I am not sure we will ever know the truth about the causes of this terrible tragedy. There are a lot of things we still do not know and may never know. I do not know what happened as far as who is responsible for Sept 11th. Since there is no evidence, all I can do is analyze the event

I do not believe in conspiracy theories. So I do not think the Bush administration engineered this whole thing. However, I can say this: the Bush administration has effectively utilized the tragedy of September 11th to advance an agenda which it already had and brought with it to power when it was selected in 2000.

In this sense, there is a close analogy to the Cold War. For one thing, it has silenced any opposition to the postwar political movement that sought to dismantle the state’s power to regulate the economy. For example, in 1947 there was considerable public political debate about the full employment bill that would guarantee full domestic employment in America. But in the 1950s, after the Greek civil war and the announcement of the Truman Doctrine that formalized the Cold War against communism, these discussions disappeared from the political horizon.

If there had been no September 11th, could you have imagined, with a nation tumbling headfirst into a severe economic recession as America appears to be doing, that there would not be a considerable mobilization of Democrats, workers, women, African-Americans, and otherpopular constituencies to pressure this Republican administration to make some accommodation, to begin to try to use the power of the government to help the nation out of the recession? These issues, which galvanized the population, disappeared from the radar screen in the aftermath of September 11th. No one is debating them right now.

It is also true that September 11th and the war on terrorism does give America something external that helps the government suppress internal dissent. But it is also a source of political capital that America can use to muscle its allies into doing things they might not otherwise do. I do not think America would have received the kind of cooperation that ti did in Afghanistan had it not been for September 11th.

In conclusion, the Bush administration has utilized this event for its benefit. Wars are excellent tools to draw people’s attention to something else especially one with no end in sight that has targeted America.

Fundamentalism

After September 11, discussions on Islamic fundamentalism began yet again. I think it is easier to understand fundamentalism in political, rather than religious, terms. What creates conflict is fundamentally contradictory interests. I think there are individuals in nations that have different political, economic, and cultural interests.

I do not think there is such a thing as Islamic fundamentalism any more than there is a Christian fundamentalism or a Jewish fundamentalism. That is what is going on here. I do not buy this argument that there is an Islamic fundamentalism whose interests are fundamentally contrary to those of the West, which I also think is an imagined community. What is the West? Are Japan and South Korea, Israel and Haiti, Finland and Spain part of it?

Al-Aqsa was fortunate to exist in the same time period as the Kabah. And, just like the Kabah, it emerged from the ground as if bursting forth to comply with orders coming from above. Sometimes it was exalted to the rank of being the niche for devout people, and at other times it served as the pulpit of holy individuals. For centuries, this sacred and blessed place opened its wings to its inhabitants, even at the most pitiless times of disbelief. It let believers breathe security while becoming the paradise of this life.

This sublime temple now looks at our faces with sorrow and exhaustion. Her face has been darkened by suffering, for she is far from what she once was: the source of thousands of holy experiences. When we contemplate al-Aqsa Mosque in this pitiful state, it feels like we are bleeding internally and can no longer breathe. This auspicious niche, this honored pulpit that once had celestial whispers coming to our hearts, now looks like a candle that has been put out, a skeleton about to collapse.

Al-Aqsa Mosque is a victim of injustice and cruelty. Her existence is squeezed in between her friends infidelity and her enemies torture. Once she had her lips at our hearts whispering tranquility, not knowing that in the future she would become a stammering tongue singing a song of sadness.

When I first saw her current appearance, I was deeply saddened. From now on, faithful hearts will not be able to meet and hug each other with love, or to roar Allah’s name among the walls of this place in which Prophet Adam’s voice still echoes, Prophet Abraham’s breaths are still felt, Prophets David’s and Solomon’s cries are still heard, and Prophet Muhammad’s journey to infinity to unite with his Beloved is still known. Alas, these doors will not be able to open wide to believers “ neither slowly nor quickly and without happiness and enthusiasm.

It looks like all of her dreams and fancies are now over, her surrounding lights turned off, the prayers to God heard no longer. It is said that even the rocks and trees have ears. Would that they had tongues too! Yes, for then they could express what they have been through. Perhaps then the people who did this would be afraid and abstain from their evil. Maybe then her faithless companions would come to their senses and rescue her from this tragic slavery.

Ideologies recognize different ideas as hostile and different people as enemies. According to Brzezinski, the former national security advisor under President Carter (1976-80), the nineteenth-century believer in an Almighty Creator Who had the power to do anything changed into a secular fanatic who believes that our world can be turned into a paradise. Moreover, such people are willing to destroy humanity and nature to realize this goal. Totalitarian authorities of the twentieth century tried to create utopias that could control reality and all elements of a person’s life. These started from public organizations and extended to individual beliefs, from the highest level to the lower levels”all from one center.(1) 

Based on this, we understand that all the hatred and animosity we are experiencing now has been caused by contemporary humanity’s values and measures to define first the concept of me and then the concept of others. If that is the case, it seems that it will be impossible to achieve the much-desired peaceful environment without changing these definitions.

Anywhere in the world where hatred and animosity have resulted in conflict and war, one important factor stands out: After developed nations controlled and governed weak and undeveloped nations, they just left them with primitive farming skills and did nothing to help them build better civilizations and to industrialize.(2) Advanced nations also conducted anthropological and sociological studies of their colonized people that stressed racial, tribal, and religious differences. Later on, these differences caused ethnic and religious conflict.

