Fountain_73

JANUARY FEBRUARY 2010

ISSUE 73

CANADA: $ 5.95 • TURKEY: 6. 00 TL • UK: £ 4.00 • USA : $ 5.50

A MAGAZINE OF SCIENTIFIC AND SPIRITUAL THOUGHT

on the horizon of the believer the summer heralds revival in the same way that spring does, while autumn and winter paint sunsets the color of dawn with the glad tidings of resurrection.

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Fleeting Storms, Perennial Breezes

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The Bomb Ticks On...

The Prestige

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EDITORIAL

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Torture and Human Rights

he Fountain magazine was discussed in one of the panels of the “East and West Encounters the Gülen Movement” conference, organized in Los Angeles, December 5-6, 2009. Dr. Fran Hassencahl, Director of Middle Eastern Studies at Old Dominion University, Norfolk, VA, presented a paper entitled “Framing Women’s Issues in The Fountain Magazine.”

Although some of her views and observations may not be agreed upon by all, Dr. Hassencahl’s research and findings deserve attention and praise in many respects. They are in a sense an invitation for female contributors to submit more essays to our magazine. As a periodical based on contributions, we would like to encourage authors to dedicate more time and research to women’s issues and to pen essays for publication.

The lead article in this edition describes how a believer is expected to respond in difficult times. Storms are temporal and breezes are eternal in Gülen’s worldview, so thus believers “are neither shaken by the noise and clamor that is being intentionally made around” them, nor do they “panic in the face of the dust that envelopes them.” And for him, believers should trust in God, equip themselves with wisdom, and try to live up to their beliefs, God’s good pleasure, and distinct cultural values.

What would you do if terrorists installed a bomb somewhere in your city and they do not tell you how to defuse it? This is what is called “the ticking time-bomb scenario” and some people believe that under such circumstances torture is legitimate, if as a result the terrorist is forced to speak. Drawing on this scenario, Nisa Nur Terzi provides an interesting discussion in this issue and she touches on human rights conventions and what Islam says about torture.

The intense rivalry between the magicians in the movie The Prestige was fatal. For Veli Keskin, the rivalry in the world stage between various power centers is as tragic as that which existed between the magicians; however, the global one has cost millions of lives. Keskin’s analogy has produced an eyeopening essay in which we find both the magicians on the stage in theatre and those on the political scene using similar techniques in shaping the perceptions of their audience.

Imagine you find a gift in your mail box one morning. It is a beautiful shirt perfectly suited to your taste. But who sent you this shirt? How did he or she know what your preferences were? Was the sender a man or a woman? With limited information it is not possible to discover the relationship between the sender and the receiver. But one can easily infer that the sender is someone who loves the receiver and wants to please the receiver. The former perspective, which is positivist, is not sufficient for explaining many things in our lives; but with qualitative inference we can reach some conclusions. Huseyin Coskun gives this and many other examples and explains how “qualitative inference allows one to address the non-physical or metaphysical aspects of the physical phenomena by freeing all of our cognitive faculties.”

www.fountainmagazine.com

January • February 2010 ISSUE 73 A MAGAZINE OF SCIENTIFIC AND SPIRITUAL THOUGHT

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Lead Article

Free Will and Foreknowledge in Augustine

Arts & Culture

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Lead Artıcle

Fleeting Storms, Perennial Breezes

THEOLOGY /

21

CULTURE & SOCIETY /

31

POEM /

34

PSYCHOLOGY /

M. Fethullah Gülen

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MEDICINE

Playing with Genes: Gene Therapy Ferhat Ozturk

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HUMAN RIGHTS

The Bomb Ticks On…

Free Will and Foreknowledge in Augustine

18

Izzet Coban

Married to a Turk?!

Mirkena Ozer

Surprise Farewell

M. Fethullah Gülen

Psychological Projection: Islamic and Freudian Views Mohd. Taufik b. Mohammad

The Flower’s Song

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POEM /

38

PERSPECTIVES /

48

PSYCHOLOGY /

53

BOOK REVIEW /

John Shuck

The Prestige

Veli Keskin

Memory and Forgetfulness

Arslan Mayda

Tales from Rumi

Huseyin Bingul

Nisa Nur Terzi

Scıence

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PSYCHOLOGY

First Journey to Light Sermed Ogretim

15

ZOOLOGY /

29

BOTANY /

51

HEALTH /

54 57

42

The Magical World of the Mosquito

Ibrahim Yildiz

The Carrot: A Source of Healing

Selim Mutlu

Sugar and the Human Body

Kelly J. Smith MATHEMATICS /

Spirals: Windows to Reflective Thought

Gafur Taskin SEE-THINK-BELIEVE /

It’s me Peter, your Skeleton!

Irfan Yilmaz

PHILOSOPHY

Two Perspectives on Nature

Belief

Huseyin Coskun

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EMERALD HILLS OF THE HEART /

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Q&A /

Ikhlas

M. Fethullah Gülen

Faults in Belief and Fellowship

Hikmet Isik

Lead Article Lead Article

M. Fethullah Gülen

FLEETING

Storms Perennial Breezes ,

D

espite all odds, time seems to flow toward long awaited days of splendor and hours of bliss. Albeit, there is a shadowy presence of ominous days1 which cultivate an “evil” that is disposed to mischief; this is in spite of the looming storms that whip around us from time to time and notwithstanding the certain wicked spirits which are devoted to relentless destruction and demolition, who have the sole aim of silencing believers by lighting fires of tribulation everywhere. However, in the face of all such storms, the great majority of us—with the will of God— continue to search and pursue beauty and embellish our dreams with charm. Enlivened by such depths of pleasure, which caresses our feelings of rapture, we are aware that the doors of the palaces of bliss beyond are creaking open. From where we stand, as if coiled to jump to the heavens like a spiral, we are immersed in contemplation and we find ourselves in this luminous world for brief moments of melodious elation, in defiance of the blizzards raging outside.

By virtue of the light that faith and trust in the Absolute Truth emits within us, we are neither shaken by the noise and clamor that is being intentionally made around us, nor do we panic in the face of the dust that envelopes us. Instead, with this strength from the inner light, we are resolute in the face of the tyrant and any of the cruelties that befall upon us without cessation. For we are of those who hold trust in God and arm ourselves with wisdom; we are of those whose endeavor it is to aspire to spiritual zeal and God’s superior pleasure in every place while living up to our unique cultural values.

At the present time, with the dawn of every new day and the fresh blessings that are within—may the Hand of Power behind them be glorified—we, together with all believers, seem to be elevated to a realm that in its beauty contains pavilions of heaven, exquisiteness, and great beauty; this occurs after we have been cleansed from innumerable centuries of ancient fog and smoke that cover the entire world. The seething animosity, hatred, and raging wrath on our right or on our left do not concern us. So prevalent are these perpetual breezes within those most terrifying of blizzards, typhoons, and thunder storms, which are part of the commonplace events that go unnoticed, that they cause the weak at heart to despair; yet we march resolutely on. We stride towards those peaks of ideals that gleam with the radiant days dreamed of in our souls. Unswervingly we tread in the direction of our ancestors’ spiritual ambiance.

Gripping tightly with faith and active hope, we live with the belief that one day we will be revived as ourselves and we will stand on our own two feet. This hope to which we cling at all times has, in fact, left the windows for a new resurrection open. Even during merciless times and ruthless events, we have reserved our faith for those imminent and promised heavenly January / February 2010

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on the horizon of the believer the summer heralds revival in the same way that spring does, while autumn and winter paint sunsets the color of dawn with the glad tidings of resurrection.

days. Lying behind our submission, surrender, and trust is the fact that we have given ourselves over to the Hand of Blessing, for He will transform both this world and the beyond into flawless abodes for us. We have arrived at the conviction that all good done in this world will flow into the vineyards and gardens in the realm that is beyond. In the face of the abundant favors which are bestowed upon believers, we always discern the divine messages and humbly rejoice at the indications of such Divine attention. We rejoice and are almost completely unaware of such severe dolor.

What is more, and this is not an overstatement, in the tasks in which we are employed and on the path on which we walk almost every one of us can hear the rhymes of the Hereafter, like beautiful poetry, echoing within the depths of our hearts. Although such sensations arise in proportion to the expanse of one’s inner world, nonetheless every believing soul can intuit these elevated ideals and esteemed reminiscences that were once a remarkable poem.

However, at times and under particular conditions such elation and literacy in the meaning of events may not be perceived. On occasion, due to our immaturity, we may even view our surroundings in a fog. Particular states of affairs may cause such murkiness, however, none of this is permanent; given that faith, surrender, and submission have penetrated our souls, then all of these shall come to pass; as they do, they will impart within us a renewed spirit of endurance. In fact, for people of this caliber of insight, life is experienced afresh every day—this is a kind of life which occasions as many unexpected events as it does ordinary ones, and each day presents laughter interspersing the laments, ecstasy follows upon agony, and permanent pleasures come with suffering.

On the horizon of the believer, the summer heralds revival in the same way that spring does, while autumn and winter paint sunsets with the color of dawn and deliver the glad tidings of resurrection. Thus is the course of these four seasons, which follow one another with

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the storms or typhoons that come and clash with our bosoms will strengthen our immunity, they go as they come and leave behind numerous gifts that are manifest in the qualities that make us the people we are.

unique promises of bliss in the ambiance of pure delight, enchantment, and relief. Each morning delivers the exhilaration of the revival, the days give rise to a different enjoyment to all, the evenings unwrap shutters of the realms beyond, and the nights swathe all things with such charm that the language of the soul can be decoded in the heart with each blessed hour. Every minute and each second sparks a light and holiness that melts even the coldest of hearts with the warmth of mercy.

In this spiritual atmosphere, who knows what ingenious reflections people contemplate in proportion to their capacity, what inarticulate things they murmur about realms unknown by many, in what profound visions they immerse themselves, and on what horizons of the beyond their sights are set. The moment these reflections take wing toward the heavenliness of the past, they roam in the sweetest dreams of the future and they garner a variety of things from the virgin garden of considerations that is connected to the realms beyond this world.

Yes, due to the two wings of faith and hope we are able to fly through infinity with our insight and affection. As we continue to strengthen our relationship with Him, time and again we are so aware of matters that exceed our imagination that it is as if we are being embraced by compassion from all four directions.

Our ambience shimmers with otherworldliness and we regard our abode as the corridor to the Hereafter. This particular world, constructed in accordance and perception of our inner universe, transforms itself into an enchanted world that announces the luminosities that lie beyond. It is because of this boundless inner sight that our horizon never truly darkens in its entirety; even though the darkness may fall, layer upon layer, most of the time our spiritual sight shines powerfully with the gleams of the Hereafter. So long as we pay due diligence to where we are, making the best of the conditions in which we find ourselves, and set focus on our permanent horizon, we will never be destitute.

Dwelling with the marvels of His blessings, we can assuredly rely on “strong support” (Qur’an 11:80) and with such a point of recourse we can unwaveringly challenge the most gigantic waves that can confront us. On occasions though, certain times which appear to have veered off course and which are saturated with ruthless events may appear to impede our path and they can potentially dishearten some. Yet the storms or typhoons that come and clash with our bosoms will strengthen our immunity; they go as they come and leave behind numerous gifts that are manifest in the qualities that make us who we are. This is the way through which worries vanish and concerns are truly transformed into pleasures; “all praise belongs to God” replaces the moans and the events that occur around us start to shimmer with promises of imminent bliss.

Thus far, in accordance with such light, sparked by the faith and emitting from within, and the resulting hope that rests all its security upon the Absolute Truth, we have been able to perceive and evaluate everything in a manner of beauty and elation. Henceforth, with the same fervor of hope, we stand firm in our position and remain intact; our insight will discern everything through the same light. Hence now, O you unreceptive wind of hate and bitterness! Go and blow from any corner you please! Soon the Irresistible Power will surely pronounce to you “enough is enough O arrogant one, cease your snarling … cease now!”

Note 1. With the phrase “ominous days” the author is referring to the phrase “days of disaster,” found in the Qur’an, 41:16.

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Medicine

Ferhat ozturk

Playing with Genes:

Gene Therapy have you ever thought that one of the major pathological agents that cause catastrophic and even fatal diseases could be used to treat the same or a similar disease?

A

s we live our lives, we often come across problems that can block our way. If our car leaks oil, stalls, or breaks down on the road, we immediately bring it to the mechanic to get it ďŹ xed. He either replaces the defective part or reinforces it with some additional nuts and bolts. What if our body leaks unwanted uids into dierent organs or lacks the required mechanism to produce the essential liquids that our systems need?

What if this is a problem that has been inherited from our parents or that will be transferred to our children; what if we are not even aware that we have such a disorder? Or suppose that the normal mechanism in our vital organs is disrupted by foreign invaders, such as cancer cells? We (or scientists) have to find a way to treat these life-threatening problems as soon as possible; otherwise there is no mechanic (doctor) who will be able to fix our organs when they have been severely damaged due to unavoidable defects.

Almost all of us are familiar with the fact that our bodily organs are composed of tissues, which are made of cells. The perfect machinery of the cells

is controlled by our genes; i.e. DNA and RNA. Therefore, a minor defect or mutation in the genetic code may affect either partial or entire systems within the body. Some of these genetic diseases are inherited from our parents or relatives. Others may be introduced into our body through environmental mutagens, such as ionizing radiation, ultraviolet rays, or different chemicals within our food and drink; these can result in cancer or cardiovascular diseases. We can protect ourselves from the latter by using appropriate outfits, taking care with our diet, etc. However, inherited genetic disorders are usually unavoidable and sometimes have fatal consequences.

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Modern medicine is striving to find a way to treat these diseases. Although there are some medical procedures that may lessen the pain of patients or extend their life expectancy, there is no available comprehensive curative therapy for genetic disorders.

Gene therapy has become one of the rising stars in the field of molecular medicine during the last decade, with more than 1500 proposed or ongoing clinical trials worldwide. Gene therapy promises to provide curative therapies for a large number of inherited or acquired diseases, such as monogenic disorders, cancer, or cardiovascular disease. Gene therapy is universally defined as the replacement of an abnormal/dysfunctional gene in the cells of an individual with its correct and functional version. Mechanics use a number of tools to fix our cars for us when they give us trouble; in the same way, gene therapy can be used by doctors to alleviate or completely eradicate some diseases from our bodies.

Gene therapy is classified into two categories based on the target cells that are to be treated. The transduction of the differentiated cells of an individual, i.e. the somatic cells, is known as somatic gene therapy; the transduction of reproductive cells, i.e. gametes (sperm or ova), is known as germ-line gene therapy.

Currently, there are many regulations in place that limit the likelihood of the modification of the germline in any gene therapy approach. This is because fear exists that the ability to alter the germline will result in the widespread application of gene therapy to achieve eugenic genetic enhancements, such as improvement of intelligence or physical characteristics. On the other hand, transgenic animals, which are used to detect the function of the genes within an organism, can be generated by modifying the germ-line. Furthermore, gene therapy is also classified into two groups: adult and fetal (in utero) gene therapy, according to the individual to be treated. There are several advantages and disadvantages to these methods, such as immune response, the pooling of mitotic cells, the amount of vector that is required, etc.; however, these are matters for a different article.

Gene therapy is achieved by using special exogenous genetic material transfer agents which are called vectors; these can be compared to the special tools used by auto mechanics. Over the years, a number of gene transfer vehicles, i.e. vectors, have been developed and these can be divided into two principal categories: non-viral (synthetic) and viral (virus-based) gene delivery systems.

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Non-viral gene transfer can be achieved by using both physical and chemical methods. The physical methods include: i) Electroporation, in which areas of the cell membrane break down as result of an applied electric pulse, thus allowing DNA to enter the cell, ii) Ballistic gene transfer (the Gene Gun), which bombards particles coated with DNA into the cells, and iii) Microinjection, in which DNA is transferred through microcapillaries into the cells [1].

In terms of chemical gene transfer, lipofection is the most promising method; in this method negativelycharged DNA molecules bind to cationic lipid particles through electrostatic interaction and the DNA– lipid complex enters the cell through endocytosis/ pinocytosis. Although these non-viral delivery systems exhibit low toxicity and can be easily produced in high concentrations on a commercial scale, in general, gene transfer using these agents is inefficient and often transient. Therefore, as a result of the viral vectors’ ability to efficiently deliver and integrate genes into the host genome, they are being engineered extensively to achieve a sustained and high-level expression of the gene of interest (transgene).

Viral vectors Have you ever thought that one of the major pathological agents that cause catastrophic and even fatal diseases could be used to treat the same or a similar disease?

Viruses are equipped with specialized molecular mechanisms that allow them to efficiently transport the genomes into the cells they infect and use the cell’s machinery for their own reproduction. Molecular biologists first harnessed this machinery of transduction in the 1970s. Paul Berg used a modified SV40 virus containing DNA from the bacteriophage lambda to infect monkey kidney cells that were being maintained in culture. Viral delivery systems are based on replicating viruses that have the ability to deliver genetic information into the host cell, a process known as transduction [2]. Due to the fact that there are several advantages to viral vectors, these are the vehicles being employed in approximately 75% of all ongoing clinical trials worldwide. Numerous viruses are being used as the basis for the vectors, including, but not limited to, adenovirus (24%, n=377), retrovirus (20.9%, n=329), adenoassociated virus (4.3%, n=67), herpes simplex virus (3.2%, n=51), vaccinia virus (7.9%, n=124), poxvirus (5.8%, n=91), and baculovirus (more detailed information is available at www.wiley.co.uk/genmed/clinical).

The first step to construct a viral vector for transferring the gene of interest involves the identification of the viral sequences that are necessary for replication and pathogenesis. Then some of the genes are removed to make room for the transgene and to render the viral vector replication-incompetent. Consequently, the vector is unable to replicate within the host, and therefore is safe for delivering genes to human cells or tissues (Figure 1).

There are advantages and disadvantages to all of the currently available vectors; the suitability of the vector, therefore, actually depends on the disease or condition that is being treated. For instance, if the goal of the gene therapy is to increase bone marrow engraftment with the transient expression of a growth factor, the use of chemical transfection or naked DNA transfer methods would suffice. However, if the objective is to provide long-term treatment for an inherited disease, then the use of an integrating viral vector is more desirable. Thus, a vector that might be ideal for treating one defect may not be ideal for another. Driven by the desire to develop the “perfect” vector, scientists are continually striving for novel forms of gene delivery that might become the “magic bullet.” Somia and Verma [3] have proposed that the ideal gene therapy vector should include all of the following properties: 1) easy production at a high titer on a commercial scale with a reasonable shelf-life for transport and distribution 2) sustained or regulated expression of the transgene product that is adjustable to the nature of the disease, 3) absence of immune response against the vector and the transgene product, 4) ability to target specific tissues and/or cell types while avoiding professional antigen-presenting cells, 5) absence of size limitations for the genetic material to be delivered by the vector, 6) site-specific integration of the transgene into the chromosome of the target cell to avoid insertional mutagenesis, or faithful division and segregation if it is to reside in the nucleus as an episome independent of local chromatin environments, and 7) an ability to infect dividing and post-mitotic cells. Unfortunately, none of the currently available gene delivery vectors carry all of these features; however, many vectors have enough of the attributes to make them promising for clinical use.

