Walking without stopping to surmount all obstacles;

With hopes fresh as days breaking after nights.

And the future worlds appear in mists from ahead

Light about to rise on the horizon is red like roses;

First rays of the sun are touching the high hill-tops;

All obstacles fall away, one after another.

A spring awaits us finer than any that went before.

We are sailing over deep and limitless oceans:

Our eyes bright with happiness, and souls at peace,

Feeling from the heart the joy of our existence,

The fragrance of paradise pervades everywhere.

Rays of light pouring into our souls in abundance,

We are as if seeing in advance the happy times to come.

Night is about to die, it is the hour of day-break –

At the door of the future we meet the post unexpectedly.

A gorgeous spring prevails where once was autumn.

Light breezes and leaves whisper to each other.

Tunes of eternity are sung in different pitches;

There are varied meanings in the waving of flags.

Let us go on and not stop, the destination being near:

Life like a mysterious dream, belief like a sweet melody,

Our lives are recorded on a permanent register

As existence is so fine, its end is assuredly finer.

***

Then, as the weather grows warm toward the end of winter, you witness an overall resurrection on earth. The seeds of innumerable species of grasses, plants and trees germinate under earth and each individually, without confusion, takes on its own form and puts on its own charming dress. Countless living beings brought back to life change the dead earth into a paradise and enjoy the happiness of awakening to a new life. The number of flies which fill the earth in a single season of summer make up, alone, is a more populous community than the whole of humankind from the time of the Prophet Adam to the end of time. Each living being restored to life again, whether of plants or animals, is given its special provision without any neglect, and supplied with the equipment necessary for its life. All this takes place in so short a time and yet so perfectly and in such a miraculous harmony that, like the rays of the sun being indicative of the sun, it points to the Single One of Unity who rules over all things and creates everything on a particular pattern and with a particular nature and disposition.

Indeed, who other than the One with infinite power, all-encompassing knowledge and an unlimited wisdom, can have a part in those infinitely complicated yet harmonious events of creation and recreation or revival and provision, instruction and training and discharge from life? If anyone other than the Supreme Being, who gives existence to all living and non-living things, had had a part in these events, which are each a miracle, everything would have been in a chaos. Whereas, as all branches of science have concluded after long years of study and research, there is a wonderful, overall order and harmony in existence, with nothing in confusion or disorder.

Cancer is a major cause of illness and death in developed countries. The risk of death from cancer has also been increasing in the less developed countries. As improvements in medical care have reduced deaths from infectious diseases and increased life expectancy, cancer has become the leading cause of death in many societies. For example, according to the American Cancer Society, about one in three people in the USA will develop cancer at some point in their life, and about one in four will die from it. Each year about 500,000 individuals die of cancer, a rate of about one death per minute, and more than one million new cases of cancer are diagnosed annually in the US. Currently more than 10 million individuals are receiving medical treatment for cancer in US hospitals and medical centres.

What are the causes of cancer?

Scientific evidence gathered over the last hundred years has dispelled the superstition, once prevalent, that cancer is a contagious disease. But, despite significant advances in the last decade, its underlying mechanisms are still a mystery.

The link between cancer and genetic mutation was shown early in this century: normal cells mutate into malignant ones because of changes in chromosome constitution.

There are four points which support the idea that cancer has a genetic origin:

1. More than 50 forms of cancer are known to be inherited to one degree or another
2. Some tests detecting mutations have shown that most environmental toxic agents which are called carcinogens are also mutagens.
3. Work with cancer-associated viruses has revealed the presence of some mutant genes, known as oncogenes, that promote and maintain tumour growth.
4. The chromosomal abnormalities found in particular forms of cancer, especially leukemia.
5. The environment and behaviour can also play a significant role in the genesis of cancer.

The existence of high rates of specific cancers in particular families has been known since early in the 19th century. Many explanations have been offered for this phenomenon, including multiple gene inheritance, environmental agents or even mere chance.

Hereditary forms of cancer

Recent advances in cancer research have provided some clues about the relationship between mutant genes and the cellular events that lead to tumour formation. Experimental evidence suggests that as few as two mutational events may be sufficient to cause a cell to become cancerous (see Figure I). In those forms of cancer that show a heritable predisposition, the first mutation is present in the germ cells and is transmitted genetically. The second mutations are acquired by somatic cells through spontaneous replication errors or exposure to environmental agents that cause genetic damage, resulting in cancer. On the other hand, not all individuals who inherit the first mutation will develop cancer.

If the second mutational event does not occur, then no tumour will develop. Research has focused particularly on two classes of genes in carcinogenesis: tumour suppressor genes which normally function to suppress cell division, and proto-oncogenes which normally promote cell division. 

Tumour suppressor genes

Tumour suppressors are detected in the form of chromosomal deletions (or other inactivating mutations) that are tumorigenic. The strongest evidence for their nature is provided by certain hereditary cancers. There is also now evidence that changes in these genes may be associated with the progression of a wide range of cancers. About 10 tumour suppressors are known at present. These genes act at certain points to inhibit cell division. These and or their gene products must be absent or inactive for normal cell division to take place. If tumour suppressor genes become deleted or inactivated by mutation, control over cell division is lost, and the cell can proliferate in unchecked fashion. The example of breast cancer illustrates how mutations in tumour suppressor genes are involved in the development of cancer:

The genetic link to breast cancer

In the USA, the ratio of women getting breast cancer is approximately 1 in 8. It is the most common form of cancer in women: 46,000 women die and 182,000 new cases are diagnosed each year. Epidemiological factors may also be involved in breast cancer, but geneticists have focused on the question – Is there a genetic predisposition to breast cancer? Their answer, for the present, is Yes: though involved in only about 5% of all eases, a particular gene has been identified and located on chromosome 17. It is responsible for susceptibility to a form of breast cancer that appears in the third and fourth decades of life. About one in 200 females inherits this gene, and 80% to 90% of these will develop breast cancer. Besides breast cancer, a gene has been found on chromosome 17 in sufferers from astrocitoma (brain tumours), colon, lung and bone cancers. This finding suggests that there is a mutation on this gene (called p53), and as a result the cells start growing abnormally.

The Future

Investigations into the tumour suppressor genes are an example of the recent progress in molecular aspects of cancer research. A better understanding of molecular carcinogenesis and molecular epidemiology will eventually decrease the quantitative and qualitative uncertainties associated with the current state of cancer risk assessment. It may be possible to immunize patients against their tumours by using these findings about genes-cancer relationships. Indeed, determination of the type and number of mutations in p53 and other cancer-related genes in tissues from ‘healthy’ individuals may allow the identification of those at increased cancer risk and their consequent protection by preventive measures.

Although there have been many and most welcome developments in the diagnosis and treatment of diseases, including cancer, there is a definite and reliably cure only for some of the infectious diseases. However, we firmly believe there are definite remedies for all diseases in the universe except death.

References

• HARRIS, ADRIAN L. (1990) ‘Mutant p53-The commonest genetic abnormality in Human Cancer?’ The Journal of Pathology.
• HARRIS, CURTIS C. (1993) ‘p53: At the Cross-roads of Molecular Carcinogenesis and Risk Assessment’, Science, 262.
• CUMMINGS, M. (1994) Human Heredity, West Publishing Company, St Paul. Lewm, B. (1994) Genes 5, Oxford University Press, New York.
• LEWIN, B. (1994) Genes 5, Oxford University Press, New York.

To begin with, we can agree, as pointed out by Mason and McCall Smith (1984, p.107), that what constitutes the state of being a person, or personhood, is a matter of moral decisions, not of scientific facts. The relevant arguments are therefore primarily based on some moral, philosophical and theological hypotheses. However, even these arguments are informed by the scientific knowledge we have recently obtained about the condition and development of the human embryo. Insofar as the question is a moral one, arguments fall broadly into two groups, those that follow a secular approach, and those that follow a theological approach.

