of information many of today's scholars have, he produced an excellent and encompassing, thorough work. It includes none of the usual gaps of centuries one finds with other historians; nor does it include the discrepancies caused by 'sudden', 'enlightened' `miraculous' breakthroughs out of nothing.

Transmission of Chemistry to Europe


Of course Muslim chemistry, like other sciences was heavily translated into Latin, and also into local languages, which explains its spread to Europe (more on this in the chapter on the transfer of Muslim science to Europe). Many of the manuscripts translated have anonymous authors. Of the known ones, Robert of Chester, a twelfth century scholar, translated Liber de compositione alchemise. At about the same time, Hugh of Santalla made the earliest Latin translation of lawh azzabarjad (the Emerald table). Alfred of Sareshel translated the part of Ibn Sinna's Kitab al-Shiffa (the Book of Healing) that deals with chemistry. It is, however, as per usual, the Italian, Gerard of Cremona, who made the more valuable translations of Al-Razi's study and classification of salts and alums (sulphates) and the related operations the De aluminibus et salibus, whose Arabic original is preserved. The many versions of this work had a decisive influence on subsequent operations in the West, more generally on mineralogy; as did others in the formation of the foundations of such science. In fairly recent times, Holmyard, Kraus, and above all Ruska, have devoted considerable focus to Muslim chemistry, much of which, unfortunately, is not accessible to non German speakers, who thus will be deprived from forming a truest picture of Islamic chemistry.


Conclusion


After such an expose, however brief, should we still consider Muslim chemistry as an occult practice called alchemia? Are not many aspects of such science exactly what we have in our modern chemistry? And if this is not enough, here is what Muslims thought of the occult alchemia. Both Ibn Sina and Ibn Khaldoun attacked the experimentalists who sought to turn ordinary metals into precious ones, gold in particular. Ibn Sina, for instance, in The Book of Minerals, denounces the artisans who dye metals in order to give them the outside resemblance of silver and gold. He asserts that fabrication of silver and gold from other metals is `practically impossible and unsustainable from a scientific and philosophical point of view.' Ibn Khaldoun, for his part, denounces the frauds who apply on top of silver jewelry a thin layer of gold, and make other manipulations of metals. To Ibn Khaldoun, the Divine wisdom wanted gold and silver to be rare metals to guarantee profits and wealth. Their disproportionate growth would make transactions useless and would `run contrary to such wisdom.'

It is, thus, time to give Muslim chemistry its due place in history. For that to happen, the concentrated effort of Arabic speaking, able scholars, with some honesty, ought to get on with the task of writing truest accounts of Islamic chemistry in history, do for this science what Rashed, Djebbar and Yuskevitch did for Islamic mathematics, or what al-Hasan and Hill did for Islamic engineering, and what King, Saliba, Kennedy and Samso seek to do for Islamic astronomy, bringing Islamic chemistry out of the slumber others have dug in for it.



Al-Qur'an and Chemistry

The Surah named IRON is surah no 57 in Al-Qur'an.
Please visit: http://wwwcgi.umr.edu/~msaumr/Quran/57.html

Relation to Chemical Science:

IRON (Fe) 57 is one of 4 STABLE ISOTOPE

Visit:
http://www.chemicalelements.com/elements/fe.html

Isotopes

Isotope Half Life
Fe-52 8.3 hours
Fe-54 Stable
Fe-55 2.7 years
Fe-56 Stable
Fe-57 Stable
Fe-58 Stable
Fe-59 54.5 days
Fe-60 1500000.0 years

Visit :
http://chemlab.pc.maricopa.edu/periodic/Fe.html#is

http://wwwrcamnl.wr.usgs.gov/isoig/period/fe_iig.html
"Iron has four naturally-occurring stable isotopes, 54Fe, 56Fe, 57Fe and 58Fe"

There are 29 verses inside surah 57

Relation to Chemical Science:

2957

Is the 3rd ionization energy of IRON

Visit:
http://home.school.net.hk/~chem/others/periodic/element/Fe.html

1st Ionization Energy

759.3 kJ/mol

2nd Ionization Energy

1561 kJ/mol

3rd Ionization Energy

2957 kJ/mol

OR VISIT THIS ONE
http://www.webelements.com/webelements/elements/text/Fe/ionz.html
And this one:
http://nautilus.fis.uc.pt/st2.5/scenes-e/elem/e02692.html

In Arabic, IRON called HADIID.
And the NUMERICAL VALUE OF
HADIID is;
26

(Ha + Dal + Ya + Dal = 8 + 4 + 10 + 4 =
26)

Relation to Chemical Science:

26 Is ATOMIC NUMBER of the IRON
26 is NUMBER of ELECTRONS of the IRON

Visit:
http://www.chemicalelements.com/elements/fe.html
And this one:
http://environmentalchemistry.com/yogi/periodic/Fe.html

IRON (HADIID) is surah no 57
The NUMERICAL VALUE of HADIID is 26

57 - 26 = 31

Relation to Chemical Science:

31 Is the NUMBERS of NEUTRON for Fe57
Visit:

http://www.wikipedia.org/wiki/Ferrous

iso

NA

half-life

DM

DE MeV

DP

54Fe

5.8%

Fe is stable with 28 neutrons

55Fe

{syn.}

2.73 y

ε capture

0.231

55Mn

56Fe

91.72%

Fe is stable with 30 neutrons

57Fe

2.2%

Fe is stable with 31 neutrons

58Fe

0.28%

Fe is stable with 32 neutrons

59Fe

{syn.}

44.503 d

β

1.565

59Co

60Fe

{syn.}

1.5E6 y

β-

3.978

60Co

SI units & STP are used except where noted.

