There is a natural healing power in honey of great benefit to man. This is affirmed in verses 68-9 of sura al-Nahl in the Qur’an: And your Lord inspired the bee: ‘Build your homes in the mountans and in the trees and in the (hives) made by mankihd’ Then (He taught the bee) to feed on every kind of fruit (of the earth) and to follow the ways of your Lord made smooth. There comes from inside their bellies a drink of diverse colours in which is healing for mankind. Surely in this is a sign for those people who reflect (al-Nahl, 16.68-9)

It is extraordinary that the curative properties of honey are documented in the world’s oldest medical literature. The Sumerians, and Egyptian physicians around 2000 BC, used honey to treat internal and external wounds, ulcers, diseases of the eyes, lungs, skin and, in particular, diseases of the stomach and intestines. The Chinese, the Indians, the Greeks and the Romans also recorded similar practices in their traditions. Hippocrates, the so-called ‘father’ of modern medicine (460-377 BC) also used honey to treat a variety of diseases. Honey was also highly regarded as a tonic to preserve youth and prolong healthy life–one Chinese Emperor used it as a drug to obtain immortality. The great Muslim physician, Ibn Sina (980-1037) wrote dozens of prescriptions containing honey in his world-famous medical textbook ‘The Canon of Medicine’. He is reported to have included among the benefits of honey that it makes you feel happy; that it refreshes you; that it assists digestion and gets rid of wind; that it helps when you have a cold; that it increases appetite; that it improves and sharpens memory; that it eases the tongue (the faculty of speech); and that it preserves youthfulness.

THE ANTIBACTERIAL ‘SYSTEM’ IN HONEY

In 1937 H. Dold et al. reported that honey has antibacterial activity and called the active agent an ‘inhibine’. Ever since, a number of scientist have tried in vain to discover the identity of this ‘inhibine’. In 1963 J.W. White et al. suggested that the ‘inbibine’ is the hydrogen peroxide produced by the honey’s glucose-oxidase system. However, results obtained by the author and by other scientists such as O.B.O’L. James et al. in 1972 and S.S. Radwan et al. in 1984 do not agree with the attribution of the ‘inhibine’ to the hydrogen peroxide produced. This author’s researches in the laboratory have shown that the antibacterial activity of honey is owed not to a single factor but to a complex ‘system’ of factors, of which there are at list three:

1- The high sugar concentration (76 g/1OO ml)

2- The acidity (pH=3.6-4.2)

3- The organic antibacterial compounds present in honey

It was observed that undiluted honey clearly exhibits antibacterial activity. The bacterial cells dry out because of the osmotic effect of the high sugar content in the solution and bacterial growth is retarded in the acidic environment which honey provides. In diluted form neither the sugar in the honey nor the acidity in it has an inhibitive effect on bacteria. Is it then the organic compounds which are responsible for inhibiting bacterial growth? It was also observed that most of the common pathogenic bacteria which infect human beings are killed in honey. Honey therefore acts as a bactericide. The researches established that the ‘inhibine’ is not a single agent but a subtle combination of intricately related factors quite unique in their antibacterial action. Further research is necessary, and is currently in progress, to identify the chemical nature of the organic antibacterial factors in honey.

THE BIOCHEMICAL COMPOSITION OF HONEY

The biochemical composition of honey is relevant to its curative properties. Beside the existence of the antibacterial ‘system’, honey is known to contain not less than 181 different compounds. These can be classified as follows:

– Simple and complex sugars

– Organic acids

– Minerals and trace elements (resembling blood composition)

– Vitamins (both water and fat soluble)

– Amino-acids (both essentials and non-essentials)

– Proteins (mainly enzymes)

– Lipids (simple, complex and wax)

– Plant flavours and colouring materials

– Hydrocarbons

– Hormones

– Pollens

– Microorganisms (yeast)

The list above shows just how complex the composition of honey is. It is then less of a wonder that honey contains some combination of elements which have proven so effective in the treatment of wounds and ulcers. Honey not only keeps ruptured cells sterile but also provides all the necessary micronutrients which are the building materials need to assist the cells’ full recovery. Although these micronutrients are present in only small quantities, they are available in the most easily assimilated, soluble forms. In addition, the high energy required for the healing processes to occur is provided by the simple sugars, fructose and glucose, in honey.

CLINICAL USE OF HONEY

To date the scientific and clinical evidences for the miracle of honey are numerous. Doctors and surgeons have used honey in their medical practice and even openly recommended its use. Among recent examples the use of honey for:

Treatment of serious gunshot wounds by Prof. S.A. Simirnov in 1948;

Treatment of breakdown surgical wounds by Dr. D. Cavanagh et al. in 1970;

Treatment of ulcers, surface wounds, cuts and abrasions by Dr. R. Blomfield in 1973;

Treatment of bacterial gastro enteritis (diarrhea) by Dr. I.E. Haffejee and Prof. A. Moosa in 1985;

Treatment of a wide range of serious long-standing wounds and ulcers by Dr. S.E.E. Efem in 1988;

Treatment of infected wounds in vulvectomy, infected perineum, infected abdominal wall wounds and breakdown of abdominal wall scar by Dr. R.J.F. Mclnerney in 1990.

In each of these cases honey was praised for its effectiveness as compared to ‘modern-conventional’ treatment. Honey was observed to kill bacteria at the site of wounds, to debride (clean up) wounds, rapidly replacing sloughs (dead cells) and so enabling granulation (scar) tissues to form. Honey also permitted epithelialization (i.e. growth of healthy cells) and the absorption of oedema (swellings) from around the ulcer margins. Honey reduced further infection, the risk of offensively smelly (seriously infected) wounds and so reduced need for skin graft treatments.

CONCLUSION

The verses of the Our’an which affirm the healing properties of honey affirm for us the mercy of Allah, Creator and Sustainer of the Worlds. It is also by this mercy that we study and research what He has created and made intelligible to us, including this miracle of honey. It is easy then to conclude our work, as Muslim scholars and scientists always used to begin their work, by praising Allah, and by saluting the Prophet Muhammad, upon him be peace, who left us this advice: Whoever licks honey three mornings in a month is saved from serious illnesses. 

REFERENCES

• IOYRICH, N. (1977) Bees and People, Mir Publishers. Moscow.
• CRANE, E. (1978) Honey: A Comprehensive Review Heinemann, London.
• WHITE. J.W., Mary. J.R.. Subers. H. and Schepartz, A. I. (1963) ‘The identification of inhibine, the antibacterial factor in honey as hydrogen peroxide and it s origin in a honey glucose-oxidase system’, Biochem. et Biophys. acta, 73. pp.57-70.
• JAMES. O.B. O’L, Segree. W and Ventura. A.K. (1972) ‘Some antibacterial properties of Jamaican honey’ West Indies Medical Journal, 21(7), pp.7-17.
• RADWAN. S.S.. El-Essawy, A. A. and Sarhan, M.M. (1984) ‘Experimental evidence for the occurrence in honey of specific substances active against micro-organisms’ Zbl. Mikrobiol.. 139. pp.249-55.
• KAMARUDDIN. M.Y., Sivanaesan,L and Hamid, A.H.A. (1989) ‘The existence of antibacterial factors in Malaysian Apis cerana honey’, Proceedings of the 14th. Malaysian Biochemical Society Conference pp.l8l-5
• JAVANAGH. D., Beazler, C. and Ostapowicz, F. (1970) ‘Radical operation for carcinoma of the vulva: a new approach for wound healing’ Journal of Obstetrics and Gynaecology of the British Commonwealth, 77, pp 1037-40.
• BLOMFIELD, R. (1973) ‘Honey for decubitus ulcers’ Journal of American Medical Association 224, p-905.
• HAFFEJII, I.E. and Moosa, A. (1985) ‘Honey in a treatment infantile gastroenferitis’ British Medical Journal, 290, pp.1866-7.
• EFEM. S.E. (1988) ‘Clinical observations on the wound healing properties of honey’ British Journal of Surgery, 75, pp.679-81.
• MACINERNEY. R.C.F. (1990) ‘Honey: a remedy rediscovered’, Journal of the Royal Society of Medicine, 83, p.127.
• KAMARUDDIN, M.Y (1987-91) ‘Biochemical and Pharmacological study on Malaysian Apis cerena honey’, Beekeeping: The Malaysian Beekeeping Research and Development Team – IDRC. 1987-91 Report.

Western sociologists and criminologists have tried to explain away the gloomy statistics by claiming that the level of crime is much as it was–only the level of reporting of crime has gone up because, among other things, people have telephones! Or they have suggested that because people own more things (more goods in the house, more cars, etc), there is more opportunity to commit crime. And some have tried, without any objective proof, to accuse particular ethnic groups, especially blacks, of criminal tendencies. In the public imagination blacks are associated with mugging, violent theft, burglary, and all other sorts of crime. The implication of this view is that, somehow, non-black Westerners are, by nature, disinclined to commit crime!

Whatever the explanation for it, the crime figures are evidence of a problem that has to be tackled. The two main options address the problem preventatively or correctively. Preventive measures consist of increased security–better doors and windows, more locks and bolts, alarms, video surveillance, and the like. Such measures failed to address the crime figures because the crime was displaced to easier targets–to, for example, the houses of the poor who could neither afford the increased security nor move to ‘safe’ areas of town. On the corrective side, the policy (usually associated with ‘conservatives’)– tougher policing tactics, harsher sentencing, short, sharp shock treatment for young offenders–didn’t work either. Tough, military-style policing in certain urban areas provoked riots, looting, racial conflict and massively expensive disorder, and brought the police into disrepute. Neither longer sentences nor short, sharp shook treatments affected rates of recidivism: 60% of criminals still went back to a life of crime. New prison buildings had to be built at great cost, adding to the already considerable cost of keeping criminals locked up–an average of 2000 per individual per month.