According to the secular approach, the basic condition for being a person is being capable of valuing one’s own existence. And the moral difference between a person and non-person lies in the value that persons can give to their own lives. Through language a person can comment on and declare awareness of awareness or fully developed self-consciousness (ibid. pp.l9, 21). Command of human language is thus offered as the decisive criterion. On this argument, pre-embryos, embryos, fetuses and very young infants are living beings, even living human beings, but they are not human persons. So, morally, we owe them nothing.

In his widely read article ‘A defence for abortion and infanticide’, Tooley (1973) observed that it is important to be very clear about what makes an entity a person, what gives that entity a right to life. He went on to define five necessary properties: 1) the capacity to envisage a future state for oneself, and to have desires about it; 2) the capacity to have a concept of a self; 3) being a self; 4); the capacity for self-consciousness; and 5) self-consciousness. As unborn babies, very young infants and PVS patients do not fulfil these requirements; they would not qualify as human persons. Singer (1993, p.87), in a forceful line on personhood, made a point of comparing human ‘animals’ with non-human animals, arguing that there could be a person who is not a member of our species and, conversely, there could also be members of our species who are not persons.

Those writers who, by contrast, accept the spiritual side of being a human person, have used different arguments to define personhood but, generally, link it with the human embryological state. Keith L. Moore, one of the foremost embryologists of our time, answered the question ‘When does the embryo become human?’ as follows: ‘The scientific answer is that the embryo always had human potential, and no other, from the time of fertilization, because of its human chromosome constitution. Two things are definite: (1) human development begins at fertilization, and (2) the zygote and early embryo are living organisms. My personal view is that the embryo becomes human being during the eighth week when it acquires distinctive human characteristics’ (Moore, 1989, p.72). 

Most of the writers who think that human personhood begins at some stage of embryological development base their view on various theological arguments. Before explaining these arguments it will be useful to give some historical background.

Aristotle (d. 322 BC), considered the first thinker to speak explicitly of human life as beginning in the womb, wrote: ‘the soul is the cause and the first principle of the living body’ (1957 edn. p.4l5b). He suggested that, when first formed, the embryo would have a nutritive or vegetative soul, replaced in due time, as a result of the causal influence of the particular semen’s pneuma, by the sensitive soul. Finally, in the case of a human, the rational soul would emerge to complete the generation of a human offspring. Aristotle associated quickening and differentiation into distinct stages of 40 days for the male and 90 days for the female, and so has been traditionally interpreted as placing the beginning of the individual boy and girl at those times respectively.

Aristotle’s ideas on this subject influenced many philosophers and scientists from prior to Christian times right through to the Middle Ages, notably Thomas Aquinas (d.1274), and for several centuries afterwards. His ideas also shaped the views of philosophers and scientists from the Islamic world and the East. For example, according to Musallam (1990), the method of lbn Sina (Avicenna, d. 1037) consisted of bringing Aristotle’s facts up to date, then re-stating the original Aristotelian arguments on the basis of the new facts.

Aristotle’s concept of the soul as the cause and first principle of the living body is confirmed by all monotheistic religions with little divergence. Despite significant differences on other points, these religions share the concept of life as sacred because given by God, and therefore forbid the termination of an innocent human life after it has been given its soul. However, they differ in their understanding of when this happens and what it means. Christian theology is definite that ‘immediate animation’ or ‘ensoulment’ is the instant at which our humanity is determined, but is uncertain when that instant occurs. Mahoney sums up the Christian theological position on the beginning of a human life as follows: In point of fact, current Roman Catholic teaching on the time of human ensoulment is one of uncertainty. Official Roman Catholic teaching is that we cannot be absolutely certain when animation takes place, or when the conceptus or the fetus is a human person; but it may well be precisely at the moment of conception’ (Mahoney 1984, pp. 6 7-9).

Evidently, in the monotheistic religions, certain topics can only he discussed knowledgeably after clear Divine guidance or Revelation. Without such guidance, human beings simply cannot know when ensoulment takes place. Because this information is not disclosed in the Christian scriptures, there is uncertainty on the subject among Christian authorities.

In the case of Islam, the situation is quite different. The creation of the human individual, fetal development and ensoulment are referred to in several dozen verses of the Qur’an in various contexts (32:8-9, 23:13-14, 71:14, 16:4, 75:37-9, 86:6, 77:20-1, 76:2, 22:5, 96:1-2, 40:67, 39:6, 53:45-6, 35 11, 3:6). Also, in the second source of knowledge after the Qur’an, namely the Hadith, there are a number of sayings of the Prophet, upon him be peace, which specifically address the subject of the embryological stages of a human being and the time of ensoulment.

From these texts, the great majority of Muslim scholars have understood that ensoulment takes place 120 days after conception (al-Nawawi, 1965 edn, p.189). However, when the relevant verses and ahadith are considered more carefully, the time for ensoulment should be put at between 40 and 45 days after implantation (the detailed textual discussion to support this view cannot be given here; see Aksoy, 199-) This means that. 49 or 55 days after conception, a human individual, with all the attendant rights, can be considered to exist, due to ensoulment having taken place.

Aristotle’s argument that ‘the soul is the cause and the first principle of the living body’ should not be dismissed as a religious myth. Something important is lacking in all our reflections on the subject if we take into account only the material existence of living beings. Although life is a continuous process, the physical existence of living beings is finite. If a human is taken as an example, every single cell in a human body has a limited (and programmed) lifespan. Some cells live a couple of hours, others a couple of days, weeks or months. After that they die and are shed. It is now known as incontrovertible fact that, with the exception of certain brain cells, all the cells in a human body are replaced with new cells every two years. Thus, in two years time, as regards my physical and material existence, I will be a completely different being from the one I am today. So, if I murder someone today and am caught after two years, I might say: ‘It was not me who did the crime. It was not exactly ‘this brain’ that planned it, not ‘these feet’ that walked to the scene, not ‘this finger’ which pulled the trigger’. This defence is logical and must be acceptable if I am only a material being. Of course, our current legal systems are not based upon the (false) assumption that a person is a merely physical being and therefore I would be unable deny responsibility on these grounds.

There should be something beyond merely physical existence that makes me me. Parfit (1984, Part 3) has discussed the nature of a person and sought answers to such questions as: What makes a person at two different times one and the same’? and What is necessarily involved in the continued existence of a person over time? He defines two kinds of sameness or identity: qualitative identicalness (or exact alikeness), and numerical identicalness (or one-and-the-sameness). He writes: ‘Two white billiard balls are not numerically but may be qualitatively identical. If I paint one of these balls red, it will cease to be qualitatively identical with itself as it was. But the red ball that I later see and the white ball that I painted red are numerically identical. They are one and the same ball’ (ibid., p.20l). According to Parfit, a person is a separately existing entity, distinct from his brain and body, and his experiences. What makes an individual at two different times one and the same person is psychological connectedness and/or continuity, with the right kind of cause. The psychological connectedness is the holding of particular direct psychological connections. And the psychological continuity is the holding of overlapping chains of strong connectedness. Parfit addresses these and similar matters extensively and intelligently in his Reasons and Persons (ibid.).

All the Divine religions and some philosophers name that which provides the necessary continuity to make a person as soul. According to the authority of religion, a living human being consists of body and soul. Soul cannot manifest its existence without a body, and a body cannot be animate and survive without a soul. They are like glove and hand: just as the glove is an inanimate piece of cloth until the hand enters it, so the body becomes a human person only when the soul enters it. Likewise, just as when the hand is removed, the glove reverts to a piece of cloth, so too the human body ceases to be identifiable as a human person when the soul departs. Aristotle expresses the soul in this famous, graphic image: ‘For if the eye was an animal, then sight would be its soul…. so that when sight leaves it is no longer an eye except homonymously, much as we might say of a dead body that it is our friend; in one sense it is but in a very different sense it is not’ (Aristotle, 1957 edn, p.412b).

