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.

We all know there are laws in creation and everyone can benefit from them. However, man has been given the freedom to interpret them as he wishes. What is wrong is not the laws or the benefit from them, but the materialistic interpretation of those laws – modern science is a materialistic interpretation of the laws and of phenomena. Indeed, it never alludes to God or His existence. The method of materialist science, the so-called scientific method, is deterministic. It is based on causality. That is, it claims that things are causally related to each other, i.e. that causes produce their effects. However, in order for a cause to produce an effect it has to be able to produce the whole universe in which that effect takes place. For, an effect cannot exist without the whole universe being there first to enable it. Materialist science speaks about causes as though they were creative agencies or ‘gods’. Belief in causality is the antithesis of the belief that ‘there is no god but God’, which is the core of the Qur’anic world-view.

In order to begin to develop an appropriate method of inquiry, we need first to define the general goals of the Qur’an, to understand how it instructs us in its basic aims such as the Divine Unity, prophethood and resurrection, and how it teaches us to look at creation.

The Qur’an does speak about the natural phenomena around us. For instance, it mentions water about 60 times, the heavens 310 times, and the earth 451 times. Drawing attention to the countless benefits and purposes in the creation of each entity, the Qur’an reminds us that such benefits and purposes can only proceed from absolute knowledge, will, power, and mercy.

While causes are adjacent to their effects, in reality causes and effects are both created. The Qur’an leads our attention from causes to the Creator of causes. It calls us to read the signs of His wisdom in the universe, leading us to knowledge of our Maker with all His Beautiful Names. In short, the Qur’an teaches us that none other than Him, no thing, no cause, can be an object of worship, that all thanks and praise are due to Him alone. It makes us understand that we have been created to be worshippers.

The aim of Islamic science, corresponding to the aims of the Qur’an, is to make known the Creator with all His Beautiful Names and to confirm Divine Unity, resurrection and prophethood.

Materialist science on the other hand studies entities for themselves, in order to master (and exploit) their properties. By contrast the Qur’an speaks only briefly of the nature of entities and their material properties, but dwells at length on their duties of worship, i.e. how and in what respect they point to their Maker’s Names there is nothing but extols His limitless glory and praise (17.44).

Indeed, when Muslim scientists, thinking Islamically, look at the universe around them, they understand that they are glorifying their Maker, reciting and revealing His Names, hidden behind the veil of causes.

Resisting epistemic tyranny

Muslims must choose either the Qur’anic method or the scientific method, since the two are incompatible. That does not mean reading the Qur’an and neglecting study of the universe. It means studying the universe under the guidance of the Qur’an and not studying it, as materialist scientists do, only under the guidance of unassisted human reason.

For strictly materialist scientists, any hypothesis that does not argue according to the scientific method and accept its authority is to be disregarded. The extreme version of this position, expressed in Eddington’s famous remark – ‘What my net won’t catch isn’t fish’ – is an attitude that can only be described as epistemic absolutism.

Muslim scientists should not submit to this tyranny; if they do, they are bound to become imitators of scientism. Muslims know that materialist science does not produce knowledge of God, yet they dare not question it. They proclaim that they accept revelation as the basis of knowledge but, in practice, they test it for consistency with the scientific method. They seem not to realize that a scientific method that does not yield knowledge of God cannot be acceptable to Muslims.

Only when we take Revelation as our point of reference and follow the Qur’anic method do we begin to see how biased and illogical the scientific method of justification is. Consider this example:

Take two plants, both exposed to normal sunlight. Water one regularly; do not water the other. After some time, we see that the plant which has not been watered wilts. This is supposed to demonstrate that water is one of the causes of normal plant growth. In fact all that we observed was this:

In the absence of water plants do not grow. This is altogether different from saying that water is among the causes that make plants grow. The growth of plants depends on innumerable factors. The absence of only one of these factors is enough for a plant not to grow. The experiment does show that plants do not grow in the absence of water. It is logically unjustifiable to leap from there to the conclusion that ‘water is an agent or cause of the growth of plants’.

This sort of reasoning reminds us of the incident in the life of the Prophet Abraham, upon him be peace, when he faced the tyrant Nimrod (Qur’an, 2.258). Nimrod argued with Abraham and claimed that he could give life as well as death. To prove his claim, he asked for two prisoners to be fetched, ordered the death of one and spared the life of the second. Nimrod’s reasoning was that if he had had the second prisoner killed, he would not be alive. Therefore, he had given him life. This is similar to how the scientists argue that if there is no water, plants will wilt and die: therefore water gives life to plants.