Unable to resolve the problem, governments hastily adopted the ‘nothing works’ principle and handed over some of its responsibilities to local councils. Long sentencing and tough policing had to be abolished due to unpopularity and costs. New sentencing measures, probation and community policing were implemented. However, crime figures have continued to rise. The dilemma remains: long sentences mean unsustainable costs of running overcrowded prison services with a 60% recidivism rate; short or no custodial sentences mean letting the criminals onto the streets albeit with reduced opportunities–the poor being vulnerable whereas the rich buy security and/or insurance. 

The approaches so far tried are bound to fail because they do not attempt to identify the causes of criminality in a way commensurate with the complexity of the problem. They do not identify all the individual factors which, acting together, generate crime. The responses to crime have been simplistic: if the criminals were unemployed, try to get them work; if they were persistent offenders, lock them up; if some people were particularly vulnerable to crime, counsel them to get better security. But neither crime nor criminals act for motives as simple as that. If a criminal mind really wants to commit crime, giving the person a job or money may not be dissuasive. Consider the case of Robert Maxwell who was immensely wealthy but nevertheless stole his own employees’ pensions, or of the political dictators who have robbed their own people of millions each year. If poverty were the sufficient reason for crime, there would not be crimes like tax evasion, bribery, fraud, racketeering, price fixing, etc., which are usually done by the well-off. In fact none of the economic classes (nor any of the ethnic groups) in a society can be singled out as more liable to commit crime.

Existing theories do not adequately address the key questions: why some people commit crime whereas others, in very similar situations, do not; why patterns of crime differ in similar areas; why in the same family one member becomes a criminal but the others do not, or the other way round; and, finally, why some individuals, households, or businesses are more likely to be victims than others.

Conventional approaches look for answers to these questions dissuasire separately but none has ever tried to address them all together. The discipline of criminology is in a severe crisis as regards any competence to explain the causes of the phenomena it offers to deal with. Sadly, since Western society finds it very difficult to question its fundamental structures, it is most unlikely that Western criminologists will be persuaded to ask the right questions in the right way. Success and happiness, in modern Western societies, are defined in terms of individual buying power. Material expectations are constantly being increased with the majority of people having very little opportunity to catch up with them. At the same time, the system lacks the authority of moral norms–normlesness is the norm, individuals being encouraged to define their own norms as they go along. Offenders often say, for example, that property is insured anyway so there is no harm in stealing it. Meanwhile, the sense of insecurity and isolation deepens: in some urban areas, people do not even feel safe in their own homes.

The motivations to crime are diverse and complex. Some individuals, ambitious for success, are nevertheless industrious and law-abiding, others seek illegal short-cuts. Some may find no legal route to change their economic condition and accept it, others do not. And still others may not be ambitious at all and simply conform to the circumstances in which they find themselves. The question, here, is what factors lead particular individuals into several different behavior patterns. The answer is bound to be no less complex than in the case of disease where the susceptibility of a particular individual has many possible causes, not one.

Many conventional crime theories focus on a single cause and generalize the explanation to crime as such. Biologists may identify genetic defects in some criminals then deduce that all criminals are genetically defective (e.g. Lombrosso). But if human actions were all determined by our genes we would be like robots–and we are not. Besides, the latest researches show that brain activities are not controlled by genes. Or psychologists may identify a psychological disturbance among some members of the criminal population and, instead of localizing the results, claim that all criminals must be psychologically disturbed (e.g. Freud). Or sociologists may observe that the children of broken or ‘problem’ families are over-represented amongst criminals and infer a causal connection between poor family background and crime.

As against these approaches, it is essential to acknowledge the multiplicity of causes of crime and to differentiate offender types. A more credible analysis of causes must try to explain differentials in crime rates in different areas and the process by which specific individuals acquire criminal attitudes and/or behavior. The explanation must combine more than one factor on the sociological or psychological side of the question. It must, first, put the person in the centre of the investigation and then ask: How do people become the kind of individuals who commit crimes? What is it about the structure of a social system that determines the kinds of criminal acts that occur in the system and their distribution? What deters people from crime?

The individual must be placed at the centre of the investigation because only individualist theories can explain different patterns of crime in similar conditions. Class or social group theories cannot explain the only criminals in a family, given that all family members are exposed to the same economic, social or environmental conditions. Burglars are statistically expected to be young, school drop-outs and unemployed, but it is evident that not all the unemployed nor all school drop-outs commit crimes. That does not mean that social conditions are irrelevant, only that they are not deterministic. Social conditions of course do affect people and may even predispose some individuals towards crime. However, it remains true that most individual offenders choose to do what they do.

Having accepted that crime is not a product of single causes like poverty or social deprivation but of a complex of causes, any solution we seek must not rely on either preventative locks and bolts or corrective sentences in prison, but take a long term view. The long term solution is to bring up individuals with clear values of what is good and evil, as concerned for others as for themselves; who do not measure happiness in terms of buying power. At the same time we need a social environment in which the have-nots are not alienated from the haves, but all feel as if they belong together and are all cared for and protected by all. Cooperativeness and solidarity must replace individualism and competitiveness at the expense of others. If not, we encourage the cynicism of ‘might is right’, of crime as the clever individuals way of punishing the fool for being foolish.

The intensity and extent of crime in Western societies is an indicator that something is seriously wrong with them. There ought, in conscience, to be no evasion of the responsibility to question the principles and directions on which they are run.

The young, having been deprived of all traditional values, were crushed by the pressures of materialism. They showed no signs of purity or profundity of mind, nor depth of feeling, nor spirituality. Such a thing was not at all unexpected given that the experience and traditions cultivated over a thousand years had been sacrificed to an adulterated, cosmopolitan culture.

The most painful and heart-rending aspect of the situation is that the intelligentsia, those who were expected to guide the community, readily adapted to the new low standards. It is difficult for us to comprehend how they could prefer an adulterated culture to the traditional one so subtly formed over the centuries.

In just such conditions our young confronted the problems of coming to age! They were under great pressures resulting from the neglect of centuries. Their bewildered community had left the traditional ways, and a new force had appeared, but one that, not having suffered pangs of birth, was immature. The poor youth could not decide whom to foIlow. And how could they decide, since they had never been given good examples, and had only seen those who fled from themselves in one way or another.

In a society going astray, which had suffered a serious reverse, some went so far as to consider all ideas and traditions that had elevated their ancestors into a great nation as exhausted values. If only the young who were deprived of all the finer feelings had been able to understand what was happening around them!

That being the situation, what we should do is to uplift a generation who has been turned from their origins, and to inject new life into them.

We have no right merely to complain about them or to criticize them for not reading or thinking. They were until very recently given no help at all, although they would have welcomed such help. We may not deny that some of them show a real desire to do serious researches or to learn. Others express that hunger by reading piles of newspapers or listening to the radio or watching television for hours–to kill time or satisfy trivial desires. Also, although some of them gather around preachers to receive what there is to be received, we have, alas, been unable so far to give them anything worthwhile.

When have we guided the young to do the good and to choose the right? When have we been able to teach them to be virtuous? Do we have the ability to speak to them about a message given to make them think, study and reason? Can we be sure of the altruism of those who claim to lead and guide them to higher levels? How many men are there of stature and high standing that we can look up to, men who have renounced material and spiritual pleasures? They were waiting for a ‘Hercules’ who could say ‘I have known nothing of worldly pleasures in my life of over eighty years’, who would not change his life-style until death. We need to find soldiers of Allah who will take on the sufferings of their generation without even thinking of the pleasures of paradise. Alas, we have yet to find guides who would even give up worldly pleasures for the sake of young.

It is true that we have not been able to help the young. We have not been able to find proper schools for them, nor to teach them the right way to integrate with the universe. They have been ground down by the teeth of events and, inevitably, have stood up in rebellion against those who put them in their state of wretchedness.

As in the picture showing a beheaded Goliath, they stand before those who took away their heads, demanding only the return of their souls. For them, to regain what they have lost is the most important thing.

Who will assume the heavy responsibility of returning to them what they have lost? The home? The society or its educational institutions? Under present circumstances none of these are up to the task, albeit certain individuals deserve to be encouraged. If we fail to provide facilities for the young to enable them to build their own world in accordance with the conditions of the real world, our failure will lead on to their destruction. The present state, notably of our educational institutions, is by no means promising. Neither our system of education, which has been degenerating little by little for centuries, nor our homes which are no more than kitchens and bedrooms, nor the society in general, which has been in chaos, hold out much promise for the young.

The only way out is to develop a new understanding of science and to stimulate determination based on morality and insight, together with the cultivation of godliness. The new generation must be guided by a unity of mind, and take the true path in life, and they must regain their original, true identity. Besides, we must realize that we can only enable the young to reach such heights, and so save them from idleness and indifference, by inspiring them with idealism; by urging them to renounce merry-making in favour of the trials of ‘becoming’; by turning them away from self-indulgence and towards a love of others and of the homeland.

We salute the fortunate ones who will shoulder so heavy a responsibility.

Plant breeding has several other serious limitations for use as a tool to increase disease resistance. There are only a limited number of plant species which are able to cross-fertilize, thus restricting the transfer of potentially useful traits. Moreover, having found useful traits, it is impossible to prevent the co-transfer of undesirable ones, which can take many years to breed out again by back-crossing.

How can genetic engineering be of use in the quest for new answers to the problems of providing plants with the ability to resist disease? The aim of crop plant genetic engineering is to insert a gene (or genes) which improve an existing plant variety whilst retaining the desirable genetic make up of the original plant.