In sum: when the body meets with the soul it comes to be a human person, with all the attendant rights, especially the right to life.

References

• AKSOY, S. (199-) ‘When does a human individual begin to be?: A philosophical, embryological and theological perspective’. (Unpublished paper)
• AL -NAWAWI. (1965 edn) Sahih-i Muslim Bi-Sharh-i Nawawi, Kitab al Qadar, vol.16, Matbaa-i Misri. Egypt.
• ARISTOTLE (1957 edn), On the Soul (De Anima), trans. W.S. Hett. W. Heinemann, London and Cambridge, Mass.
• MAHONEY, J. (1984) Bio-ethics and Belief Sheed & Ward, London.
• MASON, J.K.& McCAll. Smith, R.A. (1984) Law and Medical Ethics, Butterworths, London.
• MOORE, K,L..(1989)Before We Are Born, W. B. Saunders Company, Philadelphia.
• MUSALLAM, B. (1990) ‘The human embryo in Arabic scientific and religious thought’ in G.R. Dunstan, (ed.) 7 ‘The Human Embryo: Aristotle and the Arabic and European Traditions, University of Exeter Press, Exeter. pp.32-46.
• PARFIT. D. (1984) Reasons and Persons, Clarendon Press, Oxford.
• RISPLER-CHAIM, V. (1993) Islamic Medical Ethics in the Twentieth Century, E.J. Brill, Leiden.
• SINGER, P. (1993) Practical Ethics, Cambridge University Press, Cambridge.
• TOOLEY, M. (1973) ‘A defence of abortion and infanticide’ in J. Feinberg (ed.) The Problem of Abortion’, Wadsworth Publication Company, California, pp. 51-91.

First of all, games and toys must help children to broaden their minds and become familiar with present and emerging technology. Thus, with some reservations, we would commend model and toy trains, planes, ships, robots and the like.

Secondly, in order to develop an aesthetic sense and a taste for art, children may be encouraged to play at decorating walls, doors and windows, designing book covers, arranging flowers and laying out gardens, etc.

Thirdly, children should be encouraged to use toys and play games that develop their design and constructive capabilities. Blocks of diverse sizes, shapes and colours, as well as other building toys’ for making houses, garages, bridges and the like, can be strongly recommended.

In later childhood and early youth, children will begin to ask for toys and amusements of different kinds. It is important for a responsible guardian to develop a taste in the young for games appropriate to their age. The games we have in mind can be roughly divided into two groups:

1 Those aiming at developing the aesthetic sense and constructive powers (For examples, see above); and

2 Those that train physical abilities and promote development of the body. Examples of the latter are sports such as running, swimming, riding, wrestling, archery, fencing and the so-called ‘martial arts’ (judo and karate are the best known).

Each of these sports (and other similar ones, according to the needs of the time and place) should be encouraged as they come within the circle of the permitted (halal) and are very effective in developing discipline and strength, balance and grace. Their value as entertainment and pastime is, as it were, an additional bonus. In adolescents, sports involving physical exertion and concentration help their bodily development and channel their energies. Older people can also benefit from such exercise which can prevent many of the ailments that arise from prolonged physical inactivity.

Among games and sports, archery, riding, swimming, and running merit special emphasis. They teach poise and confidence on land, water and air, qualities vital to the leaders and enterprising spirits every nation needs for its survival and prosperity.

Although in our tradition the ‘martial arts’ (judo, karate, etc.) receive little mention, they can certainly be recommended insofar as they do not contradict our moral principles and do not entail unacceptable risk of injury

Other games and sports might also be commended so long as they do not lead children to waste time or open ways to them way to commit sins. Games that involve gambling or betting are of course forbidden and can on no account be advised either for children or adults. However, we may note in passing, following the opinion of Imam Shafi’i, that chess is permissible unless played for money. Children who have a bent for that kind of mental activity could therefore be directed towards chess, until they reach adolescence.

Any kind of play or entertainment which counters or debases our ethics is unacceptable for both children and adults. Also, sounds and images, instruments and melodies, which arouse evil and lustful sentiments and so corrupt the soul are absolutely forbidden. It is unreasonable, and an unkindness to the young, to open the doors for them to forbidden entertainments while those within the circle of the permitted are quite satisfactory. The principal concern of education generally and, therefore, the principal concern of games and sports also, is to provide children with noble feelings and to keep them healthy spiritually as well as physically. It hardly needs saying that forbidden games and entertainments are not intended to raise children to humanity or to ennoble their feelings; rather, it is often the case that they have a negative, corrupting effect on their minds and spirits,

In sum, there is a need for moral awareness and guidance in the choice of entertainment, sports, games, and toys, just as in other elements of the education of the young. Failure to seek and provide such guidance will mean – instead of the healthy, balanced, morally sound and contented adults we desire to make of the young – exposing them to emotional and spiritual damage, with all the evil consequences for social life that follow therefrom.

The Western powers have no objection to the most ruthless tyrannies for as long as they can easily manipulate them. Their interest is really in stability in those areas of a country’s life which allow Western economic interests to function and flourish unopposed. And the same Western powers will give no respite to a democratic country if their interests are jeopardized in that country by its people’s will to political or cultural independence. They do not refrain from interfering in the internal affairs of other countries and claim to do so for democracy and freedom. Their own record of human rights is by no means good: leaving aside the past excesses of colonialism and its present excesses in different guises, racial, cultural and religious discrimination has by no means ended in their own territories, rather concessions are regularly made to extremist political parties (ostensibly in order to deny them greater popularity), the number of crimes and prisoners rises unstoppably, and physical torture, especially of activists on behalf of minority interests, is often enough reported to he unofficially tolerated. Yet, despite their known record, the Western powers unashamedly claim the right to champion democracy, freedom and human rights anywhere and everywhere – if it suits them. They do so in order to justify to their populations the resort to military or economic force abroad. They never tolerate ethnic or sectarian factionalism on their home ground, but they take advantage of such differences in other countries to divide their peoples against each other and from their authorities, thus destabilizing them. While they themselves will readily wage war thousands of miles away to assert their interests in an island, they do not allow others to use their right of guaranty in an island on their very borders. The operations Western intelligence agents carry out in other countries are invariably presented as heroic acts, whereas directly comparable, even identical, actions others attempt to maintain their independence and self-defence are equally invariably presented as barbarism and terrorism. They regard it as their right to determine a new order for the world, for which they are ready to mobilize and project huge armies equipped with the most lethal modem weaponry, while they include in the list of terrorist countries those that try to guard their territorial integrity against separatist movements whose terror the Western powers themselves have encouraged in the past or are encouraging now. In short, the moral or philosophical value of such concepts as democracy, freedom and human rights is utterly compromised by the naked and cruel cynicism with which they secure their dominion in the world. The cynical abuse of these concepts reminds us of the famous chant in Orwell’s Animal Farm: All animals are equal but some are some equal than others.

Nothing stands so effectively against the cynicism with which power is handled in the West than religious belief where such belief is both serious and sincere and can seriously inspire political thought and action. Therefore it is no surprise that, from time to time, political opinion-formers in the West will take swipes at religion, claiming quite absurdly that religion is responsible for inspiring killing. Thus, in one of its latest issues, Time Magazine presents the Divinely-inspired religion – whether it be Judaism or Christianity or Islam – as a way of life that encourages ‘killing for God’. We do not deny the misrepresentation of religion by some extremist groups who take religion as a narrow political ideology, making it a means of displaying their hardness or rigidity or of sublimating their inferiority or superiority complexes. However, it can never be justifiable to blame any order or system as such, specially for something it essentially condemns, because of the wrongs committed by some marginal groups or individuals who claim to act on behalf of that order or system.