Candidate diseases During the last 4 decades, gene therapy for many diseases has progressed from preclinical to clinical studies; these range from monogenic recessive disorders such as hemophilia and cystic fibrosis to more complex

5' A. Retroviral genome Adenovirus 24% (n=377) B. Vector genome

3' gag

pol

env

5'

3' Therapeutic gene

C. Packaging cell

Viral vecor construct

Figure 1. Construction of retroviral vector. Somia N, Verma IM. Nat Rev Genet. 2000 [3]. Reprinted with permission from The Salk Institute, La Jolla, CA.

diseases such as cancer, cardiovascular disorders, human immunodeficiency virus (HIV), neurological and ocular pathologies. The prevalence of diseases that fall under the scope of gene therapy is enormous and most of them have catastrophic or fatal outcomes. Therefore, gene therapy approach for almost any of the diseases mentioned above has an obvious appeal and rationale.

To date, more than 1,540 gene therapy clinical trials have been initiated, and these are continuing or have been completed in 28 countries, using more than 100 genes, including antigens, cytokines, tumor suppressors, growth factors, and deficiency genes [4].

Candidate monogenic disorders that are considered to be good candidates for treatment by gene therapy include the hemoglobinopathies, X-linked genetic disorders, amino acid metabolism disorders, and lysosomal and other storage diseases. Currently, there are more than 4000 monogenic diseases registered in the OMIM database. The ultimate aim in treating monogenic diseases with gene therapy is the correction of the disorder by the stable transfer of the functioning gene into dividing cells (stem/progenitor cells), which will ensure the permanence of the correction [5]. The first recognized successful clinical gene therapy trial involved the treatment of 11 children who suffered from SCID-X1 (Severe Combined Immunodeficiency), an X-linked inherited monogenic disorder caused due to a mutation in the common cytokine receptor gamma chain (γc). In these patients, immunity was not fully developed due to the blocking of T-cell and natural killer cell development as a result of mutation. Unfortunately, the trial in 9

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SCID-X1 also exemplified one of the potentially serious side effects of gene therapy. Three of the children developed uncontrolled clonal T-cell proliferation, that is, leukemia, almost 3 years after treatment. This case was associated with the integration of the retroviral vector close to the promoter of the LMO-2 proto-oncogene. As a result, LMO-2 protein expression was up-regulated in an abnormal way and resulted in leukemia [7]. Another candidate monogenic disorder for gene therapy is cystic fibrosis (CF), in which abnormally thick mucus is produced in the lungs of the patients, causing difficulty in breathing and increasing the frequency of serious lung infections. CF is known as the most common inherited genetic disease in Europe and USA, especially within the Ashkenazi Jewish population. The average life expectancy of patients with CF is less than 40 years; hence the treatment of this disease has become one of the prime targets of gene therapy research.

In addition to its use in the treatment of monogenic diseases, gene therapy is also becoming a therapeutic alternative for the treatment of various forms of cancer. Indeed, almost 65% of ongoing clinical trials are related to cancer (more detailed information is available at www. wiley.co.uk/genmed/clinical), an area in which much more promise can be seen; this is also a reflection of the urgent need for new therapies to tackle the escalating incidence of this disease. Several different principles are used to treat cancer, including gene therapy that is targeted at tumor suppressor genes, such as p53, or central signaling molecules, as well as “suicide gene” therapy, in which the transgene is capable of converting pro-drugs (selectively less active drugs) into drugs that are toxic for tumor cells. Furthermore, various gene therapy protocols have been developed to strengthen the host’s antitumor immune responses by immunotherapy. Most of these studies have been early clinical trials designed primarily as studies of the safety, applicability, and toxicity of gene therapy. Several of these phase I and II studies have, however, shown partial remission of tumors and, in rare cases, complete remission. However, complete cure of the tumor has not yet been achieved. In some trials, including TP53 gene therapy trials, regression in tumor size has been observed in up to 50% of patients.

China has become the first country to license gene therapy as a regular treatment for neck and head cancer; here Gendicine, a replication-defective Ad5 vector expressing p53 from a Rous sarcoma virus (RSV) promoter, is used for therapy [6].

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In addition to its applications for cancer and monogenic diseases, gene therapy has become one of the favorite methods in cardiovascular research field. This is in step with the rise in clinical trials for cardiovascular gene therapy from 8.3% to 9.1% during the last few years, becoming the second most popular application for gene therapy. In accordance with the variety and occurrence of cardiovascular diseases, different gene therapy strategies have been developed to tackle each disease on its own terms. The expectation is that gene therapy will provide a new avenue for therapeutic applications in the growth of blood vessels, as well as the protection, regeneration, and repair of heart tissue, the prevention of the reoccurrence of constricted or narrowed arteries following cardiovascular intervention, the prevention of the rejection of a bypass, and risk-factor management [4]. Long-term therapeutic gene expression is required in some diseases, such as hypertension research, where reversal and prevention are the key targets.

On the other hand, for some other types of cardiovascular diseases, such as ischemia, atherosclerosis, and restenosis, shorter-term gene control will be sufficient to prevent further progress of the symptoms. Therefore, different genetherapy vectors have to be considered for the treatment of each specific cardiovascular disorder.

Consequently, gene therapy offers new avenues of treatment for diseases including monogenic disorders, cancer, cardiovascular diseases, infectious pathologies and many more. As we follow the tradition, “God did not send down any illness for which He did not also send a cure” (Bukhari), gene therapy using either viral, non-viral, or any other novel methods may pave the way for the cure of many diseases that are highly prevalent in the world and which for decades have been perceived as untreatable.

Dr. Ferhat Ozturk is a postdoctoral research associate at University of Nebraska Medical Center.

References

1. Wells DJ. “Gene therapy progress and prospects: electroporation and other physical methods.” Gene Ther. 2004 Sep;11(18):1363-9.

2. Kootstra, N.A. and I.M. Verma, “Gene therapy with viral vectors.” Annu Rev Pharmacol Toxicol, 2003. 43: p. 413-39 3. Somia, N. and I.M. Verma, “Gene therapy: trials and tribulations.” Nat Rev Genet, 2000. 1(2): p. 91-9.

4. Edelstein, M.L., M.R. Abedi, and J. Wixon, “Gene therapy clinical trials worldwide to 2007--an update. J Gene Med, 2007. 9(10): p. 833-42.

5. http://www.biomedisch.nl/en/gene_therapy_targeted_diseases.php 6. Peng, Z., “Current status of gendicine in China: recombinant human Ad-p53 agent for treatment of cancers.” Hum Gene Ther, 2005. 16(9): p. 1016-27.

7. Cavazzana-Calvo M, Fischer A, Gene therapy for severe combined immunodeficiency: are we there yet? J Clin Invest. 2007 June. 117(6):1456-65

HUMAN RIGHTS

Nisa Nur Terzi

Torture is an act that is almost universally condemned. It is prohibited in international law and is not officially sanctioned by any domestic laws in any state. Nevertheless, torture is widely used. The formal prohibition against torture is absolute, so there should be no exceptions to it.

Article 1 of the United Nations Convention against Torture defines torture as: ... any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind.1

No innocent person can be deprived of his or her right to life or sacrificed for the community’s sake.

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There is also a myriad of laws and conventions prohibiting the use of torture. In the oft-repeated words of the European Convention of Human Rights, Article 3 states that “no one shall be subjected to torture or to inhuman or degrading treatment or punishment.”2 A large number of international laws have been adopted to combat torture from Article 5 of the 1948 Universal Declaration of Human Rights3 to the four 1949 Geneva Conventions, the 1966 UN International Covenant on Civil and Political Rights, Article 7 of the 1984 UN Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment (CAT), 4 and the 1987 European Convention for the Prevention of Torture and Inhuman and Degrading Treatment or Punishment.

The ticking time-bomb scenario In spite of torture being almost universally condemned, some have sought to justify the use of it in the “ticking time-bomb” scenario. While some versions of the scenario are more or less elaborate, the basic idea is that a terrorist has placed a bomb in a public place; if it is detonated many innocent lives will be lost. The authorities have detained a terrorist and are certain that the terrorist has relevant information as to the whereabouts of the bomb.

The terrorist knows details that could lead to its defusing, however without the terrorist’s confession there is no other way to defuse the bomb. If the information is provided, the bomb will be diffused and the terrorist will not be tortured. But if the terrorist does not reveal the relevant details, he will be tortured until he does so.

The question posed in this situation is whether the torture of the person is permissible, impermissible or obligatory. Defenders of torture argue that it is permissible, and in some cases even obligatory; the right of the person with information not to be tortured is outweighed by the right of potential bomb victims not to be killed or injured. Given the choice between inflicting a small level of harm on a wrongdoer and saving the lives of many innocent people, is it morally indecent to prefer the interest of the wrongdoer?

The problem with the ticking time-bomb scenario is that it is impossible to know in advance how much pain would be caused by the bomb exploding and how much pain would be caused by the torture. Morally, it does not matter who experiences the pain or how intense it is. No one should go through such pain.

A critique of the ticking time-bomb scenario as a defense of torture There are many reasons why torture is impermissible.

Even if we accept it as a necessary evil, torture is an January / February 2010

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unreliable way to obtain information and evidence, especially when terrorist organizations know about torture and prepare for it by ensuring that no individual knows all the facts of any one operation. A person being tortured will say almost anything the torturers want to hear, even if it is false, so that their pain and suffering will come to an end. Another reason why torture should be prohibited is the fact that every society detests the violation of common morals; torture is a way of destroying the existing moral fabric of societies.

The ticking time-bomb misrepresents the real world. It is a simplification of reality in order to persuade people that torture can be permissible under certain circumstances. The torturer, for instance, is not portrayed as cruel and insensitive to the victims’ pleas, but rather as a heroic and conscientious public helper desperate to save the lives of innocent people that are weighing on his conscience. If one was to take this scenario hypothetically, it is worth asking how long a suspect should be tortured. How much should he be tortured? Should the frequency increase if he doesn’t talk, or as time runs out?

Secondly, if an official is willing to torture a person to extract information, why should he stop there? If the terrorist does not crack under pressure and pain, why not move on to torturing his family and friends in front of him? Seeing loved ones hurt is another form of torture that may be a viewed as potentially useful as actual torture. Who is to guarantee that in order to extract information from a possible suspect, all probable measures, such as hurting loved ones, should not take place? In a world where the truth is unclear and where the existence of information held by a suspect remains ambiguous, the ticking time-bomb scenario should not be a valid point of reference.

Another way of looking at the ticking time-bomb scenario is the argument that it can help prevent future terrorist acts and act as a warning for others. If torture is permitted, it might be argued that it can help stop crimes. This cannot be the case in a society where right and wrong is judged upon what the behavioral norms of people are. If torture is permitted even in exceptional circumstances, then we run the risk of violence becoming tolerated and accepted in society as a normal response.

Contrastingly, it can be argued that even though in theory the requirements of the ticking time-bomb scenario can be met, in practice it is very difficult. Firstly,

there is no guarantee that the suspects being interrogated are in fact terrorists, or, even if they are involved with a terrorist group, it cannot be certain or probable that they in fact have any information. Secondly, torture is not guaranteed to work if the assumption is based on mere possibility, as opposed to the certainty, that torture will make anyone talk. Thirdly, there is very little evidence suggesting that torture obtains results within a short time and in the most effective way.

Torture in Islamic jurisprudence In Islam, human beings are considered as being the most exalted of all creation, created in the finest manner, adorned with rights and freedoms that cannot be undermined. Consequently, torture and inhuman practices inflicted on human life are strictly forbidden.

An authority or state body whose aim is to restore justice, cannot go outside the sphere of what is just and apply torture—this is haram, forbidden, in Islamic jurisprudence. The Qur'an explains the concept of justice by stating, “O you who believe! Be upholders and standard-bearers of right for God's sake, being witnesses for (the establishment of) absolute justice. And by no means let your detestation for a people (or their detestation for you) move you to (commit the sin of) deviating from justice. Be just...” (Al-Maidah 5:8).

In Islamic jurisprudence, a guilty person cannot be forced into confession through torture. If such a case arises, a person cannot be punished for the information they provide as a result of such force. This is because the most important right of an individual under Islamic law is the principle presumption that a person is innocent until proven guilty.5 In Islamic jurisprudence, a conviction has to be based on sound proof and certainty and not on mere probability, like the ticking time-bomb scenario. If there is reasonable doubt, it is seen as being in favor of the accused, not against.

This principle is based on the saying of Prophet Muhammad, peace be upon him, “Prevent punishment in case of doubt. Release the accused if possible, for it is better that the ruler be wrong in forgiving than wrong in punishing.”6 Said Nursi, a twentieth century Islamic scholar, refers to the strict prohibition of torture in Islam as “pure justice” as opposed to “relative justice,” which is taking on the lesser of two evils. He makes reference to the Qur'anic verse “He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed

all humankind...” (Al-Maidah 5:32). Nursi further explains his ideas in light of the Qur'anic verse above: [N]o innocent person can be deprived of his or her right to life or sacrificed for the community’s sake. Any right is a right in God’s sight, and thus cannot be abolished for one considered just as great or fundamental.7 When a relative justice approach is taken, the right of an individual is overlooked in favor of the rights of the community. Nursi argues that attempts made to apply relative justice are wrong if it is possible to apply pure justice.

By looking at Islamic principles on torture and the ticking time-bomb scenario as a whole, it can be said that because torture is strictly prohibited in Islam, it cannot be used to attain a confession from a terrorist.

As a result, there would be uncertainty and doubt as to the guilt of that individual. In such cases punishment needs to be prevented on the presumption that the suspect is innocent until proven guilty.

How to prevent both terrorism and torture In order to eradicate terror and terrorists, we need to be able to go deeper into the core of the problem and ask ourselves this simple question, would a reasonable person go and threaten to kill thousands just for the sake of killing? There has to be a reason behind such an act. If we cannot discover what is bothering one individual, we cannot solve such a problem. If such problems are not listened to and dealt with in a proper humane manner then one side will continue to torture and the other side will continue to threaten to kill, but for how long? In the end, what we need to realize is that we are dealing with a human being who is facing torture, not an animal.

As long as there is not full certainty that the terrorist is guilty, there has to be another way to deal with situations like the ticking time-bomb without having to resort to torture. There has to be an alternative, one that does not discriminate against an individual on the basis of race or religion, without segregation, belittlement or force. One alternative could be interrogation and reasoning with terrorists, discovering the reason why they have become such people who pose threat.

The interrogators must ask themselves what has made the suspect what he or she is, what has triggered them to take such a drastic action, and try to discover what they want. If voices are being heard and individual problems are being dealt with, why is there still such rebellion and terror in our society? If there is terrorism 13

september January / February / october2010 2009

Those who harm believing men and believing women for something other than what they have deserved have certainly born upon themselves a slander and manifest sin. (Al-Ahzab 33:58) in a society, there must be injustices. In a society where justice is being served, there cannot be terrorism.

Another solution to terrorism lies in the religious foundations and moral upbringing that should be grounded in every individual and society to prevent such scenarios like the ticking time-bomb from arising in the first place. If every society is sustained by religious, moral and human values, then would, without a doubt, be peace. This moral framework is most effective when it is established early on in life through educational upbringing so that later on such concerns do not develop.

Fethullah Gülen, a modern day scholar and thinker, acknowledges that it is through religion that such a moral framework can be instilled within people.

Humankind, since the beginning of time, has found true peace and happiness in religion. As it is impossible to talk of morality and virtue where people do not practice the true religion, it is also difficult to imagine real happiness. For morality and virtue originate in good, clear conscience and what makes conscience good and clear is religion, which is the connection between humanity and God.8 It is extremely important for individuals to realize that when dealing with such scenarios as the ticking time-bomb, no religion supports such behavior. In the Qur'an it is stated that …Those who harm believing men and believing women for something other than what they have deserved have certainly born upon themselves a slander and manifest sin. (Al-Ahzab 33:58) Similarly the Bible states “Do not murder, and anyone who murders will be subject to judgment” (Matthew 5:21). Also, in Jewish scriptures, there is reference to Hillel who says in the Talmud, Shabbat 31a “That which is despicable to you, do not do to your fellow.”

If religion and moral values are instilled within individuals effectively, even when there is no one present, the fear of God and the love for God will prevail to prevent such treacherous acts like torture and killing from taking place. Those individuals who fear God are less likely to break the rules if they beJanuary / February 2010

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lieve that they are being watched and that any action they do will have a consequence. It can also be said that those individuals who love God in His goodness, compassion and mercy will be more likely to do virtuous acts, above and beyond simple duty. It is when society is filled with such conscious people that crime rates can drop and the door to torture and terror can remain closed. There will neither be terrorist’s withholding information regarding the whereabouts of a bomb nor law enforcement agents waiting to torture possible suspects.

In a nutshell, there are numerous arguments for and against the use of torture in exceptional circumstances like in the ticking time-bomb scenario. However, such circumstances cannot justify the breaching of one human's right in place of another's, regardless of the quantity of lives involved on either side of the spectrum. Everyone must have an absolute right to life. It is the lack of prohibition of torture by various states that enable such unnecessary exceptions like the ticking time-bomb to arise. There can be no legitimate basis for the limiting of this human right, because a human right to be free of torture is absolute.

Nisa Nur Terzi is a freelance writer living in Melbourne, Australia.

Notes 1. Convention Against Torture and Other Cruel, Inhumane or Degrading Treatment or Punishment, adopted 10 Dec. 1984, entered into force 26 June 1987, 1467 UNTS 85 (1985), available at http://www.ohchr.org/english/law/cat.htm 2. European Convention for the Protection of Human Rights and Fundamental Freedoms, signed 4 November. 1950, entered into force 3 Sept. 1953.

3. Universal Declaration of Human Rights, adopted 10 Dec. 1948, G.A. Res. 217A, 3 UN GAOR, UN Doc. A/810, at71 (1948), available at http://www.un.org/documents/ga/res/3/ares3.htm.

4. International Covenant on Civil and Political Rights, adopted 16 Dec. 1966, entered into force 23 March 1976, 999 UNTS 171, reprinted in 6 ILM 368 (1967), available at http://www.ohchr.org/english/law/ccpr.htm 5. M. A. Abdel Haleem, Adil Umar Sharif and Kate Daniels. Criminal Justice in Islam: Judicial Procedure in the Shari’a, UK: I.B.Tauris, 2003, p. 48.

6. Abu Dawud, Salat, 14; Tirmidh, Hudud, 2 7. Said Nursi, The Letters, The Fifteenth letter from the Risale-i Nur Collection, NJ: The Light, Inc., 2007) p. 92.

8. M. Fethullah Gulen, Criteria or the lights of the way, (London: Truestar Publications, 1996) p.5.

ZOOLOGY

Ibrahim Yildiz

O

humankind! A parable is struck, so pay heed to it: Those whom, apart from God, you deify and invoke will never be able to create even a fly, even if all of them were to come together to do so. And if a fly snatches away anything from them, they cannot recover that from it. Powerless indeed is the seeker, and (so is) the sought! (Al-Hajj 22:73)

In some verses of the Qur’an, mosquitoes and other small creatures are mentioned; when these verses were revealed to Prophet Muhammad, peace be upon him, some unbelievers sarcastically responded, saying: “This does not seem like the word of God.” They mocked these verses as they thought that God Almighty would not give examples of such “trivial and non-significant” animals in His Book. Later, Almighty God revealed another verse related to these responses:

The One who led to the creation of carbon dioxide and 1-Octen-3-ol must have led to the creation of the sensors of female mosquitoes.

