As human beings, we experience many situations that we do not expect and in which we do not feel comfortable. Sometimes we are criticized by others, caught by illness, exposed to unjust treatment, abandoned, imprisoned, or subjected to other unpleasant experiences. Some people may even lose everything they have. Most people become annoyed, depressed, or frustrated under such circumstances. Others, who have managed to look at life and events from a different perspective, can meet such incidents with patience, tolerance, and courage. They consider these events as warning signs that help them to stay on the right track, or they take on these situations to help them hone their skills and to help resist any current or future problems that they may encounter. As a matter of fact, the interpretation of incidents is a context related issue, and it is up to us to define the borders of the context.

Everything in the Universe is Beautiful

Everything, even things which appear ugly, has a beautiful aspect. In the universe, every incident is beautiful either by itself or because of its results. Although some occurrences seem unattractive and confusing, behind these appearances lie a hidden cause and a covert beauty. Who can point at a futile, unnecessary and unintentional creation in the Universe? Look inside the atom, examine the structure of the cell, study the human body, think about the ecosystem, the solar system, and the infinite space that we live in and ask yourself: Which one of these is futile, accidental or unintentional? We all know that a beautiful spring will follow a cold and blustery winter. For that reason, without merely looking at its cold face, we try to see the beauty inside winter and we try to imagine the beauty that will come after winter. If we cannot see that aspect, then winter is indeed a miserable season. Have you ever encountered people swearing at the wind and the rain? Without thinking about their real functions and benefits, such people get angry with the rain and the wind and swear at these wonderful phenomena because of the trifling harm they cause to their personal comfort. They draw the borders of the context according to their interests only, and interpret events from that narrow and shallow context.

Actually, bad results may follow a good event, while good results may occur after a bad incident. In the Quran, God states, œSomething that you do not like might be good for you, or something that you like might be bad for you. You are not able to know this; however, God knows.(2/216) Many times we have heard from others or we have personal experience that something that we wish to happen does not materialize; however, we eventually realize that the result was the most beneficial for us. Likewise, our memories are full of events which, at the beginning, we did not want to occur, but afterwards we came to understand that they were, ultimately, for the good.

We should not forget that we can obtain good results from our personal perception of events, i.e., from our perspective, our prayers, and our consciousness. Destiny looks at the true causes, yet we humans base our decision-making process on visible, tangible reasons. This divergence is the main reason why we at times can find it difficult to comprehend the justice of destiny.

Do Not Judge a Book by its Cover

History is full of great successes that followed desperate events. One example is the Hudaybiya Agreement that was signed between the first Muslims living in

Madina and the people of Makka, who hated the Muslims and who did not want them to visit Makka for pilgrimage. The signing of this agreement happened six years after the emigration from Makka to Madina. At the time of the agreement the Muslims were resting at Hudaybiya on their way to Makka to visit the Ka’ba. Those who had not accepted Islam did not want the Muslims to visit Makka. After several talks between representatives from both sides, the Hudaybiya Agreement was signed and the Prophet of the Muslims and the people around him had to return to Madina.

According to the agreement, those displaced Muslims who had moved from Madina to Makka and who were living in Makka at that time would not be released while the displaced people who had moved from Makka to Madina would be returned, even if they had become Muslims. Abu Jandal, a young Muslim who had left Makka to escape the torture his father had inflicted on him for choosing Islam appealed to the Prophet not to send him back to Makka. His father was the signatory of the agreement, representing the people of Makka. He said, œThis is the first person that you will return to us in accord with the agreement. It was a very hard decision for the Prophet to make. Umar, one of his closest friends and the second caliph after him, asked the Prophet why, if he was the genuine Prophet sent by God, did Abu Jandal have to be returned to Makka. Abu Jandal was crying and pleading: œAre you sending me back to be hurt and tortured? The Prophet was sure that God would never harm them and whispered to him, œBe patient for a while. Try to endure what you will be exposed to and ask God to be rewarded in return. It is certain that God will create a way out for you and the other Muslims who have no protector there. We can not break our promise given in the Agreement.

After the signing of the agreement, many Muslims from Makka, including Abu Basir, wanted to come to Madina. However, the Prophet did not allow them to, saying œA prophet never refutes his promise! Abu Basir found a place named Iss to live in after being denied entry to Madina. Other Muslims who had fled Makka also moved to Iss. The people of Makka were worried about this development and after a while they asked the Prophet to accept the Muslims in Iss. Thus, these Muslims, who were not to have been allowed to go join the other Muslims in Madina were finally given permission to do as they had wished, and the most irritating article of the Hudaybiya Agreement had now been nullified at the request of the very people who had created it, the disbelievers of Makka.

At the beginning, the Hudaybiya Agreement was perceived as being against the interests of the Muslims. On the other hand, this agreement stipulated that both sides would not fight for the following ten years. They put down their swords and enjoyed an environment that was conducive to dialogue. This situation helped the Muslims to express their beliefs. The people of Makka found an opportunity to learn about Islam and to closely monitor the Muslims and their daily practices, and to become aware of their honesty and righteousness. Important persons, like Khalid ibn Walid, a successful military leader, and Amr ibn al-˜As, a political mastermind, accepted Islam, in which they had earlier refused to believe, perceiving acceptance of this religion as capitulation to the force of the sword. Two years following the agreement, the number of the people who had accepted Islam outnumbered the Muslims that had accepted Islam in the first 20 years of Islam.

As can be seen from the above example from Islamic history, an event or situation that appears to be negative or destructive can result in a positive outcome. The Muslims of Makka were forbidden from joining the Prophet in Madina, but taking the situation in their own hands they changed their fate. The ultimate outcome was that, due to the ten years peace that followed the agreement, the number of people who came to believe in Islam increased more than it would have done had conflict continued. When one finds oneself in a negative or unpromising situation one should not despair; the result is never certain. This is a great part of faith “ we should not judge a situation and give up hope, we must always have faith in God, for He has our best interests at heart.

THE FOUNTAIN: What are the general views of religions toward war?

Dr. Petriano: One could say that in general the world’s religions all preach and promote peace. An example of this can be seen in the gathering of religious leaders from all over the world that took place in Assisi, Italy on January 14, 2002. Religious leaders from all the world’s major religions gathered there to pray and exchange views on how the world’s religions could be a more vital and unified force for peace. One of their commonly agreed upon goals was ‘to proclaim our firm conviction that violence and terrorism are incompatible with the authentic spirit of religion, and, as we condemn every recourse to violence and war in the name of God or of religion, we commit ourselves to doing everything possible to eliminate the root causes of terrorism.’ This was a profoundly important statement agreed upon unanimously by Christian, Jewish, Muslim, Buddhist, Hindu, Sikh and several other religious leaders from around the world.