The reason is that materialists take the conjunction of events for causality. That is, if two events coexist, they imagine that one causes the other. And in their determination to deny the Creator they make claims like: water causes plants to grow. They never ask how water knows what to do, how it does it and what qualities it has that enable plants to grow.

Asking positive questions

The Qur’an teaches us to ask questions, to lift the veil of causes and investigate the reality behind. It asks us to look, for example, at the endless benefits found in water and in the growth of plants and food so vital for life. Then it instructs us how to ask positive questions like:

Does water possess the knowledge and power to grow plants? Does it know the laws and properties of the formation of plants? Does it know their structures and have authority over them? Indeed water acts in a masterly way in all living organisms. Without its help we would perish. Yet, how can we claim that water possesses such qualities as power, knowledge, will, compassion?

Water is an unconscious entity; it has no will, knowledge or power. It can only be the submissive servant of One who has the power to create it and all plants and food, who knows all living beings and their needs. That is, the Creator and Disposer of water knows everything and has control over everything. His mercy and compassion encompass all things. Water must be in the employ of the One whose knowledge, will, power and compassion are all- comprehensive, absolute.

Consider a flower. How does its beauty come about? Can the unconscious seed, or soil or sunlight produce it? Do they have the knowledge, the power or the will even to make a flower, let alone make it beautiful? A flower can only exist with the whole universe in place first: to produce one single flower, therefore, one must be able to produce the whole universe in which it exists, that is, have absolute power, knowledge and will, which are the attributes of God alone.

In short, when we ask positive questions like ‘Can water cause the growth of a plant?’, ‘Can soil or sunlight produce a flower?’ belief in causality collapses. From this, we conclude that the scientific, or rather the materialistic, paradigm of knowledge, does not constitute sound knowledge.

Qur’anic method: the staff of Moses

The efficacy of the Qur’anic method may be likened to the staff of Moses. It swallows all the deceptions of materialist science.

And (then) We inspired Moses, ‘Throw down your staff!’ And lo! It swallowed up all their deceptions: Whereupon the truth was established, and vain was proved all that they had been doing. (7.117-8)

Materialist scientific knowledge cannot meaningfully explain the phenomena around us. Rather, it conjures up the idea that, for example, water is a strange entity that can mysteriously achieve miraculous things. Such distorted descriptions cannot fulfil our need for knowledge and understanding. Indeed, to attribute absolute knowledge, will and power to an unconscious entity is nothing more than superstition.

By using technical words like photosynthesis, mitosis, etc., to describe events, materialist scientists ‘cast a spell’ on people’s minds so that they appear to have given them a wholly satisfactory explanation:

And when they threw down (their staffs), they cast a spell upon the people’s eyes and struck them with awe, and produced mighty sorcery. (7.16)

In fact, the ‘mighty sorcery’ of materialist science is no more than that: They follow nothing but surmise and their own wishful thinking (53.23).

Whereas materialist science seeks mechanical advantages over the phenomena of nature, knowledge following the Qur’anic paradigm seeks understanding and meaningfulness. It tells us about things in order to make known their Creator with His Attributes and Names. It produces new knowledge, the knowledge of God. As if a molecule of water were saying in its own way ‘Look! I am unconscious and powerless, but I perform infinite duties which require absolute knowledge and power. Do you not see that I am acting at the command of the Possessor of Absolute Knowledge and Power?’ For this reason, a Muslim scientist is not merely an expert, but essentially a worshipper, an ‘abd, one who should not imitate the modern-day sorcerers of the Pharaoh but say, instead:

‘God’ and leave them at play with their vain talk (6:91).

To Muslims, study of the universe is desirable and acceptable because (and if) it yields knowledge of God and belief in God.

An Islamic science must work hand in hand with Revelation and proceed under its guidance. Otherwise it will fail to explain anything; it will fail to produce sound knowledge. It must seek out the wisdom and mercy in the creation, and thereby improve human beings’ understanding of themselves, the universe and the Creator. Bare information about natural phenomena can be transformed, using the Qur’anic method, into knowledge of God and wisdom (hikma). In this way, the purpose of creation, which is the worship of God, is fulfilled:

And I have not created the jinn and men to any end other than that they worship Me (51 :56).