The fact that many ideas about the New World Order developed after the Cold War are based on the clash of civilizations thesis gives us some ideas and clues about the conflicts that continue to confront us.(3)

If we really want to achieve global peace and dialog and end the wars and conflict caused by differences of race, color, language and feelings of hatred and animosity, we should stress a mutual identity that relies on universal values and principals. For example: We all are created by the same Creator. We are all the children of Adam and Eve, and therefore brothers and sisters. God created the world for all living creatures.

Footnotes

1. Zbigniew Brzezinski, Out of Control: Global Turmoil on the Eve of the Twenty-first Century, 1996
2. Ernest Gellner, The Mighty Pen, Times Literature Supplement (February 1993), 19
3. Samuel A. Huntington, The Clash of Civilizations? Foreign Affairs (summer 1993).

An exact science is expressed in the highly sophisticated language of mathematics, whereas Sufism is based on meditation and insists that the Sufis’ insight cannot be verbalized. Reality, as experienced by Sufis, is completely indeterminate and undifferentiated. They do not see the intellect as their source of knowledge, but merely use it to analyze and interpret their personal experience.

The parallel between scientific experiments and Sufi experiences may seem surprising due to the very different nature of observation. Physicists perform experiments involving elaborate teamwork and highly sophisticated technology; Sufis obtain their knowledge purely through introspection, without machinery, and in the privacy of dhikr (meditation). Repeating an experiment in elementary particle physics requires many years of training; deep Sufi experience generally requires many years of training under an experienced master. The complexity and efficiency of the physicist’s technical apparatus is matched, if not surpassed, by the Sufi’s consciousness, both physical and spiritual, while in deep dhikr. Thus scientists and Sufis have developed highly sophisticated methods of observing nature that are inaccessible to the layperson.

Dhikr

Dhikr seeks to silence the mind and shift awareness from the rational to the intuitive mode of consciousness. This is achieved by concentrating on one item, like breathing or focusing on the sound of Allah or la ilaha illa Allah. Even prayer, which is considered dhikr to silence the mind, leads to feelings of peace and serenity that are characteristic of dhikr’s more static forms. These skills are used to develop the meditative mode of consciousness.

In dhikr, the mind is emptied of all thoughts and concepts and thus prepared to function for long periods through its intuitive mode. When the rational mind is silenced, the intuitive mode produces an extraordinary awareness, for the environment is experienced without the filter of conceptual thinking. This meditative state’s main characteristic is the experience of oneness with the surrounding environment, a state of consciousness in which fragmentation ceases and fades into undifferentiated unity.

Insight into reality

Sufism is based on direct insights into the nature of reality; physics is based on observing natural phenomena in scientific experiments. In physics, models and theories are approximate and basic to modern scientific research. Thus Einstein’s aphorism: As far as the laws of mathematics refer to reality, they are not certain; as far as they are certain, they do not refer to reality. (1) Whenever the intellect analyzes the essential nature of things, it must seem absurd or paradoxical. Sufis have always recognized this, but it has recently become a problem in science.

A great variety of natural phenomena belong to the scientists’ macroscopic environment and thus to the realm of their sensory experience. Since their language’s images and intellectual concepts are abstracted from this very experience, they are limited to describing natural phenomena. But since the atomic and subatomic worlds lie beyond our sensory perception, knowledge of them is no longer derived from direct sensory experience. Thus our ordinary language, with its images from the world of the senses, is no longer adequate to describe the observed phenomena.

As we penetrate deeper into nature, we have to abandon more of the images and concepts of ordinary language. By probing inside the atom and investigating its structure, science transcended the limits of our sensory imagination and thus could no longer rely with absolute certainty on logic and common sense. Quantum physics provided scientists with the first glimpses of the essential nature of things. Like Sufis, physicists now deal with a nonsensory experience of reality and encounter the paradoxical aspects of this experience. As a result, the models and images of modern physics are akin to those of the Sufis.

The problem of communication

Scientists realized that our common language cannot describe atomic and subatomic reality. With the advent of relativity and quantum mechanics in physics, it became clear that this new knowledge transcends classical logic and cannot be described in ordinary language. Sufis have always realized that reality transcends ordinary language and were not afraid to go beyond logic and common concepts. The problem of language faced by both Sufis and physicists is the same: Both want to communicate their knowledge, but when they do so with words their statements are paradoxical and full of logical contradictions.

The duality of light

In quantum physics, many paradoxical situations are connected with light’s dual nature or, more generally, with electromagnetic radiation. Light produces interference phenomena, which is associated with waves of light. This is observed when two sources of light are used, for the end result is bright and dim patterns of light. On the other hand, electromagnetic radiation also produces the photoelectric effect: when short wave length light (e.g., ultraviolet light, x-rays, or gamma rays) strike the surface of some metals, they can knock off electrons from the surface. Therefore, the surface must consist of moving particles.

In the early stages of quantum theory, physicists were puzzled by how electromagnetic radiation could consist of particles (entities confined to a very small volume) and waves (which spread over a large area in space) simultaneously. Neither language nor imagination could deal very well with this kind of reality.

