Destruction is easy. Those who want to destroy something should first know how to construct something. Otherwise, the shortcomings that emerge after destruction will be impossible to solve. Some issues are not open to destruction unless a clear alternative has been set forth. I think one of the most significant missions of the prophets was to set the balance pertaining to this issue. They exposed all the fallacies in society, and exclaimed bravely, “this is incorrect.” They did so convincingly, looking people in the eye. They immediately offered alternative “corrections,” and prevented any sort of chaos or shortcomings. That is, they handled every matter on both positive and negative fronts and did not allow any kind of mental or sensual abyss to emerge. Without plans and projects of “construction” that have been built upon a firm foundation, any sort of destruction or demolition will be reckless.

As a matter of fact, simply due to the lack of this approach, sometimes individuals, sometimes families, sometimes states – in a direct proportion to the dimension of the mischief committed – are destined to collapse. The Ottomans primarily come to our minds, if we want to examine the issue from a state or national perspective. Sometimes, sultans were dethroned with thoughts of replacing them with better ones. But these absences created a power gap, they couldn’t find better rulers, and the people yearned for the old sultans. Because of this, the Ottomans were severely weakened, creating a power vacuum in the region.

It’s with deep regret that we must acknowledge this sort of historical mistake is still being committed. Without alternative, precise plans and projects in place, states or governments are being erased. That is, opposition consists only of loaded slogans and criticism. If they were asked how things really should have been, they would not know. A state or government may surely make mistakes. It should be open to criticism. But that criticism should never amount to, “let’s destroy it and then figure out an alternative.” Such a thought would weaken the state and could even cause the total loss of national credibility.

Believers should have no affiliation with those pursuing incorrect actions. To prevent a serious dissolution of national will, and against the dangers presented, they should always do what is expected of them. To those who chase them and torment them, believers should merely utter, “everyone acts according to his own character” (Qur’an 17:84). On this issue, balance is very important.

In conclusion, everything should be done in accordance with the proper rules. And while endeavoring to construct, the utmost care should be taken to avoid total destruction. Shortcomings should be avoided by heeding historical lessons. And the nation and state should not be recklessly sacrificed.

The infinite! No other question has ever moved so profoundly the spirit of man; no other idea has so fruitfully stimulated his intellect; yet no other concept stands in greater need of clarification than that of the infinite. David Hilbert

The concept of infinity has always fascinated humankind. The excitement and awe that are affiliated with the very idea of this concept inspire us. Poets, philosophers, artists, astronomers, mathematicians and ordinary people have pondered the questions related to infinity over the centuries. Is the universe finite or infinite? Is matter or space infinitely divisible? Is there eternal life? Where does a finite being get the idea of infinity from?

In this article, we first consider the concept of infinity from a mathematical point of view and then try to explain how that is connected to Divinity and the Attributes of God. An incorrect understanding of infinity in mathematics leads to seemingly irresolvable paradoxes; likewise, an incorrect understanding of the Attributes of God leads to an incomplete or incorrect understanding of creation.

Mathematical infinity

Any serious consideration of infinity inevitably leads to mathematics, where the concept has its deepest roots. Mathematicians use the symbol ∞ to denote infinity. To many people infinity is a sort of number that is larger than all other numbers. However, that is not an adequate description of infinity. Strange things can happen in the realm of infinity. Many intuitive ideas fail when infinity enters into the picture. This leads to apparent paradoxes. Here is one example that is attributed to David Hilbert (1862–1943), the famous mathematician whose quotation appears above.¹ Consider a hypothetical hotel with infinitely many rooms. On a stormy night all the rooms of the hotel are occupied, and a wet and miserable couple shows up asking for a room. The concierge comes up with this clever idea to make room for these people. He says, “The hotel is full but here is what I can do for you. I can move the guests from room 1 into room 2, the guests from room 2 into room 3, and so on. The guests in room n will move into the room n+1, for each n = 1, 2, 3, …”.

So, if we can have a hotel with infinitely many rooms it is possible to accommodate an incoming guest even if the hotel is totally full. But then we see that by a similar reasoning we can accommodate any number of guests, and in fact infinitely many more guests! Clearly, this is not possible in ordinary hotels with finitely many rooms that we are familiar with.

To get more sense of what might happen in the realm of infinity let us consider a couple of other examples. You would have no trouble accepting that two sets have the same number of elements if there is a one-to-one correspondence between them. For example, the set {Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday} has seven elements because it is in a one-to-one correspondence with the set {1, 2, 3, 4, 5, 6, 7} given by Monday1, Tuesday2,Wednesday3, Thursday4, Friday5, Saturday6, Sunday7. Note that there are other possible ways of setting up a one-to-one correspondence between these two sets but what matters is the existence of one such correspondence.

There is absolutely nothing surprising about this example. We all know that there are seven days in a week. However, if the concept of infinity pops up in a similar situation, counterintuitive conclusions are obtained. You may be surprised to find out that the set of all positive integers {1, 2, 3, 4, 5, 6,…} is in a one-to-one correspondence with the set of even positive integers {2, 4, 6,…}. One way of setting such a correspondence is

1 2 3 4 5

← ← ← ← ←

2 4 6 8 10 …

Therefore, there are as many even (positive) integers as there are of all (positive) integers (this is a mathematically correct statement), even though the set of even integers is a strictly smaller subset of all integers. Such a situation is not possible with finite sets.

There are other well-known examples of “paradoxes” involving infinity such as Zeno’s paradox, and Gabriel’s horn.²

Treating infinity as if it is like other numbers, even with the assumption that it is greater than all other numbers, is a major reason for these “paradoxes.” Their resolutions are obtained with a proper understanding of the nature of infinity and the concept of limit. For example, adding or subtracting one element, or any finite number of elements, from an infinite set does not change its size. In some cases adding or subtracting infinitely many elements from an infinite set does not change its size either!

Even mathematicians struggled with the idea of infinity a great deal before rigorously formulating the concept and the rules about it. The fundamental notion of modern calculus is limit, which is intimately connected to infinity, in terms of either infinitely small quantities referred to as “infinitesimal” or infinitely large quantities. It took mathematicians a long time to formulate the modern rigorous definition of limit, the rules involving infinity and infinite quantities, and sets of infinite size.