The main tool at the disposal of the scientist is the use of nature’s own genetic engineer, Agro-bacterium tumefaciens. The manipulation of this bacterium’s natural functions has allowed the biologist to transfer many foreign genes into plants. The bacterium is soil-borne and infects plants at the crown, usually through a wound site, causing cancerous growths of proliferating plant cells known as crown gall tumors. This disease in itself is ergonomically important and effects most dicotyledonous plants causing millions of dollars’ worth of damage to plants. In the 1940s, from experimental observations, it was concluded that a factor is transmitted from the invading bacteria to the host plant cell. Further studies demonstrated that the disease is actually the direct result of the transfer of a particular DNA fragment (genes) from the bacterium to the plant cell. In addition to its chromosomal DNA, Agro-bacterium contains a much smaller circular DNA molecule called a Ti (tumor-inducing) plasmodia, of which a small piece, called the T-DNA (Transferred-DNA), is the factor transferred into plant cells (see Figure 1). The T-DNA becomes stably integrated into the plant’s chromosomes, from where it is able to perturb the natural functions of the plant. The T-DNA encodes genes, which, when expressed, bring about the production of new enzymes that are able to alter the hormone balance within the infected cell. This brings about de-differentiation and cell division, leading to proliferation of cells and the formation of tumors. This appears to be of little benefit to the bacterium. However, other genes are also present in the T-DNA which, when expressed, are able to synthesize novel compounds from naturally occurring plant precursors. These novel compounds cannot be metabolized by the plant but are a good source of nutrients for the bacterium.

Mutation analysis of the T-DNA revealed two regions, the left and right borders, which were essential for integration into the chromosome. It was also found that any piece of DNA inserted between these borders was stably inserted into the host chromosome on transformation. Deletion of the genes for tumor formation (Disarmed Ti-Plasmid) were found to have no effect on the transfer efficiency from bacterium to plants. Availability of disarmed Ti-plasmids, tissue culture methods for the regeneration of whole fertile plants from single cells, and marker genes (such as antibiotic resistance) for the selection of transformed cells, have allowed for the production of a whole new range of plants containing foreign genes. Several genes responsible for pathogen and herbicide resistance proteins have been isolated from the bacteria and viruses. These genes have then been inserted into the T-DNA region of Agro-bacterium and introduced into plants, giving rise to insect, virus or herbicide resistant plants.

By using Agro-bacterium as a plant genetic engineer, many crop plants such as the tomato, potato and cucumber have now been engineered for virus resistance. Field tests showed that these genetically modified plants appeared to be highly resistant to viral infections. Similarly genetically-engineered cotton plants have proved to be resistant to insect attack and many herbicides (weed killers).

Another powerful new genetic engineering technique is ‘antigens’ technology, whereby specific gene transcripts are prevented from being translated into proteins. By using antigens technology, it has been possible to produce genetically engineered tomato plants that have a much increased shelf-life. Although many aspects of gene transfer from Agro-bacterium to plants are not fully understood, the use of Agro-bacterium for gene transfer will continue to increase; and it is likely that genetically engineered crops carrying traits for resistance to herbicides, insects and viral diseases will soon reach the market-place.

Man’s spirit and intellect do not orginate in his physical structure, when he dies, or in another words, when the spiritual part of him leaves his body, he is reduced to something that will decompose into the earth…

A human child is, typically, born into a welcoming environment, and knows the embrace of parents and a wider family of relatives. Moreover, the baby is immediately provided with the most perfect nourishment, exactly adapted to its needs in the form of the mother’s milk. The world, as the child grows, will be experienced as an environment fully ordered–with sight and sounds, with heat and light and rainfall, with an infinitive diversity of plants fruits and animals–to enable, exercise and enlarge all the faculties of sense and feeling and intellect that the Creator has created in the child. Likewise, the body in which the child’s life is held functions without conscious effort or decision–brain, heart, lungs, stomach, senses, limbs, and so on. All this, minutely arranged and coordinated, is the gift of the Creator, the apparatus that He gives when He gives life to a human being, to support and mature that life. Very little of what man has is his own doing–if he was left to manage only his own body, unaided by the Creator, he could not do it and so could not survive.

The One who created the universe and subjected it to man’s stewardship is also the One Who created man. It behoves us, then, to consider what our responsibility is, considering all that we have been given, to reflect on how we will answer for ourselves and for what we have in our care. Human responsibility before the Creator is voluntary, whereas every other creature carries out its particular duties without reflection but also without defect in its duties.

Because the apparent efficiency of modern technology obscures it from us, we need to remind ourselves of the relative impotence and vulnerability of man. Man cannot create so much as a leaf or a fly, though he is free to tamper with Allah’s creation to the extent He wills. Man has no domain over even the operation of his body, let alone over the world as a whole. He cannot prevent himself from getting hungry and thirsty; he has no part in determining his parents, or his time and place of birth, nor his physique or physical structure, nor does he know when and where he will die. We affirm that man needs to use the natural world to sustain and enlarge his life. The One Who subjected nature to man has also created in man the necessary means to use nature, namely his intellectual faculties. By exercising his intellect man obtains some knowledge of the orderly operations of natural phenomena; the uniformity and reliability of these phenomena enable him to formulate ‘laws’. Such ‘laws’ are our imperfect, human intimations of the supreme laws according to which the Supreme Being has created what He has created.

Humanity, that is the quality or the being fully identified as human, does not come from man’s natural, material aspects but from the immaterial and spiritual. His spirit and intellect do not originate in his physical structure. When he dies or, in different words, when the spiritual part of him leaves his body, he is reduced to something that will decompose into the earth.

He no longer has senses, even though, for a short time, his body is still there. This means that it is the spiritual part of him that uses the body. It is life that gives the body meaning. The relation between man’s body and spirit can be understood somewhat by analogy with a factory and electrical power. It is of no value how complex, sophisticated and excellent a factory is unless there is electrical power to put it into operation, without which it is no more than a piece of mechanical junk. We do not therefore mean to imply that the spirit is everything by itself, that the body is ‘junk’; on the contrary, spirit needs matter or a corporeal form to express its powers and functions.

Just as the future life of a fruit tree is encapsulated in its seed, and the worth of the tree is in the worth of the fruit it yields, so too the life-history of man is also recorded, and his life is worthwhile in proportion to his good deeds and virtues. Again, just as the tree increases by means of the seed in its fruit, so too does man prosper by his good deeds, all of whose weight and consequence will become known to him. This world is the field where man scatters his deeds to be harvested in the next. So the Majestic Creator, Who brings man into existence from non-existence, and Who brings him to life by breathing the ‘spirit’ into the body that he fashioned from the clay of nature, will quicken him again after his decomposition in the earth. This is as easy for Him as bringing day after night, spring after winter, and making what looks, at the end of autumn, like dry wood, yield grapes the following summer.

Man has, in addition to the faculties and means we have mentioned, three principal drives or kinds of energy. These are the desires, anger and intellect. He desires or lusts after the opposite sex, he desires and loves his children, and worldly possessions such as houses, money, and cars. His anger is directed at what opposes him, and by means of it he also defends himself against all antagonistic forces. His intellect enables him to make ‘right’ decisions. These powers in man are not restrained by the Creator; rather, man is required to seek perfection by disciplining himself against misuse of them. It is this struggle for discipline which determines his ‘humanity’. Otherwise, there would be no purpose for him in the universe, seeing that all other creatures lead relatively untroubled lives without causing any organized disorder in nature.

Man is the creature who matures spiritually and intellectually; the other creatures have no freedom of will and so do not evolve or mature in this way, their whole lives being wholly determined within nature. Only man has freedom of will which he must apply to his energies in order to keep them within the correct limits. If he does not recognize any limits to his desire he may, for instance, usurp the property of others, seek illicit sexual relations, and so on. If, again, he does not recognize limits to the use of intellect, he may exploit it to deceive others. That is why man’s powers must be held in check: his intellect must be exercised with ‘wisdom’, and his desire and anger restrained by lawfulness and moderation. We should remember too that man is a social being: if he does not restrain himself, certainly wrongdoing, injustice, exploitation, disorder, and revolutions will occur in the society.

But what is lawful and right; what is moderate and wise? Who will decide the criteria, and how will these criteria be accepted by people? This is where the essential problem of human life lies.

It is rare for even two or three people to agree on the truth of even a single subject. If the rich and powerful decide what the truth is then their ‘truth’ will exclude or disadvantage the poor and vice versa. Nor if the truth is truth can it be decided by majority vote: for the truth as truth will be compelling no matter how many or how few people vote for it. The truth is, and can only be determined by Truth, that is, by Allah, Who has created man and the universe. What falls to man to do is to discover that Truth and abide by it.

No one doubts that there are some verities that are universally recognized–such as honesty, generosity, altruism, truthfulness, helpfulness, compassion, etc. These are essentially reflections of man’s true nature. Created by the One, Who is All Wise, All-Generous, All-Compassionate, every man has an innate inclination towards these virtues and it is the God–revealed religion which confirms and establishes these truths, showing the straight path out of man’s psychological and social problems. This religion was revealed through God-chosen men revered as ‘prophets.’