God does not disdain to strike any parable – (that of) something like a gnat or something greater or lower than it. Those who have already believed know that it is the truth from their Lord. As to those whose unbelief has long been established in their hearts, they say, “What does God mean by such a parable?” Thereby He leads many astray, and thereby He guides many. He thereby leads none astray save the transgressors. (Al-Baqara 2:26)

During the revelation of the Qur’an, biological and physical sciences were not adequate to explain and shed light onto

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as a powerless animal can snatch away the health of person who could be regarded as powerful; however, both of them are weak against the will of the one who created them.

January / February 2010

some of the sublime verses regarding these small creatures. However, in this century we have witnessed astounding advances in science and now we are better able to understand the extraordinary structure of such creatures. Once again, we are amazed at the accuracy, precision and eloquence of the Qur’an, which illuminated not only the Age of Ignorance, but also the modern world. Even though for believers the harmony of the universe testifies to the existence of the All-Knowing One without a need for understanding the details of physics or biology, for non-believers masses of learning or years of scientific education may have led them astray. In this article, even though the Qur’anic verses mentioned above speak of flies in general, our focus will be given in particular to the biological aspects of mosquitoes.

Mosquitoes are two-winged flies that belong to the family Culicidae. In nature there are approximately 3,500 species of mosquitoes. They have a pair of scaled wings, a pair of halteres,1 a slender body, and long legs. Their length varies, but is rarely greater than 16 mm (approximately 0,6 inches), and they can weigh up to 2,5 mg. A mosquito can fly for 1 to 4 hours continuously at up to 1 mile/h, traveling up to 6 miles in a night.2 Most species are nocturnal or crepuscular (dawn or dusk) feeders. During the heat of the day most mosquitoes rest in a cool place and wait for evening.

It is widely thought that mosquitoes are insects that live on blood. On the contrary, this is not true, because not all mosquitoes suck blood; only female mosquitoes do.

Mentioning the mosquito in the feminine form in the Qur’an can be considered to be one of its miracles, not only because the female mosquitoes are more powerful and complex than the males, but also because they transmit and spread diseases. The male mosquitoes appear only in breeding seasons and they feed only on plant juices.

Females do not require blood for their own survival, but they do need supplemental substances (like protein and iron) found in blood to develop eggs. Prior to and during blood feeding, they inject saliva into the bodies of their source(s) of blood. Female mosquitoes hunt their blood host by detecting carbon dioxide (CO2) and 1-Octen-3-ol from a distance. Circulating blood in animals and humans radiates body heat. Thanks to the sophisticated heat sensors installed in their body, mosquitoes follow body heat and exhaled gases and fly to their target. From an unbiased point of view, that who led to the creation of carbon dioxide and 1-Octen-3-ol must have led to the creation of the sensors of female mosquitoes, allowing them to sense these chemicals. That who created the eggs of mosquito must have been aware of the needs of these eggs. This process alone proves the extensiveness of mercy, knowledge, wisdom and encompassment of a Conscious Sustainer Who is operating behind all these processes.

When mosquitoes land on their prey they search for a thin place on the skin where a great deal of blood is passing. In order for the mosquito to obtain blood it must circumvent the physiological responses of the prey. The mosquito sprays the place from where it is to suck blood with a type of local anesthetic. When blood flows from a cut, with the help of enzymes the blood quickly coagulates. The mosquito uses an elusive mechanism to effectively block the clotting of blood with their saliva, which contains a complex mixture of secreted proteins. Mosquito saliva also contains enzymes that facilitate in sugar feeding as well as antimicrobial agents that control bacterial growth in the sugar. Mosquito saliva contains fewer than 20 dominant proteins.3 Although there has been great progress in determining these molecules and their role in bloodfeeding, scientists are still unable to ascribe functions to more than half of the molecules found in mosquito saliva.

In general, there are four distinct stages in the life cycle of the mosquito: egg, larva, pupa, and adult. The adult is a flying insect, while the larvae and pupae are aquatic and 16

live only in fresh water. All mosquito species lay their eggs on fresh water or on a moist surface. These eggs will not hatch until covered by rising water caused by rainfall, melting snow in the spring, or other such phenomena. The larvae of all mosquitoes live in water and have four developmental periods. In this stage, the larva actively feeds on organic material in the water. The larvae of most species have a breathing tube and come to the surface of the water to get oxygen. The durations of this stage depends on the species and the water temperature. The mosquito pupa is very active and lives in water. The pupa has a comma-shaped body with two visible separate regions. The tail of the comma is the developing abdomen of the mosquito. The abdomen is composed of nine segments. Between each abdominal segment are flexible areas that allow the pupa to swim.

Active movement is unusual for most insect species during the pupal stage; however, mosquitoes will dive under water when the surface is disturbed or there is a disruption in light penetrating the water. The pupa has two large “paddles” on the eighth segment of the abdomen that propel it through the water as the abdomen flexes up and down. When the abdominal movement stops, the pupa floats back to the top of the water. A float hair, found on the first segment of the abdomen, helps the pupa to stabilize on the water’s surface. The pupal stage lasts for a few days and this is the stage when all the larval tissues change into adult tissues.

The adult mosquito is capable of flying long distances.

Males and females mate during the first 3 to 5 days after they have emerged from the pupal stage. Females mate only once. Males generally live for only a week and their primary function is reproduction.

The entire body of the adult mosquito is covered by an exoskeleton layer which provides the body with strength and support. The body of an adult mosquito has three regions, the head, thorax, and abdomen. The head contains the eyes, antennae, palpi,4 and mouthparts of the mosquito. Mosquitoes have compound eyes. This means their eyes are made up of numerous facets. Each facet is capable of forming a separate image.

Therefore, the multi-imaging eye allows the mosquito to see movement over a large area, helping it to react quickly. The antennae are important sensory organs for the adult mosquito. They house a very significant sensory structure called the Johnston organ that helps to transmit movements of the antennae to the brain.

The antennae differ according the sex of a mosquito.

Males have many hairs on their antennae, making them look fury, while females have very few hairs. The mosquito has two sets of wings, the fore wings and the hind wings. The fore wings are used to propel the mosquito through the air, while the hind wings are highly modified structures that help to balance the mosquito during flight. Mosquitoes do not have lungs; rather, they receive oxygen through holes on their skins.

These holes open and close according to the amount of oxygen the insect needs to function. Oxygen exchange takes place by diffusion. The mosquito has a needle, a hollow in the upper lip, which has a special cover used while sucking the blood from the skin of prey.

The skin is not pierced by this needle, as thought, but by the upper mandible which look like a knife, and the lower mandible which has teeth leaning inward, that works and moves as a saw. The hollow lower lip has a lubricant that gathers the parts of the mouth as one organ. The skin of the prey is pierced by the upper mandible, which works as a knife, and in piercing the needle is inserted until it reaches a vein, and then the mosquito starts to suck blood. This process clearly indicates that mosquitoes have the necessary equipment to survive and sustain life in an amazing manner.

However, mosquitoes tend to carry various disease that spread viruses and parasites; they do not succumb to these diseases themselves. The principal mosquito-borne diseases are viral diseases, like yellow fever, dengue fever and malaria. Mosquitoes are thought to transmit disease to more than 700 million people annually in Africa, South America, Central America, Mexico and much of Asia, with millions resulting in deaths. At least 2 million people annually die of these diseases. The first Qur’anic verse mentioned above is also quite striking in terms of the disease spreading aspect of these insects. A powerless animal can snatch away the health of person who could be regarded as powerful; however, both of them are weak against the will of the One who created them.

Dr. Ibrahim Yildiz is a research associate at the University of Miami Chemistry Department.

Notes 1. Halteres are small knobbed structures found as a pair in some two-winged insects.

2. Kaufmann C, Briegel H (June 2004). J. Vector Ecol. 29 (1): 140–53.

3. Valenzuela JG, Pham VM, Garfield MK, Francischetti IM, Ribeiro JM (2002). Insect Biochem. Mol. Biol. 32 (9): 1101– 22.

4. Palpi, plural of palpus, are jointed sense organs attached to the mouth of insects.

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THEOLOGY

Izzet Coban

AND FOREKNOWLEDGE IN AUGUSTINE

F

or those who accept the existence of God, He is a deity who infallibly foreknows the entire future. On the other hand, human beings have a psychological feeling that they are completely free. Throughout the history of philosophy almost all philosophers have argued whether God’s infallible foreknowledge determines human deeds in the future. In answering this question, theological fatalists have claimed that infallible foreknowledge and free will are incompatible, thus God’s infallible foreknowledge determines all future events, including all human deeds. In contrast to this, in his book On Free Will, Augustine1 asserts that God’s infallible foreknowledge of what we will do in the future is compatible with free will. Consequently, Augustine is regarded as one of the leading compatibilists as far as divine foreknowledge and free will are concerned. In my opinion, he also alludes to the difference between the concepts of “freedom of action” and “freedom of will.” Here there is a point of disagreement between him and Evodius,2 consisting of the question: “Do we human beings have freedom of will or freedom of action?”

Do we human beings have freedom of will or freedom of action? Are all our deeds absolutely determined by God?

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According to theological fatalists, all events, including human deeds, are absolutely determined by God’s foreknowledge and will. We human beings think we can act or carry out our actions voluntarily, but if God foreknows how we will act in the future, in other words, that we will act in a specific way, then we must necessarily act as He knows because divine knowledge is infallible and unchangeable. If we act out of necessity, then there is no voluntary choice in our acts and thus God’s foreknowledge of what we will do

in the future determines our will.

In order to establish their ideas they argue that even though humankind wishes to be happy in the future, we cannot be happy because we do not have the power to be happy; only God makes one happy. In short, for fatalists, God’s foreknowledge and will is a necessity.

Augustine, like other monotheists, defines God as omnipotent, omniscient and good. For his definition, God unerringly foreknows everything, including our future acts, so the problem here is whether

divine knowledge determines our acts in the future. By making use of the dialectical method, that is, the Socratic Method, and some philosophical arguments, Augustine seeks to prove the existence of free will and then analyzes the problem of the compatibility of free will and God’s foreknowledge. As an answer to the question posed by theological fatalists: “Why can we not achieve our future will if we have free will?” his reply is that we may wish to be happy in the future, but may not be able to achieve this because to do so would be dependent on factors that are wholly beyond our control. In other words, there may always be external constraints which hinder us in fulfilling our desires.

Thus, for Augustine, we can not speak about freedom of action, but only freedom of will. When we use the concept of “something being in our power,” we mean simply “being able to do what we will.”

Therefore, there are very few things that are in our own power, but our will is one of them; for in the moment we wish to do something the “will” is there and we discover it within ourselves. This is a kind of psychological argument that proves Augustine’s claim for the existence of will; in addition, Augustine uses a linguistic analysis to support this. The propositions “It is not voluntarily that we will” and “It is necessarily that we will” are meaningless and far from true. For if we necessarily will, why do we need to speak of “willing” at all? When we say “we wish to do anything” we directly claim that we have a faculty called “the will.” Lastly, he called attention to a logical mistake; his logical analysis of “what we will” as “a physical action” and “an ef19

January / February 2010

fect of our will” is completely different from “our will” as a spiritual action. Even if we do not achieve what we will, we cannot say that we do not have the power to will. We may only think “we will” but in fact we do not achieve whatever we wish, for our success in attaining what we wish depends not only on our will, but also on other factors that are wholly beyond our control. However our will itself would be our own as long as it remains in our power, therefore, “it is not necessary to deny that God has foreknowledge of all things while at the same time our will is our own”; in other words, God’s foreknowledge of the entire future does not determine our will.

Despite all of these arguments, Augustine concludes: “we shall exercise our wills in the future because He has foreknowledge that we shall do so.” Rather, it would be more consistent with his arguments if he had said: “He has foreknowledge that we shall exercise our wills in the future, because we are allowed to do so” for we will exercise our future wills with our own will by His permission. In this case, God’s foreknowledge is consistent with our will, but His foreknowledge is not the cause of our choices. But Augustine’s concluding sentences claims the opposite, that is, our will is determined by God’s foreknowledge.

In conclusion, human beings can choose one particular action from among various alternatives. As Au-

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gustine concludes, the power to will is not taken from us by or is not opposed to God’s foreknowledge. In fact, Abrahamic religions necessarily support the idea of the compatibility between divine knowledge and human free will. For if we did not have free will, in other words, if we must act in a certain way, then why would God judge us? This would be meaningless. Furthermore, His divine foreknowledge certifies our will because His timeless foreknowledge is consistent with our will in a future time, therefore there is no incompatibility between God’s foreknowledge and our free will. * This article is a product of my reflections over a section in the book Readings in the History of Christian Theology Volume I by William C. Placher, pp. 106-111.

Izzet Coban is a theologian living in Chicago. He has an MA from the Lutheran School of Theology at Chicago.

Notes 1. Augustine of Hippo or Saint Augustine (354-430) is one of the most important theologians in the development of Christian theology. In Roman Catholicism, he is a saint.

His famous works are “The Confessions,” considered to be the first Western autobiography, and has been translated from Latin into many languages, and “On Free Will,” “The City of God,” and “On Christian Doctrine.”

2. Evodius (d. ca 69) appears as a speaker in two of the dialogues that Augustine conducted in the Thagaste community. In his On the Free Choice of the Will, written in 389, Augustine introduced Evodius as the interlocutor. (www.augnet.org)

CULTURE & SOCIETY

Mirkena Ozer

married to a turk?! ... Yet, this very little information had sent her into a fit that materialized into unleashed accusations as if she had decoded his DNA fingerprints: “Caution! Prospective Violent Husband!

H

ave you lost your mind?!” Professor Lydia cried as soon as I announced that I had been engaged two days ago to Ali, a young man from Turkey. I had offered her “lokum,” Turkish delight, the traditional treat for the occasion. Naturally, I expected her to congratulate me by saying: “Me trashegime!” which means “May you have offspring!”

Instead, she fumed: “Marrying a Turk! Bah! Unacceptable! A girl as clever and educated as you! What a shame!”

My tears swelled around my eyes and my hands holding the lokum package began to tremble.

“You are going to be beaten three times a day,” she continued forcefully, like a fortune teller. “Like a donkey!” she finished, culminating in irritation.

Her words, as you may guess, saddened me beyond description.

Coming from a well-meaning, educated and gray haired person, her comments were hard to disregard.

She knew nothing of Ali, my fiancé, other than the fact that he was Turkish. Yet, this very little information had sent her into a fit 21

January / February 2010

I have read somewhere that one simple way to know if someone is a good spouse is to look how the household greets that person when he/ she comes home.

Do they smile when they see him/her? Are they happy that they are back?

January / February 2010

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that materialized into unleashed accusations as if she had decoded his DNA fingerprints: “Caution! Prospective Violent Husband!”

I left the box of lokum on her desk with the flickering hope that she would change her mind, take one and wish me happiness. I walked out of her office and wiped away my tears, which were now flowing down my cheeks unconstrained.

Since the first day that I broke the news to my family that a Turk had asked for my hand in marriage—as you may know, sensational news travel with the speed of light—I had to bravely face comments coming from all directions.

“Why marry a Turk? Is there a shortage of Albanian bachelors?” mocked my father.

“How will we communicate with him?” worried Mom. “We don’t speak Turkish. He doesn’t speak Albanian.”

My eldest sister wanted to see his picture before saying anything about the matter. As soon as I showed her one, she cried with relief: “Thank God, he doesn’t have a mustache!”

My second older sister, looking at the same photo commented: “He doesn’t look Turkish. Look at his green eyes and his light skin. Are you sure about his origin?” she teased.

My 80 year old grandmother wasn’t interested much in his good looks.

“You have my consent” she said “only on condition that he will not force you to wear a headscarf over your hair.” My sisters very quickly assured her on my behalf that the future groom seemed a modern person and would never do such a “backward” thing.

My uncle complained that since the groom did not drink alcohol he wouldn’t be able to join his toasts at the table.

Obviously, our neighbors, who had witnessed me grow from a wailing baby to a well-mannered college student had something to say about this unusual be-

trothal. I overheard our next-door neighbor whisper to my mom: “The Turks are conquering us again, but this time …” she paused, nodding in my direction as I passed by, and continued “… from inside.”

My classmates gave me the thumbs up for finding a smart man—apparently his Ph.D. studies in physics in the U.S. proved that beyond a doubt.

“You are lucky!” one of the girls commented.

“Life in America is worth anything.” She acted like I would still get a pat on the shoulder, even if I was to marry a drug dealer as long as I landed on the other side of the Atlantic.

My roommate made the most mischievous comment: “Our national hero Skanderbeg” she said, “is turning in his grave upon hearing that one of his compatriots is marrying a descendant of the Turks he fought against for more than two decades.”

She laughed hard when she saw that her words had distressed me. “Don’t worry,” she changed her tone.

“Nowadays everybody is marrying anyone; Italian, German, Spaniard, Greek, you name it. The only thing that matters is love, isn’t it?”

I could come to terms with all these opinions, except my professor’s reaction, which was very hard to swallow. Why had she been so negative about the very idea? If my future unhappiness was so obvious, how come my family, the people who cared about me most, had never given me the slightest hint?

Was my professor simply envious? Could it be sheer ignorance? How could that be? She was a highly educated person. I knew she was Orthodox Christian. Could it be that she simply disliked Turks because they are Muslims?

A feeling of shame overtook me as soon as I realized that this line of thinking might lead me to commit her very mistake. It dawned on me that prejudice, as ugly as it is, could be sneaky as well, creeping into your conscience with no warning. Was it possible to be totally free from it?

I felt angry at my weakness. Why hadn’t I been brave enough to sit down and have a conversation with Professor Lydia? If I had talked to her, then at least I would have learned her motives.

“Don’t be silly!” My roommate commented when I shared my concerns with her. “Hers is just a stereotype! The Turks ruled Albania for five centuries and she doesn’t want to forget it! Why do you even bother to think about it?”

Could that be the reason? Or was it just another consoling prejudice? I wondered.

True, history had been taught as the Communists saw fit and the Turks had been given the worst share of the blame, a vivid description which materialized in one ominous, infamous sentence: “Where a Turk has stepped, the grass never grows back.” However, this phrase is defied not only by the country’s green pastures, but also by the school buildings, water fountains, bridges, hospitals, and clock towers built by the Ottomans that are still standing as silent witnesses; nonetheless, this terrifying description has been engraved in the minds of my Professor’s generation. It had never crossed my mind that history would be involved in my marriage.

The absurdity of it put a smile on my face; this didn’t escape my roommate’s curious eye. “See? All this silliness for nothing. You will probably laugh when you think about it ten years from now.”

And, right she was. Ten years later, I smile as I remember in retrospect all the fuss about my marriage. My family forgot all their worries and demands, pleased by Ali’s genuine respect and accented Albanian. He called my parents mami and babi—something my sisters’ husbands never did—and he became their favorite son-in-law. My uncle didn’t mind him toasting with a glass of coke either.

Everyone is happy, I, most of all. In my husband’s eye the measure of a man is the way he treats his wife, as suggested in the prophetic tradition: “The best among you is he who treats his wife the best.”

I have read somewhere that one simple way to know if someone is a good spouse is to look how the household greets that person when he/she comes home. Do they smile when they see him/her? Are they happy that they are back?