Infinity and understanding the Attributes of God

While the concept of infinity is essential in mathematics, it is not the only field where it is so important. Another field in which the concept is very important is theology. The concept of infinity is intimately connected to the concept of Divinity. In mathematics, compared to infinity all numbers are equal, and equally small. This fact is mathematically expressed as a/∞ for any number a, whether it is 7 or 17 million. This is parallel to the theological fact that compared to God we, and the rest of the creation, are infinitely small. Nobody can claim to be greater than any other human being or any other being in the universe, no matter how powerful or wealthy he or she might be. Therefore, we cannot attribute to anybody greatness to the degree of regarding him or her as divine. Nursi expresses this view in the following words:

“O human! It is a Qur’anic principle that you must not consider anything other than God Almighty as greater than you to the degree that you worship it. Nor must you consider yourself greater than anything and thus claim greatness before and dominion over it. For, just as all creatures are equally far from being the Object of Worship, they are also equal in being creatures.”³

We have seen that treating infinity like other numbers (even with the understanding that it is greater than all other numbers) leads to seemingly irresolvable paradoxes. Similarly, treating God like humans leads to an incomplete and incorrect understanding of God and the creation. God is not only greater than all that is created, He is also not bound by the kinds of restrictions that created beings are subject to. With His infinite power, creating one flower is as easy for Him as creating all the creatures on earth every spring. Creating all the trees in the world is no more difficult for God than creating one piece of apple. He can create countless things at the same moment. Creating a trillion things is no more difficult for Him than creating one thing.

Unfortunately, it is all too common to see the evidence of attributing incorrect characteristics and restrictions to the Almighty. For example, some “try to free God from the burden of special acts of creation”4 by attributing the development of species to evolution, natural selection, and random phenomena. They do not seem to understand that it is no “burden” for God to create anything, whether it be a tiny individual or billions of species. He can create a great number of things at once. He is not forgetful or incompetent. Nothing He does interferes with another one of His actions. He continues to create every moment everywhere in the universe and He has power to do so. He is closer to every one of us every moment than we are to ourselves: Assuredly, it is We Who have created human and We know what suggestions his soul makes to him, and We are nearer to him than his jugular vein (Qaf 50:16). Therefore, there is no burden for God in dealing with special acts of creation.

Since we are subject to many restrictions as humans, we may fall into the error of attributing similar restrictions to God. So, we need to be more careful when we consider the Attributes of God. One of the restrictions by which we are bound is time. Unlike us, God is above and beyond time. Many people have difficulty comprehending the idea of destiny (or qadar, or divine decree in Islamic literature). If we understand that God is not restricted by time, it becomes much easier to understand this concept. Since He is beyond time, He does not need to “wait” to see the consequences of events in the universe. While it is not our purpose to have a full discussion of this important article of faith here, we want to point out one of its connections with the topic. A detailed explanation of divine decree can be found in Said Nursi’s Twenty-sixth Word.5 Those who do not understand that God is not restricted by time ask questions like, “What was God doing before creating the universe?” This question is meaningless with a proper understanding of the Attributes of God.

Attributing to God deficiencies by which we are constrained, such as forgetfulness, tiredness, and incompetence, is a great mistake, one similar to treating ordinary numbers like infinity. It leads to paradoxes that we cannot resolve. It prevents us from having a proper understanding of God and the creation. We can only understand the mystery of the creation by a proper understanding of its Creator, and we need to be very careful when talking about the Attributes of this Creator.

Nuh Aydin is an associate professor of Mathematics at Kenyon College, in Ohio, USA.

Notes

1. Maor, E. To Infinity and Beyond: A Cultural History of Infinity, Birkhauser, 1987. See also http://www.brainyquote.com/quotes/quotes/d/davidhilbe181572.html; http://www-groups.dcs.st-and.ac.uk/~history/Quotations/Hilbert.html; http://en.wikipedia.org/wiki/Hilbert%27s_paradox_of_the_Grand_Hotel
2. Ibid.
3. Nursi, Bediüzzaman Said, The Gleams, Seventeenth Gleam, NJ: Tughra Books, p. 160.
4. Collins, F. S. Language of God, Free Press, 2006, p. 140.
5. Nursi, The Words, Twenty Sixth Word, NJ: Tughra Books, pp. 479–494.

As is the case in many scientific arenas, the first studies in the field of algorithms were conducted by Muslim scientists. The concept of algorithm was used for the first time by the worldwide renowned Muslim scientist Al-Khwarizmi, who lived between 780–850 AD in Baghdad. Al Khwarizmi put his name to historic studies in the fields of mathematics, astronomy, and geography. His work entitled Hisāb al-jabr wa-l-muqābala (Calculation by Completion and Balancing) constitutes the first collection of algorithms. The Latin translation attracted great attention in Europe. The Europeans used the term algoritmi, rendered from “Khwarizmi,” to refer to rules for solving arithmetical problems by using Arabic numerals.

Having first developed as a branch of mathematics, algorithms have been described as a sequence of instructions that is used to solve a certain problem. These finite number of steps,begin at a certain point and come to an end with a result. But, today when we talk about algorithms, what comes to mind are the methods pursued in the operations of sequencing in computer programming; though algorithms are used in many fields, including physics, chemistry, biology, and music.

When different algorithms are used for solving the same problem, this enables us to reach the same solution through different means. There are, for instance, a great number of sorting algorithms (selection sorting, merge sorting, quick sorting) that have been developed for the purpose of incrementally sorting a given set of numbers. The same also applies to the search algorithms which find a given number in a set of numbers. What does this imply for us? Different people can attempt to solve the same problem with different algorithms or approaches that are better, truer or more “beautiful”. Thus, it is always important not to reject an idea without a prior examination or understanding, to welcome proposals of different opinions and to try to benefit from better alternatives or solutions. Thus, we can understand from an algorithmic approach that establishing dialogue and showing mutual respect are essential moral virtues in transforming differences into wealth.

Computer algorithms solve certain problems according to pre-defined parameters. Thus, we should never forget that computers cannot carry out a spontaneous operation, but can only carry out functions that have previously been programmed into them by human beings. Although some researchers, by relying too much on recent developments in computer sciences, and particularly in fields like artificial intelligence, attribute human characteristics to computers. They even estimate that they can produce human-like things in the near future, which seems rather unfeasible when we consider countless physical and spiritual features of humans. What does this imply for us? Pursuing a systematic method when solving problems in both computer sciences and daily life would considerably increase one’s success rate in solving any problems encountered. The most critical stages in problem solving are obviously a correct diagnosis and full description of the problem. The algorithms are developed and the most coherent and suitable are then chosen.