THE FOUNTAIN: Even though, in general, religions do not counsel ‘war’ unless absolutely necessary in the case of defense, how do you interpret war, including the current terrorism?

Dr. Petriano: My thoughts on this subject are influenced by a recent book by a historian from the University of Notre Dame, R. Scott Appleby. His book is titled, The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. He correctly points out that there is, historically speaking, what can be called some sort of ambivalence within religions when it comes to questions of war and peace. On the one hand, religions teach and promote peace, but yet, historically religious passion and zealotry have also been strong factors behind many of the great conflicts of the past and present. Examples of this kind of militancy in the name of God or religious principles are numerous and can be found in many religions. Part of this has to do with what happens when political, ethnic, or nationalist agendas make use of religion or religious values to advance what is really a political or nationalist goal. Another reason has to do with forgetfulness or a convenient neglect of the basic principles and teachings of various religions. You might call this a ‘selective’ reading of the various scriptures, for example, the Bible or the Holy Qur’an, in a way that justifies violence in the name of a religious principle or value. Most of the religions also do have ‘just war’ teachings. Many times, however, I am afraid that these teachings can be invoked in a way that is not consistent with the reasons for which they were first devised.

THE FOUNTAIN: What can ordinary people, from the perspective of their faith, do to prevent wars?

Dr. Petriano: This is an excellent question. I think ordinary people can actually do a great deal. There is a song called ‘Let there be peace on earth.’ One line of the song is, ‘and let it begin with me’. I think peace must begin with each of us. First of all we must learn to find peace in our own hearts. I think religion can help us find that ‘inner peace’. Secondly, we must learn to not just ‘tolerate’, but to genuinely respect people who are different from each other ‘ whether that difference be religious, ethnic, economic or racial. Is this not what Jesus, Muhammad, Buddha and the great Jewish prophets all taught, peace be upon them all? We have to be willing to reach out to others. It is only when we do so that we can begin to realize how alike we really are. Maybe what we are most afraid of is not our differences, but rather our similarities. I would say that ordinary people have a responsibility to be well informed. Fear comes from ignorance, and it is fear that ultimately is the cause of violence. By ‘well informed’, I mean both historically and religiously. Education is central. I teach a course in World Religions here at St. Josephs College, and it amazes me and my students how little we know about other people’s religious beliefs and how much of what we think is based on false stereotypes. The more we learn, the more we realize how similar we are. We cannot stay isolated. By education, I also mean it is important for religions and nations to know and admit the mistakes they have made in the past.

THE FOUNTAIN: Even though people’s lives are affected greatly by war and disasters, can people be tolerant enough to forget all such events? If so, how can this be done?

Dr. Petriano: This is where I think religion has a vital role to play. Religion and religious leaders can exercise a great deal of influence in society, and all the great religions teach forgiveness and reconciliation as important values. One thinks of the Truth and Reconciliation Commission in South Africa as an example of how an appeal to religious values can have a vital role in helping a society come together after a long history of violence, hatred and torture. Forgiveness and reconciliation are key. There are some very good models of conflict resolution out there, and just as religious passion can sometimes ignite violence, I believe, it can also be used to promote peace and reconciliation.

THE FOUNTAIN: What can we do to stop people losing their lives in wars and disasters?

Dr. Petriano: All loss of life is tragic. In the case of war, it seems so unnecessary. One would like to think that at the beginning of the third millennium, human beings would be able to solve their conflicts without having to resort to war. It seems that this is a possible, desirable and necessary goal. We have to use our intelligence to find ways other than building bigger and more destructive weapons. Dr. Martin Luther King once said that in the modern world the choice is no longer between war and peace but rather that it is between peace and nonexistence. I believe that he was right. It is the very existence of our world that is at stake. We have to find a better way!

THE FOUNTAIN: What do you think about a dialogue between different faiths? How should people from different cultures interact with one another and learn? What methods should be utilized? Do you think it is possible that wars and disasters can bring people together, make them closer, making their faith stronger rather than breaking them apart?

Dr. Petriano: Yes, absolutely. One of the many vivid memories I have of the aftermath of 9/11 was an interfaith prayer service that took place the following week at the Yankee Stadium. There, representatives of all the great religions gathered for a memorial service. They all offered a prayer on the basis of their religious tradition. It was a wonderful moment of religious unity and solidarity, the likes of which I had never seen before. Ever since then, there have been many more efforts, especially among Muslims, Christians, and Jews, to meet to discuss, interact and learn from each other. This has been a good thing, and it must continue. Dialogue is important. Mutual respect is important. I think people getting together, even just socially, can be a good thing. We all like to associate with people who are like us. It is important to provide occasions where people of different faiths can come together and meet one another. I also think participating, to what degree possible, in one another’s religious services can also be a good thing. I have begun the practice of taking students from my World Religions class to a local mosque for Friday prayer. In the beginning the students were a little reluctant to go, but the experience has proven to be a very positive one. The mosque has been very welcoming, and students gain a new respect and deeper understanding for Islam. I think we must do more of these sort of things.

THE FOUNTAIN: What do you think about the power of the media today and how it is being used to form the opinions of people around the globe?

Dr. Petriano: Yes, the media is very powerful and influential. In the United States there is a danger today of the emergence of a few large communications conglo- merates that will control the majority of media outlets. The danger is that people will be exposed to a limited point of view. Also, the media is not always good at reporting issues that have to do with religion. I find that their staff is not always sufficiently knowledgeable about religion and the various religions and that sometimes reports are made in generalities that do not always promote genuine and accurate understanding. Many times, unfortunately, it is news of disasters or controversies that sell a lot.

THE FOUNTAIN: Do you think Armageddon theories in different faiths play a role in current issues?

Dr. Petriano: Armageddon theories do have a role to play in current issues. They are especially prominent among Christian fundamentalists who have read Revelation, which is the last book of the Bible, in a very literal way. In such a literal reading of Revelation, the end of the world and the Second Coming of Christ will be preceded by a great battle between the forces of good and evil. This battle is referred to as Armageddon. According to this interpretation, the Second Coming of Christ will occur only when the Jewish people have re-established control of the Holy Land. It is for this reason that some fundamentalist groups have given unqualified support to this goal. I want to stress that this point of view is not held by all Christians. It is found primarily among fundamentalists. The majority of Christians do not share this kind of thinking or this interpretation of the Book of Revelation. I personally do not think this way of thinking is helpful to the world situation today.