Sufism has developed several ways of dealing with reality’s paradoxical aspects. The works of Attar (d.1299), Hafiz (14th century), Ibn al-˜Arabi (d. 1240), Rumi (d. 1273), Bistami (d. 875), and others are full of intriguing contradictions. Furthermore, their compact, powerful, and extremely poetic language is meant to throw the reader’s mind off its familiar tracks of logical reasoning. Heisenberg once asked Bohr: Can nature possibly be so absurd as it seemed to us in these atomic experiments?(2)

Our sensory experiences, whose realm is the macroscopic world, allow us to draw images and intellectual concepts and express them in a language. This language was sufficient and adequate for describing natural phenomena. The Newtonian mechanistic model of the universe described the macroscopic world. In the twentieth century, physicists verified the existence of atoms and subatomic particles, the ultimate building blocks of nature, through experimentation. As these particles are beyond our sensory perceptions, our knowledge of them is no longer derived from direct sensory experience. Thus we face the problems mentioned earlier when dealing with the essential nature of things.

Modern physics

Sufis say that the direct mystical experience of reality is a momentous event that shakes the very foundations of one’s worldview, that it is the most startling event that can happen in the realm of human consciousness, and that it upsets every form of standardized experience. Some Sufis describe it as the bottom of a pail breaking through.

Physicists in the early part of the twentieth century felt much the same way when this new atomic reality shook their worldview’s foundations. They described it in terms that often were very similar to those used by Sufis. Thus Heisenberg wrote: Recent developments in modern physics can only be understood when one realizes that here the foundations of physics have started moving; and that this motion has caused the feeling that the ground would be cut from science.(3)

The discoveries of modern physics necessitated profound changes in such concepts as space, time, matter, object, and cause and effect. Since such concepts are so basic to our way of experiencing the world, those physicists who were forced to change them felt something of a shock. Out of these changes, a new and radically different worldview was born and continues to be formulated. Quantum theory implies the essential interconnectedness of nature, thus forcing us to see the universe not as a collection of physical objects but as a complicated web of relations between the various parts of a unified whole. This is how Sufis experience the world.

Space-time

Sufis seem to attain nonordinary states of consciousness that allow them to transcend the three-dimensional world of everyday life and experience a higher, multidimensional reality. In relativistic physics, if one can visualize the four-dimensional space“time reality, there would be nothing paradoxical at all. Sufis have notions of space and time that are very similar to those implied by relativity theory.

In Sufism, there seems to be a strong intuition for the space“time character of reality. Sufis experience a state of complete dissolution in which there is no distinction between mind and body, subject and object. In a state of pure experience, there is no space without time and no time without space, for they are interpenetrating. Physicists base their notion of space“time on scientific experiments, whereas Sufis base it on Sufism.

Modern physics’ relativistic models and theories illustrate the two basic elements of Sufism’s worldview: the universe’s oneness and intrinsically dynamic character. Space is curved to different degrees, and time flows at different rates in different parts of the universe. As our notions of a three-dimensional Euclidean space and time’s linear flow are limited to our ordinary experience of the physical world, they have to be abandoned when we extend this experience.

Sufis talk of extending their experience of the world in higher states of consciousness, and affirm that these states involve a radically different experience of space and time. They emphasize that they go beyond ordinary three-dimensional space in meditation, and, even more forcefully, that they transcend the ordinary awareness of time. Insteadof a linear succession of instants, they experience an infinite, timeless, and yet dynamic present. The spiritual world contains no time divisions such as past, present, and future, for they have contracted themselves into a single moment of the present, where life quivers in its true sense.

Mass“energy equivalence

Einstein showed mass“energy equivalence through a simple mathematical equation: E=mc2. Physicists measure a particle’s mass in the corresponding energy units. The discovery that mass is nothing but a form of energy forced us to modify our concept of a particle in an essential way. Hence particles are seen as quanta (bundles) of energy and as not consisting of any basic stuff. But energy is associated with activity and processes, which means that subatomic particles have an intrinsically dynamic nature and are forms in four-dimensional entities in space“time. Therefore they have both a space and a time aspect: their space aspect makes them appear as objects with a certain mass, and their time aspect makes them appear as processes involving the equivalent energy.

When subatomic particles are observed, we never see them as any substance. All we see is continuously changing patterns of one to the other, a continuos dance of energy. The subatomic world’s particles are not only active in the sense of moving very quickly, but are processes. Matter’s existence and activity cannot be separated, for they are only different aspects of the same space“time reality.

In their nonordinary states of consciousness, Sufis seem to be aware of the interpenetration of space and time at a macroscopic level. Thus they see the macroscopic world in a way that is very similar to physicists’ idea of subatomic particles. For Sufis, all compounded things are impermanent. The reality underlying all phenomena is beyond all forms and defies all description and specification. Hence it is formless, empty, void. Sufis consider the world’s phenomena to be nothing but illusory manifestations of the mind and as having no reality of their own.

Conclusion

Modern physics’ principal theories and models lead to a view of the world that is internally consistent and in perfect harmony with that of Sufism. The significance of their parallel views is beyond doubt. Both emerge when researchers inquire into the essential nature of thingsinto the deeper realms of matter in physics and into the deeper realms of consciousness in Sufismwhen they discover a different reality behind the superficial mundane appearance of everyday life. Physicists derive their knowledge from experimentation, whereas Sufis acquire their knowledge by meditative insight. Sufis look within and explore their consciousness at its various levels. In fact, the Sufi’s experience of his or her body is often seen as the key to their experience of the world.

Another similarity is that both groups’ observations take place in realms that are inaccessible to the ordinary senses: the realms of the atomic and subatomic worlds for physicists, and the nonordinary states of consciousness, in which the sense world is transcended, for Sufis. For both groups, these multidimensional experiences transcend the sensory world and thus are almost impossible to express in ordinary language.