After an algorithm is designed in a flowchart, it is translated into software and tested against verifiable data prior to its usage in real operations. This test is necessary to prevent probable flaws in the software. What does this imply for us? By utilizing all the talents and especially the intelligence granted to us, human beings are always able to find what is better or truer. Research has been conducted in scientific studies by keeping in mind that there is always a next step in any development that has been achieved; the experience of the history of mankind demonstrates that a method that has been developed today might prove to be inadequate tomorrow.

When analyzing a number of different algorithms that are used to solve the same problem, the cost is assessed, with the least costly and most suitable one being selected. The cost of an algorithm is determined according to the number of operations carried out in solving any problem. An algorithm which solves the same problem with a greater number of steps has a lesser efficiency and a lesser performance.

Sorting algorithm by insertion

Sorting algorithms are one of the most frequently used algorithms in computers. As sorted data is more easily processed and used, data are usually sorted first with a sorting algorithm before it is processed within more costly operations.

In insertion sort (i.e., sorting by insertion), numbers to be sorted are inserted into a new “sorted” set. The new sorted set is empty at the beginning, and the numbers are inserted one by one into the right position of this set. During each insertion, the number at hand is compared to the numbers of the new set from the smallest to the largest. During a comparison, if the term (number) at hand is smaller than the term in the new sorted set, then the term is inserted right before the term in the sorted set. As each term is generally compared with all the terms which precede it, sorting of n numbers is done by about n2 comparisons. Thus, the cost of such a sorting algorithm is O(n2).

The quick-sort algorithm

This algorithm is used to find the shortest way between two points. Let us suppose that we have a limited number of points, some of which are inter-related. During this type of calculation, the shortest way is systematically found by checking all the combinations that have been able to be established among given points. The web sources that are provided for planning routes and mapping services with PNDs (Portable Navigation Devices) for travelers can be given as examples; here the minutest details of every highway and road have been recorded to the virtual media. In accordance with certain criteria, by taking into consideration all the probable routes between the two addresses provided by the user, the optimum driving route, including road and street names, is suggested.

Use of algorithm in medicine

Any research or inquiry used in the diagnosis and treatment/curing of a disease is defined as a medical algorithm. The logic of a decision tree is used in diagnosing, curing and following up diseases with these algorithms. Guiding algorithms, for example, “if symptoms A, B, C are observed in patient, then, the patient is probably suffering from the disease D, so, use the treatment E” are used in medical expert systems. The purpose of such algorithms is to standardize the medical services provided and thus minimize potential uncertainties and errors that likely to arise. Moreover, such algorithms are also used for educational and training purposes and as a guide to approaching the patients, diagnosing and curing diseases and towards solving their problems with greater ease. A great number of medical information that has been published has been transformed into numerous algorithms, ranging from those that use simple calculations to those that make highly complicated decisions. For instance, in the algorithm that was developed to measure the Body Mass Index (BMI), age, sex, height and weight are among the questions that are asked of the patient. The data obtained from the patient is later applied to a formula developed from the experiences of medical science, and the said index can thus be calculated. However, doctors should compare the results obtained from such algorithms with their existing knowledge, for even such simple algorithms as BMI become undependable in different cases, for example an athlete or an expectant mother. Algorithms only provide guidance for physicians, but the final decision should be taken by the physician after having individually assessed the status of each and every patient.

Algorithms and music

The algorithmic composition has been used in music for centuries to produce music with a methodological approach. Canon, for example, is a form of music produced with an algorithm in which a melody is replicated by one or more imitations of it played after a given duration.

Human brain, nature, and algorithms

Although the secrets of brain have not yet been fully explained, vital information has been compiled about its biological structure and functioning, thus proving that different sections of the brain fulfill different roles. Such sophisticated tasks as controlling the bodily organs, mental discernment, functions corresponding to the use of tongue and other sensory activities, the perception of colors, calculation of actions and the perception of physical conditions, are all carried out by use of brain mechanisms and faculties. All these tasks are accomplished by algorithmic processes which have not yet been fully explained. The issue of the unification of the data or images received by the eyes is, for instance, one of the matters that scientists do not yet fully understand. Although many have tried to imitate the human brain, such simple cerebral functions as walking and communicating have, to date, not been convincingly imitated.

What algorithms imply for us

As science and technology develop more and more, new inventions are being made, algorithms are being proposed for unsolved problems, while algorithms of already solved problems are being further developed. For example, many ciphers, which in the 1970s were believed to be unsolvable within an acceptable span of time, are being easily solved today thanks to the algorithms that have been developed and the ever-increasing operational power of computers. Consequently, developments in algorithms suggest to us that we should always search for that which is better and more effective; also we should remember that there are a number of different ways that lead to the very same target. Thus, we should always be open to the ideas of others and willing to consult with them before making a decision about any subject.

Ahmet Isik has a PhD in mathematics and is a freelance writer.

References

• Cormen, T. H., C. E. Leiserson, R. L. Rivest, Clifford Stein. Introduction to Algorithms, MIT Press, 24th Edition, 2000.
• http://www.nist.gov/dads/termsType.html#P

The air that we breathe consists of 78% nitrogen, 21% oxygen and 1% other gases, such as water, carbon dioxide, and carbon monoxide. First of all, the level of oxygen in the air is of extreme importance; that is, if the air were to contain 40% oxygen instead of the normal 21%, then there would be no life on Earth. Most living organisms, if not all, would die due to oxygen poisoning. Their proteins and DNA would be oxidized and become non-functional. Metals would be corroded and trees would burn at slightly higher temperatures than normal.

Vertebrates have been equipped with two principal mechanisms to supply their cells with an adequate and continuous flow of oxygen. The first one is the circulatory system and the second one is oxygen-carrying molecules; hemoglobin in the red blood cells and myoglobin in the muscles. The air we breathe is filtered even before it reaches our lungs. Then, it dissolves in the mucus, a highly viscous material, which coats the inside of our lungs. Next, the dissolved oxygen diffuses into the blood through alveolar cells and the walls of the capillary vessels. Finally, the oxygen is picked up by the red blood cells; these are what make our blood red. The red color is due to a molecule called heme that is present in hemoglobin and myoglobin. Every heme molecule in hemoglobin can bind four oxygen molecules together. Every oxygen molecule bound to hemoglobin increases the affinity of hemoglobin to bind to another oxygen molecule. The hemoglobin becomes saturated if the dissolved oxygen is above a certain level; this can be seen in the lungs. If the level of dissolved oxygen drops below a certain level, as can be seen in tissues like the muscles, brain, and liver, then the oxygen molecules start to dissociate from the hemoglobin. Likewise, every dissociating oxygen molecule facilitates the dissociation of another oxygen molecule from the hemoglobin. This is one miraculous design that is known to us: a molecule devoid of any wisdom and intelligence grasps a very crucial cargo where it is abundant, carries it to a place where the cargo is most needed and less abundant, and releases it. The myoglobin in the muscle tissue then binds the oxygen and serves as an oxygen backup resource for times when there is inadequate oxygen supply during exertion.