THE FOUNTAIN: Being involved in the education community yourself, what are your observations regarding the general level of knowledge about other faiths and cultures of the average American student population?

Dr. Petriano: I think a lot of work needs to be done in this area. In general, students are not well informed about any religious beliefs or traditions other than their own. That is why education is so important; not only education in the classroom, but providing opportunities for people of different religions and cultures to meet and get to know one another.

THE FOUNTAIN: What are the main reasons, as you see them, for Sufism being so popular in the USA?

Dr. Petriano: I believe that Sufism is attractive to many because of its emphasis on universality and its teachings of tolerance and peace. It offers a teaching that stresses what all human beings have in common rather than what separates them. Also, its mysticism responds to a hunger that many people have for spiritual connection. I think people, especially in our fast paced and technological society have a need and hunger for genuine spiritual experiences.

A: Involuntary evil thoughts, fancies, or associations of ideas usually are the result of Satan’s interference. Just as a battery has two poles, there are two central points to our hearts. These two poles work like the two poles of a battery; one receives angelic inspirations, while the other is susceptible to the suggestions of Satan.

Satan attacks those believers who are trying to increase their belief and devotion. If such believers are scrupulous and sincere in their feelings, then Satan attacks them from all directions. When dealing with disbelievers, who follow Satan voluntarily in the indulgences of their whims and desires, he whispers to them strange and abnormal ideas. In this way, he encourages their disbelief and learns new ways to struggle against the true religion and to waylay all believers.

Satan attacks us from all directions:

When Satan was cursed by God for his disobedience, Satan asked for respite until the Day of Judgment, also desiring permission to try to lead human beings astray in the meantime. God granted this request, and Satan then replied: Then I shall come upon them from before them and from behind them and from their right and from their left, and you will not find most of them grateful (7:17).

Satan does everything he can to mislead us. As God manifests all of His Names on us in this testing world, we are very complex beings. We have been sent here to be trained and developed into a mirror of God, and in this way to earn eternal happiness. In order to do this, we must train and develop all of our God-given feelings, skills, and abilities. If we do not bring all of these under control (e.g., our intellect, temper, greed, obstinacy, and lust) nor direct them toward lofty goals, but rather allow these feelings to be abused for disagreeable purposes, our present and future life will endangered. This is also true if we do not bring our natural animal desires under control by satisfying them in ways acceptable to God.

Approaching us from our left, Satan employs our animal instincts and faculties to tempt us into sin. When he approaches us from the front, he drives us to despair over the future, he whispers that the Day of Judgment will never come, that whatever religions say about the Hereafter is no more than mere fiction, and that religion belongs to the past and therefore is irrelevant to our present and future. When he comes upon us from behind, he tries to make us deny the Prophethood, the existence of God and His Unity, the Divine Scriptures, angels, and other fundamental matters of belief. Through such whispers and suggestions, Satan tries to sever our connections with religion and steer us toward sin.

Satan cannot use these means to seduce believers who are devout and believing. Rather, he approaches such believers from the right side and encourages them to be ostentatious and proud, to take pride in their virtues and their good deeds. He whispers to them that they are the best of believers, until feelings of conceit and desire for praise take over in the person. When such a point is reached, these believers begin their journey on the road to perdition. For example, if a believer prays the superrogatory prayer at night and then boasts that he/she has done so in the hopes that others will praise him/her, or if a believer begins to take credit for his/her accomplishments and good deeds while criticizing others behind their backs, then such a person has fallen under the influence of Satan. We must do our best to resist Satan when he comes upon us from this direction.

Another of Satan’s ruses is to make trivial things seem important and vice versa. If believers dispute with each other over trivial matters (e.g., using prayer beads when glorifying God after the daily prescribed prayers), ignoring the fact that their children are being dragged along the road of disbelief and materialism, or that their children are drowning in the swamp of immorality, this is an indication that Satan has successfully seduced them.

Satan suggests disagreeable thoughts and desires:

When Satan fails to seduce devout believers he then whispers disagreeable thoughts and desires to them. For example, through the association of ideas, he pushes believers toward developing negative concepts of the Divine Being or of contemplating disbelief or disobedience. When believers dwell on such thoughts, Satan then will pester them until doubt springs up about their beliefs or until they despair of living a virtuous life.

Another ruse Satan employs is to cause good, devout believers to suspect the correctness or validity of their religious acts. For example a believer may ask him/herself: Did I pray correctly? Did I wash my face and hands thoroughly while making my wudu’? Have I washed the correct parts of my body the correct number of times? Believers who are pestered by such involuntary thoughts, whims, and doubts should know that their hearts play no role in these questions. Just like thieves who attempt to rob the wealthy and strong countries that try to control resource-rich countries, so Satan makes a last-ditch attempt to seduce believers by troubling their hearts.

We can compare such an attack to a person who has high tempera-ture. We know that the antibodies that are formed in the blood of an ill person inhibit or destroy harmful bacteria or germs. This is what causes the temperature of the body to rise. Similarly, a heart troubled by Satan’s evil suggestions defends itself by struggling against them. Thus, it is not the heart that generates such thoughts, nor does the heart approve of these thoughts, nor adopt them. A reflection of something unclean is not itself unclean, and it cannot make others unclean. In the same way, thinking about disbelief is not the same thing as actual disbelief.

We might even say that Satan’s evil suggestions are actually of benefit to believers, for they cause us to remain alert, to struggle against our carnal selves and against Satan, and to progress toward ever-higher spiritual ranks.

How to Keep Free of Satanic Suggestions

In fact, the guile of Satan is not great (4:76). It is like a cobweb that appears in your pathit cannot prevent you from progressing, and you should not attach any great importance to it. Satan only suggests or whispers, he dresses up sinful acts as something desirable, presenting them in cheap, shiny paper. Believers must never accept his invitation. When Satan resorts to whispering, we should realize that he is using his least powerful weapon and ignore him. If we pay attention to these distractions, we may be defeated. Like a commander whose fear causes him to hallucinate and dispatch his soldiers to the front, leaving the flanks exposed, believers who listen to Satan weaken their ability to resist not only him, but their carnal selves. In the end, these are the believers who are defeated.