Quantum physics and Sufism are two complementary manifestations of the human mind’s rational and intuitive faculties. Modern physicists experience the world through the rational mind’s extreme specialization; Sufis experience it through the intuitive mind’s extreme specialization. Both are necessary for a fuller understanding of the world. Sufism is necessary to understand the deepest nature of things, and science is essential for modern life. Therefore we need a dynamic interplay between Sufi intuition and scientific analysis.

Footnotes

1. Helen Dukas and Banesh Hoffmann, eds., Albert Einstein: The Human Side (Princeton University Press, 1981); Fritjof Capra, The Tao of Physics (New York: Bantam New Age Books, 1980), 27.
2. Werner Heisenberg, Physics and Philosophy (New York: Harper Torchbooks, 1958), 42.
3. Ibid., 167.

References

1. Capra, Fritjof. The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism. Boston: Shambhala, 1980.
2. Dukas, Helen and Banesh Hoffmann, eds. Albert Einstein: The Human Side. Princeton, NJ: Princeton University Press, 1981.
3. Einstein, Albert. Essays in Science. New York: Philosophical Library, 1934.
4. . Out of My Later Years. New York: Philosophical Library, 1950.
5. Ernst, Carl. Shambhala Guide to Sufism. Boston: Shambhala Publications, 1997.
6. Heisenberg, Walter. The Physicist’s Conception of Nature. New York: Harcourt, Brace & Co., 1958.
7. . Physics and Philosophy. New York: Harper Torchbooks, 1958.
8. . Across the Frontiers. New York: Harper and Row, 1974.
9. Karplus, Robert. Physics and Man. New York: W. A. Benjamin, Inc., 1970.
10. Pir Vilayat Inayat Khan. Awakening: A Sufi Experience. New York: Tarcher/Putnam, 1999.
11. Schrodinger, Ewin. My View of the World. Cambridge, MA: Cambridge University Press, 1964.
12. Schrodinger, Erwin and Roger Penrose. What is Life? Cambridge, MA: Cambridge University Press, 1967.
13. Wilber, Ken ed. Quantum Questions: Mystical Writings of the World’s Great Physicists. Boston: Shambhala, 1984.
14. Zukav, Gary and David Finkelstein. The Dancing Wu-Li Masters: An Overview of the New Physics. New York: Bantam New Age Books, 1994.

I only care about myself. Whether the rest of the world collapses or not does not concern me, is the idea reflected by such events. This attitude of indifferent haughtiness leads to the following result: A world in which I have no welfare must be destroyed or If I am not loved, no one else can be loved. Our welfare level today has been unable to stop other peoples suffering, for we have not noticed what they experienced in the past. Such people were as glad at this tragedy as if they had taken revenge themselves, in the true sense of the word, while watching the tears and shock of the rich. We have just realized that the world is small, and that violence impacts everyone.

Terrorism is an absolute threat to all civilizations. As there is still no commonly accepted definition of terrorism, any state’s reaction to it will not lessen the threat it poses; on the contrary, it actually might strengthen it. The future of the world rests upon reaching a just response to this horrible tragedy and discussing the matter comprehensively. The fact that politics has gone clerical and that religion has become politicized makes some global events of the modern world more global.

The September 11th tragedy shows that terrorism is able to span regional and continental borders. This obliges the entire world to unify itself in order to face this challenge. To this end, we need to deal primarily with social problems and poverty, close the economic gap, and prevent strong countries from oppressing weaker ones. In the face of our world’s real contradictions, there is no second alternative to stopping terrorism, which constantly produces the most cruel incidents. In order to benefit from Earth’s riches, we must channel human consciousness, science, and technology properly so that they may serve good instead of evil; so that they may serve humanity’s collective development instead of destruction. Globalization can absolve itself only if it solves our world’s global problems.

As a relatively new and exciting science, chaos science grew very slowly during its infancy. Yet in the last decade, due to active research in many areas, it has became one of the hottest topics in academia as well as the popular science press. Many books have been published, and millions of Internet pages have been designed full of fractal pictures.1 Given that chaos is associated with disorder or confusion in a system or condition, why does it continue to attract so many people?

History of chaos

To understand chaos, one first has to understand the Newtonian worldview. Sir Isaac Newton’s (1642-1727) development of the calculus and laws of classical mechanics began a scientific revolution in seventeenth-century Europe that caused all subsequent scientists to view nature from a profoundly different perspective. Now that they finally could determine the dynamics of bodies by simple equations, they believed that they had found the ultimate eternal rules that shape the universe.

French physicist Pierre-Simon Laplace (1749-1827), who based his work upon Newton’s work, is credited with the following famous quotation (often referred to as Laplace’s Demon): ‘We may regard the present state of the universe as the effect of its past and the cause of its future. An intellect which at any given moment knew all of the forces that animate nature and the mutual positions of the beings that compose it, if this intellect were vast enough to submit the data to analysis, could condense into a single formula the movement of the greatest bodies of the universe and that of the lightest atom; for such an intellect nothing could be uncertain and the future just like the past would be present before its eyes.’2

Laplace’s Demon states the idea of determinism, that the past completely determines the future. One can clearly see why determinism was so attractive to scientists at that time. However, in Laplace’s word everything was predetermined: no chance, no choice, no uncertainty. A solid, inevitable destiny had frozen the events in every corner of the past and is continuously spreading out to the future to do same there. Determinism apparently invokes the idea that whole universe is like a clock. God set it in motion at the beginning of creation and then removed Himself, for everything had been planed before. The ideas that there was no place for free will and that God could not interfere killed the belief in a soul and, consequently, in spirituality. Philosophers and scientists have discussed this for many years. Determinism affected many philosophies and triggered the major ideological movements of during eighteenth century, especially in Europe.