In the evening, as I witness our four children jump for joy and chant their happiness “Baba is here, baba is here” the moment they see their father’s car enter the driveway, my heart swells with love. My husband beams with happiness at this daily celebration and I am seized by a desire to travel all the way over the Atlantic, find my professor and have that delayed conversation I had no courage to have earlier. I owe this to the wonderful man I call my husband.

Mirkena Ozer had her major in Turkish language and literature. She lives in Atlanta, Georgia.

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PSYCHOLOGY

Sermed Ogretim

R

ecognized scholar of his time by many contemporaries, and author of the great Risale-i Nur collection, Bediuzzaman Said Nursi lived in the last quarter of the nineteenth and first half of the twentieth centuries, one of the most revolutionary periods in history when not only entire states were destroyed, but also ideologies and traditional values were uprooted.

A child of this time when minds were blown by scientific achievements and new philosophical trends, Said Nursi also struggled to find truth in his life - a struggle that he called “transitioning from the ‘Old Said’ to the ‘New Said.’” In order to reach this truth, he not only utilized traditional sources, but also turned to modern science for help. Unfortunately, not every piece of information or knowledgeable person proved helpful during his transition; the knowledge he acquired was inadequate with a short-sighted view of human nature. Nevertheless, he came to the realization that he was not alone in his quest for truth. The sequence of events in his life was a result of his destiny, which would prepare and ultimately lead him to fulfill the duties expected of him later on.

In many parts of his works, Bediuzzaman describes various details of this transition that involve both the heart and January / February 2010

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the mind; but it is in the 26th Gleam where he specifically talks about the years during his exile in Russia, as well as the years following, all of which correspond to his transition period. There, he elaborates on his mood and state of mind in the aftermath of the First World War. But, what is of utmost significance is that at one point,1 he says “Those who want to understand my personal identity and human nature as a believing man, which is like that of all believers, should look at the meaning of the ‘I.’” Clearly, this implied reference takes us to the 30th Word, in which he expounds on the subject of “I,” or ego. However, at this address, we cannot yet understand his personality; at least not at first glance.

After a more attentive look, we catch the only likely place relevant to Said Nursi’s personality – the First Purpose of the 30th Word2 – where he explains a story that he saw like a dream in the period of his transition from the “Old Said” to the “New Said.” This story includes three journeys made to the other side of the earth: through the earth, on the earth, and over the earth. He uses this story as a type of symbolism, from which certain truths can be revealed. Yet, he barely elaborates on them, leaving his readers eager to discover the truths on their own. In this article, we are going to focus on his journey through the earth, what it entailed, and what one can make from it.

Journey through the Earth The following is the first part of the aforementioned fictional story, in which he covers the journey through the earth: I saw myself in a vast desert. A layer of murky, dispiriting, and suffocating cloud had covered the whole face of the earth. There was neither breeze, nor light, nor water, none of these was to be found. I imagined that everywhere was full of monsters, dangerous and dreadful creatures. It occurred to me that on the other side of this land there should be light, breeze, and water. It was necessary to get there. I realized that I was being driven on involuntarily. Under the earth I wormed my way into a tunnel-like cave and gradually travelled through the earth. I saw that many people had passed along this subterranean way before me on all sides; they were drowned. I saw their footprints, and once I heard some of their voices, then later they ceased. …

Gradually I realized that I had been given two things to use. One was a torch; it would scatter the darkness of that subterranean nature. The other was a device, which, by smashing mighty boulders and huge rocks,

would open a way for me. I was told: “This torch and device have been given to you from the treasury of the Qur’an.” So, I carried on for a long time in this way. Then suddenly I realized that I had come out on the other side. I saw a world where everywhere there was rejoicing, bright sunshine in a most beautiful springtime and an invigorating breeze and delicious life-giving water. I said: “All praise be to God!”

Paradigms for deciphering the story In his brief explanation of this story, Bediuzzaman alludes to the two approaches to creation: one guided by naturalism and other guided by the Qur’an. For example, he says that the land corresponds to nature, and the two sides of it are of two different views; one based on materialistic science, the other based on Qur’anic interpretation. He also explains that the subterranean way is the way of the naturalists. The sounds and traces he saw along the subterranean way belonged to those who ventured the same journey with inapt guidance and power.

The two devices are given to him through the Qur’an.

However, he gives no clue about the two devices.

The meaning of the rocks and the dark that prevails in the subterranean way is also absent. And, for the entire story, a logical reasoning behind the connections between the symbolism and reality is not revealed. Most of all, his brief explanation is veiling an important but unanswered question: What does this story have to do with his personality and transitioning into the “New Said”?

He was a firm believer both before and after this event, so we cannot say that this transition was from naturalism to the Qur’an. Therefore, in order to decipher the symbolism and build paradigms for further discoveries, we have to read between the lines and check out other places in his writing, bearing in mind our goal: to learn about his personality and transitioning.

The Earth In the 30th Word, Nursi tells us that the nature and the ego are analog. If we ponder on this, we see that nature is a work of art which is weaved into the earth; as a matter of fact, the earth is the biggest component of nature.

Then it follows that earth in the story is the macro icon for the ego. So, it is fair to rename his “journey through the earth” the “journey through the ego”. But, is this a sound finding?

Well, this finding of ours is indeed confirmed by clues given in other places in the Risale-i Nur collection: human is a minor universe,3 and universe is a major human.4 We also know that the earth is the center of humanity in the universe. Based on these last three points, 25

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if we were to condense the universe to a human size, the earth would become the ego of that human being. Conversely, if we were to expand a human to the size of the universe, his ego would become the earth.

Along the same lines, the creation of mankind in the universe took place long after the creation of the universe itself. This is very much like the development of our self-consciousness, in other words our ego, years after our birth into the world.5 This similarity agrees with the analogy between the human and the universe; and so, it is another confirmation for the finding that the earth in the story corresponds to the ego.

Journey through the Earth Now, we are at a point where we can reconsider the question on the personality of Bediuzzaman Said Nursi.

The transitioning to the New Said, hence the journey through the earth, can be understood as an internal conversion that he experienced and which changed his vision of the world. Interestingly, not only is this confirmed in various places in the Risale-i Nur collection, but it is also in agreement with the findings of modern psychology. He experienced this transition in his late forties, which corresponds to a possible mid-life crisis, triggered by several traumatic events in his life, such as the First World War; his captivity in Russia, the destruction of the Ottoman State and subjugation of the Muslim world by the West; the onset of his old age and the loss of his most beloved nephew, Abdurrahman.6, 7, 8 … In other words, all of these convolutions in the outer world corresponded with Bediuzzaman’s inner world, which altogether called for a re-evaluation and a fundamental change.

This is a major clue that reveals most of the answers we are looking for. The side that he starts off is the one that bears all the convoluted figures and forms.

Suddenly, he is inspired that there is hope on the other side and he wants desperately to get there. At this point, he is not aware of the fact that this journey is actually a journey that will bring about change. Yet, his desire for the journey to peace is employed through his fate, and he is motivated to surmount the difficulties on this path of transformation.

During the journey, he is driven to the entrance of an underground tunnel. Then, he is left on his own for a while, at which time he hears sounds and sees traces of the travelers who tried going down this path before, but who failed due to a lack of divine guidance. These travelers were the ones that he once considered to be January / February 2010

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sources of wisdom. After seeing their failure in that underground tunnel, he is psychologically prepared to fully embrace the devices that are going to be given to him from the Qur’an.

Two Devices In the 23rd Word,9 Bediuzzaman tells another visionary story that very explicitly describes what the darkness and light are. The darkness is lack of knowledge, and the light is knowledge associated with some wisdom.

In his case, the knowledge is gained by a believer’s perception, which is shaped by the wisdom of the Qur’an, hence the luminary device. Later, we will see that this same luminary device represents wisdom that not only reconciles, but also satisfies the mind and the heart under divine guidance.

As for the meaning of rocks and the device used for digging, we need to make an exhaustive search for clues. First, a travel through the earth would take us to the parts of the earth that had been formed during our planet’s past. Again, using the analogy of the human ego and the earth, we can conclude that the journey through the ego involves a journey through a period in which our personality is formed, meaning the past life. Yet, exploring one’s own past with investigative eyes is not as straightforward as it sounds. There are difficult boulders along the way, representing the ever increasing stiffness of the conditionings of the mind, especially at an older age. So the question we are facing now is “what were the mental conditionings of Bediuzzaman Said Nursi?”

This is not an easy question, and we are risking being disrespectful towards his personality by using this daring language. However, for the sake of learning a way to the truth through his life experiences, we will take shelter under his forgiveness.

Bediuzzaman’s mental conditionings can be understood when comparing his life before and after this transition. Before the transition, we see a person who openly challenges all scholars of his time. He is one who would sternly fight against the anti-Islamic ideologies, and who would fight in wars. During this period, Said Nursi not only represents a man of knowledge, but also a man of action. Having been involved in politics and leadership, he seeks salvation for his nation through reviving the education system and establishing the practice of religion in the government and all levels of society.

If we were to take an overall look at his activities and try to trace their mental and psychological roots,

we could see the understanding of Islam at that time.

This understanding was based mostly on the narration of centuries-old interpretations and jurisdictions. It was optimized according to a state-regulated religious practice that had been in existence since very soon after the time of the Prophet Muhammad, peace be upon him. Under such conditions, it was nearly impossible for a person to formulate a religious perspective that does not involve the state or politics.

Among the religious circles, the scientific and philosophical innovations of the time that were being developed in western countries were considered potential enemies to the state and to Islam. Thus, any contact or interaction with the West was strongly discouraged by religious authorities. The only reason for establishing such contact would be for the purpose of trade or obtaining their technology to regain power over them10.

All of these reactionary ideas were of course based on sincere religious sensitivities, whose roots had been embedded throughout Islamic history. Said Nursi’s preconditioning by this atmosphere is no exception.

However, when we look at the actual events in the face of all these reactions based on religious sensitivities, we see that western philosophies were spreading among the educated classes, and an admiration for western countries was prevailing. Blind imitation of the social practices of Westerners was uprooting the moral values of the Ottoman society. Worst of all, the challenges raised by scientific philosophy against religion were not met with satisfactory answers from the religious authorities.

In time, conservative people became outnumbered, and eventually withdrew from the social life. Those who were involved in the innovations from the West lost their religious and cultural roots. There was a clear defeat on the side of the religious people, despite their conviction of having the truth at their side. This complex situation bewildered the defeated minds for a long time, because they could not justify their failure with having truth at the same time. They could not find the answers to what it was that the West had right and the East had wrong..

Recourse to blind faith did not do any good for the new generations, but only made things worse.

The above-mentioned paragraphs were aimed at bringing us back to the conditions of the time, in which the Old Said lived; hence the conditioning in his mind symbolized as the rocks in the story. Just like other scholars, Said Nursi’s mindset was not conducive to fully explain the situation or to bring forth a

path of salvation. Nobody was really able to figure out what God meant through the language of the events, and what He wanted from Muslims.

After so many paragraphs, we are almost ready to discover what that rock-breaking device is and to understand the meaning of clearing the subterranean way. As a last clue, we are going to look at the method Bediuzzaman used in the period after the emergence of the New Said.

Having been given a unique understanding of the Qur’an, e.g. the illumination device, by which he can justify human scientific inquiry and religion and by which he can utilize the scientific knowledge in service to the Qur’an, Said Nursi begins authoring the Risale-i Nur Collection. This collection introduces the articles of faith to the human mind in a rational way. Belief in the unseen becomes no more a matter of blind faith, and millions of people run towards this source of light.

Thus, the service of establishing firm belief in minds, instead of striving towards establishing a religious state, becomes his ultimate dedication in life.

In fulfilling his service, Bediuzzaman follows a path that is totally devoid of politics. He uses a language and style that is very polite and welcoming compared to his style in the Old Said period. He calls this “qawl al-layyin” (mild language, gentle words), which necessitates convincing people instead of preaching to them and which precludes the use of power. Qawl al-layyin becomes his second device, which breaks the rock-like conditionings in his own and in other people’s minds.

This was revolutionary for its time, and something that the entire believing world, including himself, was in dire need of. The All-Compassionate and the All-Wise God facilitated his method, and guided him along the way.

Knowing his life story before and after the transition, we can see that the changes in his life were actually pointed out in a dream before the First World War. In his dream, Mount Ararat suddenly explodes, and huge pieces of the mountain fly all around the world. It so happens that he is watching this event with his mother.

After the explosion, he says to her, “Mom, don’t be scared. This is God’s command. He is compassionate and wise.” Then, suddenly a man of high stature appears and tells him to explain the miraculousness of the Qur’an. Said Nursi, himself, interprets this dream as the coming of a severe attack on the Qur’an, and as a result the collapse of the protective walls around it.

Then, he realizes that his service will be to protect the Qur’an by explaining its miraculousness.

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We can take a second look at this dream having the subject matter of this article in our minds. The copresence of the Old Said and his mom in the dream could very well be interpreted as the blending of wisdom and compassion, respectively, in the person of the New Said who is given the mission of explaining the miraculousness of the Qur’an. The rocks that make up the mountains in his dream are the same rocks in the journey we are investigating. We know that the scholars at all times strived for the true understanding and interpretation of the Qur’an. They tried to protect the religion from the attacks of disbelievers. However, over time, due to the imitative and narrative habits that developed among the Muslims, the body of knowledge accrued by these scholars, which was intended to be like the city walls around the Qur’an, became a veil preventing people from reaching the Qur’an itself, or the truth in it for that matter. Thus, the attacks of the disbelievers, which were aimed at destroying the religion, were employed by the Compassionate and Wise God to break down the veils surrounding the Qur’an, exposing people to the truth in it. Looking back from the present, we see that all the attacks on religion, especially on Islam in the present context, only resulted in people’s rediscovering the religion in its original purity. For this rediscovery, the writings of Bediuzzaman have provided a straight path for the mind to embrace the pillars of faith.

Finally, we can combine all of the findings so far. The first device he is given is the wisdom of the Qur’an, which unites the human mind and heart. The second device is compassion, reflected on a believer’s dealing with other people (qawl al-layyin). With these two devices, he is neither lost on the way nor out of power, and finally reaches the truth under the Divine guidance. Having used these devices extensively in his life, Said Nursi tells in The Letters11 that in the part of his life representing the New Said, he has especially observed the manifestations of two names of the Almighty: The Compassionate and The Wise.

Implications of the First Journey to Light Upon his exit to the other side in the story, Said Nursi finds the fresh air and sunshine that he has been starving for since the beginning. With the consequent expanse of heart, he now feels that he is in the place that he is meant to be. Thus, the start of a new life is the first implication of his journey through himself, or through his ego.

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In his journey to this beauty, he encounters darkness and hardship. The extreme contrast witnessed before and after the journey sharpens his sensitivity and enables him to fully appreciate the beauties he comes to discover.

The same sensitivity helps him realize the beauties that are hidden under the veil of familiarity. Then, an enhanced sensitivity towards the beauties, which are signs from God, is the second implication of his journey.

With his contemplations during and after his transition and with the aid of his enhanced sensitivity, the New Said writes the Risale-i Nur Collection, and it becomes the Noah’s Ark for many who were drowning in the tide of scientific materialism. Even today, his work that combines the mind and heart saves the faith of new generations. So the third implication of his journey is the change of events and people surrounding him12.

A journey for everyone The above-mentioned discussion is very much like deciphering a map that leads to a treasure. This underground journey, or the journey through the ego, tells us once again that the more we are aware of our selves, the closer we are to God. As a response of approval, God changes the things we are not capable of changing on our own; and this fortifies our reliance on and love for God. Although the subject-person here is Said Nursi, the journey through the ego and its implications can be useful to anyone who is on a journey towards God. Sermed Ogretim has a PhD in Aerospace Engineering and is currently working as a postdoctoral fellow at West Virginia University. He has a special interest in psychological fiction.

Notes 1. Nursi, Said. The Gleams, 26th Gleam, 14th Hope, NJ: The Light, Inc., 2008, p. 354.

2. Nursi. The Words, 30th Word, First Purpose, NJ: The Light, Inc., 2005.

3. Nursi. 20th Letter, Letters, Volume 2, pp 16, Truestar Publications.

4. Nursi. Epitomes of Light, 11th Treatise, Izmir: Kaynak Publications, 1999, p. 439.

5. Jung, C.G. The Basic Postulates of Analytical Psychology, Modern Man in Search of a Soul, Translated by W.S. Dell and Cary F. Baynes, Harcourt, Inc., 1933.

6. Nursi, 2008, 5th Hope.

7. Nursi, 2008, 7th Hope.

8. Nursi, 2008, 12th Hope.

9. Nursi, 2005, 23rd Word, 1st Matter, 2nd Point.

10. Lewis, Bernard. What Went Wrong? The Clash Between Islam and Modernity in the Middle East, NY: Perennial, 2003, pp. 43.

11. Nursi, The Letters, 4th Letter, NJ: The Light, Inc., 2007.

12. “Surely God changes not the conditions of a people, unless He changes what is with their selves” (Qur’an 13:11).

BOTANY

Selim Mutlu

arguably one of the most popular vegetables that we use in our kitchens is carrots. With the exception of its well known benefits to the sight, only few of us really know about some of its alternative benefits.

C

ould there be more to a carrot then “meets the eye”? In the quest to explore some of the latent benefits within a carrot, I discovered a remarkable range of its effectiveness. The ensuing discussion shares some of this fascinating discovery.

Scientifically known as Daucus Carota, carrots categorically are in the same family as fennel, cumin, dill, celery and parsley. They mainly originated in geographies of Central Asia and Middle East and their original flavor were somewhat different to the contemporary ones. The carrot as a plant stores its foodstuff in its roots. Besides their common use for consumption, they can be juiced or grated. They bring a distinct flavor when used in salads and meals. Although generally considered to be orange, yet carrots’ color can be as diverse as green, red, white and even purple.

Some astounding medical benefits Created rich in Vitamin A carotene, carrot is an excellent source of antioxidant for the treatment of cancer and protection from some cardiovascular diseases. They are also instrumental for the regulation of sugar in our blood. The findings reveal that those who eat carotene-rich foods such as carrot 29

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or squash, at least once a day, have about 60% less risk of cancer than those deficient in their carotene intakes. In specific terms, while the regular consumption of carotenoid reduces the risk of post-menopause breast cancer by an estimated 20%; on the other hand esophageal cancer, bladder cancer, uterine cancer, prostate cancer, colon cancer, throat cancer and lung cancer are believed to reduce the risk by an astounding 50%. Scientists state that the risk-reducing influence of the carrot comes not only as a result of its betacarotene ingredient but also from its alpha-carotene and some other elements.

How does carrot improve quality of vision?

Unsurprisingly carrots are known for the goodness they bring to the eyes; particularly valuable for improving night vision. The beta-carotene has been made to play a pivotal role in this respect. An incredibly sophisticated process eventuates as Vitamin A is converted in the liver into beta-carotene and is then carried to the retina of the eye. It is here when beta-carotene is converted to rhodopsin, imperative pigment that aids night vision. It is with rohdopsin that vision is sharpened and sight becomes possible in darker environments. On the contrary however, when there is Vitamin A deficiency in the body, night sight is adversely impacted. Moreover the antioxidant in beta-carotene has been equipped with an additional protective role against macular degeneration as well as cataract.