Religion is a contract between God and man, all of whose conditions are in favour and for the benefit of man. As a complex, civilized being in need (besides innumerable other things material and spiritual) of secure co-existence with his fellow-men, man seeks peace and justice in his individual and collective life. Just as individual motives differ from one another to a great extent, so too the ‘collective reason’ of mankind is unable to comprehend the true nature of that peace and justice and how to realize it in practice. Therefore, there is a felt need for a ‘transcendent’ reason, and this was granted to man in the form of religion, which is, in fact, an assemblage of the principles laid down by God for the happiness and security of mankind in both worlds and for the realization of justice in practical life. Since, in terms of his essential nature and needs, man has never changed, nor will do so, all of the Prophets preached the same fundamentals of religion, although there were naturally some differences in secondary matters relating to the ever-changing circumstances of life. This religion, which God Almighty chose for man’s felicity, individual and collective, and in both worlds, and which He revealed through the Prophets, including Moses, Jesus and Muhammad. upon them all be peace, is Islam. Islam means belief in and submission to God and thereby peace and justice in man’s individual and collective life. Judaism and Christianity are the names given to its distorted forms by others after the Prophets Moses and Jesus respectively. No Israelite Prophet mentioned the word Judaism. Jesus never claimed to establish Christianity on earth and never called himself a Christian. The word Christian is mentioned only three times in the New Testament and first by pagans and Jews in Antioch about 43 AD, long after Jesus had left this earth (Acts, 11.26.).

Islam can be best summed up in the Basmala, the formula pronounced at the start of every good act: In the Name of God, the All-Merciful, the All-Compassionate. The word translated as the All-Merciful is al-Rahman, which denotes God as the One who, out of His infinite mercy for all His creatures with no discrimination of plant or animal or human, of sex or race, of believers or non- believers, protects, sustains and provides for all beings. The word translated as the All-Compassionate is al-Rahim denoting God as the One who has special mercy for his good, believing, devoted and upright servants in this world and the next. Al-Rahman guarantees the life and provision of all beings, whether Muslims or non- Muslims, believers or non-believers. In addition, the Qur’an plainly states that the Prophet Muhammad, upon him be peace and blessings, was sent as a mercy/or all worlds [all species of beings] (21.107). A religion thus based on mercy and compassion aims at reviving not killing.

Unfortunately, materialistic thought, fed by the extreme positivistic and rationalistic attitudes on which science is made dependent in the West, views life reduced to the physical or material dimension. However, the spiritual domain of existence is much broader and of greater significance for life. The peace, harmony and contentment obtainable in the physical domain depend, first of all, on spirituality. One’s spiritual life, which is based on enlightenment of mind or intellect through scientific knowledge, and the enlightenment of the heart and refinement of feelings through belief, religious knowledge, worship, and inspiration, has an essential place in the preaching of the Prophets. For example, the Qur’an proclaims: Respond to the call of God and His Messenger when they call yell to what will revive you [spiritually and intellectually].

Islam is, in the words of Mohammad Asad, a Jewish convert to Islam, like a perfect work of architecture. All its parts are harmonious/v conceived to complement and support each other nothing lacking, with the result of an absolute balance and solid composure (Islam at the Crossroads, p.5). Therefore, it gives almost as much importance to man’s physical life as it gives to his spiritual life. First of all, Islam regards each individual as the representative of its kind. In other words, in the view of Islam, each individual human being is of the same value as humankind as a whole. For this reason, Islam has condemned Cain, the son of Adam, who killed his brother unjustly and, since he opened the way to murder in human history, holds him indirectly responsible for all killings until the end of time. Also, for the same reason, because of the gravity of the sin, the Qur’an declares that one who slays a soul unjustly is as if he had slain all human beings, and one who revives a human being spiritually or restores him to life physically, is as if he had restored all human beings to life spiritually or physically.

It is clear that a religion which attaches to life much greater value than any other thing and presents the life of each individual human as being as weighty as the lives of all human beings will never preach killing for its own sake nor glorify it. Furthermore, Islam does not approve of compelling people to accept any belief. Islam aims to remove all obstacles before man’s free choice; it seeks a climate where beliefs can be freely preached. Once this climate is guaranteed, it leaves the choice to individuals themselves, which is required by the fact that God has endowed man with free will and calls him in the Hereafter to account for all that he did in the world. The Qur’an declares: There is no compelling in religion, as right and guidance have been distinguished, from wrong and deviation (al-Baqara, 2.256).

His enemies waged war on the Prophet Muhammad, upon him be peace and blessings, many times and forced him to sometimes wage war on them. In all these wars, the casualties amounted to only around seven hundred on both sides. By contrast, let us ask: Is it religion which was responsible for the scores of millions of people killed in Communist Russia and China? Is it religion which caused the Russian massacre of Afghan and Chechen peoples and the brutal suppression of the freedom movements in Hungary and Czechoslovakia? Is it religion that caused the death of a million people while the French denied the Algerian people their freedom? Is it religion which urged the US to its adventure in Vietnam, which cost a million lives directly and many more indirectly since? Is it religion or modern civilization, which its founders vaunt as the most advanced and humane in history, which caused the death of more than 60 million people, the majority of them civilians, and countless millions homeless, widowed and orphaned, in the two World Wars? Is it religion which is responsible for using scientific knowledge to make nuclear and other weapons of mass destruction with which to intimidate the poor and weak nations?

If the new world order which Western powers are trying to impose, in the name of world peace, democracy and human freedom, but in fact strictly for their own political and economic advantage, gives them the right to commit atrocities in other countries, why may not those who claim to serve God in order to clear the world of such atrocities and to found true peace and realize true freedom in human life, why may not they also claim the same right? However, we do not claim, as Western political cynicism does in practice, that atrocities and war-mongering can be justified for merely political ends. Only those actions sincerely undertaken in the name of God, the All-Merciful, the All-Compassionate, without any other motive and without going beyond the limits God has placed on individual and collective action, can bring about a revival of truly humane values. 

As an example of the level of sincerity of motive we have in mind, we would recall this famous incident: during a battle, ‘Ali, a noble Companion of the Prophet, upon him be peace, and the fourth Caliph, threw his enemy to the ground and was about to kill him. However, at this moment the latter spat in ‘Ali’s face whereupon, to his enemy’s surprise, ‘Ali released the man. He later explained that the man’s spitting at him had made him suddenly angry and, therefore, fearing that his motive for slaying the man was now confused and sullied by that anger, he had released him. The man became a Muslim and was thus revived both spiritually and physically. 

Sciences ‘walk’ on the feet of theories and develop through ‘trial and error’ to investigate those theories. There are numerous established facts which sciences once regarded as false, just as what were once believed to be established facts are now known as fallacies. Also, there are many other things whose existence we accept unquestionably but cannot establish scientifically. The existence of the spirit angels, jinn and Satan are something the majority of mankind have always believed since the beginning of man’s life on earth. So, it would seem to be more scientific to allow their existence in theory and then to investigate it. Denial of their existence is unscientific insofar as such a denial is a judgement or conclusion which must be based on concrete proof. No one can prove and therefore scientifically claim the nonexistence of the invisible realm of existence.

There are many physical qualities such as heat and cold, and abstract qualities such as beauty and charm, and feelings like joy, sorrow and love, all of which can be directly experienced and/or measured to some degree. Materialists attribute these to some bio-chemical processes in the brain and some scientists (like psychologists and psychiatrists) still try to explain them by natural or physical laws. However, the non-physical side of man – his feelings, beliefs, potentialities, desires etc., which vary enormously from individual to individual, although everyone is made up of the some material elements – is too profound to be explained within the terms of physics, chemistry or biology. A fact which believers can and do observe is that, the stronger one’s belief, the deeper and more regular one’s worship and the higher one’s morality, the more radiant and loveable one’s face appears to be. Is it at all possible to explain this fact in merely physical terms?