The example of Prophet Muhammad, upon him be peace, is explicitly commended in the Qur’an as the best pattern for believers to follow. Therefore, the practice and precepts of the Prophet have been a source of legal judgements and general guidance in the affairs of Muslims since the earliest days of Islam, a source which supplements and is second only to the Qur’an. Since health is so important a part of human well-being, it is not surprising that Muslims over the centuries devoted so much effort to recording and reflecting upon what the Prophet taught about maintaining good health, preventing and curing diseases and ailments.

The most widespread book on ‘Prophetic Medicine’ was that written by Ibn Qayim al-Jawziyiah (691-751AH / 1293-1351). But there are scores of manuscripts on the subject in world libraries and museums. After a preliminary study, I found references to some forty different books (some published, most manuscripts, some lost) with the title ‘Prophetic Medicine’. In his 1985 paper on Islamic heritage, S. Abdullah al-Habashi of Yemen mentioned 23 monographs by different authors on plagues and infectious diseases – I could add a further 16 on the same subject. He went on to write a book on infectious diseases as related to Prophetic Medicine, with a Foreword by the late Sheikh al-Azhar. ‘Abd al-Halim Mahmud.

Recently, the number of publications on Prophetic Medicine as a whole or on different areas of it has been growing rapidly. There are many books and articles, referenced with ahadith (sayings) of the Prophet on the curative properties of honey, black seed (Nigella Sativa), senna (Casiacutifolia), henna (Lawsonia Inermis), aloes (Aloe Vera), garlic and onions, olive oil, etc.; on the positive health benefits of breast feeding, and of the Islamic practices of fasting, prayers, ablution, cleaning the teeth and mouth, etc. Doctors in particular have been very active in elucidating the relevant ahadith and their importance to health promotion and disease prevention. Papers are published almost weekly on Islamic teachings related to health concerns, for example on food and drink (prohibition of excess, of pork, blood, and intoxicant drugs like alcohol), on circumcision, on sexuality and marriage (particularly with regard to the spread of sexually transmitted diseases such as AIDS).

There is growing interest, too, reflected in the volume of publications, in spiritual medicine which treats psychological ailments believed to be produced by evil jinn (evil spirits). Die treatment usually includes reciting particular chapters or verses of the Qur’an, certain supplications attributed to the Prophet, and making incantations.

Current issues in medical ethics from an Islamic perspective have also received a great deal of attention in recent times. There are literally hundreds of articles, books and doctoral dissertations on organ transplantation, brain death, new methods of procreation including test-tube babies and surrogacy, abortion, contraception, cloning and genetic engineering.

Traditional Medicine

As lbn KHaldun observes in his famous Muqaddimah, the pre – Islamic Arabs used a sort of folk medicine based on herbs and plants tested by experience and handed down. At the time of Prophet Muhammad, there were surgeons adept at treating wounds, abscesses and other minor operations, and also some renowned physicians like al-Harith ibn Kalada of Ta’if who had travelled to Jundishapur (near Ahwaz in Iran) to gain more knowledge. The Prophet asked his cousin Sa’d ibn Abi Waqqas to consult al-Harith when Sa’d fell ill after the conquest of Makkah in 8AH(630).

Cupping, venesection and cautery were all common pre-Islamic treatments endorsed by the Prophet with some reservation against cautery. Cupping with blood-letting was definitely encouraged by him and there are tens of ahadith related to this procedure. It is interesting to note that cupping and cautery are still widely practised in Arab countries, especially among villagers and Bedouins.

Recently, Dr. Mansoor Suliman of the medicine faculty of King Abdul Aziz University, Jeddah, published a paper on ‘The myth and reality of treatment by cautery’ in Alternative Medicine (1986, 1(3), pp.237-40). He studied 500 patients treated with cautery and modern techniques for different ailments. He found that cautery was useful in treating diarrhoe where 45% of those cauterized showed marked improvement. Cautery was useless for jaundice, haemolytie blood diseases, respiratory diseases, other infectious diseases and cancers, though it was helpful in stopping bleeding. Diathermy (cautery) is also used in modern medicine to treat epistaxis, cervical erosion, to stop bleeding during operations, and to remove warts and other skin tumours. There are also different types of modern heat therapy e.g. infrared and laser therapy.