Believers who want to avoid this trap should distance themselves from sins, all of which Satan tries to make attractive. Heedlessness and the neglect of ones worship open the way to Satan’s “arrows”: If anyone withdraws himself (or herself) from remembrance of the All-Merciful, We assign unto him (or her) a devil as a comrade (43:36).

In order to protect ourselves from Satans attacks we should remember the All-Merciful, think about holy and blessed events, and try to live a pious life. If you hear Satan whispering to you, then seek refuge in God. He is All-Hearing, All-Knowing. Those who fear God and ward off (evil) when a passing notion from Satan troubles them, they remember, and behold, they see (7:200“1).

The Messenger advised: “If you become angry while standing, sit down; if you are sitting, lie down or stand up and make wudu’.” Once while returning from a military expedition, the Prophet called for a halt in a certain place. His companions were so tired that they slept through the dawn prayer. When everyone awoke, the Prophet said that they should leave immediately, for “Satan rules here”. The Prophet also said that Satan flees when the call to prayer is heard.

Satan also uses indecent thoughts and events to lead believers astray. He torments us by enticing us with illicit pleasures. On such occasions, we must remind ourselves that indulging in any such pleasure will engender remorse and may endanger both our present and future lives. We must never forget that life in this world is no more than a passing toy, a comforting illusion, and that the real or true life is that of the Hereafter. When some Companions hesitated to take part in the summer expedition to Tabuk because of the scorching heat, God warned them: The heat of Hell is much more intense, if they would but understand (9:81).

When Satan whispers evil thoughts, believers should realize that he is at his weakest and that he can be ignored. Dwelling on such thoughts only exaggerates and aggravates our weakness and susceptibilities. We also must avoid being careless and be sure that we do not neglect any aspect of our worship; such oversights attract the attention of Satan. If we remember the All-Merciful, focus on holy and blessed events and live a pious life, then will we be able to resist Satans call.

This work by M. Fethullah Gulen is a continuation of a long tradition of books and articles promoting the cause of serving society through the advancement of universal education. Fethullah Gulen is a widely known and respected Turkish scholar, religious leader, educator, and social reformer, whose values stem from his Islamic faith, and whose overriding interest is in the well-being of Muslims as well as all of mankind. Fethullah Gulen’s many life experiences including a teaching post in Edirne Turkey, and those acquired throughout his life within his faith, have contributed to his understanding of the role of education in shaping the world we live in. His corresponding beliefs that tyranny can be eliminated and justice achieved through education for all mankind are copiously illustrated in this and all of his former works.

Readers in the United States and other western countries will discover many comments, shaped by Fethullah Gulen’s wealth of knowledge and experience that are colored by the filter of his own education, culture, religious beliefs, and national origin. These readers can best benefit from his breathtaking perspective, and depth of understanding, by exercising tolerance and acceptance of his background and life experiences. Indeed, Fethullah Gulen has much wisdom to offer those who are truly willing to contemplate his message.

Obvious to any reader familiar with the works of Fethullah Gulen, the overall intent of this book is to both inform and guide readers in their daily lives Some chapters of this book are titled; The Spiritual Life; The Personal Life; Family; Society; Social Interaction. Fethullah Gulen divides each chapter into several subject areas, and in each subject area he provides several short and to-the-point comments (pearls) designed to provoke thought and shape the understanding, and resultant actions, of his readers.

For an example related to politics; in chapter seven, “Government”, in the subject area of “Republic”, Fethullah Gulen writes: “The Prophet, upon him be peace and blessings, did not claim kingship, and his four immediate political successors followed his example. Kingship appeared when people grew remote from the Islamic spirit, and eventually this digression became a vehicle for oppression and despotism.” This is indeed an interesting pearl, for it contains wise commentary regarding the his- torical development of politics in the Islamic world, and helps us understand the root cause of many of the problems faced by modern day Muslims. It may also help guide some modern day Islamic countries in developing policies and practices that will lead them out of the political, economic, and cultural quagmires they may be experiencing at this time.

Another example, this time related to the science of metaphysics, can be found in chapter nine, “Ideal People”, in the subject area of “Pearls of Wisdom”: “Matter has no comprehension, consciousness, feeling, or will. It is comprised only of some laws and particles (used to form things). What an embarrassing mistake it is to count it as the essence of existence.” Fascinating insight that encourages us to critically examine the values we and our cultures have adopted regarding the worth and value of property and objects.

In Pearls of Wisdom Fethullah Gulen has assembled an awesome collection of wise thoughts and arranged them in logical subject areas in order that we can use them to examine our lives and benefit from his wisdom. There are literally hundreds of pearls in this book, and every one of them requires our immediate attention.

The basis of Islam is ‘iman’ and ‘iz’an’, that is, faith, and conscious obedience. The fruits of Islam are ‘ihsan’ (blessings) and ‘ihklas’ (sincerity), that is acting or living as if seeing God, and doing everything only for the sake of God Almighty. The concept of Islam can be briefly summarized as the unconditional and doubtless belief of the ‘Tawhid’, the Unity of God, and His divine Existence, and the submission of the self to Him. Also included in this, are the performance of every act and the responsibility of acting as if one sees Him, and is observed by Him, and doing everything only for His sake. A person who acts according to these or to similar descriptions is called a ‘Muslim’ (not an Islamist). Such a person is accepted as a candidate to eternal prosperity.

Based on the messages of God Almighty, and the teachings and practices of His prophet Muhammad, upon him be peace and blessings, Islam is a Divine religion. A person who believes and practices Islam is called a ‘Mu’min’ and a ‘Muslim’ (one who has faith, and who has submitted). Scholars have described Islam as ‘the sum of all divine laws that urge people to do good deeds with their freewill and consciousness.’ Hence, if such a dynamic system can be practiced in life, then its fruits will become obvious in this world and in the hereafter. On the contrary, when this system is expelled from life, then it is not easy to find anything positive to say about religion.

From the perspective of language, there is a fine distinction between ‘iman’ and ‘Islam’, that is, faith and submission. However, it is a strongly believed that Islam without faith (iman), and faith (iman) without Islam (submission and/or actions) are incomprehensible. Faith is the interior, and Islam is the physical expression of this faith that constitutes the exterior. Their union makes the Divine Religion, which establishes all aspects of faith and practice in this life (iman and Islam). A person who practices and who accordingly represents this religion can only be called a Muslim. From this perspective, those who consider religion to be no more than a system of beliefs, and those who only practice it culturally without understanding the deeper meanings, are mistaken. It is obvious that both groups have been and will be left bereft of the fruits of this religion, fruits promised by the Lord, in this and in the next world.