While constant change is observed in nature, there is an underlying aspect of permanence in everything. For instance, a seed germinates under the earth and grows into a tree, without the laws of germination and growth changing. Likewise, human beings, no matter the changes in clothes, houses, vehicles, etc., in the material or form of their lives, have remained unchanged in respect of the essential purposes they serve and their impact on our lives and environment. We all share as human beings, certain general conditions of life and value; we are all born, mature, marry, have children and face death; we all possess some degree of will and common desires; we share also certain values–we all know the meaning of honesty, kindness, justice, courage, and so on. All the prophets sent by Allah were therefore sent from first to last, with the same message. This message, whether preached by the Prophets Moses, Jesus or Muhammad ( peace be upon them all) is based upon the Absolute Oneness and Absolute Transcendence of God: He does not beget, nor is begotten, being Eternally Self-Existent. Each created being naturally depends on its Creator, only the Creator Himself is Self-Existent, unique, single, nor composite, not subject to change, not contained by time or space. Belief in such a Divine Being constitutes the primary foundation of the Divine Religion, as preached by all prophets. The other pillars of Divine religion are belief in resurrection, in all the prophets without distinction, in the angels, the Divine Scriptures, and the Divine Destiny which embraces human free will. Through sincere faith and worship and by adhering to the pristine teachings of the prophets, mankind can obtain the highest degree of elevation, even be worthy of heaven. Certainly there is no other escape from the snares of the worldly life, nor from the oppressive ignorance of false, man-made systems, or the tyranny of self-appointed priestly authority.

Man, when he does not employ his free will in the right way, to discipline his energies, can be too obedient a slave to his passions. They will incite him to wrong his fellow human beings in order to satisfy his desires. Since the Divine religion does not allow such wrong-doing, those whose desires lead them from the straight path seek to corrupt the religion in order to shape it to their whims and fancies. This results in disorder, oppression, unending conflicts and destruction on the earth. Allah wills mercy for his creation, not oppression or injustice. He wills that human beings should live in peace and, accordingly, that justice should prevail amongst them. It is a fact of history that the followers of prophets who preceded the Prophet Muhammad, peace be upon him, split into opposing factions, with the result that the religion was corrupted to serve the local cultural preference (or the interest) of one or another sect.

The Israelites, the Jewish people, deviated from the straight path and changed their scriptures. In the course of time, they broke with the original Torah and were finally reduced to being poor slaves of their lust and materialistic desires. When Jesus was sent to them to restore the Divine religion, very little of the pure teaching of Moses remained. The followers of Jesus, after the first generation, followed the footsteps of the earlier people. They split up into many factions. There were at one time as many as three hundred Gospels. One faction allied itself to the Roman Empire and so was able to prevail, more or less, over the others. The Nicene Council imposed the Christian creed throughout the Empire, and eventually a ‘canon’ of accepted texts was established as a new ‘Scripture’. Christianity deified Jesus and the Holy Spirit, thus introducing a mysterious, irrational trinity into the pure teachings of Jesus. Having deified Jesus, some of the more irrational of his followers, following their own reason, found themselves obliged to deify Mary, the mother of Jesus also. These dogmas were combined with other pagan beliefs such as blood atonement and original sin.

The reason for sending all the previous prophets including Moses and Jesus one after the other was that the religion needed to be returned to its original purity after the introduction of innovations and deviations by its adherents. For this reason the Prophet Muhammad, peace and blessings be upon him, was sent after Jesus. He came with the same pillars of faith, and Allah revealed to him the Our’an which contains eternal principles for man’s individual and collective life. Because, by Divine Decree the Our’an is, above all scriptures, preserved absolutely and permanently, the Prophet Muhammad is the last of the Messengers. No other is needed by mankind and, by Allah, no other will be sent. Unlike any other religion Islam honors the religious experience of mankind before Islam, because Islam confirms and completes what is true in the religions before it. This is expressed by our saying that, for example, the Prophet Ibrahim was a Muslim. This is why Islamic civilization was, from the outset, tolerant, plural, inclusive–regarding the whole of mankind as its proper constituency–and why, with the rarest exceptions has always remained so. Western- Christian civilization, despite the self-delusion of European assertions to the contrary, has typically been intolerant, exclusive and, often, explicitly racist. There is but one religion which recognizes as a part of its own system of beliefs that other religions exist; and only this religion is capable of guiding man and human civilization towards the higher levels of humanity. Without a return of authority to Islamic principles, we live in danger of increasing selfishness and destructiveness whether as mutually hostile individuals or as mutually hostile nation-states.

CAD/ CAM IN AUTOMATION

The developments of manufacturing can be categorized in two stages, namely the mechanization stage and the automation stage. In the early stage of manufacturing, tools and processes were mechanized. All of the various manufacturing processes were divided into categories such as casting, forging, turning, milling, drilling and cutting, with workers specialized in one of these areas. Specialization resulted in the separation of design from manufacturing. One person would design a product while other specialists would manufacture it. Design and manufacturing communicated through drawings. The mechanization stage was able to accomplish mass turnover and speed in production. However, it lacked flexibility and integration.

The next stage in the development of manufacturing is automation. In 1975, mass production was automated through the use of transfer lines. In 1976, batch production was automated through Flexible Manufacturing Systems (FMS). In 1979, design and draughting through CAD (Computer Aided Design) started to be used widely. The integration of these started in 1985. The goal of this stage is to have completely automated manufacturing plant operating with only a minimum of human involvement. Progress is being made in this regard, but total integration has not yet been achieved. The totally automated factory will be capable of mass turnover and speed in production, will be flexible and completely integrated.

The most important development regarding automation in manufacturing has been the computer. It provided developments in manufacturing control, material handling, planning and in other activities. The use of computers in manufacturing control improved NC (Numerical Control) technology such as computer aided NC code generation. It is now possible with some CAD/CAM (Computer Aided Design/Computer Aided Manufacture) systems to generate NC tape directly from the designed part stored within the CAD data base. Computers have greatly enhanced automated manufacturing. NC machine tools have been replaced by CNC (Computer Numerical Control) machine tools: almost every machining process can now be efficiently automated with a significant degree of accuracy, reliability and repeatability.

Computer Aided Design (CAD) can be defined as the use of computers to assist in the design process including calculation, analysis, modelling, draughting and testing. Initially, CAD systems were primarily used for draughting. Nowadays it also includes Finite Element Modelling (FEM), geometric modelling and kinematic analysis. (FEM is widely used for the analysis of many engineering problems, namely static, dynamic and thermal stress analysis of various structures including vibration analysis. Geometric modelling is concerned with the mathematical representation of objects in a computer.)

The development of NC machine tools was the beginning of CAM systems. CAM can be defined as the use of computers to enhance or assist in any manufacturing process. CAM comprises a large number of functions such as Computer Numerical Control (CNC), Direct Numerical Control (DNC), Flexible Manufacturing System (FMS), Automated Guided Vehicle (AGV), automated material handling, inspection and computer controlled assembly systems. CNC is an NC system that uses a dedicated computer to perform NC functions. DNC can be defined as a manufacturing system where a number of machine tools are controlled by a central computer simultaneously. The part programme is transmitted to the machine tool directly from the computer. An FMS is a programmable manufacturing system capable of producing a variety of products automatically and it is composed of CNC machine tools, automated material handling systems, robots and a computer system to control them. An Automated Guided Vehicle (AGV) is a robot-like vehicle that is used to carry objects from one place to another and can be programmed to trace a path.

INTEGRATION OF CAD/CAM

Due to development in computer technology, numerically controlled equipment, robots and computer controlled automation in CAD and CAM systems, many manual skills have been automated resulting in reduction of lead times, improvements in production, increase in manufacturing accuracy and flexibility. However, the full integration of CAD and CAM systems in industry has not yet been achieved and they have been developed separately (see Davies et al., 1988; Irani et al., 1990; Joseph and Davies 1990).

It is acknowledged that significant benefits can be obtained when CAD is integrated with CAM within a single company. For this reason the integration of CAD and CAM systems has become an important goal in factory automation (see Semakula and Gill, 1989; Sing et al., 1990). Computer Integrated Manufacturing (CIM) is the term used to denote the complete integration of all aspects of CAD and CAM systems.

CAD and CAM systems have not been totally integrated due to the difficulties in automating intermediate functions (see Joseph and Davies, 1990; Joseph et al., 1990). In order to achieve the goal of full integration of CAD and CAM two major obstacles should be addressed, namely complete CAD and CAPP/CAM interface and a fully automated, flexible CAPP system. (CAPP stands for Computer Aided Process Planning.)

CAPP is an important activity which bridges CAD to CAM (Figure 1) and translates the design information into manufacturing instructions to produce mechanical components (see, most recently Desai and Pande, 1991; Cho et al., 1991). The task of process planning in industry is usually performed by an experienced process planner manually employing his or her expertise and knowledge about machining operations. The quality of the plan developed depends on the experience and preferences of the planner whose highly skilled expertise is difficult to replace (Bandyopathyoy et al., 1981; Joseph and Davies, 1991).

Several CAPP systems have been developed. However, the computer can only assist the planner generate process plans. Fully automated CAPP does not exist and its benefits in the real industrial environment are still to be seen (see, e.g. Chang. 1990; Domazet and Manic, 1990). The complexity of decision making in process planning is a barrier to automating process planning. Many of the tasks carried out by the planner require expert knowledge, experience and intelligent reasoning (see Rustom and Mileham, 1989; Stewart et al., 1989). Other major impediments to the implementation of fully automated CAPP are related to the capturing of planning logic and heuristic knowledge. Industrial robots are programmed by a human programmer. But how does a bee know how to built a honeycomb and make honey?

Algorithmic programming techniques are considered unsuitable to automate process planning because process planning problems are usually solved heuristically, that is, on the basis of human ability to use reason and learn from experience (see Tonshotf et al., 1987; Dumazet, 1992). Manufacturing processes change over time on the factory floor. Algorithmic programs are not flexible enough to accommodate modifications since any alteration in the programme affects the whole structure of the software (Changer et al., 1991). Artificial Intelligence (AI) is a promising approach to automate process planning. Expert Systems or Intelligent Knowledge Based Systems are able to automating the reasoning activities to capture logic, experience-based reasoning and knowledge in a computer environment. An Expert System represents and stores the domain-specific knowledge in a special manner so that it is possible to add, delete or modify the knowledge within the database without any alteration in the program.