Cupping and blood-letting were used widely in the past to treat different ailments e.g. hypertension, polycythemia, and even heart failure. Modern medicine rarely, if ever, resorts to such measures.

The pre-Islamic Arabs believed in supernatural forces such as evil spirits, the evil eye and so on, and sought to counter them with spells, amulets, talismans and other animistic practices. The Qur’an (see 72.6) deplored all such rituals of seeking refuge from evil spirits as a pseudo-worship and therefore a sort of polytheism. The Prophet Muhammad scorned superstitious beliefs. Al-Bukhari records his saying: ‘There is no Adwa (i.e. contagion) [except by the will of Allah]; no Safar [the pagan Arabs believed that Safar, the last month in the lunar calendar, can cause malady. Safar could also refer to huge ‘snakes’ that dwell in the abdomen of some people and cause serious disease]; no Ha’ma [i. e, vengeful ghosts of the dead that hover around the living].’ And Tirmidhi records the Prophet saying: ‘Whoever wears an amulet has relapsed into shirk (polytheism). Whoever goes to a fortuneteller or a divine and asks him about anything, his prayers extending for four nights will not be accepted.’ In another hadith, he said: ‘Magic spells, amulets and the like are shirk.’ Polytheism is considered in Islam the worst of sins, the one that will never be pardoned by God until the person repudiates all forms of polytheism and reverts to pure, original monotheism. The Muslim should have faith in God alone, in whose control lie the causes of health and disease, life and death, in fact of all things, small or large.

Diseases and ailments are considered in Islam as a type of tribulation which expiates sin. Those stoics who forbear to complain and endure in dignity are rewarded in this world and on the Day of Judgement. Al-Bukhari, Muslim and Ibn Hanbal record the Prophet’s saying: ‘Never a believer is stricken with discomfort, hardship, illness, grief or even anxiety but that his sins are expiated.’ However, the Prophet also always urged Muslims to seek remedies for their ailments: ‘O servants of God, seek medical treatment, for God has established a remedy for every malady, clear to whoever knows it and unclear to whoever does not know it’ (recorded by Ahmad ibn Hanbal). In another hadith (in al – Bukhari),he said: ‘0 servants of God! seek remedy for He who established the malady has already created its cure and remedy.’

Muslims are thus encouraged by their religion to search for cures and new modalities of treatment, and apply them if they prove successful. Islam exhorts Muslims to keep healthy as health is one of God’s most precious gifts. Islamic teachings which prohibit alcohol, intoxicants, fornication, adultery and consumption of pork, blood or carrion, and which, at the same time, command cleanliness by frequent ablutions and baths with water, frequent daily cleaning of teeth, physical exercise, are all most beneficial to the maintenance of individual and public health.

The teachings of the Prophet Muhammad radically changed the mode of life, beliefs and customs of the pre-Islamic Arabs. The Muslim became a shining pearl in the jahiliyya community, as lie was chaste and clean inside and outside. Islam inspired Muslims to search for knowledge and wisdom. The Prophet said: ‘Search for knowledge and wisdom even as far as in China’, as China was the farthest country known to Arabs.

Once Islam became established as a civilization and empire, the medical sciences and wisdom of different nations were translated into Arabic and then incorporated in the traditional medicine.

Greek medicine, most notably the works of Hippocrates and Galen, received great attention. They were translated mainly during the rule of the ‘Abbasid Caliph al-Ma’mun (late 8th and early 9th century). The four humours were at that time accepted as the basis of medical theory. Both theory and practice flourished and were developed enormously not least in the area of the design and administration of hospitals – by some of the greatest figures In medical history, such as al-Razi (in the West known as Rhazes, d.925), Ibn Sina (Avicenna, d. 1037), at-Zahrawi (Abuleasis, d. 1013), Ibn al-Nafis (d.1288), ‘Ali ibn al-’Abbas al-Majusi (Haly Abbas, d.994) among many others. Within the same inclusive Islamic civilization, there were also many non-Muslims who achieved eminence for their encyclopaedic learning and skill as physicians, the best known being the Jewish philosopher, Musa ibn Maimun (Maimonides), the Christians Bakhtishisha who worked for the Caliph Harun al-Rashid, and Hunayn ibn Ishaq who worked for Caliph al-Mutawakkil and had been the chief translator of Galen, Hippocrates, Plato and others.