Surprisingly, however, to consider the practice of Islam as being part of the faith would be another mistake. Although those who believe that the practice of the faith is compulsory, but still fail to fulfill their duties are sinners, they are still Mu’min (one who has faith). Such thought does not conflict with the Sunni understanding of Islam, because not worrying about committing sins is very different from saying ‘To punish or not to punish is God’s decision’. According to the Qur’an, faith is an essential part of the religion, lying in its very core, while Islam is the only way to make faith a part of human nature. Practice without faith is hypocrisy, faith without practice is sin (transgression). As hypocrisy is no more than hidden blasphemy, it will not be forgiven, but it is possible for sins to be for- given through repentance. In this respect, even if someone does not practice Islam, we should have a good opinion of them and not see those people as non-believers, unless they undermine or express that they do not care about Islam. Yet, it is not possible to think in the same way for those who are faithless, and oppress and despise other believers for being Muslims. An additional point that needs to be addressed here is the importance of being steadfast in one’s religion, carrying out all the aspects of faith and its practice, this is what God seeks in believers.

To be a truthful Muslim, one should avoid all kinds of hypocrisy and acts of blasphemy; one should surrender to God with utmost sincerity, and practice Islam with a consciousness of being in His presence and being watched by Him. It is disrespectful to think of religion only as a matter of conscience and mysticism. Those who seemingly accept Islam – God is always aware of the truth of the situation – yet proclaim that the practice of religion is a form of extremism, are deceiving themselves with empty illusions and they are posing as devout Muslims. Subjective and immoral interpretations of Islam turn it into a man-made religion, not a divine religion. In fact, Islam was sent down to save people from their own selves, the self that follows only human desires, and to enlighten people with the knowledge of God. In other words, Islam is collection of divine rules and revelations that raises human beings above the level of the animals, and which prepares them for the journey to the comforting climate of the heart and the spirit. The spirit of this system is Iman (faith), its body is Islam (submission), its perception Ihsan (consciousness of His presence), and the name of this unique order is Din, Islam (submission).

Islam addresses those who are intellectually capable, urging them to do what is good for both this and the next life through their own freewill, promising eternal contentment to those who heed this call. The position of believers is not one of being oppressed by responsibilities and obligations. All blessings, prosperity and enduring joy are bound together with the free will of humanity by God’s Knowledge, Will and Choce. In the same way religion and the responsibilities entailed are a favor and a tribute given to human will by the Divine Will. From this aspect, Islam is totally different than other religious systems; the manners of Islam are divine, and the expression of this is servitude. Those to whom Islam is being addressed are intellectually capable, and they possess freewill, as already stated; they try to practice the religion of God, and also try to be representatives of it. It is also possible to think of religion as a gift from God to those who are capable; those who are mentally incapable and who are not free in their actions cannot be held responsible for religious obligations, and they are not privileged as others are as they cannot be encouraged to do good.

As this religion has been sent by the All-Knowing God, He Who best knows His creation, it always shows the way to the truth, to good deeds, and it encourages hearts with promises of paradise. On the other hand, it also urges people to be cautious and warns them of terrible consequences if they go astray. In this context, the commandments of the religion are everlasting, constant, and relevant to the date, because these edicts are eternal. Despite the fact that all systems are subject to becoming irrelevant and out-of-time, the commandments of Islam are always new, and attractive. Yet, there are some biased people who do not perceive this truth. This is not surprising, as all man-made decrees are subjective, and they all differ from country to country, and fall out of step with time, due to continuous amendment that is made on an ad hoc basis; such systems provide only a temporary relief to the problems of humanity, due to the limited perception of humanity of itself.

On the contrary, Islam has been revealed with messages that deal with all kinds of matters and that provide satisfaction for the eternal and never-ending needs of humanity. It has never asked or suggested anything that goes against human nature, and has never neglected any of our needs or desires. For those who are mindful and righteous, there are no issues that have been neglected, no doubts or desires that go unanswered, and there are no conflicts between the commandments of the religion and their practical meaning, nor are there any gaps or issues that have not been taken in hand. On the whole, Islam, with its eternal messages and glad tidings about how to please and see the Lord in the hereafter, has been uniquely and divinely planned to suit human nature, its capabilities, goals, and tendencies.

Living an Islamic life, one benefits from the lawful bounties of this world, spending all one’s years full of the joy of walking the corridors that lead to paradise and the eternal blessings of He Who Bestows. In addition to all of this, if a person can live his/her life totally concentrating on pleasing God, which is the essence of religion, then this person can be considered as being of the rank of the angels. The decrees made by humanity are limited, and are usually race and ethnicity oriented; these can never be an answer to the limitless and never-ending needs and desires of humanity. God is the Creator and the All-Knowing, and this religion is His decree given to mankind for this world. All other man-made systems are of limited vision and are short-sighted in their awareness, and their spirituality is always hazy.

Islam, the true religion, is a unique order that never misleads and a divine source that opens new earthly and heavenly prospects for human beings. This divine system is called ‘religion’ from the perspective of belief, ‘shariah’ from the perspective of actions, and ‘community’ from the perspective of social functions. Primarily, all actions and activities occur according to the belief system, and social life is shaped according to this behavior, these actions and activities. For this reason, believers, who have solid faith and who make their faith a part of their character, continuously practicing it, are sources of truth, justice and fairness; such a person is trustworthy, a representative of high morality, a seeker of knowledge and wisdom, and is loyal to the sacred call of religion. Such a faithful believer would also actively participate in working toward the perfection of human society.

Faithful Muslims, who are conscious of their religion, whose practices are in line with the divine commandments, whose hearts are always connected to their Lord, and whose actions reflect this relation with the Divine, will never be deceived, nor will such people be in a position of servitude to any other human being. Such Muslims are always aware of their relationship with this exalted community, and thus are self-confident; they reflect this assurance, and are distinctive in their behavior. They love, show sympathy, and deep respect for all the created things because of the Creator. They prevent themselves from performing base and simplistic actions that are not compatible with the honor of being human; they are above the others in their faith, wisdom, and actions. While doing all of the above, believers are never proud or arrogant, they never push or force others to accept their philosophy or way of life. Aware of the fact that Islam never causes repugnance, they accept everyone as they are, and instead of trying to push their ideas on others, they are adorned with true faith, trying to represent their religion flawlessly, and being one of those who are admired by those around. Yet, they are not seeking the admiration of others; they do everything for the sake of their Exalted God, thinking only of His approval in their everyday speech, behavior, and thought; such people are never ‘ostentatious’, considering this as little better than a virus infecting and killing the heart and spirituality.