Carrot’s falcarinol and colon’s well being The natural pesticide (falcarinol) found in carrots is believed to reduce the risk of cancer. In order to ascertain this relationship between falcarinol and cancer risk reduction, the Journal of Agricultural and Food Chemistry reported an experimental study on the subject. Three different groups of laboratory animals had been given precancerous colon lesions. The first group was fed with standard diet, the second group with freeze-dried carrots that contained a natural level of falcarinol while the third group was exclusively fed falcarionol/g derived from carrots. After 18 weeks period, the number of lesions which were given to potentially increase the class size, significantly decreased January / February 2010

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in those rats fed with one of the two experimental treatments. The finding demonstrated that dietary treatments with carrot’s falcarinol caused delay and in some cases the retardation in the development of large tumors.

Carrots and lung protection Overtime a number of studies have been conducted and research have established direct link between Vitamin A and its role in the protection of lungs. The scientifically established relationship between Vitamin A, pneumonia and emphysema, found that the benzo(a)pyrene, the main carcinogen in cigarette smoke causes the Vitamin A to diminish. This is especially true when long term smoke addicts who have also had poor Vitamin A diet, causes more cancer-related diseases and emphysema. Earlier studies have also demonstrated that a diet poor in Vitamin A causes emphysema. Subsequent studies have further substantiated that a diet rich in Vitamin A can help reduce emphysema. Indisputably carrots are rich in their Vitamin A reserves. Carrots have been also made with the capacity to aid and protect our lungs.

Experts are therefore of the opinion that carrot is stomach and intestines’ close friend. It can be said that their overall benefits can range from blood-formation, to strength, from diarrhea control, to being laxative, to their help with bile discharges and the strengthening of the liver brings to attention the remarkably latent benefits within carrots and makes them an indispensable vegetable beyond the immediate value of taste and color.

This discovery about carrots, amongst innumerable other vegetables, virtually makes the earth a mighty pharmacy which is orderly fashioned with numerous therapeutic qualities in the form of vegetables and herbs spread out in abundance. Quite substantially it appears that not only do they attract with their beauty and color the gazes of our eyes; not only do they afford us with innumerable varieties of tastes and flavors but in addition with the use of their innate given potentials they work extraordinarily and in remedial manner whilst in our bodies All this appropriately recalls to mind the Might and Power of God Almighty as eloquently expressed in the Qur’an: “Who is it that provides for you from heaven and earth?” (Yunus 10:31).

POEM

M . Fethullah GĂźlen

Death is a guest at our door, uninvited To some it brings bliss, to others perdition Suddenly shows up at an unexpected location Beyond which is Paradise or the pit‌ The spirit is anxious to flee this world, Breaths dying down in gasps Everyone broods by the cold corpse; The steps of the Angel of Death echo all around Lonely lives reach death alone Falling, standing and crawling in this abyss Horizons stalked by nameless fears In the end, buried in the void within For the believer, calls are heard from the beyond, They may fall, but like a drop, they still reach the sea, Transcending the limits, extending to infinity Free from the narrow confines of the mortal abode.

They step into the garden of spirits, Walking under arches like rainbow, Showers of joy, springs of bliss overflow, A life-long journey unfolds its mystery.

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Lead BELIEF Article

M. Fethullah Gülen Ikhlas (Sincerity or Purity of Intention)

Sincerity is an attitude of the heart, and God views an individual according to his or her heart’s inclination.

“Assuredly, God does not consider your bodies, nor your appearances.

Rather, He considers your hearts.”

I

khlas has been interpreted as being upright, sincere, and pure; being distant from show and ostentation in one’s intention and conduct; and being closed to whatever clouds or fouls the heart. Purity of intention, straightforwardness in thought, pursuit of no worldly purposes in one’s relationship with God, and loyalty in servanthood to God are also included here.

Ikhlas requires that one pursue nothing worldly while worshipping and obeying God, that one fulfills the duty of servanthood only because God orders it, and that one remains silent concerning any personal experiences of God’s special treatment and special gifts and seek only His approval and pleasure.

Sincerity is one of the most significant qualities of those most faithful or loyal to God; loyalty is regarded as a source, and sincerity as a sweet water originating from it. The most eloquent of humanity, Prophet Muhammad, upon him be peace and blessings, declared that one who drinks uninterruptedly from this water for forty days will find channels of wisdom opened from his or her heart to his or her tongue, and that such a person will always speak wisdom.

Loyalty or faithfulness is the primary attribute of Prophethood, and sincerity is its most lustrous dimension. Sincerity is innate in the Prophets; all other people try to obtain it during their lifetime. Among them, for example, the Qur’an describes the Prophet Moses as one made sincere (19:51).

Faithfulness and sincerity were as intrinsic and essential to the Prophets as air and water are to the lives of those who communicate the Prophets’ message to others in every age. In addition, they were the Prophets’ most important sources of power. The Prophets were convinced that they could not take one step forward without sincerity, and the representatives of the cause of Prophethood must believe that they will be able to achieve nothing without it. Faithfulness and sincerity are two wings or two deep oceans extending from Divine Favor and Grace to an individual’s heart. One who can sail in these oceans or fly with these wings will reach the destination, for they are under God’s protection. God values that which is done to please Him, regardless of its apparent size or importance, not the quantity of deeds. Therefore, He values a small deed done with sincerity over many deeds done without sincerity.

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Sincerity is an attitude of the heart, and God views an individual according to his or her heart’s inclination. The Prophet, upon him be peace and blessings, declares: “Assuredly, God does not consider your bodies, nor your appearances. Rather, He considers your hearts.”1 Sincerity is a mysterious Divine credit granted to those who are purehearted in order to increase what is little and to deepen what is shallow, and to give finite (limited) worship infinite reward. One can use it to purchase the most valuable things in the markets of this world and the next, for it is esteemed, welcomed, and respected where others suffer great misery. This mysterious power of sincerity caused God’s Messenger, upon him be peace and blessings, to declare: “Be sincere in your religion; little work (with sincerity) is enough for you,”2 and: “Be sincere in your deeds, for God only accepts what is done with sincerity.”3 If we consider a deed to be a body, sincerity is its soul. If a deed represents one wing of pair of wings, sincerity is the other. A body without soul is of no worth, and nothing can fly with only one wing. How fine are Mawlana Jalal al-Din al-Rumi’s words: You should be sincere in all your deeds, So that the Majestic Lord may accept them. Sincerity is the wing of the bird of the acts of obedience. Without a wing, how can you fly to the abode of prosperity?

The following words of Bayazid al-Bistami are also very apt:

I worshipped my Lord for thirty years with all my strength. Then I heard a voice saying: “O Bayazid!

The treasures of God Almighty are full of acts of worship. If you intend to reach Him, see yourself as small at the door of God and be sincere in your deeds.”

For some, sincerity involves hiding from others when performing supererogatory deeds and avoiding all show and ostentation. For others, it means that whether one is or is not seen while performing religious deeds is not important. Still for others, it means being so involved in worship or religious deeds in consideration of God’s pleasure that one does not even remember whether one should be sincere or not.

Self-supervision is an essential dimension of sincerity, and a truly sincere person does not consider any possible spiritual pleasure that may be derived, or speculate upon whether it will ensure entrance to Paradise.

Sincerity is a mystery between God and a servant, and God puts it in the hearts of those He loves. One whose heart is awakened to sincerity does not worry about being praised or accused, exalted or debased, aware or unaware of deeds, or being rewarded. Such a person does not change, and behaves in the same way in public and in private.

Notes 1. Muslim, Birr, 33; Ibn Maja, Zuhd, 9.

2. ‘Abd al-Ra’uf Munawi, Fayd al-Qadir, 6 vols. (Beirut 1093 ah / 1682 ce) 1:216.

3. Ibid., 1:217.

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PSYCHOLOGY

Mohd. Taufik b. Mohammad

P

rojection is a term applied by Sigmund Freud for the act of projecting one’s feelings, attitudes, etc. onto other people. Projection is one of many defense mechanisms, another term for the strategies people use to cope with situations which arouse anxiety. To make this clearer, let us consider an example. A person who always lies, according to Freud, is more likely to see others as liars too. The same is true for a thief; he might feel vigilant about the safety of his own property because he projects his bad deeds onto other people, thinking that other people may have higher tendencies to steal.

How does Islam view the idea of psychological projection developed by Freud? First of all, it is appropriate to highlight the writings of Said Nursi in which he tells the story of two travelers with different states in their hearts. One was serene and optimistic and viewed the world in positive ways while the other one was anxious and pessimistic, seeing the world as all negative. Both went to similar places, where ordinary lifestyles could be observed. The former one saw the place as beautiful with many good things existing there. However, it was different for the latter; wherever he looked he saw negative things.

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For Freud, psychological projection happens when someone needs to suppress their negative thoughts or feelings. in Islam, projection can happen with both positive and negative feelings.

According to Bediuzzaman Said Nursi, this difference of perspective between these two travelers is actually rooted in the state of their heart. The first traveler had no unnecessary anxiety in his heart; he was serene and content because he had relinquished all to God. He knew that whatever God had decided upon for him was best for him and he was never frightened of the future, because as long as he did the best he could, God would give him the best. Therefore, as a result, he had nothing to be depressed or worried about, as he knew that everything was taken care of by God. The second traveler, however, had not put his trust in God enough to believe that

everything was already under His management. He believed that he had the power to change things, but also believed that he did not have enough power to control everything, which in turn led to his insecurity and ego. In his heart, anxiety kept haunting him and he was worried about almost everything. As a result, in order to control his anxiety, he turned to drinking and other sins. When the two met, the first one commented that the second had perceived of everything in a negative light because he had no certainty in his heart.

There is one difference in the concept of psychological projection as coined by Freud and that from the Islamic perspective. For Freud, psychological projection happens when someone needs to suppress their negative thoughts or feelings. Considering the examples given above, lying and stealing are bad deeds and the feelings of guilt

are that which the doer desires to repress. However, in Islam, projection can happen with both positive and negative feelings, as explained metaphorically by Bediuzzaman Said Nursi in his book.

Projection of this kind from an Islamic point of view can be related to a hadith regarding the heart, â€œâ€ŚIn the body, there is a piece of flesh. If it is good, the whole body is good, and if it is bad, the whole body is bad; truly, it is the heart.â€? This hadith underlines the importance of having a good heart to reflect well on the outer world.

To apply this to the story of the two men, an insincere, insecure, worried heart reflects the similar world for the second man, while the contrary is true for the first man.

Realizing this aspect of the human psyche makes an impact on Muslims as preachers. Technically, all Muslims are in some way a preacher, regardless of their professions. Be they an engineer, educator, psychologist, policeman or officer, these professionals are entrust-

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ed by God to enjoin the good and forbid the bad. Being a good preacher might require us to filter our thoughts from unnecessary projections to those we are preaching.

For example, a good Muslim psychologist who works as a counselor, and who also happens to be a single parent, must not perceive his or her client from his or her own point of view. This includes not jumping to conclusions too soon, for example, saying the client is lonely (as he or she feels, as a single parent) and deciding that all the problems of the client are rooted in loneliness. A good preacher must understand the nature and background of the audience and make an analysis that is as objective as possible.

Another impact of projection is the importance of cleansing the heart in order to construct a more optimistic view of the world. Al-Ghazali emphasizes the effectiveness of remembrance of God as a way to cleanse the heart. Performing additional forms of worships, in addition to the obligatory ones, can be a good way to make remembrance of God, for example, uttering istighfar (repentant supplication) before sleeping and engaging in self-supervision, or muraqaba. Cleansing of the heart can help a person have a more positive light in viewing this world, thus allowing more room for improvements and more opportunity to achieve something greater in life.

Psychological projection also gives us an understanding about how others might make criticisms based on their state of heart. This is important to note, because sometimes people easily succumb to the poison of criticism and cease performing correct actions merely because they are blinded by this criticism. For instance, a man is told by his friend that his good appearance when going to mosque will make others say something bad about him, because others might envy him. However, the second man’s statement may just reflect his own January / February 2010

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envy towards the first man’s good appearance. If the first man succumbs to the statement, he will try to worsen his appearance, despite the fact that we are encouraged to dress nicely when going to the mosque. By being aware of the existence of psychological projection, the first man can be more objective towards the “advice” of the second man and analyze it in the best way.

To benefit from understanding the nature of projection, we can go back to the story told by Bediuzzaman Said Nursi. From this story, we can learn that projection can be both good and bad for the self. The heart, as the core of the self, can project serenity, confidence and many other positive feelings onto real life, if it has been cleansed and is pure and reflective of the line of the religious prescriptions. A positive state of heart can be very important to lead us further and it can make it easier for us to worship God. However, if the heart is negative, this can be bad as it will project whatever negative thoughts and feelings a person has. This insecure state of heart can lead to other sins, such as drinking or other problems that are rife in today’s society.

Once again we need to emphasize that understanding projection is important for us as people, because all believers are preachers. Whether we are to help others or only ourselves, pensive reflection on our backgrounds and assessments of our lives can be made to ascertain the state of our heart, and this in turn will make it more effective in helping others. Therefore, as we can see, understanding the real nature of our feelings and thoughts can be very helpful in developing ourselves.

Mohd. Taufik b. Mohammad is studying Psychology at the International Islamic University, Malaysia.

References Reported by Bukhari and Muslim with the authority of al-Numan bin Basheer. The Hadith Software, version 1.0, Islamasoft Solutions, 2002.

Said Nursi, The Words, NJ: The Light, Inc. 2005.

POEM

John Shuck

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PERSPECTIVES

Veli Keskin

Every great magic trick consists of three parts or acts. The first part is called ‘The Pledge.’ The magician shows you something ordinary: a deck of cards, a bird or a man. He shows you this object. Perhaps he asks you to inspect it to see if it is indeed real, unaltered, normal. But of course... it probably isn’t. The second act is called ‘The Turn.’ The magician takes the ordinary something and makes it do something extraordinary. Now you’re looking for the secret... but you won’t find it, because of course you’re not really looking. You don’t really want to know. You want to be fooled. But you wouldn’t clap yet. Because making something disappear isn’t enough; you have to bring it back. That’s why every magic trick has a third act, the hardest part, the part we call ‘The Prestige.’1

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The above quote is taken from the script of the movie “The Prestige.” This article is not about that movie; nor is it a critique of any film. It is an attempt to use the theme of the movie “The Prestige” to provide a different perspective on the brutal power struggle that has taken place in the international political arena over the last century. For those readers who have not seen the movie, the story is about two famous rival magicians who sabotage one another’s performances. When one performs a successful trick, the other becomes obsessed with disclosing the secret of his competitor. The rivalry is so intense that in the end they become murderers.2 Drawing an analogy, I see that the battle for “The Prestige” among today’s power centers is not that different from the deadly rivalry of nineteenth century magicians—only today’s magicians have more advanced methods and more engineering power. Moreover, the tricks they use in competition for supremacy are costing more lives than ever. Throughout human history there has always been a battle of supremacy among nations. Mostly, this has been carried out with political or diplomatic sanctions, but when necessary, this volatile rivalry has been transformed into disastrous wars with intelligent tricks.

Now, read the remainder of the article and decide for yourself whether the above analogy facilitates an understanding of the bigger picture of some global conflicts. In the end, we will focus on an alternative way that could attain much better results with more humane means.

The Pledge The basic nature of the power struggle is that the involved parties always try to dominate one another in any domain of power—economic, military, diplomatic, ideological, technological, or cultural. They strive to establish systems and sanctions over others in order to divide up, or rather not to divide up, global resources.

In this ordinary struggle there will come a day when one or several of the parties involved in the struggle begin to feel that other means are necessary to establish a new world order, and they start to perform their magic.

They start with the death of a preeminent person, or an unfortunate event; this may be a local disaster or a much unexpected incident. But whatever happens, they make a great noise about it, manufacturing a crisis, and thus attaining global attention. Sometimes the crisis is so disruptive that people are able to think of nothing else.

One recent example of this type of crisis is the tragic events of September 11, 2001. On a busy and beautiful New York morning everything stopped and events occurred that would shock the world. Some twenty crazy people—and whoever was behind them—killed more than three thousand people, bringing down the WTC towers and shaking not only New York City, but the entire world, in a matter of hours.

On another September morning, sixty years earlier, a similar disaster occurred when a madman decided to march with the German army to seize the entire continent of Europe. That march ended six years later, after millions of lives had been lost, including the lives of those who had started it.

Around twenty-five years before that, yet another disaster started with the assassination of an archduke in June 1914. Again, a sudden death and a shock wave of deaths followed the onset of World War I. The number of examples can be increased, but the important thing here is that on a normal morning, people are shocked by unexpected news and their daily routines are disrupted. For most people, their world views change and the important paradigms shift, initiating a great change in their lives.

The Turn Experiencing the shock that has been caused by the unfortunate events of “the pledge,” even before people have a chance to mourn, hundreds of questions start to fly… But how? Who? Why? While trying to extricate themselves from this trauma people cannot help but keep asking themselves: Who could do this?

Why would they do this? And consequently, they start searching for answers.

Any victim of a disaster, indeed, anybody who experiences such an incident, is naturally filled with intense emotions. Even long after the trauma most people are still upset, anxious, sad, or angry, while others even become depressed. Therefore, they can neither think straight nor find any meaningful explanations for events. Even if they were to ask questions, it would not be possible to find any immediate answers. As a reaction, they try to find someone to blame for the situation, so that there is a target for their emotions.

It is at this point that the technical or social engineers of “the modern magicians” come on stage and make the real picture disappear by transforming it into another image. People who were looking at the screaming children or listening to the cries for help a day ago 39

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no longer see or hear such things.

People who were searching for the responsible parties and who were trying to discover the truth behind all the noise, stop and search no more. The social engineers smoothly direct the attention and emotions of the general public to something else, convincing them that the source of the problem has been located; there are no more investigations. Whether that which has been selected is really responsible for whatever has happened is not really important. Rather, now what is to be done is to take appropriate action.

This is what happened to our grandfathers at the beginning of the twentieth century, or during January / February 2010

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“the turn” of World War I. By no means was the assassination of Austrian Archduke Francis Ferdinand the sole trigger for the conflict; for some reason (!), the war plans (German Schlieffen Plan, French Plan XVII, Austria-Hungary’s Plan B and Russia’s Plan 19) had already been engineered long before 1914.3 Similarly, in “the turn” of World War II, the invasion of Poland and the Sino-Japanese war led to a global conflict that split a majority of the world’s nations into two opposing military alliances: the Allies and the Axis. Whatever the war plans that had been engineered on the two sides before the 1940s were, it was not long before

more than twenty countries started fighting one another; after six years, World War II, which had spanned much of the globe, resulted in the deaths of over fifty million people, making it the deadliest conflict in human history. God knows whether justice was delivered in the end or not.

The “magicians” of that time, maneuvering the war as they wished, used every trick including, but not limited to, thousands of armored vehicles, hundreds of bombers, submarines, and finally the atom bomb, to change the direction of the war. Like in the movie “The Prestige,” some say they used the methods of Nikola Tesla, and tried to make huge objects literally disappear (the alleged Philadelphia Experiment4), and sometimes they managed to do so, but in rather more costly and deadly ways (the Manhattan Project5).