In short, the main goal for the industry of tomorrow is to integrate all the activities on the factory floor, i.e. to have automation from design to final manufacturing, (Nordland, 1988).

Assuming that we had a chance to visit such a factory of the future totally integrated, automated, unmanned except by robots, we would be aware that the automation is achieved and controlled by a computer programme which processes data, solves the problems that arise and gives the commands necessary to run the factory.

It is obvious that every such programme requires a programmer. Nobody would claim that the machinery, robots. etc. have themselves decided to develop the complicated software to control the system on the factory floor: it is easy to see that machines and mechanical parts do not have the ability, intelligence and knowledge even to wonder at their own structure.

Even if we do not see the programmer we can infer that one exists who is expert in the particular field and who programmed the automatic systems to do particular things. Similarly, we can liken the earth to an automated factory where animals and plants are like robots or automatic systems that perform some intelligent actions. If, within this factory a bee, for example, is not attributed to a Creator Who tells it how to make its honeycomb and honey then it must be that bees themselves know the necessary chemistry and geometry to do so. But we know that a bee is so unintelligent that when it is trapped indoors it tries to get out through a closed window. Even where there is an open window nearby it does not think of using the open window, but only finds it randomly. Therefore, we may not suppose that bees are intelligent and skilled enough to make honeycombs and honey. Even we, humans, who are the most intelligent creatures on earth, are not able to make proper hexagon-shaped honeycombs without using tools or a die. So we cannot expect a bee to do so all by itself without using a tool.

Every fruit tree is a fruit factory. A vegetable plant is a vegetable factory. They produce fruits and vegetables, respectively. If they are not attributed to a Creator then it must be that they are creating fruits and vegetables by themselves. We know that trees and vegetables are not intelligent enough and lack the knowledge of biology or chemistry to combine the necessary minerals or molecules to create the fruits and vegetables that fulfil our needs. They are not even aware of what we need. Examples can be extended to other creatures in the earth. Vegetables and animals perform some intelligent actions and yet they are not intelligent. Although we do not see the Creator of this factory, the activities around us show that there is One, Who is All-Wise, creates and controls the actions within this factory-like earth. 

REFERENCES

• ClANG, T.C. (1990) ‘Expert Process Planning for Manufacturing’, Addison-Wesley Publishing Company, USA.
• CHANG, T.C.,Wysk, R.A. and Wang, H.P. (1991) Computer Aided Manufacturing, Prentice Hall, USA.
• CHO, K.K., Lee, S.H. and Ahn, J.H., (1991) ‘Development of Integrated Process Planning and Monitoring System for Turning Operation’, Annals of the CIRP, 40/1, pp.423-7.
• DESAI. VS. and Pande, S.S., (1991) ‘GFM. An Interactive Feature Modeller for CAPP or Rotational Components’, Computer Aided Engineering Journal, pp. 217-21.
• IRANI, R,K., Saxena, M. and Finnigan, P.M., (1990) ‘Boundary Based Feature Modelling Utility’, Proceedings of the ASME International Computers in Engineering Conference, 1, pp. 45-51, Boston.
• JOSEPH, A.T. and Davies, B.J., (1990) ‘Knowledge Based Process Planning System for Turned Components’, The International Journal of Advanced Manufacturing Technology, 5, pp.52-65.
• JOSEPH, A.T. and Davies, B.J., (1991) ‘Elictation of Process Planning Knowledge in a Manufacturing Environment’. The International Journal of Advanced Manufacturing Technology. 6, pp.16-34.
• NORDLAND, G.L., (1988) ‘Integrating CAPP Into Factory Management Systems’, CAPP From Design to Production, ed. Joseph Tulkoff, SME, pp. 134-136.
• RUSTOM, E.A. and Mileham, A.R., (1989) ‘The Development of a Generative Computer Aided Process Planning System for Prismatic Parts’, Advances in Manufacturing Technology 4. Proceedings of the 5th National Conference on Production Research, Huddersfield Polytechnic, pp. 259-63.
• SINGH, R., Sittas, E., Mullineux. G. and Medland, A.J., (1990) ‘Intelligent Communications Between CAD and Manufacturing Activities’, Proceedings of the 28th International MATADOR Conference, pp. 305-1 2.
• STEWART, C.D., Wallace, W. and Boswell. C., (1989) ‘The Development of a Knowledge-Based Process Planning System’, Advances in Manufacturing Technology 4, Proceedings of the 5th National Conference on Production Research, Huddersfield Polytechnic, pp. 265-68.

We give it life and We bring forth from it grain, so from it they eat.(36.33)

There are a number of points in this verse which can bear explication from a scientific view-point.

1-Use of the expression dead ‘earth’ (rather than dead ‘soil’), indicates that the soil of the whole earth is implied.

2- One meaning of ‘for them is a sign’ is Divine portent. The occurrence of the phrase at the outset of the verse alerts us to the fact that the verse will encourage us to understand a very important family of natural phenomena.

3-We are informed that in its initial state, the earth was devoid of life. In this way, the lifelines of the earth when it was first created is expressed as a geological fact.

4-We learn that the soil, which appears dead is actually alive. Even this one observation affirms the miracle of wisdom contained in the verse. For it is only a hundred years since it was discovered that there are organisms in the soil, while it is scarcely forty years since the discovery that 80% of soil consists of bacteria, and thus is a community of living organisms.

5-‘We quickened it and brought forth from it habba.’ According to the latter part of the verse, habba signifies seeds of a vegetable nature or, specifically in this context, grain. However, habba in general denotes small, uniform particles, and we shall discuss the verse’s inner meaning also from this angle.

6-The verse declares that life is transferred via the soil to plants and thence to us, a chain of events singularly important from the standpoint of biochemistry. While the verse uses the word habba in the general sense, particularly mentioned is what is eaten from it in the form of vegetable food.

In order to comprehend this verse in all its subtleties, one needs first an up-dated grasp of the concepts of life and vitality as scientists now understand them. For the concept of vitality has changed greatly in recent years, and come closer to its inner truth. The biological knowledge of the past has been left far behind.

Life is a mathematical programme encoded in a giant chemical molecule. The Qur’an indicated this reality, discovered only in recent years, fourteen centuries ago in the statement (80.19): We created him from a drop of liquid; we shaped and programmed him.

Allah first created bacteria which fix nitrogen in the soil. In chemical terms, these bacteria are laboratories of ‘synthesizers’; that is, they take nitrogen from the air and prepare compounds with negative valences. They reduce nitrogen by a method that we still cannot fathom, and convert it into a form in which it can combine with hydrogen. They require water and rain for this purpose–which is why we observe that life springs from the soil when it rains.

A second type of bacteria in the soil is what might be called the ‘analyzers’ after their particular role in the Divine programme. They break down whatever falls to the ground and so prepare the way for the ‘synthesizers’. Excluding water, the greatest part of any quantity of soil is found to be composed of microbes.

In botanic terms, soil is regarded as a totally living structure, and so it has been since the origin of life on earth, which is to say, in a modern scientific idiom, a truth that is directly expressed in the Qur’an.

It is in order to sow confusion in people’s minds that atheists distort the established facts about the emergence of various organisms on this planet. They maintain that all organisms have evolved in a gradual process (with some abrupt leaps) from a single cell, randomly becoming the various plant and animal species we see around us or discover in fossil records. This is the so-called ‘theory of evolution’. But the secret of ‘the Living’, giving life to the soil, as also to plants forming from seeds after the soil has come to life, is diametrically opposed to this theory. What is expressed in the Qur’an can only be the truth while any notion opposing it can only be falsehood.

The theory of evolution was propounded toward the end of the 19th century. As I have just explained, organisms were thought at that time to embody different chemical structures, the smaller organisms having a simpler chemical composition, while a more complex organism had a more complex composition. The mathematical programme within cells was wholly unknown.

An evolution of the most primitive structures could, of course, be conceived but as soon as we wish to understand organisms, distinct living entities, however simple, the assumptions of evolution simply break down. For, as we now know, the differences in the emergence of different organisms resides in the mathematical programming to which they operate. The perfection of these very diverse programmes is not open to question; nor is it possible to speak of evolution among them, as one being somehow ‘later’ than another. Compare, for example, a bile-producing cell in the body and a nitrogen-fixing bacterium of simpler countenance in the soil. Which of them performs the more difficult task? It is not hard to decide the question: chemically, binding nitrogen to hydrogen is undoubtedly the harder task. Again, bacteria are thought to be the most developed sorts of cell, not those which carry and enable human intelligence. While DDT, the notorious insecticide, was wreaking havoc with the environment, the common house-fly, a somewhat despised and lowly creature, developed such a prescription in the fluid of its nerve cells that it proved impossible to exterminate another fly thereafter using DDT. A neuron in the human brain could not produce this prescription and preventative if it were to labor at the task for a thousand years.

Well, now, which cell is the later development? Which is the primitive form and which the more evolved? Of course, man is the most perfect of organisms, but he cannot do anything outside of the programme within which all his life is contained, and, as the Qur’an says, can be defeated even by a fly.

Thus, once the concept of life is examined in depth, it can easily be seen that the theory of evolution is a human fiction. Fish with luminous organs were swimming at the bottom of the ocean millions of years ago, just as, at that time, bats equipped with radar were flying in the dark, whereas we are only now discovering these facts and starting to put them to use.