As a matter of fact, Islam did not come to oppress the minds or the will of humanity, but rather it was sent to prevent such oppression and tyranny on the part of human beings, hence urging people to use their minds and their intellects alongside their freewill to make new choices. This was exactly how things were at the time when Islam was being fully practiced; its majestic spiritual charm never needed any mind games or tricks, nor was hidden or explicit cruelty accepted. Deeds were the language that Islam used to reach the heart, words were used to explain the details. Words were used as a tool to address the conscience, words that encourage good and prohibit evil were the means; physical enforcement was not used. Islam does not approve of enforced faith (this is against the nature of the religion), nor does it accept any practice or deed which is not oriented around the pleasing of God. According to Islam, enforced faith is hypocrisy, and such deeds are no more than showing off. The Qur’an strictly forbids oppression in faith, as can clearly be seen in this verse ‘There is no compulsion in religion. True guidance is distinct from error.'(2:256). Islam exists to prevent all kinds of hypocrisy and disbelief, and to hinder those who want to show-off. All of these facts in no way contradict the persistent behavior of a believer in the expression and establishment of the Truth.

As long as there is an opportunity, Islam will address the minds and souls of humanity, saving them from hypocrisy and leading them to the truth by the perfect example of the prophet Muhammad (pbuh), lighting the true faith and belief in their hearts, and equipping them with an awareness of God’s presence everywhere and eternally. This kind of behavior is nothing more than the result of the acceptance of the message of Muhammad (pbuh).

The message proclaimed by the last prophet (the Messenger) Muhammad (pbuh) is the final and complete divine message, and it is the most reliable, trustworthy path leading to God Almighty. If this religion cannot express itself very clearly nowadays, the fault lies in that it is not only being perceived incorrectly, but it is also not being depicted in the best possible manner by those who follow Islam. Nevertheless, we do not think that this situation will stay forever as it is. When the time is right, Islam will re-express itself in every stage of life and it will entrance mankind with its joyful colors and patterns once again.

When this community of Islam notices that once again they are renowned and their name has been given to them by God (according to a verse in the Qur’an, ‘God is the one who gave the name Muslim to you and to those before you’) they will be impressed, saying ‘How Exalted, how Beneficial our Lord is’ and turn their faces towards Him; they will submit to His wisdom.

Islam is an invitation that expresses the religions that came before it. As materialist and naturalist philosophies have became too energetic, the containment of this divine message has also meant that all other religions are defeated by those dangerous and terrifying ideologies. Islam is the protector of the true faith. Since every other prophet in the past proclaimed the same messages, Islam is a point of support, and acts as evidence for the other heavenly religions. Thus, to revive Islam means revitalizing the other heavenly religions, correcting those points that are erroneous, maybe even partially revising some points that are in need of repair and providing new ideas for the believers of other religions. I personally believe that all of the above are possible and the fact that all heavenly religions come from the same source is a great advantage in this direction.

In our world, the most practical solutions exist for the most complicated matters; the simplest things have important duties and splendid mechanisms are developed from these to carry out the same. Thanks to these mechanisms, there is a moderate climate and there are ideal values of air, pressure, heat and precipitation. Let us briefly consider a few of these systems that contribute to maintaining the average temperature in the world. The exact amount of solar energy we need reaches the Earth, and the distance between the sun and the earth plays an important role in this. If we think about the freezing cold on Mars, which is farther away from the sun, or the burning heat – a heat which melts even lead – of Venus, which is nearer to the Sun, we can appreciate the special status of the Earth and how carefully chosen its position is. If the solar energy that reaches the Earth were to decrease by only 10%, the average temperature of the Earth would decrease, and subsequently our planet would be iced over with an ice layer measuring a couple of meters in depth. A slight increase of solar energy, however, would burn everything and eradicate life on Earth. 

We should not ignore the fact that our planet is of such a size that it is able to keep its gases within the atmosphere in ideal amounts and proportions. Our planet could have been created as small as Mercury (1/8 the Earth’s size) or as big as Jupiter (318 times bigger than Earth). A smaller planet with lower gravity would disperse gases into space and therefore would have no atmosphere. A bigger planet would keep all the gases within the atmosphere, including poisonous gases, due to its high gravity. Furthermore, the Earth would be uninhabitable due to high atmospheric pressure and density. The fact that carbon dioxide and water molecules are scattered throughout the air in sufficient amounts means that they absorb heat from the sunlight during the daytime, thanks to their highly absorbent potential. At night, when there is no sunlight at all, the air keeps the previously absorbed heat in, just like a greenhouse, preventing it from being released into cold space. During the day, the atmosphere serves as a curtain protecting the world from the harmful effects of the rays of the sun; at night, it serves as a blanket preserving the heat. Devoid of such a protective shield, the moon is scorched by the rays of the sun during the day and it freezes at night.

Do we owe the small difference in temperature between day and night only to the gases in the atmosphere, which function like a thermos flask? Of course not! We can observe that the time span (24 hours) in which our world completes its rotation is so perfectly adjusted that the difference in heat is kept at a minimum. If the nights were longer, the Earth would get too cold; if the days were longer, it would become too hot. Mercury, rotating very slowly, is a good example, the heat difference between day and night can reach up to 1,000 degrees.

Seas constitute one of the systems which help to adjust the climate. At first, we may find it strange that seas cover a far greater area than land. We have named the planet that plays host to us “the Earth”. The word “earth” also means soil. However, most of the Earth’s surface (70%) is covered by water, not soil. Thanks to this reality, neither polar cold, nor boiling tropical heat prevails on our planet. The land, which is heated by the rays of the sun during the day, radiates the heat it has absorbed, just like a radiator. As for the sea, which is a huge mass of water, it only warms up a few degrees, despite the millions of solar calories it takes in. Nevertheless, once it warms up, it does not grow cold easily. The oceans, which cover a larger area than land, supply water to the land through evaporation, as well as serving as a thermostat that regulates the climate and prevents it from becoming too hot or cold. If the oceans were to occupy a smaller area, there would be less evaporation and less precipitation; the land would turn to desert.