In “the turn” of 9/11 attacks, Iraq was invaded due to the allegation of weapons of mass destruction being hidden by Saddam Hussein and his connections to Al Qaeda leaders. Since this invasion, there have been some claims that the terrorist attacks and allegations were a “turn” to pave the way for a new era in human history. Let us first take a look at the third act of the aforementioned wars.

And The Prestige The prestige, the third act, of World War I could be characterized as “New Imperialism” or “ethnic nationalism.” New imperialism was distinguished by an unprecedented pursuit of what has been termed “empire for empire’s sake.” This consisted of aggressive competition for overseas territorial acquisitions and the emergence of

jingoistic doctrines in colonizing countries that denigrated the ability of the subjugated people to carry out self-government. In reaction to this, ethnic nationalism became popular in such colonies, sometimes in the form of nation-states, sometimes in extreme forms like ethnic cleansing. In the end, it would not be unfair to say that “the prestige” of World War I was very different from what had been intended.

The prestige of World War II can be depicted as post-colonialism or liberal institutionalism, both found in the discourse of Cold War. The former dealt with matters of the cultural identity of the colonized societies, whereas the latter suggested that with the right factors, the international system could provide opportunities for cooperation and interaction. Many nations in the Middle East or the Far East experienced identity problems, and in some cases these issues evolved into new crises or even civil wars. Opposing camps were maintained throughout the Cold War, with some different allies or enemies, and more deadly weapons were built. The idealism of liberal international institutions did not help much, because alternative blocks were formed in the opposing camps and this only accelerated the race to dominate one another in different power domains. Again, “the prestige” of World War II was very different than the intentions that had formed in people’s minds.

What is more interesting is that, within the causality of international relations, “the prestige” of one war became “the pledge” of the following. The nation-states or ethnic cleansing that appeared in the aftermath of WWI evolved into WWII, and the liberal institutionalism of post-WWII era has now evolved into a global war on terror. As part of the ramifications of liberal institutionalism, if states are unable to cooperate then they are curbed, with either economic or military actions. The future remains uncertain in many aspects with regards to the power struggle in the world.

In The End All in all, the main question still remains: Are the magicians of our time achieving “the prestige” they have been creating for so long? Have we yet observed a third act which deserves our applause? I seriously doubt it.

All the magic tricks they have used neither justify the means nor have they brought any prestige. For the most part they have even lost what is left of the global prestige they had. But the social engineers still keep fueling the fire with their self-fulfilling prophecies of a

“clash of civilizations” and an inevitable Armageddon.

Obviously, this never-ending rivalry among modern magicians cannot bring any good to any state or nation, including those who are in control of it. The intelligence and the engineers of these magicians could very well use more productive ways to promote liberal democracy and build alliances among different nations.

There have indeed been ongoing efforts for the “alliance” or “dialogue of civilizations,” which has actually been discussed many times in this magazine, The Fountain. In two such articles, the necessity for dialogue is emphasized with evidence from religious texts given, as well as quotes from modern philosophers, and the conclusion drawn is that dialogue among people from different walks of life is inevitable. 6 7 Sooner rather than later we have to learn to live together on this unique planet and share its resources with respect and compassion for all. “Even though compassion and hatred are both present as realities in this world, it is indeed compassion that is the essence of all existence. Were it not for compassion as the essence of creation, human beings or any other thing would not have come into existence nor would they remain in existence.”8 In order to achieve this compassion, everyone, not only modern magicians, has to make a paradigm shift in our minds and hearts, because, as Einstein eloquently put it, “The real problem is in the hearts and minds of men. It is easier to denature plutonium than to denature the evil spirit of man.” He is probably right that such a task is harder than splitting an atom, but surely, it is worth pursuing.

Veli Keskin is a freelance writer living in Maryland, USA. Notes 1. This quote is taken from the script of the film The Prestige, written and directed by Christopher Nolan, adapted from Christopher Priest’s novel. http://www.imdb.com/title/ tt0482571/quotes 2. Plot Summary for “The Prestige”, http://www.imdb.com/ title/tt0482571/plotsummary 3. The Planning of the War, http://www.firstworldwar.com/ features/plans.htm 4. The Philadelphia Experiment, http://www.history.navy. mil/faqs/faq21-1.htm 5. The Manhattan Project, http://www.cfo.doe.gov/me70/ manhattan/index.htm 6. Salih Yucel. “The Necessity of Dialogue,” The Fountain, 2007, No. 57.

7. M. Fethullah Gülen. “The Necessity of Interfaith Dialogue,” The Fountain, 2000, No. 31.

8. M. Fethullah Gülen. “Compassion,” The Fountain, 2008, No. 63.

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PHILOSOPHY

Huseyin Coskun

W

e have a book written in golden letters lying in front of us. The decoration of the pages is attractive and impressive.. the small diamonds that are spread out over the pages are so shiny.. the cover is attractive.. the pages are velvety like a rose.. the colors are lively and bright.. the letters have been written by a talented calligrapher and are so harmonious; each one is a work of art.. While one may be interested in the book and its material another will find understanding what has been written and its content more compelling...1 We recognize and perceive that which exists and evaluate that which is happening around us by using our natural senses, intelligence, and experience; as a result we are able to make inferences about the world through methods of deduction or induction.

Positivism claims that the only true and valid knowledge is that which is based on actual sensual experience. According to materialism, the only thing that can be truly proven to exist is matter.2 In general, in analyzing matter and physical phenomena the deterministic approach is employed; all events are thought to be unavoidable consequences of the preceding sufficient causes. Sometimes the deterministic descriptions and formulations may end up in chaos. Chaos theory deals with the chaotic character of such formulations qualitatively.

The quantum theory could also be interpreted as a deterministic tool that describes physical phenomena, more specifically, the behavior of matter and energy, within a range of probabilistic likelihood.3 Some philosophers tend to include other factors in the cognitive faculties and the means that shape human January / February 2010

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If we restrict ourselves only to the natural senses and matter, as the positivist and materialist approaches do, then severe limitations on human perception are imposed.

Then, how can a new program of reasoning be systematized to combine the senses and mind along with the emotions and intuition in a coherent manner?

perception and cognition: for example, emotions and intuition (e.g. Kant, Bergson). This apparently is a diversion from materialism and the deterministic point of view. The human being is not only an elegant combination of atoms; we also have a part that is not a function of matter or time: and this is the soul. If we restrict ourselves only to the natural senses and matter, as the positivist and materialist approaches do, then severe limitations on human perception are imposed, as demonstrated below. In general, it is not possible to perceive the truth completely without using all of one’s cognitive faculties. The question is then, how can a new program of reasoning be systematized to combine the senses and mind along with the emotions and intuition in a coherent manner? This novel program, which is called qualitative inference, is defined in this article using examples; however, first there is a brief introduction to a related topic, known as qualitative reasoning.

Qualitative reasoning is a relatively new approach in the estimation of possible solutions to real-world problems through non-quantitative reasoning. This approach provides a program to reason about the behavior of physical systems, such as the physiology of the human body, automobiles, etc., especially in the case of inexact or incomplete data, or when there is a lack of the precise quantitative information that is

required by conventional methods. Qualitative models are more able to express states of incomplete knowledge about continuous mechanisms than traditional models which have been developed for the analysis of physical phenomena, as the former guarantees the ability to find all possible behaviors consistent with the knowledge in the model.4 To get a flavor of what is meant by qualitative reasoning, consider this everyday scenario: You are confronted with a water-filled pan on a lit stove. You can easily predict that the pan will warm up, which will warm the water. At some point, the water will start to boil, and the pan might eventually become empty.

To make these predictions, the exact values of the variables involved, such as the amount of water, the temperatures of the stove and the water, or the boiling temperature need not be known.5 Observing pouring rain and a river’s steadily rising water level is sufficient to make a prudent person take measures against possible flooding—without knowing the exact water level, the rate of change, or the time the river might flood.6 Qualitative inference is a program of qualitative reasoning that extends inference to the non-physical aspects of physical information, including reason, the relation between subjects and objects, etc. The universe 43

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itself is a great set of information, but this may not be exact or complete enough for metaphysical inductions.

Needless to say, any such possible inductions should be consistent with known physical information. Consequently, in qualitative inference, the two key points we are referring to, namely the use of incomplete or inexact data and consistency with physical knowledge, are crucial.

While the deterministic approach could be considered to be the interpolation of existing physical knowledge and information in order to justify what is known or to discover what is unknown, qualitative inference can provide a tool for the extrapolation of existing physical knowledge and information. It can be used to reach what is unknown, physically unobservable, or even impossible to validate, regenerate, repeat, comprehend, or completely embrace by using standard scientific techniques.

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Qualitative inference With some examples we will explain how qualitative inference can be applied to everyday, real life experiences for inferences and inductions that are beyond our physical world.

A coincidence or a gift?

Let us take the example of a package sent to a person in the mail. Let us specify that it is a shirt. Let us further specify that the color of the shirt is the favorite color of the receiver, it fits him very well, the design is his preference, and the brand and the fabric of the shirt are those that he generally chooses. Based on this information, as it is incomplete, it would be difficult to answer questions about the possible relationship between the sender and receiver, the purpose of this shipment, etc. from a positivist or deterministic point of view. Through qualitative inference one could conclude, however, that the sender is someone who knows and is close to the receiver, who would like to please him likely because the sender likes him, and that the shirt has been mailed as a gift. This inference is obviously consistent with the known information. If we were to exclude the sense of love, enjoyment, pleasure, and closeness between two people it would not be possible to make these conclusions.

The apple The apple is one of the most abundant types of fruit on the earth. “An apple a day keeps the doctor away,� goes an old saying. Doctors in modern times agree that the apple is important as a nutrient. An apple with its skin includes about 4 grams of dietary fibers. Potassium, calcium, phosphorus, magnesium, and selenium are minerals that can be found in an apple in different amounts. It also contains small amounts of iron, manganese, copper and zinc. The vitamins contained in an apple include vitamins A, C, E, and folic acid, which is an important nutrient during pregnancy.

While eating an apple, one also strengthens the gingiva gums often without being aware that this is happening. The different colors of apples are very pleasant, as are their smell. How many artists have used the apple as their subject, due to its compelling beauty? It leaves a pleasant taste on the tongue and in the mouth. Many cuisines would be severely handicapped without the apple as an ingredient. The size is just right to grasp in the hand, and its flesh is succulent to bite. Different types of apples give the feeling

of experiencing a new thing, yet remaining within the limits of our acquaintance. Apples are attractive and important sources of nutrients for animals as well.

There is so much more to say about the apple and its importance to human and animal life, about how it is a very good source of nutrients that matches our needs, and addresses our tastes and pleasures.

With this information, the positivist perspective looks at the apple itself, its attributes, nutritional value, material properties, as well as the physical functions of the human being, and their need for the nutrients that are naturally included in the apple. This physical information, although valuable, is incomplete in understanding the perfect correlation between not only the need of the human being, but also our sense of taste and the apple, as we have briefly summarized above.

Through qualitative inference, however, one could conclude that apple is a gift not only to the human being, but to most other living creatures, much like the shirt that was sent as a gift in the example above. This conclusion does not include any contradictions with the known, but incomplete, physical information. Although the sender of this gift is not known, one can infer that such a being exists and this being knows the human very well and is able to make and send this gift via the trees; this being possibly likes human beings and others who benefit from the apple, and likes to please them. However, without reference to the senses of love, enjoyment, and pleasure, it would not be possible to derive such conclusions.

Robot vs. mother Now, we will consider another event, that in which a mother prepares food for her child. If she is feeding the baby with a formula, the steps she is likely to follow are sterilizing the bottle, boiling the water, refrigerating the water or waiting for the water to reach the appropriate temperature to mix the formula with the water, and stirring it carefully and thoroughly to make this a pleasant experience for her baby. From time to time, the order, attention of the mother, and duration of the steps may change without a clear difference in the underlying conditions. If one were to study this case scientifically, from a positivist perspective, then one would study the temperature of the water, the hygiene of the bottle, the actions of the mother, etc. for some possible inferences. But, these would be far from being a complete account of the situation and cannot reflect the entire picture or truth. The main point that a pru-

dent person can derive from these scenes is clearly the mercy, compassion, and love of the mother towards her baby. This is the fact and main motivation that ensures that the mother take the actions mentioned above voluntarily, willingly, carefully, and repeatedly.

The Earth’s circulatory system With this example in mind, let’s now review what we learned in high school about the earth’s circulatory system, a wonderful mechanism that purifies, cleans, and processes the water, the most important factor of the life.

Human beings can survive for only a few days without water. Water is stored under the ground in natural reservoirs, whose formation alone is the topic for a series of scientific articles. Although the temperature increases as one approaches the center of the earth, sometimes the water comes to the surface at very cold temperatures; such cold clear water is the most desired substance on a hot, sunny day. Rain drops in their natural form are pure water and do not have a pleasant taste. These rain drops and the water used by people or animals is processed, that is, the water is cleaned, filtrated, and purified under ground. Minerals essential to human and animal life and some chemicals that naturally exist in the soil mix with the water. The addition of all these substances is good not only for the water’s nutritional value, but also creates a more pleasant taste. It is with these constituents that water becomes an essential nutrient for human beings and animals. Some of these additions are fluorine that strengthens the bones, fluoride, which is beneficial in low concentrations, sodium, potassium, and chloride, all of which play a role in the metabolism of the body. When the water comes to the surface as hot water, it can be used as a treatment for some diseases.

The water is not processed only under the ground, as we have described here, but surface water is also atomized for the ultimate purification. When water evaporates, the vapor rises to a certain location in the atmosphere, accumulates there and forms clouds (which are a subject matter for poets, due to their beauty, especially when they appear on a sunny day). When water is condensed and catalyzed by the wind, the vapor returns to the earth as rain drops to complete the cycle.7 Each step in the mechanism of circulatory system mentioned above can be analyzed scientifically, from a positivist perspective, to attain useful and important information. On the other hand, these results will never allow us to make inferences about the reason behind the perfect correlation between the needs of human 45

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beings and other living creatures and the availability of water in its most useful form as an essential nutrient with a pleasant taste, or the continuous availability of clean, fresh water for the living creatures who have no control over never-failing mechanism of the circulatory system, or the availability of water with the perfect chemical combination that allows coexistence of water in three different physical forms (ice, water, and vapor). On the other hand, using such incomplete physical information, namely the perfect match between the nature, properties, and availability of water, and the needs, the sense of taste of living creatures, a sensible person could easily infer that there is a hidden mercy and compassion acting behind the scenes, just as with the case of the mother preparing food for her baby. Without this qualitative inference, which is consistent with the known physical information and refers further to the sense of mercy and compassion, the entire picture of this phenomena and the truth can never be captured, regardless of scientific developments, the technology used in labs, or the computer systems that can carry out extremely complicated computations.

Conclusion Qualitative inference leads us to arrive at conclusions about the non-physical or metaphysical aspects of physical phenomena. This program of reasoning considers physical phenomena and the universe as an incomplete source of information for understanding the metaphysical aspects of the physical world, helps us to make inferences that are consistent with this incomJanuary / February 2010

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plete physical information, and to use all our cognitive faculties, including intelligence, senses, intuition, and even emotions, to arrive at non-physical inferences.

Qualitative inference leads one to consider the apple as a gift and the availability of the fresh water through the natural water cycle as an indication of universal compassion and mercy for all living creatures; no living creature would be able to carry out such a process on their own. Without this reasoning, as exemplified above, only a very limited portion of natural phenomena can be understood sufficiently; the main points will always be missing or overlooked.

Through the same program of reasoning, a gift necessitates a loving sender, universal compassion and mercy requires a being that is compassionate and merciful. Just like the case studies presented above, all real life events have similar messages that can be understood by those who do not restrict themselves to physical nature. All physical events, for example, indicate a universal consciousness that implies the existence of someone who is conscious of everything.

Such a being should be able to do all these things according to His will, so He is All Mighty... These examples shed light onto some of His attributes, such as His mercy, compassion, will, might, and consciousness. When other phenomena are analyzed in a similar manner, one can discover other essential attributes of this Supreme Being. As a result, qualitative inference not only proves the existence of the Supreme Being, it provides a useful tool in understanding His attributes.

Similarly, the rebirth of trees, insects, and the earth as a whole every spring after their death in the winter is a physical phenomena that we have all experienced. This information, through qualitative inference, can lead us to understand the Hereafter, that is, the resurrection of all human beings in another world. All the attributes of the Supreme Being mentioned above also support this inference. Mercy cannot be absolute and universal, for example, if the oppressed people and tyranny are treated the same; unfortunately, this is what seems to be happening in this world.

In brief, positivist and materialist approaches impose severe limitations on human perception.

In reality, all the cognitive faculties of the human being play roles in our evaluation of our being, our position and role in this world, and our relation to others. The truth can only be obtained by a person through the systematic use of all such faculties. Qualitative inference suggests a program for doing so. While the positivist approach puts mankind into the position of being an observer of the things they can touch or see by invalidating all other sources of knowledge, qualitative inference allows one to address the non-physical or metaphysical aspects of the physical phenomena by freeing all of our cognitive faculties, and in particular allows to be a believer while observing the universe in a similar manner.

Huseyin Coskun, PhD, is a research assistant professor at the Ohio State University.

Notes 1. Nursi, S. The Words, Twelfth Word, NJ: The Light, Inc., 2005.

2. See http://www.thefreedictionary.com/ for positivism and materialism.

3. Colella, R. “Is it possible for a scientist to believe?”

The Fountain, 2008, 63:11–14.

4. Kuipers, B. Qualitative Reasoning: Modeling and Simulation with Incomplete Knowledge. Cambridge, MA, MIT Press, 1994.

5. Iwasaki, Y. “Real-World Applications of Qualitative Reasoning.” IEEE Expert: Intelligent Systems and Their Applications, 1997, 12:16–21.

6. Ibid.

7. Sayoran, B. “Water: The Molecule of Life.” The Fountain, 2008, 62:24-26. See also Qur’an (15:22): “And We let loose the winds to fertilize (plants, clouds) and We send down water from the skies and let you drink thereof: and it is not you who dispose of its source.”

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NOVEMBER / DECEMBER 2009

pSycHoLoGy

arslan Mayda

Memory Adam forgot, so did his children.

F

or and ss getfulne imagine how unbearable our life would be if we were to store in our memories and remember things in infinite detail like the color of the wall we are facing, the variety of the objects around us and their qualities, the air we breathe in and out, or every beat of our heart.

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H

ow does our brain store information? How is it possible to make learning faster and easier? Is there any way not to forget what we have learned and to remember things more easily? Of what importance is the fact that information is never deleted from our memory, even if we have forgotten it? These are among many of the questions for which answers have been sought over the years.

Memory is one of the functions of the brain and it is defined as the ability to preserve acquired information consciously and relate it to the past. It is not just a certain portion of the brain, but rather the entire organ that functions in storing, processing, and retrieving external and internal signals. Signals that build up our memory are what we usually perceive through our five senses. When we burn our hand, or see or experience a traffic accident , when we are given a compliment and many other events are all examples of external signals, whereas internal signals are related to our nervous system or imagination. The pain one feels during a heart attack, the anxiety of a cold sweat, or a beautiful daydream are all stored in our memory too. We may or may not remember them.