A most important question concerning life in modern biology is how skills are handed down. Grant that an organism inherits its entire constitution from its parents, how does it acquire the special skills it needs in order to continue its life? How does it learn, for example how to build nests or defend itself against other creatures? If a living organism may be likened to a mathematical computer programme, how is the learnt part of that programme transferred from generation to generation without slip-ups or distortions?

In seeking an answer to this question, biology has accepted that a certain programme called the genetic code is passed on. This explanation is for coarse, external similarities between cells, but not for embryonic cells or cells of the bone marrow.

Allah has said (41:47): Without divine science no woman conceives, no fruit separates from its rind. In scientific idiom, the meaning of this verse is: Every cell is given its mathematical programme in a continuous fashion.

Taking all the verses quoted above together, we begin to understand that vitality has two district aspects: the molecules that form the organism are its physical components, while the mathematical programme imposed on this structure is akin to the programming of a computer. This programme is, in a sense the individual organism’s individual destiny of fate. Ya Sin, verse 12 tells us that each creature is recorded In the Guarded Tablet in terms of its most minutely individual qualities (36.12) This declaration is an invariant law for life in general. Every living entity–a weed or a flower cell or a gall bladder cell will each perform what encoded is (inscribed) in its cellular computer, within the compass of Divine Omniscience, by the Divine Will.

The principle of life’s continuation is stated in the second part of the verse we are trying to interpret. After initiating life in the soil, and introducing to it organic materials indispensable for life, Allah created plants from it which in turn carry the basic structural materials necessary for other organisms.

The ‘grain’ mentioned in the verse can refer to the seeds of the plant but also to the constituents of a complete cell. All the organic nutrients for sustaining the life of organisms exist in grain. This fact was not accepted in earlier times: it was not known or accepted that, grain contains carbohydrates, protein, fats, vitamins and minerals all at the same time; on the contrary, it was thought that food derived from wheat and similar plants could not provide sufficient nutrition. But the habba (grain) actually represents all of the basic materials necessary for life.

That fact underlines another, namely that plant and animal cells have common building blocks. The difference lies in their programme or destines. One of the most important inner meanings of the verse is that the soil vitalized by Allah also serves as an incubator for organisms. This secret is imparted especially in the second part of the verse.

A fertilized egg develops in three basic ways: 1. beneath the earth (all plants); 2. inside an egg shell (most animals); or 3. in the mother’s womb (mammals).

From the scientific point of view, all three kinds of development serve the same purpose of instilling life into the organism. The fertilized egg needs a period of incubation and development in order to form the new organism. Biologically, this process is one in which the cells of the new organism form. The seed needs protection during this period, and must draw particular chemicals and ions (as yet unidentified) from its environment. In this way, it will be born into life as programmed. In this verse, Allah has emphasized that it is He who has given this characteristic to the soil. Taking only this property of the soil as an example, the vivification of grain is demonstrated.

Actually, this feature of the soil also provides an important insight into the nature of Judgement Day. When the command for resurrection is issued on the Day of Judgement– and this, too, is a mathematical programme–the secret of the verse will be revealed once again, and the dead will be restored to life in that instant.

The enlivening of the soil by Allah is no ordinary event, but a most profound wonder of biology; what is more extraordinary is the way that all different sorts of fruits and vegetables are presented to us from the same soil

This verse may also be regarded as bearing in two respects on the wisdom of Adam’s creation from soil. The Qur’an declares that Adam was created from soil with the texture of mud. We shall investigate that verse in detail in the future. In the meantime, the important thing to note is that Allah does give to the soil something from the secret of His Divine Name, the Living. It can be clearly seen from the expression comprising the two sentences of the verse that Allah has bestowed both life and vitality on the soil, and has made it the vehicle for propagation of other life forms (the secret of bringing forth grain).

Since verse 32 of the same chapter tells of the resurrection on Judgement Day, the verse we are considering points to a connection between the resurrection at the Judgement and the secret of life in the soil.

We have learned many things about soil biology in recent years. I would like to summarize this information also from the standpoint of the resurrection.

As mentioned earlier, all the preconditions necessary for the formation of an organism from a seed are present in soil. That is, the soil conveys a fertilized organism to life, just like the mother’s womb. Both the fertilized egg and the seed are quite similar in that they both represent a genetic code ready to reproduce. This genetic code is the life and character programme of the organism to be formed. (These genetic codes are a millionth of one centimeter in size–if, for curiosity’s sake, you were able to amass the genetic codes of all the human beings who have ever lived, they would not fill a drinking glass.)

It should not be doubted that, had Allah willed, He would have developed the human seed in the soil as we sell. Indeed, when Allah declares in the verse that the way in which We quicken the dead earth is a sign, He enables an understanding of an issue that science is hardly beginning to catch up with. The verse stresses how deeply the resurrections promised at the Judgement conforms with the logic of biology. The scientific conclusions to be drawn from the biological facts given in the verse may be summarized in three points:

1-The enlivening of the soil by Allah is no ordinary event, but a most profound wonder of biology. The chain of happenings we call life stems from the secret of the Living in the soil.

2-The Day of Judgement is also closely related to the secret of the Living. Whoever doubts the Judgement will find that his doubts are baseless if he contemplates the wisdom of Allah’s bestowing life on the soil together with the secret of living.

3-Life is, first and foremost, a preordained mathematical programme. The division of organisms into ‘primitive’ or ‘developed’ is based on quite arbitrary judgements. Every organism is the representative of a perfect programme. For this, as well as for other reasons, the theory of evolution should be regarded as fundamentally flawed, if not radically false.

And so absorbs us we can hardly tell spring from summer;

The enchanting song of faith is on our tongues,

And in our hearts a love as deep as Majnun’s…

All who partake of our feast from us glowing like emeralds;

From all directions, downpouring Light enters our souls;

Do not suppose such blessings come from us but from the Eternal

Transcendent, in whose garden abide both lover and beloved:

Faces looking up to Him are like flowers turning toward the sun;

By virtue of that gaze, they open and grow as in springtime.

It little matters that their colour is that of silver or of rose:

What their radiance reflects is the Tincture of the Infinite.

Man, with respect to action and bodily endeavors, is no more than a weak animal, a helpless creature. So limited a circle is the realm at his disposal in this respect that his fingers can touch its circumference, and such are the weakness, impotence and indolence of man that even the domestic animals are influenced by them. If, for example, domesticated goats and asses are compared with their wild counterparts, great differences will be observed between them.

But as a passive, recipient being who needs to pray and petition, man is a worthy traveller allowed to stay for some time in the guest-house of this world. He is the guest of a Generous One, Who has put the treasures of His infinite Compassion at his disposal, and subjugated to him His peerless works of creative power which are his servants. Also, He has prepared for the use and pleasure of His guest such a vast area of spectacle that its radius is as far as sight or even imagination can reach.

Now then, if man, by relying on his physical capacity and innate abilities takes the worldly life as his goal and concentrates on the pleasures of this life, he will suffocate within a very narrow circle. Furthermore, the parts of his body and his senses and faculties will bring suit and witness against him in the Hereafter. But if he knows himself to be a guest and spends his life within the limits approved by his generous Host, he will lead a happy and peaceful life and attain to the highest rank among the creation. In the Hereafter, he will be rewarded with an everlasting life of bliss, and the members of his body and all his faculties will bear witness in his favour.

All the wonderful faculties of man have not been given him so that he might use them in this trivial worldly life, but they have been given for an important life of eternity. When compared to animals, man is seen to have many more faculties and senses whereas the pleasure he can take from merely physical life is much less than that of an animal. Every single pleasure of the worldly life bears the traces of thousands of pains, and is spoiled with the sorrows left from the past, the fears of the future, and the disappearance of the pleasure itself. But this is not the case with an animal. Its pleasures are free from pains and its enjoyments are without anxiety. Neither is it affected by the sorrows of the past, nor can anxieties for the future prevent it from the enjoyment of its life. It leads a comfortable life, and praises its Creator.

To conclude, if man, who has been created on the best pattern, concentrates on the worldly life, he is reduced to a rank a hundred times lower than a sparrow, although he has a hundred times as many and developed faculties as an animal. In another treatise, I explained this fact in the form of a parable. I will now repeat it, as it is related to the subject.

A man gives one of his servants ten gold lira and orders him to have a suit made for himself of some particular type of cloth. He gives a thousand gold lira to another servant of his and sends him to the bazaar with a shopping list. The former has an excellent suit made for himself of cloth of finest quality. The latter acts foolishly. He does not notice how much money was given to him, nor reads the shopping list, but thinks he should imitate his friend. Therefore, he goes to a shop, and gives all of the thousand gold lira in exchange for a suit. That unfortunate servant then returns to his lord and recieves a severe punishment and a terrible torment.

Anyone with a bit of intelligence perceives that the thousand gold lira were not given to the servant to buy a suit, but for a very important transaction.

Similarly, the spiritual faculties and the feelings and senses with which man has been endowed, are much more developed than those of animals. For example, his eye can identify all degrees of beauty; his sense of taste, his tongue, can distinguish the various tastes of all kinds of food, his intelligence can penetrate into the many details of visible realities; his heart yearns for all ranks of perfection, and so on. Whereas, the faculties of animals (with the exception of some one particular faculty which greatly develops in each animal according to its particular duty) can realize only a very little development, if any.

The reason why man has so many faculties is that man’s senses and feelings have developed very far owing to his mind and intellect. The large variety of his needs has caused him to evolve different types of feelings, and to become very sensitive to all kinds of things. Also, due to his comprehensive nature he has been given such desires as are turned to several aims and objectives. Because of the diversity of his essential (natural) duties, his senses and faculties have greatly expanded. Furthermore, since he has an inclination and capacity to perform all types of worship, he has the potential to realize all kinds of perfection.