The air that is heated by the sun rises to be replaced by cold air. In this way, low pressure centers appear where there is hot weather and high pressure centers appear where there is cold weather.

The tilting axis of the Earth plays a significant role in keeping the average heat within tolerable limits. On the other hand, the way the mountain ranges are arranged and the 100 difference in temperature between the equatorial and polar regions lead to the creation of winds. If such a heat difference were to appear on a planet that had an even surface, nothing would stand in the way of the storms, and they would reach a speed up to 600mph. The Earth however, is provided with natural barriers that block powerful air currents. These barriers begin at the Himalayas and continue as mountain ranges through the Taurus Mountains and the Alps, ending with the Atlantic Ocean in the west and the Pacific in the east. Another mechanism that helps regulate the heat in the atmosphere is that of the ocean streams. Overheating generated in the equatorial region is transferred to the north and south by the ocean streams, balancing the heat in different parts of the world.

This is not the only way in which the Exalted Creator Who has absolute control over the systems balancing the heat in the atmosphere manifests His Power. He assigned the clouds a similar job. Hot weather causes evaporation, which leads to formation of clouds. Clouds prevent some of the sunlight from reaching the Earth, reflecting it like a mirror.

The Proportion of Gases

The atmosphere consists of approximately 77% nitrogen, 21% oxygen, and 1% argon and other gases. The majority of living organisms, including human beings have been created with a metabolism that needs oxygen. When carbon compounds react with oxygen, the outcome is energy, with by-products being water and carbon dioxide. When such a reaction takes place in our body, the energy obtained is transferred to the energy packs (tiny accumulators) called ATP, which we use in our cells. Since all metabolic activities require ATP energy, we constantly need oxygen and this need is met through respiration.

Given that oxygen is a vital substance for us, we might think that it would be better for us if there were more oxygen in the atmosphere. Fortunately, our Lord did not create the universe in accordance with such simple logic. It is estimated that every oxygen increase of 1% over a level of 21% will also increase the possibility of forest fires by 70%, owing to the high inflammability of oxygen. An oxygen rate over 25% would cause the majority of our greenery to be burned to ashes. All the tropical forests and arctic tundra would be destroyed and it would be impossible to prevent great fires. This all goes to demonstrate that the present oxygen rate in the atmosphere is at equilibrium.

In spite of constant consumption, the rate of oxygen and carbon dioxide in the atmosphere is maintained thanks to a wonderful transformative mechanism which runs smoothly without failure (that is if we do not damage it). While animals consume oxygen, they continually release carbon dioxide into the atmosphere; carbon dioxide is a poisonous gas for animal life. Plants however, perform just the opposite activity, transforming carbon dioxide into oxygen, and producing nutrients as well, the most common being sugar. In this way, billions of tons of oxygen are produced and released into the air everyday.

What if plants, like animals, were to carry out the same reaction, consuming oxygen and releasing carbon dioxide? In a short time, our planet would turn into an uninhabitable place. We would use up the oxygen in the atmosphere in a short time and all life forms would be eradicated. And how about a world where both animals and plants produce oxygen? The atmosphere would have such a flammable quality that even the tiniest spark would cause great fires.

Like the other gases in the atmosphere, oxygen is kept at an ideal rate, its benefit and harm being precisely balanced. This is nothing more than the result of a perfect adjustment made by ‘Him’. There can be no coincidence in such splendidly created systems and nor can these things happen on their own.

A Breath of Air

The fact that the density of the atmosphere is ideal for respiration also indicates the impossibility of ‘coincidence’ in this delicate arrangement. No matter whether we feel it or not, we continue breathing every moment of our life.

We constantly inhale and exhale the air. The reason why we need to breathe so much is that there are billions of biochemical reactions taking place in our body all the time which can only be realized with oxygen. Oxygen is even helping you to read this article, for the millions of cells in your retina need to be supplied with oxygen. If the oxygen rate in your blood decreases, your vision blurs. All the cells that make up the muscles in our body have energy generating centers which function by burning carbon; in other words, they react with oxygen.

When we inhale, nearly 300 million tiny spherical bags (alveols) are filled with high-pressure oxygen. The oxygen in the capillaries that cover the cell walls is reduced and then is at a low pressure. This allows the oxygen in the air to be absorbed by the capillaries and to be carried away by the hemoglobin found in the red blood cells – the magnificent servants of our body. Then it begins to serve our entire body, starting with the heart.

The red blood cells which travel to the lungs from different parts of the body carry oxygen from the lungs to the energy centers of the cells and they carry the waste material – carbon dioxide – back again to the lungs. In this process, clean air (with oxygen) is inhaled and is exhaled with carbon dioxide. Obviously, both inhalation and exhalation are vital functions for which we should be thankful. The words we utter can be considered the fruit of the carbon dioxide we exhale. On the other hand, this waste gas is recycled into oxygen and sugar by plants.

The fact that 300 million tiny bags in our lungs have been constructed to fit into a limited area clearly indicates God’s infinite knowledge and the fact that He is Omniscient. If these were to be spread out over the ground, they would cover an area as big as a tennis court. They should, logically, require a gigantic organ to carry them; think about how we would carry this organ around with us…

In spite of being so tiny, the alveols and alveolar tubes in our lungs are large enough to let air move freely, which is another sign reflecting His wisdom.

The atmospheric pressure at sea level is 1 atm. This means that 1 kilogram of pressure is applied over a square centimeter, an area that is only as large as the tip of one’s finger. At sea level, 1 liter of air weighs 1 gram. As it is seen, the air has an immense pressure, in spite of its lightness.

The fluidity of air is fifty times greater than that of water. As a matter of fact, these values are very accurate and the fact that they are so is critical for our life. If the density of the atmosphere were to be slightly increased, breathing would become as difficult as sucking honey through a straw. Do not even think of saying “make the straw wider”, i.e, making the alveolar tubes in our lungs wider. In such a case, the area contacting the air would be diminished and the lungs would be unable to receive a sufficient amount of oxygen to meet the needs of our body. The resistance of the air would be too great and it would be impossible to design a respiratory system capable of supplying the oxygen we need.

Several conditions that make life possible are only realized at certain values, and the atmosphere possesses precisely all of these values. All these only go to show how delicate His adjustments are.