Toward the end of the 1800s, mathematicians and scientists began encountering some very difficult equations, some of which we know today are unsolvable. The most troublesome are various nonlinear differential equations. Even though it looks like such a simple and totally deterministic system, the problem of three bodies attracting each other with purely gravitational forces (e.g., the sun, Earth, and moon triple) turns out to be missing an exact solution. At first, such problems were cast-off as special cases and largely ignored.

One reason for this also might come from the fascinating world of quantum mechanics, which dazzled even the great physicists, and the lack of fast computers at that time. When these equations finally were studied in detail, a fundamental change that would ultimately overthrow determinism began to occur in mathematics and science. An indication of the science that would be come to be known as ‘chaos’ began to appear.

Why does chaos interest people?

In contrast to its common usage, chaos does not actually mean disorder or confusion. By definition, it should occur in well-defined orderly systems. However, most natural physical systems often can exhibit an unpredictable or intractable behavior in the long run, even though the system is defined by clear-cut orderly mechanisms. In this sense, chaos can be defined as unpredictability rather than disorder.

For example, meteorologists use 12 sets of well-defined equations to forecast the weather. They relate such atmospheric parameters as pressure, temperature, flow speed, and time to each other. One can make a computer program that calculates the parameters’ final values by taking any initial conditions as the run’s starting point. In principle, therefore, if we know the initial temperature, pressure, and time values that describe today’s weather conditions, it is possible to derive tomorrow’s weather conditions by running a computer program, which is nothing more than a chain reaction of numerical iterations.

However, in practice, initial conditions cannot be measured exactly and so contain a degree of uncertainty. But since the system’s governing laws are known, one may estimate the effect of errors on future results. Hence, instead of giving the exact results, one can provide an approximate range of possibilities. This range can still be very useful, provided that the deviations do not stray too far from the actual values. In addition, knowing how the error grows in the system might help us understand and control the systems. But if we apply these error estimates to weather forecast equations, we will encounter a large problem, for errors grow exponentially in such systems. Even a tiny deviation at the beginning can create huge deviations from the actual values. It also can provide unrelated or nonsensical results.

An example of chaotic systems

This numerical behavior was first observed by the meteorologist Edward Lorenz, a pioneer in modern chaos work. Fascinated by the results he obtained, in the early 1960s he gave an interesting metaphor to explain the situation of high sensitivity to initial conditions: A butterfly’s slight wing movement (i.e., a little deviation from the initial conditions) can change the future in a way that causes some chain reaction that ultimately result in a hurricane.

Such systems that exhibit a very high sensitivity to initial conditions are called chaotic systems. Chaos comes from the mathematical properties hidden in the equations defining the system, and such unpredictability cannot be removed. Even if the measurements’ quality could be improved by minimizing errors, chaos never disappears from a chaotic system.

One may suppose that chaos occurs in complicated systems, such as weather forecast systems having 12 sets of equations. But even much simpler systems, such as billiards, can exhibit a very high degree chaos. A usual billiard system consists of many balls and a rectangular shaped table. I challenge master billiard players by requesting them to play the game in a stadium-shaped table. I am sure that they will find it difficult to do so, because such billiard tables would be chaotic systems.

If a system is defined as chaotic, this does not necessarily mean that its behavior is totally undefined all the time. As in stadium billiards, a ball has to be inside the billiards, so it should be somewhere on the table, even though sometimes we cannot foretell its exact position because of chaos. Besides, if you send the ball with a velocity perpendicular to a straight side, it will bounce back and forth between the two sides forever. Therefore, depending on which initial conditions are taken, chaotic systems also can show characteristics of regular motion.

A 3-body problem (in general n-body problems) such as the sun, Earth, and moon system, is a chaotic system. But since we can predict the motions of these celestial objects with great precision for many years in the future, why do we call this system chaotic? This triple system possesses a very special set of conditions: distance between bodies, their masses, and their velocities. These parameters cause it to exhibit near-regular behavior. It is analogous to the example of stadium billiards given above, for this triple system bounces back and forth between the table’s sides.

Conditions for chaos

Chaos also can be caused by other factors than just uncertainties measured in the initial conditions. Scientists generally define hypothetical systems by isolating them from the outside world in order to simplify them as much as possible. However, as even objects in the real world that are far apart interact with each other, no system in the real world can be isolated. Given this, a closed (isolated) system might be defined as a fluctuating approximation to its real counterpart, which is changing in an unpredictable manner all the time. In short, even though we would know the exact initial conditions, the actual system could be chaotic due to changes in the approximate system. In this sense, many physical systems have an inclination toward being chaotic.

Due to its maximum complexity, the universe is the largest chaotic system. Observable regular patterns in special parts of that system repeat themselves in time. While the rest of the flows are unpredictable, they are not totally irregular, abrupt, or disordered. Just like whirls in a flowing river, they are in a kind of free motion searching for convenient conditions in which to give birth to organized structures.