Fetuses have their own specific hemoglobin, called hemoglobin-F, which is different from that of adult hemoglobin, hemoglobin-A. Before birth, the fetus gets its oxygen from the mother’s blood through the placenta. The higher affinity of hemoglobin-F than hemoglobin-A to oxygen makes the oxygen exchange between the maternal and fetal blood possible. It is interesting to note that right around the time of birth the fetus switches the production of hemoglobin-F to hemoglobin-A, as this is more efficient under normal breathing conditions. Our current knowledge is insufficient to completely understand how this switch-over occurs and how it is regulated. Future studies will shed light on this complex but magnificent mechanism of regulation and this superb design.

Why are we so dependent on oxygen? In fact, our energy metabolism is completely dependent on oxygen. The chemical breakdown of nutrients by a dozen enzymes releases energy, which as is cannot be stored or transferred to the places where it is required. We are equipped with a second mechanism, which involves another set of different proteins that converts the released chemical energy to a more useful and transferable molecular form, called ATP. ATP, which we can think of as small packages of energy, is the main form of energy within our cells that can be readily used by all reactions that require energy. The first set of enzymes abstracts electrons from the nutrients during their chemical breakdown. These so called high-energy electrons are transferred from one protein to the next by the second set of proteins that form the electron transport chain. The final acceptor of these electrons is molecular oxygen. If oxygen were not there to pick up the electrons at the end of this chain, the last protein (cytochrome oxidase) would lead to a dead end, as it would be rendered inactive with the electrons that it is carrying. This would make this superb design of complex mechanism useless and wasteful; the synthesis of every new and active cytochrome oxidase would require more energy than is produced in one cycle of an electron transfer in the absence of oxygen.

It has been known for some time that cells can sense the level of oxygen in their environment. They are equipped not only with a sensing mechanism, but also with a response mechanism, by which they can survive for a short period of time. In 1995, a protein called HIF (Hypoxia Inducible Factor) was identified and was shown to regulate cellular response to hypoxia, i.e., a reduced oxygen level. HIF is a transcription factor, which induces the expression of a set of genes that are required for survival under hypoxia. Several genes encoding glycolytic enzymes are regulated under hypoxia; this allows cells to produce ATP even without oxygen. Nevertheless, oxygen-independent energy generation is very inefficient and the yield is insufficient. Another set of genes induce angiogenesis (vascularization), or the making of new capillary vessels. VEGF (vascular endothelial growth factor) is one of the best known HIF target genes that induces the formation of new vessels where expressed.

One of the most remarkable aspects of HIF-based oxygen sensing is that under normal oxygen levels the HIF protein is simultaneously synthesized and degraded. Only under low levels of oxygen does HIF accumulate and induce its target genes. At first sight, this continuous production and degradation of HIF may look wasteful, whereas in reality it is a very well designed precautionary mechanism. The HIF protein is marked and sent for degradation by a class of enzymes called HPH/PHD. These enzymes also use the oxygen molecule to tag the HIF protein. If there were not enough oxygen around, HPH/PHD enzymes would not be able to tag HIF. As a result HIF accumulates and induces its target genes to ensure the adequate supply of oxygen. With this mechanism cells can quickly adapt and survive. Therefore, continuous production and degradation of HIF turns out to be a necessary precautionary measure which is taken against the risk of death arising from a low oxygen level.

This article is by no means a complete picture of the miraculous world of oxygen, perhaps it is no more than a brush stroke on the entire picture. Yet, even this incomplete glimpse is enough to help us realize how perfectly we have been created, and how well we are taken care of. We do not have even the slightest control over any of these aforementioned mechanisms. We breathe day and night, and every breath should be taken in gratitude to God, who created us as this masterpiece.

A more systematic approach to language and cognition began in the 1920s. During the 20s and 30s Edward Sapir and Benjamin Lee Whorf separately claimed that language is the main factor in the constructive process, that, in effect, language determines thought. Whorf claimed in his Collected Papers on Metalinguitics that language is the prime factor in objectification of reality. Language determines thought and certain aspects of it restrict our view of the world. A weaker form of the ‘language hypothesis’ does not insist that language determines thought, but that language predisposes the way people think.

During the 50s, when behaviourism was the intellectual fashion, there were not many studies on language and cognition. The stimulus-response-reinforcement model favoured by the behaviourists was applied to language acquisition by Skinner in his book Verbal Behaviour. According to Skinner, verbal behaviour can be acquired if the set of appropriate responses is frequently followed by reinforcement. Reinforcement, he claimed, is equally important after language has been acquired. The purpose and function of reinforcement is to maintain the strength of the response. Language acquisition and verbal behaviour are regarded as mechanical processes. Verbal behaviour can only develop in a social context, with the participation of another person or audience. The speaker learns to speak eventually only in the presence of a listener; the reinforcement that a speaker needs is absent or present when a listener is absent or present. This view treats language as a learning behaviour that can be changed or manipulated with the help of reinforcement, or deprivation, in other words ‘a specific controlling condition … control of verbal stimuli.’

Skinner presents three different types of behaviour which control the verbal stimuli: the echoic, the textual and the intraverbal. ‘Echoic’ behaviour is when the response consists of a sound pattern reproducing something very similar to the stimulus. It is established in the child through the special reinforcement that Skinner calls ‘educational’. Educational reinforcement is provided by institutions whose behaviour is influenced by economic reinforcement: for example, when a teacher gets some financial (or other) rewards for teaching the child how to acquire language effectively. ‘Textual’ behaviour relates to learning how to read. It too is established through educational reinforcement. The stimulus in this case is a text which may be in the form of pictures, formalised pictographs, characters or (more commonly) letters or symbols of an alphabet. ‘Textual’ behaviour describes the way people acquire the skill of writing. Writing behaviour has all the characteristics of ‘echoic’ behaviour, but expressed in visual rather than auditory terms. Three stages are distinguished: the stage of producing the necessary materials, the stage of making differentiated marks, and the stage of transmitting these marks to the reader.