After these preliminary remarks to remove some of the so-called scientific objections to believing in the existence of the spirit, angels, jinn and Satan, we can go on with positive arguments to convince the reader of their existence,

1. Matter serves life in the universe, not the other way round. Sciences are unable to explain life. How inorganic matter grows into life is a mystery for the sciences. Although matter manifestly forms the basis for life or serves as a receiver of life, it is evidently not its originator. So, life is sent from immaterial dimensions of existence: God infuses it into matter or inorganic substance through something immaterial and invisible, which we call spirit. It is because of the particular features of each spirit that human beings, although formed of the some physical elements, are different from each other in character countenance, potential, desire and fate.

2. Life does not depend on matter; on the contrary, life makes a tiny body greater than a huge one. For example, it is through life that a fly or a bird is ‘greater’ than a mountain. Life enables a honey-bee to claim that the whole earth is its garden and to establish relations with all flowers and enter into transactions with them. Again, the more refined matter is, the more developed and active life is. The development and activity of life are also not in relation with the size of the body. A fly or a flea is more active and has sharper senses than a camel or rhinoceros.

3. This world is the arena where God manifests His Will from behind the veil of what we experience and describe as ‘natural causes’, but life is the result of the direct manifestation of His Name, the Ever-Living. So, as long as science insists on its positivistic, even materialistic, viewpoint, it will never penetrate the mystery of what life is.

Scientists restrict the concept of life to the conditions that obtain on or beneath the outer surface of our planet. Therefore when they have looked for extra-terrestrial life what they have looked for is conditions which are the same as or similar or closely correspondent to the conditions in which life is evident on the surface of earth. But surely, if they had retained a sufficient sense of the absolute wonder of life (and that absolute wonder is an aspect of life’s being a direct manifestation of the Ever-Living) they should not have ruled out forms and conditions of life which are at present beyond their understanding. In their view, the arguments put forward by Said Nursi (a Muslim scholar from Turkey who wrote mostly in the first half of this century) for the existence of angels and other spirit beings may not be worthy of consideration. However, the latest discoveries in deep sea biology may persuade them to review Nursi’s arguments. Said Nursi wrote at the beginning of the 1930s:

Reality and the wisdom in the existence of the universe require that the heavens should have conscious inhabitants of their own as does the earth. These inhabitants of many different kinds are called angels and spirit beings in the language of religion.

It is true that reality requires the existence of angels and other spirit beings because the earth, although insignificant in size compared with the heavens, is continually being filled with and emptied of conscious beings. This clearly indicates that the heavens… are filled with living beings who are the perfect class of living creatures. These beings are conscious and have perception, and they are the light of existence; they are the angels, who, like the jinn and mankind, are the observers of the universal palace of creation and students of this book of the universe and heralds of their Lord’s kingdom.

The perfection of existence is through life. Moreover, life is the real basis and the light of existence, and consciousness, in turn, is the light of life. Since life and consciousness are so important and a perfect harmony evidently prevails over the whole creation, and again since the universe displays a firm cohesion, and as this small ever-rotating sphere of ours is full of countless living and intelligent beings, so it is equally certain that those heavenly [realms] should have conscious, living beings particular to themselves. Just as the fish live in water, so those spirit beings may exist in the heat of the sun. Fire does not consume light; rather, light becomes brighter because of fire. We observe that the Eternal Power creates countless living beings from inert, solid substances and transforms the densest matter into subtle living compounds by life. Thus it radiates the light of life everywhere in great abundance and furnishes most things with the light of consciousness.

From this we can conclude that the All-Powerful, All-Wise One would certainly not leave without life and consciousness more refined, subtle forms of matter like light and ether, which are close to and fitting for the spirit indeed He creates animate and conscious beings in great number from light darkness, ether, air and even from meanings and words. As He creates numerous species of animals, He also creates from such subtle and higher forms of matter numerous different spirit creatures. One kind … are the angels, others are the varieties of spirit beings and jinn. (The Words 1, Truestar 1 g93, from pp.113-7)

Half a century after Said Nursi wrote this, nearly 300 animal species, almost all of them previously unknown, have been discovered living around hydrothermal vents which form when sea-water leaking through the ocean floor at spreading ridges is heated by the underlying magma and rushes into the cold ocean. V. Tunniclife writes:

All life requires energy, and nearly all life on earth looks to the sun as the source. But solar energy is not the only kind of energy available on the earth. Consider the energy that drives the movement and eruption of the planet’s crust. When you look at an active volcano, you are witnessing the escape of heat that has been produced by radioactive decay in the earth’s interior and is finally reaching the surface. Why should there not be biological communities associated with the same nuclear energy that moves continents and makes mountains? And why could not whole communities be fuelled by chemical, rather than, solar energy?

Most of us associate the escape of heat from the interior of the earth with violent events and unstable physical conditions, with extreme high temperatures and the release of toxic gasses – circumstances that are hardly conducive to life. The notion that biologic communities might spring up in a geologically active environment once seemed fantastic. And until recently, few organisms were known to survive without a direct or indirect way to tap the sun’s energy. But such communities do exist, and they represent one of the most startling discoveries of 20th century biology. They live in the deep ocean, under conditions that are both severe and variable.

This ‘startling’ discovery of biology contains clues to some other realities, which sciences should consider The Prophet Muhammad, upon him be peace, states that angels are created from light. We read in the Qur’an that God created man from dried earth, from wet clay and, from an extract of clay. According to the Qur’an, man has been made a khalifa on the earth. Khalifa means one who succeeds. Many interpreters of the Qur’an have concluded from this that the jinn once ruled the earth and they were succeeded by men.

Starting from the clues above, it should be possible to do formal studies to determine the worth of propositions such as these:

God first created pure light (nur) and then light. The process of creation followed a gradual, regular accumulation of identities and/or a saltational sequence of abrupt leaps. Fire followed light and then came water and earth. God spread one existence through another, compounding and interweaving. He also created living beings in every phase of creation appropriate for each phase. While the universe was in a state of pure fire or some other high energy, He created the appropriate life- forms. And when the earth became conducive to life, He created plants, animals and man. He adorned every part and phase of the universe with creatures, among them living ones, that are appropriate for that part and phase.

Finally, just as He created innumerable beings from light, ether, air, fire, water and earth, so too, from every word and deed of man, He forms ether his paradise or hell. In other words, as He grows a tree from a tiny seed through particles of earth, air and water, so He will build the other world from the material of this world which He will adapt for the other world during the convulsions of Doomsday. And He will use the words and actions of human beings in preparing the paradise or hell of each.

4. Angels are purely spirit beings. They stand for the purely good aspect in existence, while Satan and his descendants represent the purely evil aspect. God is One and Infinite, He does not have an opposite. Other than God, all beings and existents each have an opposite. Since man has two opposite aspects in his nature, one inclined to good, the other to evils, angels represent his good aspect, while Satan or satans, his evil one. Angels invite him to his purely spiritual or ‘angelic’ aspect, while Satan tries to seduce him by calling him to do evil. This struggle between good and evil in man, and in the universe as a whole, has been continuing since the beginning of existence. Everyone feels a stimulus in himself both to good and evil at the same time. The stimulus calling him to good comes from angels or his unpolluted spirit the stimulus inviting him to evil comes from Satan, collaborating with his carnal self, which represents his animal aspect.

5. The relation between the spirit and the body can be likened to the relation between electrical power and a factory operating by electricity. If there is no electricity to operate the factory, the factory will be reduced to a heap of junk. Likewise, when the spirit leaves the body because of some rupture or disconnection, which we call illness or something like that, despite his matchless value when alive, man is reduced to a mass of tissue and bone to decompose in earth. This means that man’s real existence and his uniqueness among beings depend on his spirit.

6. We unquestionably accept the existence of natural laws and forces and even go so far as to attribute all the phenomena in the universe to them. We ascribe the growing of a tiny seed into a huge, elaborate tree to the law of germination and growth in that seed, or the incredible balance in the universe to the laws of gravitation and repulsion, but we ignore the absolute will, knowledge, power, and wisdom which are necessary for the existence, operation and balance of the universe. The One who has absolute will, knowledge, and power and absolute wisdom, uses powerful beings, invisible like winds or gales and much more powerful than natural forces or laws, behind those forces and laws. It is through those beings that God makes natural laws and forces operative. Those beings are angels.