The word IRON found in verse number 25 in surah 57.
Total numbers of verses of surah 57 is
29
The rest of it is:

29 - 25 = 4

Relation to Chemical Science:

4 Is the ENERGY LEVELS of IRON( Fe )
http://www.chemicalelements.com/elements/fe.html

There are 4 STABLE ISOTOPES of IRON( Fe )
http://wwwrcamnl.wr.usgs.gov/isoig/period/fe_iig.html
"Iron has four naturally-occurring stable isotopes, 54Fe, 56Fe, 57Fe and 58Fe"

Remember that the WORDS in surah 57 is totally:
574 words.
Visit: http://fakir60.tripod.com/words_and_letters_of_the_quran.htm

Say that 57 is Surah Number and one of 4 STABLE ISOTOPE,
4 is the ENERGY LEVELS of IRON( Fe ) and The Number of STABLE ISOTOPES.

Letters (with hamza) in surah 57 is totally:
2505
Letters.
Visit: http://fakir60.tripod.com/words_and_letters_of_the_quran.htm

2505 - 574 = 19 31

19 Is the MAJOR CONCEPT of Al-Qur'an, Islam and the UNIVERSE.
31 Is the NUMBERS of NEUTRON for Fe57

WORDS in surah 57 is totally:
574 words.
Visit: http://fakir60.tripod.com/words_and_letters_of_the_quran.htm

Atomic Mass Average: 55.847
Visit: http://environmentalchemistry.com/yogi/periodic/Fe.html

55847 574 = 19 x 2939346.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Melting Point: 1808 K, 1535°C, 2795°F

WORDS in surah 57 is totally:
574 words.

574 1808 1535 2795 = 19 x 30220042913305.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Boiling Point: 3023K, 2750°C, 4982°F
Melting Point: 1808K, 1535°C, 2795°F

3023 + 2750 + 4982 =10755

1808 + 1535 + 2795 = 6138

Letters (with hamza) in surah 57 is totally:
2505
Letters.
Visit: http://fakir60.tripod.com/words_and_letters_of_the_quran.htm

10755 2505 6138 = 19 x 56606581902.0000

Boiling Point: 3023K- Melting Point: 1808K

3023 2505 1808 = 19 x 15911844832.0000

574 WORDS and 2505 Letters in surah 57

Boiling Point: 2750°C- Melting Point: 1535°C

574 2505 2750 1535 = 19 x 30223711973765.0000

19 and Chemistry

http://wwwrcamnl.wr.usgs.gov/isoig/period/fe_iig.html
"Iron has four naturally-occurring stable isotopes, 54Fe, 56Fe, 57Fe and 58Fe"

So 4 Stable isotopes are: 54, 56,57,58

54565758 = 19 x 2871882.0000



http://environmentalchemistry.com/yogi/periodic/Fe-pg2.html#57

ATOMIC MASS of Fe57
Is: 56.9354

569354 = 19 x 29966.0000

Noteworthy:
99 is The Beautiful names of ALLAH
66 is the Numerical Value of ALLAH

Found here:
http://www.chemicalelements.com/elements/fe.html

Number of Energy Levels: 4

    First Energy Level: 2
    Second Energy Level: 8
    Third Energy Level: 14
    Fourth Energy Level: 2

    Tabel

1 (First) 2
2 (Second) 8
3 (Third) 14
4 (Fourth) 2
10 26
1026 = 19 x 54.0000

http://www.chemicalelements.com/elements/fe.html

Boiling Point: 2750.0 °C
Melting Point: 1535.0 °C

2750 - 1535 = 1215

Put the value of 4 energy level after the number

1215 2 8 14 2 = 19 x 6396218.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Boiling Point: 3023K, 2750°C, 4982°F
Melting Point: 1808K, 1535°C, 2795°F

3023 + 2750 + 4982 =10755

1808 + 1535 + 2795 = 6138

10755 - 6138 = 4617 = 19 x 243.0000

This one is interesting.
For Boiling Point, I put The Atomic Number before the numbers.
For Melting Point, I put the Atomic Number after the numbers.

26 Is ATOMIC NUMBER of the IRON

Boiling Point: 3023K, 2750°C, 4982°F

26 3023 2750 4982 = 19 x 1384333026578.0000

Melting Point: 1808K, 1535°C, 2795°F

1808 1535 2795 26 = 19 x 951659751554.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Atomic Number: 26
Group
: 8
Period
: 4

26 + 8 + 4 = 38 = 19 x 2.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Heat of Vaporization: 349.6 kJ/mol

3496 = 19 x 184.0000

http://environmentalchemistry.com/yogi/periodic/Fe.html

Ionization Potential

First 7.87
Second 16.18
Third 30.651


7.87 +
16.18 + 30.651 = 54.701


54701
= 19 x 2879.0000







Mau Gambar Tabel Periodik Unsur?????
Neh copy aza disini!!!!