In the case of intraverbal behaviour there is no correspondence between stimulus and response-produced, as in echoic behaviour or as in the correspondence between different dimensional systems as in the textual behaviour. This allows the consideration of all types of vocal and textual stimuli and responses in all combinations at the same time. Interestingly, Skinner regards translation as a ‘special case of intraverbal behaviour’.

Skinner’s approach to thought was abstract, not empirically based. His view was that the results of human thought can be most unpredictable and are therefore severely difficult to explain. So, the simplest and most satisfactory way of explaining thought is to consider it as a behaviour. Thought is not a secretive way of influencing the behaviour, but it is behaviour itself, the ‘sum total’ of the responses to the world and the environment the behaviour ‘lives’ in. He concludes: ‘When we study human thought we study behaviour.’

In the 60s the debate about language was between two conflicting positions. The behaviourist accounts of language and language-acquisition in terms of association, and the approach of Chomsky and his colleagues who presented a linguistic analysis strongly linked with psychology. Their basic argument was that the stimuli-response theory was highly irrelevant with respect to language acquisition. Being mainly interested in the syntactic forms of language they believed that the deep structures of sentences are abstract and inexplicable by the simplistic arguments put forward by the behaviourists. Their debate with the behaviourists, and the theoretical papers in which they criticized and cast doubt on their views, did not leave much room for attention to childhood development and how the processes of that development affect their language acquisition.

Piaget, although not a psychologist by profession (he started out as a biologist), showed a great interest in the way children think. He believed, in contradistinction to Sapir-Whorf, that thought determines language, a position since known as the ‘cognition hypothesis’. The basic difference between language studies in the 60s and Piaget’s approach was that Piaget’s interest was in children aged six and above, and investigated the first structured language during and shortly after the stage of two-word utterance. He discussed language and the thinking of the child, the language function, the questions that children put, and understanding between children.

Piaget and Chomsky came to be the most recognised and respected representatives of the cognitive movement; their work has inspired and influenced so many and to such an extent, that one can rightly speak of a school of thought within the field of cognitive studies. Chomsky had revolutionary and controversial views about language and thought sharply contrasted with anything that had come before. He claimed that every child has an innate knowledge system that contains abstract linguistic structures that are not taught rather, they are already part of the child’s system from birth. He hypothesized that under those circumstances, there must exist a set of grammatical rules that would produce syntactic descriptions for any sentence in any given language. Piaget on the other hand believed that a child must go through several stages to acquire an adult level of logical thought. The effect of the environment on a child’s thought and language is, for Piaget, crucial. Language is an extremely broad set of human capacities. Identical mental operations underlie one’s encounters with a wide range of materials and topics such as space, time, casualty and morality. So the later forms of thought can be located in earlier forms. Piaget examined the child and his mind as an active and constructive agent, that slowly gains knowledge and logic through developing cognitive processes. Chomsky’s view was different; he saw the mind as a set of pre-programmed units fully equipped, that need only a modest trigger from the environment to function. In other words Piaget considered human linguistic capacities as a product of a general ‘constructed’ intellectual development, whereas Chomsky insisted that they are a highly specialised part of the human genetic inheritance, largely separate from any other human faculty. They are, Chomsky said, a kind of an innate knowledge that has only to unfold. The Piagetian cognitive hypothesis claims that language derives from thought. Chomsky takes a radically different view, arguing that language is divorced from thinking. He claims that each human intellectual faculty is located in different areas of the brain, maturing at its own rate and through distinct processes. To make this statement more comprehensible, Chomsky used the analogy of bodily organs: he regarded the mind as a set of organs, like the liver or the lungs or the heart. A heart is not taught to beat, but matures according to its own genetic timetable. The same is true of ‘language’ as well as to other ‘organs of the mind’, that are programmed to function over time according to a genetic timetable.

Although both used and developed models provided by biology and logic, they showed interest in very different kinds of examples and explanations. Piaget tried to give a rich description of the stages that children pass through to achieve a higher level of knowledge. So he developed an elaborate technical vocabulary, rooted in biology, and he based his conclusions upon errors that children made when he gave them his famous challenging puzzles to solve. His ability to give convincing answers to the problems of the development of knowledge, and his hard work in collecting and synthesizing an enormous amount of data, are his big contribution to this field.

Chomsky’s contribution is no less important. His difference from Piaget is that he was not concerned to describe behavioural phenomena; his concern was the development of linguistic science and how its approach and methods could carry into the social sciences. His views of language as a part of an innate and universal system of knowledge and language are the same, had huge influence, although it is an hypothesis impossible to prove.

In October 1975, Jean Piaget and Noam Chomsky were invited to express their ideas and present their theories in a meeting which took place at the Abbaye de Royaumont in France. The historical importance of this ‘rendezvous’ was noted by the psychology and linguistic community all over the world and even scientists from behavioural and empirical areas attended the occasion. Piaget and Chomsky exchanged views about language and cognition, but, as people who attended the Royaumont meeting commented, there was no agreed conclusion, only exploration of issues.

It is hardly surprising that no firm conclusions were reached at that meeting. The study of cognition is not an empirical study of given data or facts susceptible to quantitative measurement or experimentation. The subject-matter has to do with human psychology, where different views, theories, methods and experiments are used, different schools are created and several disciplines such as anthology, biology, philosophy etc. are involved together. Without ignoring the important contribution of schools such as behaviourism, psychoanalysis etc., only the further development of the cognitive movement appears likely to give satisfactory answers to issues that arise everyday about language and thought. The charm of uncertainty will draw the passion for further research that will lead from mere confusion to a new theory, a new argument for appraisal or debate.

Useful reading 

• Appel, M,H. (1977) Topics in Cognitive Development.
• Drorni, E. (1993) Language and Cognition: A Developmental Perspective.
• Massimo, P. (1979) Language and Learning.
• Skinner, B. (1957) Verbal Behaviour.
• Vasniadou, S. (1993) Language and Thought.
• Vhorf B.L. (1952) Collected Papers on Metalinguitics. 

where he flounders a whole lifetime among waves of anxiety.

At every step and every station, he expects a dawn of hope to break;

Morning begins with pains, evening comes with the hopes of union.

Over and again, winds of mortality blow and are biting cold;

Lamentations as if from rejected orphans are heard everywhere.

By and by, arising from deep within his own conscience come

heavenly sounds laden with meaning and mystery.

A time comes when, like overflowing waves, he overflows

with longing to touch eternity and sails as far as the shore.

But he is stopped there, unable to move as if held in chains.

He brims over with zeal but remains in his narrow pool.