The future of chaos

Chaos gives today’s scientist a new worldview, for Newton’s concrete, cold, and deterministic one has been shaken by the uncertainty principle of quantum mechanics. No one ever thought that the Newtonian worldview could be replaced. However, now scientists are more likely to be open to chance and choice than their predecessors. The question is whether chaos theory will cause large revolutions in how we understand the universe. However, the existing excitement, expanding research and growing number of articles, and its numerous applications from economy to biology, seem to indicate that a surprise improvement might not be so far off. ‘

Footnotes

1. Fractal: A geometric pattern that is repeated at ever smaller scales to produce irregular shapes and surfaces that cannot be represented by classical geometry. Fractals are used especially in computer modeling of irregular patterns and structures in nature.
2. ‘Chaos and Fractals: Laplace’s Demon.’ Online at: www.pha.jhu.edu/ ldb/seminar/laplace.html. 

On September 11th, in the first year of the new millennium, all humanity appeared vulnerable against attacks launched by fanatics. Invisible terrorism can show itself anytime and anywhere’in five-star hotels, fantastic malls equipped with modern high tech monitoring devices, airports, or even beneath an isolated table.

What kind of strategies can solve this messy problem? In the opinion of some commentators whose hasty and careless comments create sensational speculations, the time of the ‘clash of civilization’ prophecy, which has been forgotten for 15 years, has arrived. Although sensational, these comments are far from depicting reality, because terrorism cannot be linked with any civilization, especially with Islamic civilization. To which civilization did Attila, who threatened Rome, belong?

Since the days of the Roman Empire, war has been a part of politics. Now, terrorism has become a part of politics. Terrorist actions, from the frequent hijacking of planes to the bloody actions of representatives of the ETA (the Basque separatist movement in Spain) and of the IRA in Northern Ireland, are committed for political reasons. In terms of the global community’s reaction, other terrorist actions do not reach the level of the events of September 11th.

It is too early to comment on the results of this global campaign against terrorism. Furthermore, it is questionable whether the United Nations can develop judicial or other types of sanctions to end terrorism.

As always, the only hope is the military and political alliance of powerful states. The only thing can be said now is that nothing will be the same after the events of September 11th.

Each living system is programmed to realize the outer world and act in a conscious way to survive and reproduce. Realizing the outer world is achieved by the sensory organs or sensory cells receipt of stimuli. Sounds with a particular frequency and intensity are important stimuli used for interspecies communication. Many species have been endowed with an auditory system to sense, process, and recognize sounds signals”an invaluable gift. Sounds having a certain rhythm, harmony, and melody, or sounds created by a composition of words with rhythm, harmony, and melody, is called music.

Sound produced by living creatures or lifeless objects can have rhythm and harmony. People who listen to this sound and sense its rhythm and harmony call this the music of nature. If they cannot sense anything, they call it noise. Recognizing sound as music or noise depends on the rhythm, pitches, and melodic contour, as well as the persons mental state and understanding. Sounds like a blowing wind, flowing water, or chirping birds are signs of a live and active universe. Believers in God realize that these beautiful sounds reflect Gods Names and Attributes, and that Gods re-creation reflects the Divine manifestation. For nonbelievers, they are sounds of nature that offer relaxation and integrate one with nature.

Music is an aesthetic way of communicating that uses rhythm and beauty to carry messages to ones soul in an effective way. Music can be produced consciously by people as well as produced by nature. More than an effective tool of communication, music is used for entertainment and relaxation. It also is the backbone of a huge job market and commercial sector.

Human natures sensitivity to rhythm, melody, and meaningful sounds and its functions have been the subjects of various research projects. Specifically, research conducted in biomusicology analyzes how music affects living systems. Today, the effects of music on human development, learning, and mental health, starting from the prenatal stage, is subject to various research projects.

For many years, it was known that music had a universal language, for every culture has developed its own music. Why is this? Research conducted in biomusicology shows that music has positive effects on humanitys survival and reproduction. According to Prof. Bjorn Merkur from Mid Sweden Universitys Institute for Biomusicology, music is a positive factor in survival and reproduction for many species. It also is an expression of the order and balance that makes life possible.

Many species distinguish and know each other from the sounds they produce. In the mating session, individuals of the same species find each other easily with the help of the sounds they produce. For some birds and mammals, individuals with a superior talent in producing musical sounds have an advantage in mating. Music having such functions in nature has a special place in the human soul, which is equipped with many different senses.

Education starts in the womb

Researchers have known for many years that infants can sense and recognize music. But when can an infants nervous system and brain start to sense, process, and remember musical stimuli? Growing evidence shows that during the last three months of pregnancy, a mothers womb gains some functionality that makes music with a certain rhythm a positive factor in the process of biological development. Previously, researchers assumed that preverbal infants mental capabilities were not developing that much until they started to develop verbal capabilities.

This assumption was clearly wrong, for preverbal infants inhabit a world of intense feelings and actively try to perceive sounds and recognize the sounds internal rhythms and melodies. This behavior starts in the prenatal stages. Today we know that 5-month-old infants can discriminate between differences in frequencies that are much less than the difference between two adjacent notes on the musical scale. Also, 8-to-11-month-old infants perceive and remember melodic contours. Infants have surprising adult-like capabilities in the way that they perceive and attend to musical stimuli.