The Muslim and non-Muslim physicians, pharmacists, surgeons, opthalmologists etc. wrote huge works in Arabic and added their wisdom, knowledge gained by experience and experimental procedures, to the previous knowledge gained from the ancient Greeks and other peoples.

Although some of the original works are no longer extant, a huge amount of this Islamic medical knowledge contained in books and manuscripts is still accessible in many libraries and museums. Also, many of the original works were translated into Latin and thence into European vernaculars and provided the basis of modern medicine after the intellectual renaissance of Europe: the Latin texts of Arabic originals can still be read.

The Islamic world suffered from internal feuds and wars resulting in its weakness and gradual disintegration. The Mongols and Tartars (under Genghis Khan and Hulagu) dealt crushing blows to Islamic civilization in the eastern part of the empire from Samarkand to Baghdad and beyond towards Egypt. In the western domains of Islam, Christian Spaniards not only rebelled against Muslim overlords, they set about systematically removing Muslims and their civilization front the Iberian peninsula despite eight centuries of mutual tolerance between Muslims, Jews and Christians under Islamic rule: Granada fell in 1492.

The Islamic world became intellectually stale and very little innovative scientific work was produced. Even the great medical works such as those of lbn Sina, al-Zahrawi, lbn al-Nafis etc. were not kept alive except in isolated centres. Exceptionally, in the Indian subcontinent lbn Sina’s al-Qanun (Canon) continued to be the standard text for physicians with additions front ancient Hindu medicine. This style of healing is still active in India and Pakistan and known as Unani medicine, its practitioners being known as hakims rather than doctors.

In the Arabic-speaking world, by contrast, only a few people could read and understand al-Qanun or other great works, the later physicians depended on the Tazkarat Dawud of Dawud al-Antaki, a work quite inferior to the writings of Ibn Sina or al-Mansuri or al-Razi. With further passage of time, many of the traditional healers and physicians were unable to read and understand even Tazkarat Dawud. Many reverted back to animistic practices including the prescription of amulets, charms and talismans which are all prohibited in Islam.

The growing interest over the last two decades in herbal medicine has made it a profitable subject area for publishers. Some of them have begun to publish abridged versions of the works of Ibn Sina. Indeed, there are almost weekly additions to the popular literature on herbal medicine, most of it containing nothing new. However, there are a few physicians (mostly Western-educated) both in Arab countries and else where who have published the results of modern researches in pharmacology and biochemistry. The work of Dr Hassan Shamsi Pasha in this field is a good example. Also, many centres have sprung up in the Arab world for the study of traditional and Islamic medicine which organize conferences and symposia to encourage and enable new research in this field.

Conclusion

A lot of work has been going on to revive both traditional herbal medicine and Prophetic medicine in many Arab and Islamic countries. There is, however, a great need to improve on traditional medicine and integrate it with the national medical system. The majority of physicians and pharmacists, trained in Western medicine, lack even rudimentary knowledge of traditional medicine and are therefore hostile towards it. This negative attitude will not disappear unless the medical curricula in universities include training in traditional and Prophetic medicine. Equally, there is a need to educate herbalists and practitioners of traditional medicine to improve their standards of understanding and their techniques in preparing and prescribing traditional remedies.

What should I ask of God so that I shall have asked for all things?

Three things: health and prosperity with contentment.

To whom should I entrust a task?

To those who deserve that task.

In whom can I place my trust?

An intimate friend who is not jealous.

What is the most fitting thing in every area of my life?

Study and prayer when you are young and prayer to God when you get old so that you become a good example to the young.

What speech diminishes one’s value in the eyes of others?

Speaking of one’s own excellence.

How can I remove myself from relationships with those who don’t conduct themselves properly?

Three ways: visit them at infrequent intervals; ask less after their well-being; do not expect any favour from them.

Does the outcome of something depend on deeds done or destiny?

Destiny depends on deeds done. (Knowledge depends on the thing studied.)

What is fitting for the young and what for the old?

For the young courage and a sense of shame; for the old knowledge and a sense of dignity.

To whom is greatness suited and who can be called great?

One who differentiates between good and evil, and delegates work to the most appropriate person.

Whom should we avoid in order to achieve peace of mind?

Sycophants and people given to show.

Who is generous?

One who gives and derives contentment from giving.

What is more important to human beings than life?

Three things: educating one’s own character, having a clear belief in religion, and making oneself safe from the one’s enemies by taking positive action against cruelty of them.

What is that which people long for but cannot wholly achieve?