Confined within the walls of matter, man feels imprisoned

though knowing the horizons of being are of infinite breadth.

He always lives autumn in the corners of his heart

and travels through the dark pits of despair lamenting.

Those with hearts set on eternity live a honeymoon every night,

rapturous and joyful with the pleasure of endless spectacles

Observing existence with the profound intuition of their hearts,

they welcome there the music from the higher worlds beyond.

Dressed in shirts of flame, with roses between their lips,

even in the cruelest storms of the most painful days,

their spirits receive fresh life from the ardour of their hearts

and the profound contentment their conviction brings.

Every day man is washed in that ocean of purification,

and feels Him as deeply as angels, and at times

when he is utterly alone, he feels His care and nearness,

and tastes the delight of love and intimacy with Him.

First of all, it is useful to recall why the institution of slavery is thought of or remembered with such revulsion. Images of the brutal treatment of slaves, especially in ancient Rome and Egypt, provokes sorrow and deep disgust. That is why even after so many centuries, our conception of slaves is of men and women carrying stones to the pyramids and being used up in the building process like mortar, or fighting wild animals in public arenas for the amusement of their owners. We picture slaves wearing shameful yokes and chains around their necks.

Nearer modern times there is the practice of slavery on an enormous scale by the Western European nations; the barbarity and bestiality of this trade beggars all description. The trade was principally in Africans who were transported across the oceans, packed in specially designed ships, thought of and treated exactly like livestock. These slaves were forced to change their names and abandon their religion and their language, were never entitled to hope for freedom, and were kept, again like livestock, for hard laboring or for breeding purposes-a birth among them was celebrated as if it were a death. It is difficult to understand how human beings could conceive of fellow human beings in such a light, still less treat them thus. But it certainly happened: there is much documentary evidence that shows, for example, how ship-masters would throw their human cargo overboard in order to claim compensation for their loss. Slaves had no rights in law, only obligations: their owners had absolute rights over them to dispose of them as they wished-brothers and sisters, parents and children, would be separated or allowed to stay togather according to the owner’s mood or his economic convenience.

After centuries of this dreadful practice had made the West European nations rich from exploitation of such commodities as sugar, cotton, coffee, they abolished slavery-they abolished it, with much self-congratulation, first as a trade, then altogether. Yet the Muslim regions had also known considerable prosperity through the exploitation of sugar, cotton, coffee (these words in European languages are of Arabic origin), and achieved that prosperity without the use of slave labour. More important, let us also note, when the Europeans abolished slavery, it was the slave-owners who were compensated, not the slaves-in other words, the attitude to fellow human beings which allowed such treatment of them had not changed. It was not many years after the abolition of slavery that Africa was directly colonized by the Europeans with consequences for the Africans no less terrible than slavery itself. Further, because the attitude to non-Europeans has changed little, if at all, in modem times, their social and political condition remains, even where they live amid the Europeans and their descendants as fellow-citizens, that of despised inferiors. It is barely a couple of decades since the anthropological museums in the great capitals of the Western countries ceased to display, for public entertainment, the bones and stuffed bodies of their fellow human beings. And such displays were not organized by the worst among them, but by the best-the scientists, doctors, learned men, humanitarians.

In short, it is not only the institution of slavery that causes revulsion in the human heart, it is the attitudes of inhumanity which sustain it. And the truth is, if the institution no longer formally exists but the attitudes persist, then humanity has not gained much, if at all. That is why colonial exploitation replaced slavery, and why the chains of unbearable, unrepayable international debt have replaced colonial exploitation: only slavery has gone, its structures of inhumanity and barbarism are still securely in place. Before we turn to the Islamic perspective on slavery, let us recall a name famous even among Western Europeans, that of Harun al-Rashid, and let us recall that this man who enjoyed such authority and power over all Muslims was the son of a slave woman. Nor is he the only such example; slaves and their children enjoyed enormous prestige, authority and respect within the Islamic system, in all areas of life, cultural as well as political. How could this have come about?

Islam amended and educated the institution of slavery and the attitudes of masters to slaves. The Qur’an taught in many verses that all human beings are descended from a single ancestor, that none has an intrinsic right of superiority over another, whatever his race or his nation or his social standing. And from the Prophet’s teaching, upon him be peace, the Muslims learnt these principles, which they applied both as laws and as social norms:

• Whosoever kills his slave, he shall be killed. Whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself, and whosoever castrates his slave shall himself be castrated. (Abu Dawud, Diyat, 70; Tirmidhi, Diyat, 17; Al-Nasa’i, Qasama, 10, 16)
• You are sons of Adam and Adam was created from clay. (Tirmidhi, Tafsir, 49; Manaqib, 73; Abu Dawud, Adab, 111)
• You should know that no Arab is superior over a non-Arab and, no non-Arab is superior over any Arab, no white is superior over black and no black is superior over white. Superiority is by righteousness and God-fearing [alone]. (Ibn Hanbal, Musnad, 411)

Because of this compassionate attitude, those who had lived their whole lives as slaves and who are described in ahadith as poor and lowly received respect from those who enjoyed high social status (Muslim, Birr, 138; Jannat, 48; Tirmidhi, Manaqib, 54. 65). ‘Umar was expressing his respect in this sense when he said: ‘Master Bilal whom Master Abu Bakr set free’ (Bukhari. Fada’il al-Sahaba, 23). Islam (unlike other civilizations) requires that slaves are thought of and treated as within the framework of universal human brotherhood, and not as outside it. The Prophet, upon him be peace, said:

• Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any ease I advise you to help them. (Bukhari, Iman, 22: Adab, 44; Muslim, Iman, 38:40; Abu Dawud, Adab, 124)
• Not one of you should [when introducing someone] say ‘This is my slave’, ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’. (Ibn Hanbal, Musnad. 2, 4)

For this reason ‘Umar and his servant took it in turns to ride on the camel from Madina to Jerusalem on their journey to take control of Masjid al-Aqsa. While he was the head of the state, ‘Uthman had his servant pull his own ears in front of the people since he had pulled his. Abu Dharr, applying the hadith literally, made his servant wear one half of his suit while he himself wore the other half. From these instances, it was being demonstrated to succeeding generations of Muslims, and a pattern of conduct established, that a slave is fully a human being, not different from other people in his need for respect and dignity and justice.