In the Journal of Applied Developmental Psychology (December 1999), the researcher wanted to know if music really helped children become more aware of their surroundings and have better accuracy when it came to judging distance and space. The resulting data were quite surprising. Students who completed their schoolwork outside of class and had their parents attend music classes regularly placed well above the control group in tests involving cognitive skills (e.g., memory, verbal, non-verbal reasoning, and some mathematics). The researchers concluded that the cause of this was a more intense care-giver and child relationship. This shows that children can score higher on IQ tests based on regular training and experience. Genes alone are not the only factor that affects the level of intelligence.

The more quality time parents spent with their children (attending music classes together), the more successful the children were in their studies. Members of the control group, whose parents were not encouraged to spend time with their children, were not as successful. In fact, the negative effect of not spending enough time with children and causing a poor child relationship is worse than the negative effects of being in a single-parent or low-income household or having poorly educated parents.

In another research, 66 children were given such pre-tests as the Stanford-Binet IQ test and a test for measuring musical skills. The students in the experimental group attended a 75-minute music class for 30 weeks. When the tests were repeated at the end of the 30 weeks, children in the experimental group achieved significantly better results in tests for measuring nonverbal reasoning and creative thinking over the control group. The two groups achieved similar results in tests measuring vocabulary skills. In addition to the music classes, children spending more quality time with their parents increased their scores in a standard IQ test from 50 to 87 percent, whereas children who did not spend much time with their parents increased only to 78 percent.

The overall effects of music

Some hormones in the human body have a relationship with listening to music. Hormones produced by the body or a process that affects the body also affect the brain. Listening to music can reduce or increase the levels of cortisol (the stress hormone), depending on the musics type and attributes. This was proven in an experiment conducted by measuring the levels of cortisol before and after listening to music. Based on this, it would be helpful to listen to stress-reducing music in stressed and depressing environments or occasions.

Music can play an important role in relaxing and balancing the hormone levels of chronically depressed adolescents. Chronically depressed adults typically display stable right frontal EEG activation. Music can alter a depressed persons mood state and reduce cortisol levels. For example, 20 minutes of music affects the brains activities and reduces the level of cortisol.

Healthy individuals select music without knowing what effects it will have on their body and brain. If some type of music increases ones heart or breath rate, he or she can decide on how long and which type of music to listen in order to change the levels of the stress hormones. How this would affect a person who continues to listen to that kind of music on a regular basis is an open research topic.

When the chosen music has the desired sound and rhythm that matches the listeners personality, he or she can more comfortably release the bioenergy produced by his or her souls inner beauty. Music education offers insights into such subjects as learning theory, a childs brain development, child relationships, mental health, and the relationship between learning skills and the readiness to learn.

Conclusion

As part of the redefinition of a human being, we should reevaluate the concept of music, which greatly affects human psychology, mood states, and body and brain activities. Music education can provide people with such skills as collaborative working, careful listening, productivity, coordination, improved vocabulary, and analytical reasoning. The effects of music depend greatly on its type and attributes, as well as on the listeners mood and mental state. Like everything else, humanity is entrusted with using the concept of music to bring out and develop what is good and beautiful in human beings, instead of using it only for entertainment. Thus we need researchers in diverse fields to come up with new inventions and new syntheses.

References

• Bilhartz, Terry D., Rick A. Bruhn, and Judith E. Olson. Psychology: The Effect of Early Music Training on Child Cognitive Development. Journal of Applied Developmental Psychology 2, no. 4 (December 1999): 615-36.
• Field, T. et al. Music Shifts Frontal EEG in Depressed Adolescents. Adolescence 33, no. 129 (1998): 109-16.
• Weinberger, N. M. The Musical Infant. Musica: The Music & Science Information Computer Archive 1, no. 1 (spring 1994).
• Why Do We Have Music? Musica (winter 1999).

Russia is very well aware of the existence of some groups that claim to attack for the sake of Islam. However, I see that most Islamic societies do not agree with such self-proclaimed Muslim’s claims that they are representing them. These groups manipulate Islam either slightly or extensively in order to insert themselves within its perfect world, sometimes with various ethnic motivations. Osama bin Laden, a Saudi, is undoubtedly seeking support from Muslims and portraying himself to the world as a Muslim leader. But has any group ever acknowledged him as such a leader? In addition, I have not yet seen any clear evidence that men linked with Islam are behind the tragic events in New York and Washington.

This might be either a very well-planned campaign or an immediate reaction of the American media, which is very used to accusing all Muslims in the world. I do not perceive Islam as a religion of violence. Although we in Russia suffer in Chechnya and Moscow from bomb attacks, I do not think Islam is the underlying reason behind most of these terrorist activities. We have concrete evidence that bombings and other acts of violence have been committed by Chechens; however, I do not believe that Islam can be blamed for them.

The September 11th tragedy was an act of violence, a type with which we have been familiarized by American movies. It also can be argued that these movies involve scenes that inspire such attacks to be organized. Moreover, time and again America has produced protesting generations, especially at times of crisis like the wars in Korea and Vietnam. We might hear anti-war voices arising from among those Americans who will call attention to America’s responsibility and that this attack was a provocation.

If we can unite our power to this cause, we can move successfully against terrorism. It is also important to locate the only superpower at a more appropriate status, both for the good of itself and for humanity in general.

America is certainly a great nation, and it will overcome this crisis. However, I am concerned with the possibility that its leaders might make things even worse in the rest of the world.