Obviously, this kind of richness in faculties and abundance of potentialities can by no means have been given to him for an insignificant, temporary, worldly life. They exist in man because his essential duty is to perceive his obligations that are directed to endless aims, to affirm his impotence, poverty and insufficiency in the form of worship, to study by his far-reaching sight and penetrating understanding and to bear witness to the glorification of Allah by all creation, to discern and be grateful for the aid of the All-Gracious One sent in the form of bounties, and to gaze and, reflect upon, and draw warning from, the miracles of the Power of the Lord manifested in His works of creation.

O world-worshipping man, who are charmed by the worldly life and ignorant of the meaning of your nature as the best pattern of creation! Once I saw the true nature of this worldly life in an imaginary vision, as follows:

I happened to be on a long journey. My Lord had caused me to set out on this journey, and had assigned to me sixty gold lira, which would be given to me in instalments on different occasions. This went on for some time and after a while I arrived at an inn where an entertainment was going on. I gambled away my last ten gold lira there in one night of entertainment and notoriety. When it was morning, I had no money to buy the provisions that I would need at my destination. All that remained to me of my allowance was pains and sorrows and regrets left by sins and illicit pleasures.

I was in that wretched state, when a man turned up and said to me: ‘You have lost all you had, and hence you have deserved punishment. Moreover, you will go on to your destination with no money. But the door of repentance is not closed, if you use your mind. Save the half of the fifteen gold lira which will be given to you as the rest of your allowance, and buy with that the (necessary) provisions you will need at your destination.’

My selfhood was not content with putting aside half, so the man said, ‘Save a third of it then.’ But with this also my seltbood was not content. The man insisted ‘then a quarter.’ I realized my selfhood would not be able to abandon it addictions, so the man turned away in some indignation and disappeared.

At just this moment, I found myself on a train speeding down a vertical tunnel. I was alarmed, but there was no way to escape. To my curious surprise, I saw that there were very attractive flowers and tasty-looking fruits alongside the track, hanging out from the sides of the tunnel. I foolishly attempted to pick some of them. But all around them were thoms which hurt and cut my hands as I touched them; what I tried to hold slipped from me because of the speed of the train. I could take hold of only a few and not for long. An attendant came beside me and said: ‘Give me five pence, and in return I will give you as many flowers and fruits as you want. Otherwise with your hands all cut up, you will lose a hundred instead of five. Besides, there is a punishment for picking them without permission.’

Depressed by this condition, I looked out from the window to see when the tunnel would end. But there was no end in sight. I observed many openings in the walls of the tunnel into which passengers from the train were being thrown. Suddenly I caught sight of an opening just opposite me with a gravestone on either side. When I peered out I made out my name, SA’ID written in capital letters on the gravestones. I gave a cry of bewilderment and repentance. Unexpectedly, I heard the voice of the man who had given me advice at the door of the inn, saying to me:

– Have you come to your senses?

– Yes, I have. But I am in despair and there is nothing I can do.

– Repent, and trust in Allah.

– I do.

Then I woke up and I found myself transformed into New Sa’id; the Old Sa’id had gone away.

I will now interpret some aspects of this imaginary vision:

The journey is man”s life, which is, in fact a journey from the incorporeal world of eternity, passing through the stages of mother”s womb, youth, old age, the grave, the intermediate world, resurrection and the Bridge. The sixty golden lira are the sixty years of an average lifetime. I was forty-five years old when I saw that imaginary vision. Only Allah knows when I will die. A sincere student of the Holy Qur’an showed me the true path so that I might spend half of the remaining fifteen years for the Hereafter. The inn, as I came to understand, was Istanbul for me. The train represents time, and each wagon, a year. The tunnel is the worldly life; the thorny flowers and fruits stand for illicit pleasures and forbidden amusements that make the heart bleed with the idea of seperation at the very moment you reach out for them. Disappearance of pleasures increases sorrow, and besides, being unlawful, they cause one to suffer punishment. The attendant on the train had said: “Give me five pence, and in return, I will give you as many flowers and fruits as you wish.” This means that the permissible tastes and pleasures, obtained in lawful ways, are enough for one”s satisfaction; they leave no need to have recourse to unlawful ways. You can interpret for yourself the remaining details of the vision.

Fourth remark

Man, among the creatures, is much like a tender child. His strength originates in his weakness and his power in his impotence. It is on account of this want of strength and power that the whole of creation has been subjugated to him. If, therefore, man perceives his weakness and becomes a humble servant to Allah through his prayer, his words and actions, if he recognizes his impotence and seeks Allah”s help, he will then have fulfilled the obligation of gratitude for the subjugation of nature to him. Besides, Allah will enable him to reach his goal and realize his aims in such a way that if it were left to his own powers he could not succeed in one hundredth of it. Sometimes, he mistakenly attributes to his own achievement what he gets through his active prayer, that is, through acting in accordance with the Divine laws of life and nature. Consider how great a source of power is the weakness of a chick, on account of which the mother hen will attack even a lion. Or how the weakness of a lion cub subjugates to itself so great a beast as the lioness which itself suffers hunger to feed its baby. How remarkable is the powerful appeal inherent in weakness, and what a spectacular manifestation of Compassion for importunate beings! In the same way, a loved child obtains his goal through weeping, or simply wishing, or making a sad face, and can cause mighty person to serve him. If, otherwise he relies upon his own strength, he could never realize even one thousandth of this. On account of his weakness and powerlessness, in fact, feelings of affection and protection are so motivated in his favour that a single gesture of his hand may suffice for him to subjugate powerful persons to himself. If a child like this becomes so arrogant as to deny the care and affection that is being shown to him and says, in accusation of the protection over him, “I do all this with my own power”, he will certainly deserve a slap. Similarly, man will also, deservedly, receive a punishment if he denies the mercy of His Creator towards him and accusing Allah”s wisdom in ingratitude for what Divine Mercy has bestowed upon him, attributes all of his achievements to his own power and knowledge like Korah who said: “I have been given it (that is, my wealth) on account of knowledge I have” (Qur’an, 28.78). This shows that man”s observed dominion in nature, his advancement and progress in civilization and technology have not been realized solely through his own power, effort, and success. He largely owes them to his essential weakness and helplessness which attract Divine aid; his poverty is the source of Divine provision, his ignorance is made up for by Divine inspiration; his need draws Divine favours. Also, it is Divine mercy and affection, and Divine wisdom, but not his own power and knowledge, which has empowered him with dominion over the rest of the creation, and has put things at his disposal. It is again the Divine authority and compassion which, alone, enable man, so weak as to be defeated by a blind scorpion and a footless snake, to dress in silk through a worm and to eat the honey of a poisonous insect. Since this is the truth, o man, renounce arrogance and do not put your trust in your self! Rather, affirm your impotence and weakness in the high presence of Allah by asking for His help, and by praying and entreating Him. Declare your poverty and insufficiency, and show that you are His true servant. Then say, “Allah is sufficient for us. Most sublime is He in whom we trust” (Qur’an 3:173) and, in saying so, ascend to the higher ranks. Don not say, “I am nothing; what significance do I have that the All-Wise Creator should intertionally put the whole of the creation at my disposal and demand from me universal gratitude?” You are indeed almost nothing with respect to your physical being, but concerning your duty or rank, you are an attentive observer of this magnificent universe, an eloquent tongue of beings declaring the Divine wisdom, a perceptive student of this book of creation, an admiring overseer of the creatures that glorify Allah”s praise, and a respected master of worshipping beings. You are, o man, indeed an insignificant particle; a poor creature and a weak animal as far as your physical being and incarnate soul are counted and, therefore, you are being carried away by the huge waves of all creation. But if you are trained by Islam toward human perfection, that is, being a slave to Allah alone, you will find a kingliness in your being a slave, a comprehensivness in your particularity, a world in your small entity, and a very high rank in your insignificance. Also, the realm of your supervision of the rest of the creation will be so broad that you can say, “My Compassionate Lord has made the world a home for me. He has given me the sun and the moon as lamps, spring as a bunch of roses, summer as a banquet of favours, and the animals as obedient servants. He has put the plants and vegetation at my disposal also, as ornaments and provisions to my home.” In conclusion, if you obey your evil-commanding selfhood and Satan, you will fall to the lowest of the low. If you follow the truth and the Qur’an, you will ascend to the highest of the high and become a perfect pattern of creation.

R. Nur Collection (23rd Word)

For that reason, the region constitutes a vast, natural pharmacopoeia. Plant and animal tissues obtained from the rain forest are used in the production of chemicals of known medicinal potency. (The ingredients for the best known drugs are extracted from the tropical plants.) So far less than one percent of the Amazon’s plant species have been studied for their possible curative properties (McGee, 1990, pp.516-17).

In contrast to the wealth of its flora and fauna, the soil of the Amazon is poor, so poor that, when large areas are cleared up, the regeneration process may take as long as 300, in some places even 1000 years (Giamo, 1988, p.539). But, the forest is rich in various natural resources: deposits of manganese, aluminium, copper, tin, nickel, iron, gold and natural gas have been found. Annual production of these minerals is worth about 1.5 billion dollars (McGee, 1990, p.515).

The region as a whole is vital to the maintenance of the world ecological order; it is an important factor in world weather patterns; nearly half of the world’s oxygen atmosphere is released from its vegetation; and approximately two-thirds of the world’s fresh water is stored in the Amazon basin.