This constructive and positive treatment necessarily had a consequence on the attitudes of slaves to their masters. The slave as slave still retained his humanity and moral dignity and a place beside other members of his master’s family. When (we shall explain how below) he obtained his freedom, he did not necessarily want to leave his former master. Starting with Zayd bin Harith, this practice became quite common. Although our Prophet, upon him be peace, had given Zayd his freedom and left him a free choice, Zayd preferred to stay with him. Masters and slaves were able to regard each other as brothers because their faith enabled them to understand that the worldly differences between people are a transient situation-a situation justifying neither haughtiness on the part of some, nor rancour on the part of others. There were, in addition, strict principles enforced as law:

Whosoever kills his slave, he shall be killed, whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself.

Beside such sanctions which made the master behave with care the slave also enjoyed the legal right to earn money and hold property independently of his master, the right to keep his religion and to have a family and family life with the attendant rights and obligations. As well as personal dignity and a degree of material security, the Islamic laws and norms allowed the slave a still more precious opening-the hope and means of freedom.

Human freedom is by Allah, that is, it is the natural and proper condition which must be regarded as the norm. Thus, to restore a human life, wholly or partly, to this condition is one of the highest virtues. To set free half of a slave’s body has been considered equal to saving half of one’s own from wrath in the next world. In the same way to set free a slave’s whole body is considered equal to assurance of one’s whole body. Seeking freedom for enslaved people is one of the causes for which the banner of war may be raised in Islam. Muslims were encouraged by their faith to enter into agreements and contracts which enabled slaves to earn or be granted their freedom at the expiry of a certain term or, most typically, on the death of the owner. Unconditional emancipation was, naturally, regarded as the most meritorious kind, and worthiest of recognition in the life hereafter. There were occasions when whole groups of people, acting together, would buy and set free large numbers of slaves in order to obtain thereby the favour of Allah.

Emancipation of a slave was also the legally required expiation for certain sins or failures in religious duties, for example, the breaking of an oath or the breaking of a fast: a good deed to balance or wipe out a lapse. The Qur’an commands that he who has killed a believer by mistake must set free a believing slave and pay the blood-money to the family of the slain (al-Nisa’, 4.92). A killing has repercussions for both society and the victim’s family. The blood-money is a partial compensation to the family of the victim. Similarly, the emancipation of a slave is a bill paid to the community-from the point of view of gaining a free person for that community. To set free a living person in return for a death was considered like bringing someone back to life. Both personal and public wealth were expended to obtain the freedom of slaves: the examples of the Prophet, upon him be peace, and of Abu Bakr are well known; later, especially during the rule of ‘Umar bin ‘Abd al‘Aziz, public zakat funds were used for this purpose.

A possible question: ‘It is true that Islam has commended humanity in the treatment of slaves, and encouraged most forcefully their emancipation. We can see from the history of many different peoples in the Islamic world that slaves quickly integrated into the main society and achieved positions of great prestige and power, some even before they gained their freedom. And yet, if Islam regards slavery as a social evil, why did the Qur’an or the Prophet not ban it outright? There are, after all, other social evils which pre-existed Islam, and which Islam sought to abolish altogether-for example, the consumption of alcohol, or gambling, or usury, or prostitution. Why does, Islam by not abolishing slavery, appear to condone it?’

Answer: Until the evil of the European trade in black slaves, slavery was largely a by-product of wars between nations, the conquered peoples becoming the slaves of their conquerors. In the formative years of Islam, no reliable system existed of exchanging prisoners of war. The available means of dealing with them were either (i) to put them all to the sword; or (ii) to hold them and attend to their care in prison; or (iii) to allow them to return to their own people; or (iv) to distribute them among the Muslims as part of the spoils of war.

The first option must be ruled out on the grounds of its barbarity. The second is practicable only for small numbers for a limited period of time if resources permit-and it was, of course, practised-prisoners being held in this way against ransom, many so content with their treatment that they became Muslims and changed sides in the fighting. The third option is imprudent in time of war. This leaves, as a rule for general practice, only the fourth option, whence followed the humane laws and norms instituted by Islam for what is, in effect, the rehabilitation of prisoners of war.

The slave in every Muslim house had the opportunity to see at close quarters the truth of Islam in practice. His heart would be won over by kind treatment and the humanity of Islam in general, especially by the access the slave had to many of the legal rights enjoyed by Muslims, and, ultimately, by getting his freedom. In this way, many thousands of the very best people have swelled the numbers of the great and famous in Islam, whose own example has then become a sunna, a norm, for the Muslims who succeeded them-imams such as Nafi’, Imam Malik’s sheikh, and Tawus bin Qaisan, to name only two.

The reality is that in Islam it is overwhelmingly the case that being a slave was a temporary condition. Unlike Western civilization, whose values are so much in fashion, slavery was not passed down, generation after generation in a deepening spiral of degradation and despair, with no hope for the slaves to escape their condition or their status. On the contrary, regarded as fundamentally equal, the slaves in Muslim society could and did live in secure possession of their dignity as creatures of the same Creator and had steady access to the mainstream of Islamic culture and civilization-to which, as we have noted, they contributed greatly. In the Western societies where slavery was widespread, particularly in North and South America, the children of the slaves, generations after their formal emancipation, remain for the most part on the fringes of society, as a sub-culture or anti-culture-which is only sometimes tolerated, and mostly despised, by the still dominant community.

But why, our critics will ask, when the Muslims were secure in their conquests did they not grant emancipation wholesale to former captives or slaves? The answer has, again, to do with realities not theories. Those former captives or slaves would not have either the personal, psychological resources or the economic resources needed to establish a secure, dignified independence. Those who doubt this would do well to examine the consequences upon the slaves in the former European or American colonies of their sudden emancipation- many were abruptly reduced to destitution, rendered homeless and resourceless by owners who (themselves compensated for their loss of property) no longer accepted any kind of responsibility for their former slaves. We have already noted the failure of these ex-slaves to enter upon or make a mark in the wider society from which they had been so long excluded by law.

By contrast, every good Muslim who embraced his slave as a brother, encouraged him to work for his freedom, observed all his rights, helped him to support a family, to find a place in the society before emancipating him, might well be pleased with an institution that opened to him a means of pleasing Allah. The example that comes first to mind: Zayd bin Harith who was brought up in the Prophet’s own household and set free, who married a noblewoman, who was appointed as the commander of a Muslim army which included many of noble birth. But one might swell the list of examples to many thousands if one had the space.