There is no deletion; it is simply that we do not remember. Forgetting is a state that is encoded in our makeup with differing degrees, depending on the kind of life the person has experienced. Age, gender, stress, habits, and illnesses all have varying roles in forgetting.

Short-term memory Short-term memory refers to saving and remembering what we have learned a few seconds or minutes ago; the prefrontal brain is the loca-

tion for this temporary processing.

Signals are kept in this portion of the brain for a few seconds and then conveyed to the back stage (as in the transfer of data from the cache memory to the main memory in computers). We tend to quickly forget those things on which we have not spent a long time or to which we have not assigned great importance, even though we can understand them. Imagine how unbearable our life would be if we were to store in our memories and remember things in infinite detail like the color of the wall we are facing, the variety of the objects around us and their qualities, the air we breathe in and out, or every beat of our heart. The signals that come to our brain within a certain time frame are filtered according to our needs and their significance and limitations are applied depending on their qualities and quantities.

There is no consolidation processing for short term memory.

Second or minutes after signals are received they are retrieved in accordance with what we need; if they are insignificant for us, they are forgotten in the same amount of time.

The information that is significant for the person is consolidated in the hippocampus and reserved in mid and long-term memory units.

Mid and long term memory After being processed in the subcortex (limbic system) of the brain, signals are saved. Depending on their level of urgency, the meaning they stand for, and their emotional effect, signals are saved in either the mid or long term memory. Pain, joy, pleasure, and fear are states that solidify memory traces. A heart attack, the infliction of wounds and bruises or humiliation, accidents, visits from a loved one—these are all examples of events that are easily remembered. However, a lasting record is almost impossible to attain if the subject is something that has been forced (like a student studying for higher marks) or if the subject does not appeal at all. Consolidation is necessary to make a short term memory a lasting one. However, if a student is curious about the subject and enjoys what he or she is learning, then long term memory is possible without too much effort in consolidation. Forced consolidation (e.g. a student’s orientation to attain higher marks) requires a longer period. The information is consolidated more easily when a person is in a sound and alert state of mind.

Storage in the long-term memory does not occur immediately after something has been learned or experienced. For this storage to be 49

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possible at least an hour needs to pass to synthesize the memory proteins that are responsible for recording. If electric shock is applied to a person’s brain immediately after an unforgettable event, they will not be able to remember the event. But if the electric shock is applied an hour later, the memory remains.

Once stored in long-term memory, information can be retrieved, even after months or years. When new information is obtained older information is called up and they are saved with a new pattern of storage, with the newcomers being related with the ones that have already been stored; it is in this way that long term memory is generated.

It has been argued that RNA has a role in storing old information. In experiments, guinea pigs were taught information through repeated practice which is stored in their long term memory. The brains of these animals were later minced up and fed to other animals.

It was observed that those animals which had been fed the brains learned faster and more easily than other animals that had been fed on a diet that did not include the brains. This shows us that information encoded in the memory is not lost; rather it is transferred with the help of certain molecules. It is also known that DNA is related to genetic memory.

It has been found that people with good memories have a greater number of nerve cells and channels of transfer in the memory-related zones of their brains (cortex, corpus callosum, hippocampus, thalamus, hypothalamus, limbic system, amygdale, temporal lobe, and prefrontal cortex), while there are less cells in other zones of the brain. Nerve cells are stimulated while signals are stored in one’s memory. Even if a person has a weak memory, activities like reading, memorization, or other engagements that improve love, happiness, and peace of mind may help long-term memory.

Forgetfulness It is important to find out whether forgetfulness occurs because of an illness or something else. Age is one major factor. Forgetfulness in an aging person is proportionate to the number of the loss of cells.

Stress, dealing with multiple things all at once, or occupying oneself with things that are of no benefit, that is, creating a pollution of information, all affect short term memory and may cause forgetfulness.

Forgetfulness due to damage or illness If the nerve cells of the lower occipital lobe of the brain are damaged, old information cannot be retrieved. LikeJanuary / February 2010

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wise, in case of damage to the nerve cells that are found in the temporal lobes on the sides of the brain, or due to an insufficient intake of B3 and B12 vitamins, cerebral hemorrhage or an embolism in the veins of the memory zones forgetfulness may occur.

Patients with Alzheimer indicate short term memory loss. They tend to forget visitors’ names, daily events, or the doctor’s advice.

Chronic alcohol abuse may cause damage in the hippocampus and thus in the ability to encode information.

Electroshock may also delete recent information that has been recorded in the short-term memory. Thyroid failure, Parkinson’s, hydrocephaly, schizophrenia, brain tumors, and epilepsy may also cause forgetfulness.

Some advice Spiritual teachings and religious services have many positive aspects in our lives in addition to being our duties for expressing our servanthood to God Almighty.

In Islam, for instance, principles like “enjoining good and forbidding evil,” praying at night, a brief afternoon nap, staying away from what is forbidden, reading and/ or memorizing the Qur’an, and other activities may provide some protection against forgetfulness.

Some spiritual teachers have also claimed that keeping oneself busy with things that are considered morally improper, not least things that are sexually provocative in an illegitimate way, may damage neurons that are operative in memory. In order to be less affected by forgetfulness in our advanced years, it can be helpful to read spiritually and intellectually useful material, to learn and memorize new words and concepts, to keep oneself in good moral condition by engaging in charity work and helping others, and to maintain good sleep and a healthy diet.

On the other hand, thinking a bit more wisely, to be able to forget (not forgetfulness) also has many benefits. Our nervous system is relaxed by forgetting, otherwise it might collapse. Forgetting old information could well open up room for new information, although this does not mean that the information is deleted from memory; it is retrieved when needed. But, if forgetting reaches a level that is above medically expected averages, then medical help should be sought.

There are incidents of patients who are suffering from dementia and Alzheimer regaining their memory after electroshock therapy. Perhaps this is evidence that we will remember and testify for all our actions when we will have to account for them.

HEALTH

Kelly J. Smith

SUGAR AND THE

HUMAN BODY I

n the world we live in today, while great efforts are being made to improve human health, diabetes is a problem that is ever on the increase. Although not yet thoroughly understood, there are a few explanations for the increased rate of diabetes: 1.

2.

3. diabetes is a problem that is ever on the increase. In the United States, more than 20 million people have diabetes; however this number is well below the actual number of sufferers.

Genes and inheritance Obesity Lack of exercise

The diagnosis of diabetes is described as a level of sugar that is above a certain amount in the blood stream. In fact, diabetes itself is the metabolic disorder of three food sources: carbohydrates, proteins, and lipids (Cholesterol and especially triglycerides). As healthcare providers we, doctors and scientists, are very much aware that the physiology—that is, the mechanism—of this wonderful sugar metabolism is one of many harmonies existent in the human body. While patients with diabetes seek help from us, our help is limited to what we have learned—and are still learning—from the human body. Thus, the medication we use today are not miracles, but rather a good example of understanding how one of the many mechanisms in body works.

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Since the discovery of insulin in 1921, a hormone that is secreted from the pancreas and the only one to work at lowering the level of sugar in the body (several others increase the sugar level)—the development of treatments for diabetes has been focused on greatly in an effort to better serve humankind. Such developments include tiny, sharp needles and pens to deliver the insulin—known as insulin pens. Currently many alternative insulin delivery methods have been developed—via the skin or lungs—yet none of these are as successful as the human body’s normal program for dealing with a rise in the sugar during stressful conditions and after meals. Despite the incredible efforts and impressive studies carried out on both animals and humans, not every method of diabetes management (treatment) is suitable for every individual. Each person is unique regarding the capacity of their pancreas to generate insulin.

In the United States, more than 20 million people have diabetes; however this number is well below the actual number of sufferers. Having enough insulin is not the solution to the problem, while resistance to the action of this hormone can limit its efficacy leaving the glucose (sugar) level high. This further suppresses the pancreas’ ability to provide insulin and the remaining glucose becomes toxic to many vital organs, causing several of the following conditions: • Heart (heart attack) • Liver (fatty liver) • Brain (stroke) • Vessels (hardening of the arteries) • Blood (easy clotting) • Feet (gangrene and amputation) • Immune system (suppression of the immune system, in turn leading to a tendency to infections, giving the opportunity of germs to invade various parts of the body; in the same way increase of tuberculosis bacteria, yeast infections, pneumonia) January / February 2010

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• Skin (late healing after abrasions or trauma) Excess sugar is converted into cholesterol which will further accelerate the detrimental effects to the vital organs (brain, heart, kidney).

Current suggestions for the management of the problem with sugar are education, better diets, correct and regular exercise, correct medication and careful follow-up. We know that God created cures for every illness. Respecting and thinking of this will encourage many of us to concentrate on solving the problem of diabetes. Prophet Muhammad, peace be upon him, indicates “Eat and drink, but never waste” and “Leave the food table before you are full.” The diet that is recommended for people with diabetes is to eat small amounts of food during the 3 main meals and to add 3 snacks to control the undesirable rise in sugar that occurs after eating a large amount. We are informed that we are full due to the induction of tension receptors in the stomach after the meal, the induction of the brain, and the digestion of food that leads to an increase in the level of sugar in the blood stream… etc. Unfortunately, most diabetics wait for the third mechanism to operate before leaving the table; as a result, they may continue to eat and further increase their blood sugar level, and this may in turn be the reason for early or late complications in diabetes.

Today, the greatest number of diabetics per population are the Pima Indians living in Arizona. Interestingly, a new molecule that has recently been developed seems to have a preventive efficacy for the development of diabetes and to assist in its satisfactory management, even after the diagnosis of diabetes. This molecule was actually found to be present in the saliva of Gila Monster again that is fairly close to the area where these affected tribes live.

Kelly J. Smith is a clinical diabetes research scientist in Arizona.

BOOK REVIEW

Review by Hüseyin Bingül

Tales from Rumi:

Rediscovering a World Classic

M Edited by Ali Fuat Bilkan Translated by Jeannette Squires Okur 9781597841245 130 pages Tughra Books, 2008

any of the selections from the Mathnawi—the magnum opus of Rumi, the world-famous Sufi master and poetic genius—included in Tales from Rumi, were the first of his stories that I read in Turkish many years ago. Yet, I had no idea then that I was in touch with “world literature.”

I never thought that I was not reading the Mathnawi stories in their original language; instead, I read them in an abridged version in modern Turkish—a book that greatly broadened my perception of the world. Indeed, many of the world’s literary masterpieces are not read or offered in their original language, and except for a small subset of world literature, most works are unknown outside of their culture. Moreover, when they are translated and read beyond the author’s environment, they require so much local knowledge to be understood that they lose their flavor.

However, Rumi is one of the rare literary figures whose works have circulated beyond their culture of origin, either in translation or in their original language. Now, there are a substantial number of his works that are available in many languages. The Tughra Books has recently published Tales from Rumi, a selection of Mathnawi stories, which have been adapted and edited by Professor Ali Fuat Bilkan for young readers. This collection of accessible and abridged tales makes the Mathnawi available in an attractive 130-page hardcover book in the English language. The range of stories is admirably broad; each tale in this collection has a fascinating, action-packed plot and ends with a moral that reinforces the message. Its intended audience includes readers interested in exciting tales and in world literature, especially younger readers, who wish to eliminate barriers and to broaden their perspectives. The stories in Tales from Rumi will provide an enjoyable avenue to this great work of world literature and will offer a truly global perspective for young readers.

I would like to especially point out the potential benefits of incorporating this world classic into a secondary education curriculum.

Other than recommending it for a list of suggested reading at secondary education institutions, I think that this collection of selected and abridged translations of stories from Rumi’s world classic could also be successfully used in school character education programs, which focus on personal, social, and global dimensions. The classroom study of Tales from Rumi—in an explanatory manner, respectful of cultural and linguistic diversity—will offer teenage students excellent opportunities to discover similarities in values across geography, culture, and time. Rumi’s tales have a variety of vivid human or animal characters portrayed with all the character, wit, and failings of humans.

The spectacular and amusing illustrations and snapshots throughout the book are also moving and meditative—bringing the tales to life.

Native and nonnative English readers can understand the virtues and vices of characters in the tales and draw important lessons by making use of their reasoning skills and their appreciation of the book’s enlightening and comprehensible morals. Indeed, there is always more to be found in all the tales when they are read and reread, told and retold, visited and revisited, and mediated upon. In this manner, the tales’ messages may reveal themselves variously at different stages of human development. The tales could provide younger readers with the key to a better understanding of the elements of a good character and provide them with an understanding of the universal traits of respect, modesty, generosity, and the need to learn from mistakes—wisdom that have been revered by the generations of the past and acknowledged by those in the present.

Tales from Rumi is surely a marvelous introduction to one of the best books of the world literature for the youth audience, readers who do not wish to be myopic but want to see more of the world and cross borders they have not yet crossed.

Huseyin Bingul is a staff editor of The Fountain.

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MATHEMATICS

Gafur Taskin

figure 2

Spirals:

Windows to Reflective Thought

S

pirals and helices are each a work-of-art and they are found in many dimensions of existence, from galaxies filled with billions of stars to the DNA strands, which we can observe with electron microscopes.

One category of galaxies is the spiral; this is dependent on the galaxies’ appearance. The magnetic field of the Sun is also a spiral.

Among many things that have a spiral form are the cochlea inside our ears, our navel cord, our fingerprints, the teeth of mammoths, elephant trunks, some spider webs, the horns of some goats, cluster of sunflowers, thousands of types of mollusks, the pattern in which subatomic particles move, plus many more examples. Grapevine shoots, ivy, some microorganisms, and the positioning of some leaves around their branches are in the form of a helix. Nature displays brilliant examples of spiral and helix forms over a wide spectrum, ranging from fossils to galaxies. Below we will discuss some of them: January / February 2010

figure 4

z

54

x

y

figure1

figure 3

The Archimedean spiral Named after its discoverer, this spiral is the geometrical location of a point which moves across a line turning around a fixed point at the speed of q and with a straight angle (Figure 1). The distances between the curves are equal. A good example of this type of spiral is the spider web constructed with equal distances from the center.

The Equiangular (Logarithmic) spiral This spiral type was defined by Descartes in 1638. In an equiangular spiral, any line that crosses the center cuts through all coils of the curve (Figure 2). Sea shells and the shells of snails are formed with this spiral.

Fibonacci Numbers and the Golden Ratio The following numbers, the sequence of which is made by adding the last two numbers together, are known as Fibonacci numbers: 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, … In other words, each number is the sum of the preceding two numbers. Let us divide each number with the preceding one and write down the quotients: 1/1=1; 2/1=2; 3/2=1,5; 5/3=1,666…; 8/5=1,6; 13/8=1,625; 21/13=1,615...; 34/21=1,619...; 55/34=1,6176...; 89/55=1,618…

If we continue to divide in this way, we will reach a mathematical constant, i.e., 1,618034, which is known as the golden ratio (φ).

Let us now draw a new geometrical shape with the Fibonacci numbers. Next to a 1-unit side square put another square that has equal dimensions. Then add another square, this time equaling the sum of the sides of the previous two (2 units). As we continue to add new squares with double the units of the previous two we get what is called the Fibonacci or golden rectangle. When we draw an arc from one corner of this rectangle to an opposite corner and continue drawing through neighboring squares, as in Figure 3, we will get a spiral. A good example of this is the nautilus shell. The golden rectangle and the spiral is frequently used in fine arts, architecture, and technology.

The Helix The space curves that coil around a cylinder and cut through its main axis at a right angle is called a cylindrical helix (Figure 4). An ivy plant climbs a tree in a helix, and a helix is the shortest distance to a certain height. The Selimiye Mosque, a unique sixteenth century Ottoman monument in Edirne, Turkey, features one of the best examples of helices in architecture. The architect Sinan designed the minarets of this mosque with three balconies, which are reached via different stairs that have no connections between them.

The 3D Archimedean spiral and the Logarithmic spiral (Helico spirals) Conical helices are the space curves that coil around a right cone and cut through its main axis at a right angle. Sea snails, or limpets, have this spiral shape (Figure 5).

Galaxies and hurricanes Galaxies and hurricanes are also spiral in shape and they have some similar features. Sharing the Stamp of Unity, the law of which governs the entire universe, both galaxies and hurricanes are affected by major 55

January / February 2010

Spirals open for us gateways to thought in our efforts to explore the wisdom and beauty that have been set in motion in the universe and are constantly maintained.

forces, like the force of gravity, angular momentum or rotation.

Spiral galaxies are divided into two categories: elliptical and barred spiral galaxies. Barred spiral galaxies have arms that extend away from the main core.

(As evidence for a people open to belief) We have assuredly set in the heaven great constellations, and We have made it (the heaven) beautiful for those beholding.

(Hijr 15:16)

The Nautilus: A wonder of creation The hard shell of the nautilus has a beautiful logarithmic spiral shape.

Each coil is at a distance from the next at an increasing proportional distance, each coil is multiplied by a constant. The chambers in the shell are similar, but they widen in a geometric sequence. It is amazing that calcium carbonate, the material that makes up the shell, can accumulate in such a way so as to comply with this geometrical pattern. In this pattern, the nautilus occupies the least space that is possible, thus losing as little heat as possible. Architects have been inspired by the nautilus to produce designs to use the smallest possible space to contain the most possible room.

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figure5 The Cochlea The cochlea in our ears is like a double-ramp tunnel coiled upon itself. Etymologically, the word cochlea comes from a Greek word that means snail.

The spiral shape of the cochlea reminds one of sea shells.

Horns Horns of the sheep and goats have the shape logarithmic spiral; they grow in the form of helicoids, as if coiling around a cone.

The Rose The leaves of a rose are lined up and shoot out in a spiral shape.

Spirals open for us gateways to thought in our efforts to explore the wisdom and beauty that have been set in motion in the universe and are constantly maintained. Spirals, like other living or non-living objects or beings around us, are exquisite works of art that point to the fact that nothing exists from coincidence. Looking through a telescope to a marvelous galaxy in outer space or examining a sea shell on the beach or holding a rose in the spring may become a rewarding act if we contemplate on their Fashioner, for such “contemplation for an hour is worth voluntary prayer for a year.�

See-tHinK-beLieVe

irfan yilmaz

D

ear Peter! My fellow organs in your body have been telling you about themselves. You have seen that each of them fulfills different special tasks. But did you ever stop to ask where they sit or what they hang on to?

Since nothing can float by itself in space, your organs and tissues need a support to settle in their places. When you build a house, you add blinds, ceiling lamps, doors, and windows. Before you install these details, you build the beams and columns, which are called the “framework� of the house. Without this framework, you would not be able to attach any of those details in their place.

Similarly, I am a very important 57

January / February 2010

"The joints between the vertebrae (little bones of your spine) are more movable than the skull and less movable than your fingers. They help to allow you stand upright and sit, twist, and bend or lie down."

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system, which provides a shelter for your organs and a support for them to be stable in their places. My skull protects and hides your delicate eyes and brain; I hold your heart, kidneys, lungs, stomach, and intestines in different ways and serve as a barrier against external impacts, and I provide proper places for all your organs to work comfortably. Contrary to your other organs and systems, I seem to have a simpler structure—which consists of bones, cartilages, and connective tissues— but they are all brought together in an appropriate combination and order. The fact that my structure is simpler does not mean I am not a work of art. Indeed, the shapes and structure of each of my bones demonstrate how perfectly designed I am. All of your other organs have been made of very delicate and soft tissues, which could be easily damaged. I fulfill the important task of protecting your brain and sensorium, which are vulnerable to bumps, shocks, drying, and heat. My other important duty is allowing your body to move: my bones are appointed with the task of building a proper lever system, which helps the movement of your legs so that you can walk around comfortably and also helps the motions of your arms and hands so that you can do physical jobs easily.