DEFORESTATION OF THE AMAZON

Today, one of the most serious problems facing the international community is the uncontrolled destruction of this unique environment. Deforestation of the Amazon region is being done by all nine states sharing the region, though Brazil, 59% of whose territory is located in the Amazon basin, is the most active. Over the last three decades, the scale of destruction has become intolerable. There are no precise figures; the estimate is a loss of 13.000 sq. km. of forest annually. The total destruction of the Brazilian Amazon so far amounts to 415.000 sq. km., an area about the size of Iraq (Cerrill, 1992, p.44). Pessimists expect the Brazilian rainforest to have been largely destroyed by the first decades of the next century, despite a fall in the rate of destruction (ibid).

In a global perspective, the destruction of the earth’s lungs (for that is what the rainforests are) raises two problems. First, the increase in carbon dioxide (CO2) emissions into the atmosphere. In 1988 an estimated 12,000 sq. miles of Brazilian forest, an area larger than Belgium, was set alight to clear land for agricultural use. Excessive CO2 emission from such fires is among the main causes of the so-called greenhouse effect: Amazon deforestation contributes nearly five percent of the total CO2 emissions worldwide; the region as a whole stores in its flora 0.75 billion tons of carbon (Linden, 1989, p.46). The increase in the temperature of the earth’s surface will bring about climatic chaos, threatening the future of the global ecosystem including mankind. Second, deforestation goes hand in hand with the destruction of fauna and flora. It is estimated that every day one species becomes extinct (Goldenberg and Durham, 1990, p.26). If the Amazon rainforests vanish, more than a million species, a significant portion of the earth’s biological diversity and genetic heritage, will become extinct (Linden, 1989, p.45). The scale of the danger can be simply illustrated: 900 species of fig provide essential nutrition for spider monkeys, peccaries (a variety of pig) and toucans, for over three months of every year; the figs themselves depend on pollination by wasps–if the wasps go, all species higher up on the food chain go also: the monkeys and jaguars would disappear.

The well-being of the generations to come is dependent upon the preservation of biological diversity. Failure means that our children will be deprived of the opportunity to discover or modify pharmaceutical compounds from the genetic diversity that is now available but would then not be. And that lack would be felt also in the agricultural sector where genes taken from wild species are used to interbreed with domesticated varieties to enrich and strengthen them. For example, the California barley crop, with an estimated annual value of $160 million, was rendered immune to the lethal yellow dwarf virus by a gene from a barley plant found in Ethiopia (Dobson, 1992, p.282). That is why even Westerners agree that ‘Brazil is very important to the international community because of its biological diversity’ (Cerrill, 1992, p.46).

The Brazilians are accused of constructing highways, colonizing the region through large-scale migration, ranching, mining and lumbering. In fact, all the Latin American countries who share it also share in the destruction of the rainforest. In some of these countries, the forest is cleared to grow coca for cocaine production. Many endangered plants and animal species are caught for export to the West’s pet shops. The local governments are unable or reluctant to enforce international agreements to protect the fauna and flora threatened with extinction.

The principal excuse for the ongoing destruction is widespread poverty, even hunger, in the countries concerned. One Brazilian president said ‘we cannot discuss the environment issue without taking into account the situation of poverty and misery in which three-quarters of humanity lives’ (Cerrill, 1992, p.46). We should ask ourselves why such poverty arises in a region which Allah has endowed with so much natural wealth and beauty.

ISLAMIC APPROACH TO THE ENVIRONMENTAL TRAGEDY

We should seek the reason for the tragedy of the Amazon region in the brutality of the international economic order, based on the crudest laissez-faire economic attitudes and a usurious financial system. Without doubt, it is the foreign debts of Brazil and other Latin American countries that are the immediate reason for the deforestation policy. Brazil is now staggering under a foreign debt of $120 billion.

As Umar Vadillo rightly says: ‘the problems of the usurious economy are becoming day by day more apparent and more pressing since they are connected to the very survival of man and the ecological equilibrium of the planet. Today no one has any doubts that the reasons for starvation in the world and the serious deforestation of the tropical forests lie primarily in the debts of those countries’ (Vadillo, 1991).

The World Bank, the International Monetary Fund (IMF) and the Inter-American Development Bank (IDB) have financed enormous highway and hydroelectric plants and other construction projects with the specific aim of exploiting the revenues from the destruction of the Amazon (Goldenberg and Durham, 1990, p.31). The policies of such institutions are meant to divert the natural resources of developing countries from serving the needs of their populations to financing usurious loans taken out for projects that benefit only particular groups (Mc Clearly, 1991, p.707). The loans do not help the mass of the people to develop sustainable economic projects. Instead, they oblige them to set aside their best lands to grow crops for exports (where prices are beyond their control) in order to earn the foreign currency to service the national debt. It is a vicious circle systematically used by the world’s financiers to grind down the poor so that they continue to be forced to invest, through Western banks, in the affluence of the West: for every one dollar invested by the Western countries in the Third World (whether as aid or as loans) ten dollars are repaid in interest.

The cost of this debt slavery is horrific. In Brazil, for example, three-quarters of the population are living in the cities, more than half of them without adequate water supplies or sewage systems (Cerrill, 1992, p.47). Even some Westerners are coming to accept that the developed world cannot continue its exploitation of underdeveloped countries with the cruel intensity of the past half century–such an attitude is unsustainable, as well as being morally repulsive (Mc Clearly, 1991, p.707).

As long as the Western banks press the Brazilian governments to repay loans and interests, the Brazilian people will be forced to exploit the rainforest to barely survive as debt-slaves: but this has repercussions on the global climate and eco-system we all share. One cannot help agree with a Brazilian Congressman who said: ‘The green area of Amazonia should be totally devastated … because the forest represents the paralyzation of the country’s development’ [quoted from O Globo (Oct. 19, 1977) in Giamo, 1988, p.537]. Recently, Western banks have come to understand the consequences of their policies and the danger they put themselves in: one official tries to clear himself of blame in this way: ‘Deforestation may be with our money, but it is very much against our philosophy’ (Timberlake, 1987, p.23). It is beginning to dawn on the decision-makers that the agony imposed on the South by the North will lead to a catastrophe that will certainly engulf the North too. This confession arises from the understanding, in the aftermath of the catastrophic events of the 1980s, that due to the delicate ecological balance of the global environment, the South and the North share the same destiny. One’s loss will certainly be the other’s.

The Qur’an categorically prohibits usury; for example, in al-Baqarah: O you who believe! Have fear of Allah and give up what is still due from usury. If you do not, then be warned of war from Allah and His Messenger (2.278). Also, the Qur’an reiterates many times the interdependence of the creation, its fundamental interconnectedness and unity. As a single example of this, consider the following verse from al-An’am: No creature is there crawling on the earth, no bird flying with its wings, but they are nations like yourselves (6.38).

The respect for other creatures required by this verse (Hamid, 1989, p.159) is well-illustrated in the report that the Prophet, upon him be peace, following his own reasoning, once ordered dogs to be killed, but then changed his position to harmonize with the verse. He explained: ‘If the dogs were not nations in themselves I would command them to be killed’ (Sahin, 1992, p.7). The care and compassion of this attitude, its patient refusal to exercise the power human beings do have, is surely an example of a sensitivity to the hidden purposes of Allah’s creation, its as-yet unrealized potential, that we find echoed in the pleas, now growing desperate in their urgency, that we respect and save ‘the bio-diversity’ of our planet.

Certainly, the All-Merciful and All-Powerful created this universe with a harmony and balance among its many, different elements: And the firmament He raised up high and, He set up the balance in order that ye may not transgress (due) balance (7.9).

It is an aspect of human civilization, gravely neglected in the West, that human beings should learn to hear that harmony, to feel that balance, and to seek to live in tune with the Creator’s purpose rather than in arrogant disregard of it. Man’s dominion is conditional on his being a steward of nature, not a ruthless, self-indulgent tyrant. To prefer the role of tyrant to that of steward is in reality, to prefer our self-destruction biological as well as moral. 

REFERENCES

• CERRILL, M. (1992) ‘Brazil’s two faces’, Time (June 8), pp.44. ft.
• DICKENSON. J. ‘ Too many trees: not enough wood? A review of recent Literature on Brezilian Aniazonia’ Journal of Latin American Studies, 18, pp.409-23.
• DOBSON, T. (1992) ‘Loss of biodiversily: an international environmental perspective’ North Carolina J int’l & Commercial Reg, 17. pp.277-309.
• ECOLOGIST, THE (1989) ‘Amazon Special Issue’,19(6).
• GIAMO, M.S. (1988) ‘Deforestation in Brazil: domestic political imperative-global ecological disaster’ Envilonmental Law 18, pp 537-70.
• GOLDEMBERG, J. & DURHAM. E. (1990)‘Amazonia and national sovereignty’ Journal of international Environmental Affairs, 2(1) pp.22-39.
• HAMID, A. (1989) ‘Islam: the Natural Way’, MELS PubI, Lcndon.
• LINDEN, E. (1989) ‘Playing with fire: destruction of the Amazon is one of the great tragedies of hislory’, Time (September 18) pp 44.50. (Based on research for US National Academy of sciences, 1982.)
• MC CLEARLY, R. M. (1991) ‘The inlernational community’s claim to rights in Brazilian Amazonia’ Political Studies, 39, pp.691-707.
• MC GEE, H. W. (1990) ‘The deforestation of the Brazilian Amazon: law, politics and international cooperation’, inter-American Law Review 21(3), pp.513-50.
• SAHIN.M. F. (1992) ‘Ãnsanligin iftihar tablosu’, Akademi No.73., Zaman. TIBERLAKE. L. (1987) ‘From Washington to Panama: buying destruction’ in Only One Earth:Living for Nature, Sterling Publ. Co. Inc., New York.
• VADILLO, U. (1991) The End of Economics, Madina Press, Granada.