There are two important points to emphasize concerning the attitude of Muslims to slavery, one on the part of Muslims themselves, the other of slaves and non-Muslim countries. Although slavery is accidental to the Islamic fiqh, a matter which is to be solved step by step until it almost completely disappears in the course of time in parallel with spiritual, cultural and social developments, it was sometimes observed that some Muslims, especially some Muslim rulers, continued to hold slaves in their possessions. Islam, however, cannot be blamed for this practice, which came from the spiritual deficiency of such Muslims in practising Islam in their lives. The other point is that habits and the lifestyle of a man cause him to develop a second nature in him. When Lincoln legally abolished slavery in the US in the previous century, most of the slaves had to return to their owners because they had already lost initiative and the ability to make a free choice so as to be able to lead their life as free people. It is because of this psychological fact that the prisoners of war were first distributed among Muslims so that they, after their emancipation, would be able to lead a true Islamic social life as free human beings in a Muslim society and to enjoy their legal rights fully. Islam, thus, sought to solve the problem by steps: in the first step it enabled slaves to realize their true human consciousness and identity; then, it educated them in Islamic, human values, and inculcated in them love of freedom. When, at last, the slaves were emancipated, they found themselves to be fully equipped with all kinds of possibilities to be useful members of the community as farmers, artisans, teachers, scholars, and commanders, governors and ministers or even prime ministers.

Islam attempted to destroy the institution of ‘individual slavery’, and never envisaged nor tried ‘national slavery’. So, as a Muslim, I pray to God that enslaved-coIonized, oppressed-peoples of the world should enjoy real freedom.

With their spirits so broken, their future so dark and undefined, it is no wonder at all that their distress has led them over the edge of despair. They long for some relief, some strength to hold themselves up and stop their legs from giving way. They long for a heroic figure to give them vigour and purpose, a message of hope.

Hope is a condition of mind connected, above all, with belief. Those who believe have hope, and their degree of hope is directly proportional to their degree of belief. It is because of this that certain effects of strong belief can strike some people as miracles. And those who do not experience belief on this level therefore consider such hope and belief in others as something quite out of the ordinary.

Despair and pessimism do not arise in the mind and spirit of one who has chosen well what he believes in and, believing, has set his whole heart upon that belief.

An individual develops by means of hope. Likewise, a community gains vitality and sets about becoming prosperous by means of hope. Just as an individual who has lost all hope cannot be regarded as truly alive, so too a community devoid of hope is disabled, paralyzed.

Hope consists of a man finding his spirit and seeing the potentiality that lies within it. Perceiving that, he comes into contact with the All-Powerful and thereby obtains a power that can overcome everything. It is by that Power that a particle becomes a sun, a drop of water becomes an ocean, and by It too a man’s spirit becomes the breath of the universe.

The Prophet Adam, upon him be peace, when he realized he had erred, felt distressed and hopeless. But he shook off the hopelessness and revived when he said: ‘I wronged myself’ Satan on the other hand faltered irrecoverably and sinks forever in the void of his despair.

All courageous men who set out with the torch of hope in their hearts have weathered storms and battled against odds that once seemed impossible. In some of them, hope is like the promise of survival and safety when the ark of the Prophet Noah, upon him be peace, came to rest on Judi1: And it was said: O earth, swallow your water! And o sky, be cleared of clouds! And the water was made to subside. And the commandment was fulfilled. And it (the ark) came to rest on al-Judi. And it was said: gone are the evil-doers (Hud, 11.18). Or the hope is a dream of the lovely gardens of many-pillared Iram before indulgence wrecked its people2: Hast thou considered how thy Lord dealt with the (people) Aad, with many-columned Iram… (al-Fajr, 89.6-8). Or it is the hope of a wide transmutation – like that of a township of doubters, hypocrites or pagans become a great city of believing men and women – the hope of Yathrib become Madina.

Hope and resolution inspiring the heart of a Berber slave led him to give to the rocks of Gibraltar their name, whereby he is always remembered. Through hope, a young commander transformed himself into lightning and cut a bright change through the course of history. He attained heights few have achieved since. Such individuals, so resolved and so filled with hope, have risen to become beloved in the sight of Truth and, to their people, are like a vivid flag, an emblem of what is possible.

Even at a time when the people are cowed down in their humiliation, their pride wounded or broken, an individual who has gained faith and hope can challenge the whole order of the world as it is. He continues in his struggle even if he suffers setbacks. And as he survives through whatever disasters befall and persists in his purpose, so he brings to life those whose spirits had been all but dead before.

It is by means of hope that journeys are undertaken, and rivers of blood and pain are crossed. Only those are defeated who fail in the realm of hope. Many are those who set out, proud of their accomplishments, and then find themselves detained or diverted halfway, because of the weakness of their faith and hope. A little earthquake, a storm or flood, takes their will and resolution away. As for those who begin in hope and then, after some setback, become bogged down in despair-their condition is truly heart-breaking. But it is in fact impossible for those unable to see the truth to do otherwise when their purposes are not realized. For those who set their hearts upon wealth and position, though always mightily cheered by transient successes, are certain, sooner or later, to be utterly disappointed.

The daytime for one who, has enduring hope is as colourful as the garden of Paradise, for his heart is set upon a brightness as unfailing as the sun. His night is no less luminous. Since people of such calibre are never in the dark, the sun is always shining even when it does not appear. Those with enduring hope are rooted as solidly as great, ancient trees which neither hail or snow or freezing blizzard can cause to wither or deter from bearing fruit. Souls with hope of this quality, who have dedicated themselves to eternity, are never barren; rather, they are, in every season, fruitful, provided, ready to do what it is necessary to do.

What we need more than food, water or air, is patient, determined guides who resist corruption and hardships and never become daunted. We can derive little benefit from those who start this journey on a whim and abandon it in despair when they do not quickly attain what they are looking for, and become engaged in disputes with the Creator. The wheel of Destiny will never turn according to their corrupted way of thinking and their misguided calculations.

Now, as many buds of hope begin to appear, multitudes of seeds are waiting under the soil for the first sign of spring: may Allah give hope to the despairing.

The Fountain

1. Judi is the hill upon which the ark of the Prophet Noah, upon him be peace, came to rest; it is the name of one of the hills of the mountain called Ararat.

2. Muslim historians and interpreters of the Qur’an, from what is in the Qur’an and from historical evidence, have said that the people of Aad founded two civilizations, one in the north of the Arabian peninsula the other in the south, present-day Yemen. The latter was the civilization referred to as Iram and particularly renowned for its rich gardens. It was the most advanced of the ancient civilizations in the Middle East. The people led a luxurious, indulgent life and did not heed the warning of their prophet; iniquities and corruption so multiplied in their domains that, finally, Allah poured on them the disaster of his punishment.