Three things: health, happiness and an intimate friend who would give his/her life for you.

Which is better to do a good deed or to avoid doing evil ones?

To avoid evil is the doorway to doing good.

Is there a good deed that comes to he regarded as shameful over time?

Doing someone a favour than reminding them that you have done it.

What quality best adorns knowledge?

Truthfulness.

What is the sign of daring?

To forgive when you have the power to take revenge on someone.

Who has no cause of shame?

The All-Mighty, God.

What sort of work is suited to an intelligent person?

The work that prevents him from doing wicked things.

Which is the most harmful human fault?

A cause of shame of which a person is unaware.

Which moments in life are wasted completely?

When a person can do a favour for someone but doesn’t do it.

Which commandments shouldn’t be despised?

Four commandments; firstly those of God, secondly those of parents, thirdly those of wise people, and finally those of sovereigns.

Which seed is sown in one place but harvested in two?

A service done for the wise and learned; because we can benefit from it in this world and hereafter from God.

What is the best thing in life?

Being comfortable in mind and feeling safe.

What is worse than death?

Fear of poverty and destitution.

What thing is the best and the most beautiful in its outcome?

Seeking the pleasure of the All-Mighty, God.

Which things des fray humanity?

Four things: the meanness of elders, the arrogance of wise men, the immodesty of women and the lies of men.

What causes a wise man : works to he wasted?

Praising cruel men.

What tools do we need to prosper in this world?

Knowledge, dexterity and humanity.

What precautions can we take to avoid needing a doctor’s care?

Eating little, sleeping little, speaking little and not having contact with everyone.

Who is wiser?

A person who speaks less, and listens more, and has a wide knowledge.

Why does the inferiority complex exist?

Because people are jealous of others’ possessions.

What is the reason for greed?

Indolence and sedition.

How is a good reputation acquired?

By hastening to do good works.

How can a ruler achieve greatness?

By being prompt in his works.

What is the best course of action?

To reap the rewards after death you should be modest without being under an obligation to anyone;, in this world, you should be generous without taking any profit.

What is the worst cow-se of action in this world?

Two things; the cruelty of governors and the meanness of the wealthy.

What is true modesty?

To be cheerful, to sit below one’s friends and not being hypocritical.

From whom should we take advice?

Those who treat religion with sincerity, who associate with sincere people and who are wise in judgement.

What kind of advisors does a leader need the most?

Wise ones.

Who is better in this world?

Someone who works with generosity and who speaks the truth.

What can I do to prevent loneliness whilst away from home?

Do not give cause for accusation, do not offend anybody, and keep your moral integrity.

What respect should be shown the old by the young?

The young should keep the secrets of the old, should keep company with the old, and should not favour one above another.

Which things benefit from prayer?

Three things: the body, the tongue, and the heart.

What are their benefits?

The body’s benefit is a deed, the tongue’s is recitation and mention of the attributes of God, and the heart’s is reflection.

What are the attributes of a good person?

To cover up others’ faults and forget them, mention them anywhere.

How does a favour become perfect?

Through generosity that is unconditional, done or given without approval of oneself.

What things can make life easier?

Three things: first, not pushing things to their extremes; second, being patient; third, not desiring too much (i.e. being moderate in your desires).

What are the conditions of wanting something from someone?

Find someone who has sound morals, and objects of desire should be confined to your sphere.

What are the essentials required by everyone?

Three things: a wise person’s advice for a sensible person, strategy and path for a soldier however strong, prayer for a pious man.

What qualities will help you to be liked by others?

Two things: not being cruel in human relationships and not injuring others with your words.

What should the functions of our possessions be?

To compensate others for wrongs we have done them, to support our parents, to improve our chances for the next life (to gain experience for the next life), to make the poor rich, to make friends out of enemies, and to help our friends and enemies.

What things can be helpful to the human body though not eaten?

Soft and white clothes, pleasant smells, gazing at water and greenery, seeing friends when healthy, walking about in vineyards and gardens, visiting scholars whether they are dead or alive, bathing in want water and avoiding chatter and gossip. 

This is taken from the Pendnama often attributed to Ibn Sina, and here translated from Dr Muhammad Debir Siyaki’s Numune-i Nesrha-i Dila viz-u Amuzende-i Fars Teheran, 1348 AH. (The emperor referred to is the Persian Anusherwan, his counsellor Buzurcmihr.)