Personally, I think that Americans do not understand and know too much about history. This might be because they are a young nation or because they consist of many different peoples. They do not have outstanding historians. However, the problems of Europe and Asia are always deeply rooted in the past. Unfortunately, I have not yet met any American who is well informed about the reasons of these events and from where they are arising. Americans react immediately, sometimes deprived of the consciousness that history is not only the past but also the future. We must teach history and learn from it.

A: Some critics of Islam have reviled the Prophet as a self-indulgent libertine. They have accused him of character failings that are hardly compatible with being of average virtue, let alone with being a Prophet and God’s last Messenger, as well as the best model for humanity to follow. However, based on the easily available scores of biographies and well-authenticated accounts of his sayings and actions, it is quite clear that he lived the most strictly disciplined life, and that his marriages were part of the numerous burdens he bore as God’s last Messenger.

The reasons for his multiple marriages vary. However, all of them were related to his role as leader of the Muslim community, and his responsibility to guide the new Muslims toward the norms and values of Islam.

Q: Can you be more specific?

A: When Muhammad was 25, before he was called to his future mission, he married Khadija, his first wife. Given the surrounding cultural environment, not to mention the climate and such other considerations as his youth, it is remarkable that he enjoyed a reputation for perfect chastity, integrity, and trustworthiness. As soon as he was called to Prophethood, he acquired enemies who did not hesitate to raise false calumnies against him, but not once did any of them dare invent something unbelievable about him. Khadija was 15 years his senior.

This marriage was very high and exceptional in the eyes of the Prophet and God. For 23 years, their life was a period of uninterrupted contentment in perfect fidelity. In the eighth year of Prophethood, however, she passed away, leaving the Prophet as the sole parent of their children for 4 or 5 years. Even his enemies are forced to admit that, during these years, they can find no flaw in his moral character. The Prophet took no other wife during Khadija’s lifetime, although public opinion would have allowed him to do so. When he began marrying other women, he was already past 55, when very little real interest and desire for marriage remains.

Q: How could a Prophet be polygamous?

A: People often ask how a Prophet can have more than one wife. This question is usually asked by those people who know next to nothing about Islam; their question is based either on genuine ignorance or the desire to spread doubt among believers.

Many of those who reproach the Prophet’s polygamous family life are usually involved in casual relations and liaisons with numerous sexual partners. Considering themselves free, they engage in what most societies consider to be immoral behavior. One wonders why believers of other religions attack the Prophet for his multiple marriages. Have they forgotten that the great Hebrew patriarchs, considered Prophets in the Bible and in the Qur’an and revered by Jews, Christians, and Muslims as exemplars of moral excellence, all practiced polygamy? Moreover, as in the case of Prophet Solomon, they had far more wives than Prophet Muhammad, upon him be peace. One wonders if they are moved more by their anti-Islam bias than genuine concern or interest.

Polygamy did not originate with the Muslims. Furthermore, in the case of the Prophet this practice has far more significance than people generally realize. In a sense, the Prophet had to be polygamous to transmit his Sunna (the statutes and norms of Islamic law). As Islam covers every part of one’s life, private spousal relations cannot remain untouched. Therefore, there must be women who can guide other women in these matters. There is no room for the allusive language of hints and innuendoes. The chaste and virtuous women of the Prophet’s household were responsible for explaining the norms and rules of such private spheres to other Muslims.

Q: How did the Prophet select his wives?

Some of the Prophet’s marriages were contracted for specific reasons:

Since his wives were young, middle-aged, and old, the requirements and norms of Islamic law could be exemplified in relation to their different life stages and experiences. These were learned and applied first within the Prophet’s household, and then passed on to other Muslims by his wives.

* Each wife was from a different clan or tribe, which allowed the Prophet to establish bonds of kinship and affinity throughout the rapidly expanding Muslim community. This also enabled a profound attachment to him to spread among all Muslims, thereby creating and securing equality and brotherhood in a most practical way and on the basis of religion.

* Each wife, both during and after the Prophet’s life, proved to be of great benefit and service to the cause of Islam. They conveyed his message and interpreted it to their clans: the outer and inward experience, and the qualities, manners, and faith of the man whose life was the embodiment of the Qur’an-Islam in practice. In this way, all Muslims learned about the Qur’an, hadith, Qur’anic interpretation and commentary, and Islamic jurisprudence, and so became fully aware of Islam’s essence and spirit.

* Through his marriages, the Prophet established ties of kinship throughout Arabia. This gave him the freedom to move and be accepted as a member in each family. Since they regarded him as one of their own, they felt they could go to him in person and ask him directly about this life and the Hereafter. The tribes also benefited collectively from their proximity to him: they considered themselves fortunate and took pride in that relationship, such as the Umayyads (through Umm Habiba), the Hashimites (through Zaynab bint Jahsh), and the Bani Makhzum (through Umm Salama).

Part of that discipline was providing each wife with the most meticulously observed justice, dividing equally whatever slender resources he allowed for their subsistence, accommodation, and allowance. He also divided his time with them equally, and regarded and treated them with equal friendship and respect. The fact that all of his wives got on well with each other is no small tribute to his genius for creating peace and harmony. With each of them, he was not only a provider but also a friend and companion.

Q: If a Muslim man is allowed only four wives, why did the Prophet have eleven?

A: The number of the Prophet’s wives was a dispensation unique to him. Some of the merits and wisdom of this dispensation, as we understand them, have been explained. All other Muslims are allowed a maximum of four wives at one time. When that Revelation restricting polygamy came, the Prophet’s marriages had already been contracted. Thereafter, he married no other women.