I consist of 217 bones in your body (however, since the bones in the thigh and sacrum areas fuse together in order to form a stronger bone, their number decreases, and the anatomists accept the number of bones as 206). I have 22 skull bones, 33 spinal bones, 24 rib bones, 64 bones in the hands, the forearms, the arms and the shoulder girdle and 66 bones in the feet, the legs, the thighs and the hip area. In addition, I have 6 small ear bones, 1 breastbone and 1 hyoid bone (at the root of your tongue), which make up the total of my 217 bones. It is quite amazing that so many different bones have cooperated with each other and contributed to such a perfect system.

Each piece of my skeleton has been created with special shape and quality that is proper to its place and duty. The bones that protect your brain are flat, whereas the bones in your arms and legs are long and cylindrical; while the bones in your wrists and ankles are short and rounded, your hips and girdles have been made of wide and big bones.

The craggy surface of my bones makes it easy for the muscles to attach to them firmly. Each bone has certain durability that protects me from undue weight, flexure, twisting, and pressure. Bioengineers carefully examine my bones that have been created in a perfect form for where they are positioned and for what they do. They take my wonderful structure as a model, and they use it for producing new technology such as buildings or bridges. As you know, constructional engineers have to be very careful in their estimates of material and durability. They have to use different

materials for different places, and these points will be exposed to forces like pressure, compression, tensile, or flexure (bending). If the estimates of the materials are not made accurately, the building or the bridge can easily collapse. When you humans build a strong building, it might be too heavy and bulky, resulting in a waste of material and money. Even if you use good quality material, if you do not use it in the right place, all your work might be unusable. Unlike human beings, the Creator has made me such a delicate and well-balanced system, in which you cannot find any material missing or unnecessary or any wrong line in a particular bone. That can only be explained with the boundless knowledge of God the Almighty. He knows exactly how you will be able to do hundreds of different movements in all your life—including running, lying down, jumping, lifting a heavy item, playing sports, writing, and eating. In order to allow you to perform those actions, He has created a perfect design for each piece of my bones and the joints that connect them.

In building my structure, He has used materials in different hardness and durability to make your movements easy. The first material is the bones. Not all bones are the same. Compact bone (dense bone) is found in my hardest parts. For example, the long bodies of the femur, the tibia, and the fibula (bones between knee and ankle) are made of compact bone, and they are very rigid and strong. Softer bones, which look like a sponge, are found at the edges of those long bones and within my flat bones. The second material, my cartilage, is placed at the bone edges and on the joints where, by absorbing excessive pressure, the cartilages are able to prevent damage to the surface of joints and to the nerves that go through the vertebra.

My cartilages achieve this thanks to their soft and flexible substance, which also provides a perfect aesthetical quality. In addition, because of this flexibility given by God, cartilages protect the bones from breaking easily (depending on the rigidity of the bones), and they balance your strong and abrupt movements. If it were not for the cartilages on the joints, not only the bony surface would be damaged but also my movements would be mechanical and harsh just like those of a robot. My third material is the ligament, and its main substance, the fibers, that are made of collagen protein. The fibers of this ligament are very strong straps, which hold my bones and cartilages together.

All my joints and tendons that fasten the muscles to my bones are tied up and strengthened by those ligament fibers, which vary in shape, length, and quality.

The collagen fibers are also used as the basic substance of my bones and cartilages. Those fibers, which are placed among the cells of the tissues of my bones and cartilages, provide the tissues with strength and durability. The distribution of the fibers in my bones is determined according to the direction and intensity of the pressure coming upon me. To see an example, you can look at the head of my femur (between my knee and thigh) where it makes a joint with the thigh bone.

The spread and design of the fibers placed right at this joint requires a flawless calculation, which you can better understand by examining a diagram of it.

Not all my joints are flexible in the same degree.

For example, the joints in your skull, which protects your brain and sensorium, resemble the toothed blade of a saw. They are strong joints, which are firmly locked with each other, and they allow no mobility. Of course, it can be no one but God who is able to give my skull such strength and hardness, since He knows exactly how much protection my delicate brain, eyes, and ears need. Moreover, my skull is not shaped simply as a bony capsule; at certain places, God has put little channels for the blood vessels to go through, little cavities for the sensory organs, and a big hole for the spinal cord to connect to the brain. Can any of these be formed by coincidence? The joints between the vertebrae (little bones of your spine) are more movable than the skull and less movable than your fingers. They help to allow you stand upright and sit, twist, and bend or lie down. The joints in my shoulders and legs are freely movable, which enables you to do movements in all directions. Perhaps the most wonderful of all are the joints in your hands! It would not be 59

January / February 2010

a distortion to say that—behind all your work to make a discovery or an invention or a new technology—is the skillful creation of my hand joints. Everything that you use with your hands— including all kinds of tools, furniture or appliances, art works, and books—can be produced or utilized only through the perfect ability of my joints to move. If my fingers lacked that great ability to move freely, many of my thoughts or intentions would not be able to be translated into actions.

Your muscles that help in the movement of all my movable parts have to attach to my bones to be supported. While one end of your muscle holds my bone firmly, the other end pulls another bone with the help of the joints. That is how movement in your body occurs and how you can take a step, do exercise, or wave your hand.

When you were born, all of my components were cartilages, which are very soft and flexible. That is the measure that the all-knowing and all-caring God has taken, to ensure that neither you nor your dear mother gets any harm during your birth.

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Although not as much as the skin, I have a very good ability to renew myself.

When one of my bones is broken, if you line up the two pieces exactly in relationship to each other, the bone cells, called osteoblast, quickly divide to produce new cells, fill the gap, and repair the break. Then, I take calcium salts, which harden and strengthen the area, and gain back my health. Calcium is a vital mineral in the growth of bones. When you are a little but growing fetus in your mother’s womb, you need plenty of calcium for your bones to develop. If your mother gets sufficient amounts of dairy products, fish, and green vegetables, there will not be a calcium deficiency. But the good news is that, even if an expectant mother does not get enough calcium, the unborn baby is unlikely to have calcium deficiency. That is because Our Lord God, whose Mercy is infinite, provides baby with calcium by making it be absorbed from the mother’s bones and teeth and ensures the healthy development of the baby’s tiny skeleton. The mother has the willpower to feed herself, but since the baby is helpless, its need is met by the calcium taken from the mother’s body. After birth, the baby has to be nourished well with calcium and vitamin D by means of healthy foods, and it has to have enough exposure to sunlight. In order to maintain my health, my biggest need is calcium salts and vitamin D, a vitamin that needs the body’s exposure to the sun in order to contribute to healthy bone growth. For this reason, you have to take care of me especially at your young age.

If you do not get those salts and vitamins, your bones will not develop well, and this could result in skeleton disorders.

The cavities within my bones are called marrow cavities (or medullar space) and they have important duties too. If your bones were filled merely with bony substance, my weight would be too much, and you would not even be able to stand up. Moreover, my bones would not be as strong as they are now.

According to calculations with static forces, a rounded iron stick, which is filled, is less

durable than the one with a hole in it, and the stick with a hole in it can be bent easily. My long, rounded bones have been designed according to that principle, and they are more resistant to twisting and bending.

Another important function of my marrow cavities is to house the production of little red blood corpuscles, which have important duties within the blood. When you are young, all my bone marrows are red, and they produce red blood cells. Then, slowly after the puberty, the bone marrows in my long rounded bones start to turn yellow, get fatty, and produce white blood cells.

The spongy bone marrows in my flat bones, however, stay red in color during your entire life, and they keep producing red blood cells.

The shape and size of my bones and their proportions to each other all determine the shape and quality of your body. Although I develop according to my genetically inherited qualities, the loads that you made me carry and outside impacts all affect my development significantly. When you are a baby, my bones start out as cartilages. At young ages when I am just starting to become bony, if I have to carry too heavy things, I start to harden and become bony too fast. This leads to the incomplete growth of the length of your neck bones, and your arms and legs which will remain too short. Playing basketball or volleyball stimulates the growth and elongation of your bones. Mineral salts, vitamin D, and the hormones secreted by the parathyroid gland play role in the ossification of my bones. The elongation of my long bones is achieved by the cell division and formation of new cells in the areas called epiphysis, which are the rounded ends of the long bones. This bone-lengthening process ends after puberty. While the lengthening of bones stops earlier in girls around ages eighteen or nineteen, it continues in boys until the ages twenty-one or twenty-two, which is the reason why men are generally taller than women.

When you were born, all of my components were cartilages, which are very soft and flexible. That is the measure that the all-knowing and all-caring God has taken, to ensure that neither you nor your dear mother gets any harm during your birth. If I became bony before the birth, your mother could die, and many of your bones could break during the birth. However, thanks to the cartilaginous components, which are like plastic, the risk of death and becoming disabled decreases greatly. As you become older, the cartilages are replaced with bone cells, and the accumulation of

calcium salts make me hard and bony. The cartilages remained only on the joint surfaces and at the ends of ribs.

Dear Peter! Now it is time to ask a question that might bother you a little: have you ever been at a reopening of a grave? Sometimes in graveyards, when they do not have extra space for new burial, the dead person’s body is buried next to a body that belonged to a family member. When the grave is reopened, you can clearly see that, except for the newly buried body, all parts of the other dead body have been mingled with the earth. You can see that only my skull and other bone components have remained without decaying.

After a very long time, those bones will decay too but much later than my other tissues. In the past, when the Holy Qur’an was just being revealed, some people refused to believe in God and the Day of Judgment, and asked: “Who is going to resurrect those decayed bones?”(Qur’an 36:78). The following verse is an answer: “Say, ‘He who created them in the first place will give them life again: He has full knowledge of every act of creation’” (Qur’an 36:79). In many other verses of the Qur’an, which deal with both the first creation and the Judgment Day, also mention decayed or dried bones, which still exist after many years. This means that God wants to draw your attention to the bones of your body! Perhaps, He is saying: “O, Peter! I created your bones, your joints, and your whole skeleton flawlessly. I took all measures for you to be able to live your life perfectly; to the littlest details, I created a delicate body, mind, and soul free of defects or faults. When I created you that perfectly, do you think I took something else as a model, or applied someone else’s plans?

Not at all! Therefore, I, who created you out of nothing with my infinite knowledge and might, will of course be able to recreate you!”

Well, Peter! That is how I understand my Creator and the message of His Holy Book, which appeals to all of humanity. Your ability of comprehension and appreciation is more perfect than mine. Therefore, each time you move your body or body parts, just think of the wonderful pieces of bone accompanying and supporting your organs. Reflecting on them for some time will gain you a fresh view of life. That is what I wish as your skeleton!

Irfan Yilmaz is a professor of biology at Dokuz Eylul University, Izmir, Turkey.

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Feelings of fellowship between people can be damaged because of some unexpected behavior, and thus good will towards one another can easily be weakened. Is this situation a result of a fault and immaturity in our belief? How can we attain true perfection in belief and how can we maintain it?

Answer: Prophet Muhammad, peace be upon him, prayed that his community not be completely eradicated from the face of the earth, that they not suffer from pervasive famine, and not be attacked by an enemy which could destroy the great majority of believers; he said that his wishes had been granted. Working from this hadith, we can say that his community will not be subjected to general destruction, nor will they remain under the sovereignty of others permanently. However, the Prophet also reported in the same hadith that a similar prayer that he made for God’s prevention of bloodshed and mischief among his community was not granted (Muslim, Fitan, 19/20).

As to why this last prayer was not accepted, it can perhaps be argued that what was asked for lies within the capacity of human willpower. Humans are blessed with reason and mental capacity. It is not congruent with human dignity to be herded to and fro or to be gathered here and there, against their will. Human beings can exercise their volition and seek the possibility to live together with others peacefully.

“We try (test) people through one another” By mentioning repeatedly in a number of verses (An’am 6:53)that people will be tested through one another, God warns the Muslim community of this grave threat that might loom over them. God Almighty puts us in trial in a variety of ways; sometimes with illness, sometimes with misfortune, sometimes through our worship, and at other times with our vulnerability to sins. Trying some of us through other people is another means of testing. Every individual person is unique; God created each of us January / February 2010

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Faults in Belief and

like a separate species in and of itself. We all have different personalities; no one is like another person. By creating every one so different God reveals the manifestations of His beautiful names and glorified attributes and thus puts us through a trial with a promise of a reward for those who are successful. This test requires acknowledgement of these differences in the nature of each person; it is with this awareness that everyone should seek ways to coexist, despite all our differences.

It is reported that Bediuzzaman Said Nursi once praised one

Fellowship

of his students and his good skills in his writing to another of his students. He said: “His writing is better than yours.” Upon this, which was also a kind of trial, his student remarked that he was pleased to hear this; he showed no sign of discontent. Bediuzzaman realized that this student was truly sincere in his words. It may not be possible that everyone has the same level of ease at heart in the face of such a situation; we should not expect such a purity of conscience from all. Yet, it is still in our hands to control our behavior.

We should also never forget that a person who displays bad behavior is not necessarily a bad person in all their aspects. Labeling someone thus, especially if that person is an observant believer, is a distorted perspective and reflects one’s own contempt. Moreover, discrediting another believer in such a way means that the discreditor is actually the one who is on the wrong path; he or she might suffer a blow from that person, or a severe dispute might occur. So, instead of making an immediate judgment about another person, it is always best to think of a way to resolve the dispute and to come to terms. The person who takes the first step and apologizes for what has happened can be considered to be a hero. Prophet Muhammad, peace be upon him, also points out that when two people are angry with one another, the virtuous one is the one who makes the first greeting (Bukhari, Adab, 62). The following verse in the Qur’an enjoins believers as follows: Goodness and evil can never be equal. Repel evil with what is better (or best). Then see: the one between whom and you there was enmity has become a bosom friend. (Fussilat 41:34) In contradiction of divine commands I deeply regret and sometimes feel great sorrow when such weaknesses and lack of integrity surface, despite the above-mentioned divine instructions and warnings.

It is not uncommon to come across two people, who normally meet each other at spiritual gatherings and discuss issues related with belief, becoming involved 63

January / February 2010

in a dispute. This means that such people are unable to perceive the resentment and hatred that is directed towards believers, and the plots that have been devised by antagonist circles obsessed with enmity; these can obstruct many good services. If these plots against and resentment towards believers are trivial matter, then what is significant for them, that their honor and pride were not regarded? So for us, is it truly the case that the denial of God and His Messenger is not a major issue, but a word uttered unfavorably on our behalf is more important?!

What do we value most? We should be aware of the attention that we give to frivolous matters which we unnecessarily overvalue at the expense of many issues of greater magnitude. God has blessed us with reason, and even beyond that, with belief and the ability to comprehend. So, it is imperative that we analyze how people fall out, albeit they share countless common denominators in belief and values. They believe in the same Creator, the same Sovereign, the same Lord, perhaps even follow the same Messenger and religion, and turn in the same direction for prayer; they may even live in the same country and are committed to the same lofty goals, treading on the same path… Hundreds of shared values should unite people, but we may still fall in dispute over matters that are as insignificant as the wings of a fly. If someone curses me, this does not give me the right to respond likewise. For Bediuzzaman, retaliation is a cruel principle.

“If for God the world was worth the wing of a fly, unbelievers would not be allowed to drink even a drop of water” (Tirmidhi, Zuhd, 13). The world is so insignificant that the unbelievers are allowed to drink. If this is the real value of the world, then what significance can some repugnant worldly issues have for friends who fall apart? Can this ever be reconciled with reason?

It is also reported from Hafiz-i Shiradhi that “the world is not a commodity worth disputing.” I believe that no one would consider this to be an exaggeration.

Yet, how much are we reflecting this truth into our lives?

Thinking over all these, I cannot help but ask myself “for what purpose are we reading, keeping ourselves busy with the Qur’an and the practice of the Prophet, or with the analysis of marginal matters?” Why are we wasting our time quibbling over such matters if they do not help us reach human perfection?

I am sorrowed by those who do not forgive All of us need rehabilitation; we need to reflect on our January / February 2010

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integrity and revise our humanity. This is necessary for all of us. It is easy to overemphasize trivial matters and start the gossip that lies at the tip of our tongues; minds and pure hearts are tarnished with the tar of gossip.

Let me give you an example of how important this issue is: if a friend gets up from their seat and leaves the room, and if I infer in my mind or comment openly on this, saying, “I think he is overwhelmed by sleep too much, so he leaves the gathering to sleep somewhere else” he might be hurt if he were to hear this. What would befall me is to ask for his forgiveness the very first moment I came across him. Gossip is a grave sin.

Prophet Muhammad, peace be upon him, says that gossip is worse than adultery on the grounds that God can forgive the adulterer if he repents and is determined not to commit the sin again. Nevertheless, a gossiper has to ask forgiveness from the person he or she has gossiped about as well as from God (Bayhaqi, Shuabu’l-iman, 14/255). Gossiping about a person who has a large following might result in a grave sin, for it violates the rights of all those people who admire that person. This is a very delicate matter. Unless we deem what God Almighty enjoins as significant as being significant, then many trivial matters will replace them.

We have serious faults in our belief; it is certainly imperfect. We have huge gaps in our commitments to the basic tenets of belief, both at a personal and social level. We seem not to possess perfect belief in the existence of God and His all-encompassing presence, nor in the fact that His will is superior over all other things, nor in the Hereafter where we will account for all we have done in this world.

I am disappointed with and deeply sorrowed by behavior that does not suit a true believer; indeed, for any weakness in this regard. I am heart-broken by my friends who are unable to forgive one another, by those who seek the errors of others, and by those who keep record of others’ sins like the Angle Scribes, and by those who ignore the good deeds performed by others.

Let us not allow any feelings or thoughts that might damage fellowship to enter even our dreams. If we believe, then let us be prepared to honor even the evildoers and embrace those who have turned their backs on us. Let us make it our life principle to be without hands against those who strike us and without speech against those who curse us.

Let us not allow any feelings or thoughts that might damage fellowship to enter even our dreams. If we believe, then let us be prepared to honor even the evil-doers and embrace those who have turned their backs on us. ***

A MAGAZINE OF SCIENTIFIC AND SPIRITUAL THOUGHT PUBLISHER: The Fountain is published bimonthly by THE LIGHT, INC. 345 Clifton Ave., Clifton, NJ, 07011, USA Tel: (973) 777 2704 - Fax: (973) 777 2714 E-mail: info@thelightpublishing.com Web: www.thelightpublishing.com EDITING: Copy Editors: Jane Louise Kandur, Ruth Woodhall Art Director: Engin Ciftci Design: Sinan Ozdemir CONTACT: The Fountain Magazine, 345 Clifton Ave., Clifton, NJ, 07011, USA Tel: (973) 777 2704 Fax: (973) 777 2714 E-mail: contact@fountainmagazine.com To submit articles: Correspondence should be addressed to the main office.

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Let us be vigilant today so that we will not be troubled for rest and sleep tomorrow. Let us weep abundantly today so that we will not cry from regret tomorrow. Let us concentrate at all times on the horizon to which we are heading, so as not to be distracted by the attractive things on the side of the road.

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