In describing how an effective person should concentrate his or her efforts in the right jungle, Covey uses the concept of mission, a term from the study of management of long-term business strategy meaning a statement of a company’s vision of what it intends to do and become. In the context of this book, Covey urges people to come up with personal mission statements. The objective-setting criteria used in making such statements should be based on long-term, changeless, and established rules. By way of example, the author points out the United States Constitution which has remained unchanged in its fundamentals for over two hundred years. Human nature requires a changeless inner core for people to be effective – it is much easier to hit a stable target than a moving one. (This might be one among many reasons why the Divine revelations (of which the Qur’an is the last) were sent down to guide mankind for centuries.)

The book is divided into four parts. The first part deals with personal mission or in the author’s words principle-centred paradigm. He uses the term paradigm to mean a model, perception, assumption, or frame of reference. Paradigms are powerful because they constitute the lens through which we see the world. The principle-centred paradigm is based on the idea that there are principles or natural laws that govern human effectiveness which he calls GANLs or Generally Accepted Natural Laws. These laws are just as real and stable as the law of gravity in the physical world. They are guidelines for human conduct that are proven to have enduring, even permanent and fundamental value, such as fairness, integrity, honesty, human dignity, service, quality, etc. He says that the more closely the principle-centred paradigms are aligned with the GANLs, the more accurate and functional they will become. What he does not explicitly conclude in this part is the origin of the GANLs. Although the manifestation or definition of the GANLs is said to be left to the reader, one who ponders on the author’s approach and style will easily understand that he implies Divine revelation as the origin. In several instances throughout his book, Covey implicitly justifies the teachings of the Divine revelations which are fundamentally from the same Source in the different monotheistic religions. One who has a sound background in Islam, for example, would easily recognize the similarities. Covey explains himself somewhat at the end of the book under the rubric of A Personal Note. It is interesting to learn that the GANLs or fundamental, universal and intangible rules of social interactions can be justified by reasoning (as realized by Covey in his book) and these are welcomed by people who are hungry for ethics and a restoration of character in their lives.

The other parts of the book explain the 7 habits referred to in the title. They are, in the order the author prefers:

1. Be proactive,
2. Begin with end [i.e. your objective] in mind,
3. Put first things first,
4. Think win/win,
5. Seek first to understand, then to be understood,
6. Synergize,
7. Sharpen the saw, or self-renewal.

Covey concentrates on the first three habits in Part 11. Successful accomplishment of Habits I, II and III is called by the author ‘a Private Victory’. Habit I (being proactive) is recommended as the basic principle of the nature of effective man. Proactive people are driven by values – carefully thought about, selected and internalized principles – rather than by external circumstances and conditions, which characterizes reactive people. Proactive people take the initiative to act in accordance with their paradigms in their circle of concerns through the means that they can be influential with. He states that the very essence of developing proactivity is to make and keep commitments to ourselves and to set a goal and work to achieve it. Another interesting observation in this section is that proactive people focus their time and energy on things that they can do something about (Circle of Influence) whereas reactive people concentrate their efforts on things over which they have no control. The degree of proactivity is then determined by how much effort we expend on our Circle of Influence.

Covey has in fact – not surprisingly, seeing that he is an adjunct-professor at the School of Management – applied organizational success theories found in management literature to the ‘management’ of individual lives. In conformity with an academic text-book style, he lists application suggestions at the end of each chapter inviting the reader to put the preceding material into real life by doing the ‘exercises’.

The introduction to Habit II (begin with end in mind) is dramatic: it invites the reader to visualize his/her death. Explaining that it is possible to be very busy without being very effective (active in the wrong jungle), the author goes on:

‘The most fundamental application of “begin with end in mind” is to begin today with the image, picture, or paradigm at the end of your life as your frame of reference or the criterion by which everything else is examined…

To begin with the end in mind means to start with a clear understanding of your destination. It means to know-where you are going so that you better understand where you are now and so that the steps you take are always in the right direction.’

Covey then lists some motivational factors or ‘centres of life’ that a person might have, such as spouse, family, money, work, possession, pleasure, friend/enemy, etc. For instance, one extremely common centre to most people’s lives is making money. This kind of people are always vulnerable to anything that threatens their economic security. After logically showing inner dimensions of each possible centre, he encourages centring our lives on timeless, unchanging principles so as to reach a fundamental paradigm of effective living. The method he suggests to make this shift is the visualization of one’s own funeral which expands one’s perspective. The analogy with the practice in most major religious traditions, not least in Islam, of meditating on the end of one’s life hardly needs to be pointed out.

Habit III of Private Victory (put first things first), concerned with organizing and executing priorities, is developed from the most recent time management techniques.

People with proactive attitudes can easily focus on important but not urgent activities which is the heart of effective personal management. Reactive people, on the other hand, exhaust their energies on crises, pressing problems and deadline-driven projects, which are the main obstacles to managing one’s time and energy properly.

Part III introduces the habits of Public Victory. People armed with Private Victory habits move from a state of dependence to a state of independence. It is the Habits IV, V and VI which convert one’s state from independence to interdependence and which leads to optimum co-operative-ness, teamwork and communication among members of groups or organizations. The author’s diligent explanation of Emotional Bank Account, described as the amount of trust that has been built up in a relationship, brings up a new perspective to intra-community GANLs for a healthy organization or group. Understanding the individual, attending to the little things, keeping commitments, clarifying expectations, avoiding gossip, defending those who are absent, etc., are just some of the ‘deposits’ to this account needed to achieve sincere and profound relations within an organization.

Habit IV lays the foundation of human interactions that should be carried out through mutually beneficial and satisfying agreements or solutions. Win/Win in this sense recognizes life as a co-operative not a competitive arena. Win/Lose manner of thinking, the most common among people, is fundamentally flawed. Covey argues that people with abundance mentality (the approach that there is plenty out there for everybody) think Win/Win, whereas those with scarcity mentality (the approach that there is only one pie out there) think Win/Lose. The author touches upon a very fundamental law for success in this life, both materially and spiritually: good faith or intention. Good faith is praised by religions over actions and all present man-made laws recognize the concept of bona fide (in good faith) arrangements. People with good faith always think and act Win/Win and they will always be the winners in the end.

Habit V (seek first to understand, then to be understood) is, according to the author, the single most important principle in the field of interpersonal communication and relations. As he does throughout his book, he cites real world examples from his own experiences to show that when one presents one’s own ideas clearly, specifically, visually, and most important, contextually – in the context of a deep understanding of the other party’s paradigms and concerns – one significantly increases the credibility of those ideas and the effectiveness of the interaction.

Habit VI (synergize) is simply defined by the author to mean that the whole is greater than the sum of its parts. He makes an analogy between ecology in physical nature and synergism in the nature of human interaction – everything is related to everything else. The essence of synergy in a group or organization is to value the differences, to respect them,to build on strengths, and to compensate for weaknesses. Covey points out that the more genuine the involvement, the more sincere and sustained the participation of individuals in analyzing and solving their shared problems. He also claims that it is this synergy that has led to the Japanese success in business.

Habit VII (sharpen the saw or self renewal) is the renewing of the following four dimensions of human nature: physical (exercise, nutrition, stress management), spiritual (value clarification and commitment, study and meditation), mental (reading, visualizing, planning, writing) and social/emotional (service, empathy, synergy).

This book reveals the recent global trend to inspire and motivate people for ethics and restoration of character in personal and professional lives. Rather than trying to provide a short-term, quick solution for the problem, Covey tries to concentrate on the fundamental questions of who we are, where we are coming from and where we are headed to. From a different perspective, the author proves, justifies and elaborates the necessity of complying with the natural laws, of which the source, as he implies at the end of his book is the Creator.

This review has touched only lightly on the similarities between the author’s conclusions and the paradigm prescribed by the last Divine religion revealed fourteen centuries ago. Alert readers of the book with moderate and informed Islamic background will easily identify many more similarities and indeed specific correspondences in the texts of Qur’an and Hadith. The general point worth making is that a contemporary explanation of the universal and fundamental principles revealed centuries ago can still make a big impact on people’s lives even in the countries where religion has long been neglected:

Covey’s book has been a bestseller. This indicates that proper presentation of Divine principles in the modern world by word and example is welcomed and can encourage and motivate people, through a different path and approach, to revive their lifestyles in the light of true, sound, changeless and inspiring Divine principles.

You would indeed have a lot to calculate before taking off: What is the most economical flight speed of your aircraft, and how does it vary with winds, flight altitude, and the extra weight of fuel reserves? Perhaps the gliding performance of your aircraft is good enough to permit you to travel some distances by soaring in up- draughts, with the engine off. It may even be economical to make detours in order to stay over regions with strong up-draughts. Would it be favourable to bring along large fuel reserves and fly non-stop for long distances without refuelling, or to travel by numerous short flights, saving transport costs for extra fuel? To solve that problem, you have to know about possible refuelling stations along your route, about petrol prices, landing fees, and the time delay you will face by landing at a particular site.

Which is the optimal route to your destination? Perhaps it pays to follow the Great Circle, or should you make a detour where you can benefit from favourable winds? Of course, you will fly only on days when the weather is as favourable as possible, but which is the best weather? And how can you know which weather condition is most favourable for you? What flight altitude will you prefer under different weather conditions? You must also consider whether and how you will compensate for wind drift, when to fly low along coast-lines and other leading-lines to gain protection from the wind and avoid drift, and how to exploit the winds at high altitudes. And you must also take into account many unpredictable situations that you will face. There are lots of questions and you would spend a long time looking up facts and making calculations before you could arrive at a reasonable strategy for your flight.

Your situation is analogous to that of migrating birds. The migratory strategy of birds, a harmonious mixture of rigid and flexible behaviour to achieve a safe and economical journey which can be affected by a bewildering number of factors, is an astonishing feat – where do they get the skills and capabilities to accomplish it?

There are many animals, not only birds, which migrate on a regular basis. Some examples: Bull elephant seals travel 21,000 km (over 12,000 miles) each year, from California to the Gulf of Alaska, the longest migration of any mammal. Millions of monarch butterflies fly 2,000-3,000 km from Canada to the Gulf of Mexico. Grey whales swim 10,000 km from the Arctic Ocean to California and Mexico. In Bracken Cave in Texas 20 million free-tailed bats assemble every summer. All are female. They leave their mates 1500 km to the south in Mexico to come here to give birth to their young. Herring migrate annually and cover over 3,000 km. The bison, the wildebeest, the sockeye salmon, the eel are also known to migrate long distances. But here we will consider the migration of birds – one of the most impressive feats in animal behaviour- across thousands of kilometres of ecological barriers, like oceans, mountains and deserts.

Birds store fat for use as fuel during their migratory flights. They start to do so well before migration starts. Stored fat is the most economical type of fuel in terms of high oxidizing energy per unit mass. Once the animal is in the right condition to migrate, it may need some further environmental cues to initiate the actual migratory movement. A bird may wait for the right weather conditions or at least the disappearance of the wrong ones, such as fog or very strong winds.

In order to locate its goal at a different position on the earth’s surface, an animal must possess certain sensory systems and have certain decision-making programmes in its behaviour. The ability to take up a particular direction with respect to some feature or property of the environment is called orientation’. The orienting animal is rather like a man who possesses a compass and an instruction to proceed in some particular direction. Animals may orient with respect to objects on the earth’s surface, to the sun, to the stars, to the earth’s magnetic field, to the directions of current flow and so on. Further, they may use more than one of these environmental sources of information at any one time, and may use different ones at different times.

Birds may use continuous flapping flight or soaring flight. Migration of soaring birds attracts much attention among bird-watchers because of spectacular concentrations of these migrants at passages with favourable soaring conditions. The migrants make long detours to avoid having to use flapping flight over the sea, and the sites most famous for soaring bird migration in Europe, Falsterbo, Gibraltar and the Bosphorus, are situated at minimal sea crossings. Migrants’ coasting behaviour probably is part of their ‘strategy’ to exploit winds and conserve energy at the same time. Coastal migration occurs mainly under opposed and cross-winds, while migrants usually fly across the coast and depart over the open sea with following winds. Due to differences in friction, winds generally are stronger over the sea than over land. Migrants minimize the headwind force by following the coast, where they can use local topography and vegetation to gain additional protection from the wind. Furthermore, over the sea they will be exposed to wind drift, and under certain cross-winds it is beneficial to follow a coastline, some distance in the direction of their goal, rather than to take a direct route over the sea.

Some birds travel by numerous short flights, each of about three to ten hours duration. Many species depart either by day or by night, whenever weather becomes favourable. Flying with a small load of fat is advantageous, since the labour costs for carrying the extra fat can be high. However, there are also drawbacks involved in migrating by numerous short flights: the birds have to refuel often and find suitable resting sites on their route.

Some species undertake enormous non-stop flights. A regular migration route from North to South America directly over the Western Atlantic Ocean, a distance between 3,000-4,000 km, is used by many species. Just to mention some examples of long, nonstop flights over oceans other than the Atlantic: there are some geese that fly almost 4,000 km across the Pacific Ocean from the Alaska Peninsula to the South Californian coast; two species of New Zealand cuckoos fly about 3,500 km to the Solomon and Samoa islands; passerines, bee-eaters and Amur falcons travel almost 3,000 km of the Indian Ocean between India and East Africa.

Many migrants fly between Europe and Africa across the Mediterranean Sea and the Sahara desert in one single non-stop flight, lasting at least 40 hours in the autumn, when winds are generally favourable, and 60 hours in spring when they are less favourable.

Honey buzzards migrate by cross-country soaring over a distance of 7000 km from Europe to tropical Africa without refuelling. Common buzzards cover a distance of 10000 km between East Europe/West Siberia and South Africa by soaring migration. Many young Manx shear waders, in their autumn flight from Britain to Brazil, cover almost 0,000 km without refuelling. Various water species wintering in South Africa cover the total distance to their high Arctic Eurasian breeding grounds, about 13,000 km, in four or so long flights.

Arctic terns are transglobal travellers on a scale unequalled by any other migrant. Some annually commute between the Northern and Southern pack ice, crossing the equator twice. The round trip must be at least 40,000 km (25,000 miles).

Low temperatures seem not to prevent birds from migrating at high altitudes, The highest migrants over Puerto Rico experience temperatures of about –12 C, and over Switzerland migration is perfectly regular at altitudes with temperatures around -IC to -15 C. In fact, the birds’ capacity to fly under conditions of low temperature and low oxygen pressure is so great as to be hardly credible: On 9 December 1967, a radar controller in Northern Ireland reported an echo at high altitude moving south over the Hebrides. The radar height finder indicated an altitude between 8,000 and 8,500 m. The pilot of an aircraft in the vicinity was asked by radio to make a course deviation to pass near the position of the echo. In doing so, the pilot reported a flock of about 30 swans at just over 8,200 m. The observation probably refers to whopper swans, which are known to migrate, sometimes in the middle of the winter; from Iceland to Britain. At 8,200 m, the temperature was -48 C and very strong northerly tailwinds blew at this altitude.

Although, according to some radar studies, probably 90% of birds travel below 2,000 m, two small flocks close behind each other of curlew-like birds were observed at I 0,000 m above sea level.

These observations, indeed, are extraordinary. One wonders, are such enormous flight altitudes merely exceptional or do some birds regularly migrate that high?

We tend to think of events which happen regularly, as ‘normal’ or ‘ordinary’. But are they really? Very often, we do not realize the dimensions of the events. Hundreds of millions of birds migrate from one place to another. Tens of thousands of birds start to fly together. They fly very long distances together and land and feed together. Many of them have never flown that long, nor been to those places. But still they are able to fight against all the odds and finish their journey How do they know when to start? How do they recognize the landscape? How do they decide which route to take? How do they find their way to their destination? How do they know where they can find food? How come so many birds can act together? How and when did they learn to use the sun and other stars, or the earth’s magnetic field, for navigation? How did they acquire the necessary means in the first place?

There are numerous such questions to ask and very often, it is not easy to find the right answers. When the other migrating animals are taken into account, the questions get more complicated and more challenging Hundreds of millions of animals migrate twice a year covering thousands of kilometres. We must ask questions which start with how and why and not take ‘ordinary’ events for granted.

The spider’s web is woven from a special silk. This is a fibrous protein first secreted as a fluid and then stretched into strands which, because of their strength and elasticity, are extraordinarily resistant to breakage.

Garden spiders (Arena diedemata) make their webs from two different silks. The threads of the main structure are woven from a strong silk which can be stretched further (by as much as 20%) but then loses its strength. By contrast, the other kind of silk, used between the main threads, is lighter and stickier and can be expanded three times without losing its original characteristics. Under a microscope drops containing a reserve of silk can be seen at intervals on these thinner ‘hunting silks’.

After its web is complete the spider hides out of sight, somewhere on the outer strands of the web. When an insect flies into the web and struggles, the spider is alerted by the vibrations and runs out. It rapidly contains the victim’s struggle to escape by tying it up with the silk set aside for this purpose in the drops: the elasticity of the hunting silks is vital in this task. While tying it up, the spider injects the victim with the poison from behind its jaws which both paralyses the insect and acts as a digestive juice softening up the now helpless corpse. The spider then goes on injecting and sucking back fluids until the soft parts of the corpse have been digested – any skeletal parts left over are simply discarded.

Spiders put their weaving skills to a number of different uses. As well as making the insect traps we call spider webs, they weave draglines’ that help them to locate themselves and to break their fall if they should slip. Small spiders spin a sort of ‘parachute’ thread that allows them to be carried on the wind.

Some species of spider make active traps. Menneus spins an elastic net between its legs and sweeps it through the air to catch passing insects. Cledomelea dangles from one leg a blob of sticky silk at the end of a long thread and swings it out to attach its prey. Trapdoor spiders (Ctenizidae) dig a burrow closed by a silken door; when an insect ventures near, the spider darts out to capture the imprudent victim.

Spider webs are beautiful, intricate constructions: threads which serve as scaffolding during the construction process are removed once the web, a mesh of sticky and non-sticky lines, has been completed. The skill of producing webs is clearly instinctive, but the irregularity and variety of web forms shows that the skill is adapted by individual species to serve different functions and suit different circumstances – some webs hang in the air to catch insects as they fly, others are laid across the ground, both at angles calculated (presumably by experience) to lure and intercept prey.

Recent research has shown that some A. Glomosus spiders use ultraviolet rays to attract their prey. In one experiment fruit flies (Drosophila) were set free between two webs lit up by a white beam. One web was that of a A. Glomosus spider and radiated ultraviolet rays; the other was not: the flies were attracted to the former

Another remarkable species are the Dolmedes spiders which have long legs (8-10 cm) and striped, brown bodies. They live near water ponds where they have learnt, despite having very poor sight, to catch fish. Their hunting-gathering technique is of awe-inspiring dexterity and patience, rivaling that of any human fisherman. First the spider walks around on the bank to pick a site suitable for laying a web. Once that is done, it waits patiently, standing partly on water and partly on land. A special sticky secretion helps secure its hold on the surface of the water. While waiting, it prepares its poison in its mouth. When a small fish happens by, the spider plunges forward to seize it, releasing its poison into the water as it does so. As the poison begins to work, the spider turns over making its own body a sort of float for the struggling fish, carries it to land and there consumes it.

Some species of spiders do not make webs to ensnare their prey. Instead, they actively pursue their prey or lie in ambush for it. They are endowed with specially keen sight or touch sense, used respectively for hunting in daylight or in the dark. The ambushing varieties are remarkably well camouflaged – the colour and shape of their bodies making them almost invisible against the immediate background of leaves or bark or stones and sand.

One of the night-hunting spiders of the Amazon jungle spends the day hiding in crevices or in holes in trees, emerging into the jungle at night to stalk its food. Its legs spread the width of a human hand and move with utmost stealth until, when near enough, the spider makes a sudden, final dash, seizing small mammals (humming-birds, for example), stunning them with its poison, then dragging and shaking them to death. The detestation and horror this species arouses in human beings is hardly justified – its poison is not more troubling to a human than a bee sting.

Reputation and significance

Spiders have a very negative image among human beings. Perhaps the number of legs, the grotesque facial expression, the hairiness of some species, the fact that they carry a poison, but most of all, the fact that they hide in corners and come out unexpectedly – have contributed to the spiders’ bad reputation. The poison of spiders, with just two exceptions (the ‘black widow’ and the ‘brown recluse’), is relatively harmless to humans.

Spider silk cannot economically be converted into silk cloth for human use. However, it has been used for the cross-hairs of optical instruments. More recently, the silk of the tropical species Nephila has been employed in the manufacture of bullet-proof jackets. The Nephila spin huge webs strung across trees, as long as 2 metres or more, and of a silk so strong and elastic that the local peoples make very effective fishing nets from it.

On balance, it is high time human beings overcame their irrational detestation of spiders. We should be grateful to them for all the good they do for us in preserving our persons and properties, especially our crops, against devastation by insects. One authority calculated the spider population of England and Wales as of the order of 2.5 billions at any one time. This means that if (at a most conservative estimate) each spider eats 100 insects a year, then the total number of insects consumed by spiders is 250 billions annually.

REFERENCES

‘Spiders’ Microsoft (R) Encarta. Copyright (c) 1994 Microsoft Corporation. Copyright (c) 1994 Funk & Wagnall’s Corporation.

Buton, M. & Buton, R. (1975) Enevlopedia of Insects and Arachnids, BPC Publishing Ltd, London.

Gerald, L. & Wood, F.Z.S. (1982) The Guinness Book of Animal Facts and Feats, Guinness Superlative Ltd, London.

Waterson, AR. (ed.) (t975), Collins Enevlopedia of Animals, William Collins Sons & Co Ltd, London and Glasgow.

SPIDERS IN GUINESS BOOK OF RECORDS

The largest and the heaviest spider: The Guyanan ‘bird-eating’ spider (Theraphosa

blondi) of South America has long been credited with the ‘largest spider’ title. A male specimen with a leg-span of 254mm (10 in) and a body length of 89mm (3.5 in) weighed just under 57g (2 oz).

The smallest spiders are the midget spiders (Symphytognathidae), the tiniest of which is the pale yellow Patu marplesi of Western Samoa, S.W. Pacific. A male specimen found in moss at an altitude of 610m (2000 if) measured 0.43mm (0.07 in), which means it is half the size of a full-stop on this page!

The largest spider webs are the aerial ones spun by the tropical orb weavers of the genus Nephila. Several examples found in the Karrakpur Hills near Monghyr, central Bihar, India measured 1.5m (5ft) in diameter (about 4.79m (1 5ft 9in) in circumference) and had long supporting guy-lines up to 6.1 m (2Oft) in length.

The smallest webs in the world are the aerial ones spun by midget spiders. That of the orb weaver Chasmoeephaion armaturn of New Zealand measures about 9-10mm (O.35-0.39in.) in diameter which means it is half the size of a small postage stamp.

The highest speed recorded for a spider on a level surface is 53cm/s (1 .73ft/s) (= 1.90km/h; 1.18 miles/h) for a female house spider, Tegenaria atrica. This may not seem very fast, but the spider covers a distance equivalent to 330 times its own body length in ten seconds.