What if the atmospheric pressure was lower, for instance, just 20% lower than it is at present? Given that the conditions of evaporation and boiling depend on the air pressure, more water would evaporate from the oceans and eventually the high humidity of the atmosphere would create a greenhouse effect on the Earth. In other words, there would be excessive heat in the world. And if the atmospheric pressure was twice as great, the humidity would be so low that there would be terrible drought, turning almost all of the land into desert.

Several conditions that make life possible are only realized at certain values, and the atmosphere possesses precisely all of them.

Who are all these things balanced for?

The air that is in front of our nose, ready to be of use to us, the ground under our feet, the night and day that follow one another in succession… the sun, the honey bee covering miles for us… When we contemplate all these, we realize that all their activities are directed to serve us.

The beings in this universe do not serve us from their own free will. It is crystal clear that all things point to a Creator Who takes care of us.

Our Creator has bestowed us with ears, providing the world of sounds for us. He has created a brain in our skull, a heart in our chest and a tongue in our mouth; these serve as devices by which we sense and appreciate His blessings that overflow from His treasures of Mercy. He has presented various fragrances, tastes and colors for our senses; He has created numerous species in order to help such devices fulfill their true duty. Only the atmosphere and what it covers will suffice as signs that indicate the ultimate truth. Study the following Qur’anic verse, that reminds us of the divine grace: “And He subjected to you what is in the heavens and the earth all together, (as a grace) from Him.” The rest of the verse counsels us to reflect: “There are in that signs for a people who reflect.” (45:13)

A person draws meanings from, or gives meanings to, events and experiences. That is, experiencing starts to make sense as the person performs his or her psychological functioning of translating it into how he or she thinks and feels. It is the individuals’ subjectivity, or phenomenological world, that forms the very core for meaning origination and evolvement. People have the freedom to choose meaning (McArthur, 1958) through their interactive experiencing with various internal and external contexts (Chen, 2001). As such, meaning is the underlying motivation behind thoughts, actions and even the interpretation and application of knowledge. Meaning is also arrived at through the learning process.

As a convert to Islam, how I construct meaning represents perhaps the greatest difference between my worldview prior to Islam and my post-conversion Islamic worldview. My Islamic worldview facilitates meaning through the tawhidic (God’s Unity) paradigm by connecting everything in life – every word, act, thought, and event – to the highest source of all, the ultimate reality, God. This means that everything that happens in life is to be responded to according to that which is pleasing to God and in line with His revealed laws. We do not make decisions based solely on our feelings, desires and appetites. Rather, we employ the intellect, which is grounded in knowledge of religion and God, to decide that which is pleasing and acceptable to the Creator, and, as such, optimal for us on all levels. The goal, the ultimate success, the ultimate happiness, and contentment, is transformed into a spiritual one and is manifested in a life of closeness and intimacy with the Divine, detailed by God-consciousness in every act and thought.

How this differs from my pre-Islamic worldview is that it, ideally, removes the lower self as a guide, so decisions are not made according to appetites and selfish desires, but according to that which we believe is best for us, for our lives both here and in the hereafter. We cease following the direction of the lower self and instead open our hearts to the guidance of our higher self, the one in tune to the divine will. For what is best for us cannot be left to the lower self to decide; that self can only lead us to spiritual destruction. Thus, all of our trust and hope is placed in God and our conviction that He is the best one to guide us as the Creator of all things, the Loving, the Merciful, and the one who wants the best outcome for us, an outcome which is closeness to Him in this world and a direct vision of Him in the life after death.

The making of meaning, therefore, takes on a whole new form from this worldview. The lens – our cognitive schema – of how we see the world changes. We begin to see with the eyes of the spirit, the eyes of the heart. We judge not according to what we find pleasing or desirable, but according to the knowledge of what God finds pleasing and desirable. As such, we begin the striving, the journey toward the acquisition of the divine attributes. We live a life of effort to reform our own personalities to reflect the attributes. As a real-life example, the one who most perfectly manifested these attributes, we follow the way and life of Prophet Muhammad, upon him be peace and blessings, and his successors. In so doing life becomes one of ongoing self-purification, self-perfection and self-improvement. The making of meaning, therefore, is spiritualized. We become highly tuned to everything happening around us. When I came to Islam, however,I learned that even eating could be a spiritual activity when undertaken with the right intention. According to the Islamic world view, every morsel of food is a blessing, a gift, sustenance that comes from God.

We find meaning and make meaning of every experience through self-examination. We start by looking inwardly at ourselves and examining how we react to situations around us. We take stock of our feelings, our frustrations, our likes and our dislikes. We examine our minds and look at what we spend time thinking about. We constantly look for ways to improve ourselves. In sum, everything means something because according to our worldview, God sees everything, knows everything, and everything we do is counted either for us or against us. Every moment thus contributes to our success or failure. This means that as Muslims, we must acquire the attribute of awareness, of always knowing what is happening around us and within us at all times.

Islam helps us to construct meaning on the premise that everything is purposeful because it directly determines our fate both in this world and in the eternal world after death. We approach life as an opportunity having been given the knowledge that every moment can either help us or hurt us, depending on what we choose to do with it. In this way, the Islamic worldview puts the making of meaning in our own hands through the gift of free will, and links the process with the development and refinement of the self.

The spiritualized Islamic worldview brings energy to life and a balance that I did not previously have. The key to it is consciousness and remembrance of God. When we are conscious of God, of His omnipotence, greatness and mercy, we are always aware of ourselves. We are constantly in a state of humility because of the knowledge that He created us out of nothing for no other reason than that His love be known, He be worshipped and trusted by us. We are also aware that God’s mercy will always help us along on our path when we make a sincere effort to dedicate ourselves to Islamic self-improvement. This awareness includes the belief that heaven is not only the goal for the hereafter, but for this life as well, achieved by closeness to God. As such, by remaining conscious of God, we invite and invoke goodness from both the earthly and spiritual realms, and light a way for ourselves to engage in continuous self-refinement.

An example of how Islam contributes to the making of meaning is my initial understanding of how a Muslim is to approach something as seemingly mundane as eating. According to my pre-Islamic worldview, eating was an activity undertaken to satisfy hunger. It was never much more than that. Although I understood food as a blessing, I did not approach eating as a spiritual act. How could I? The only knowledge I had of it was that it was an activity undertaken to satisfy a physical need. When I came to Islam, however, I learned that even eating could be a spiritual activity when undertaken with the right intention, in accordance with Islamic law, by way of the Prophet’s example and with a deeper understanding of the act itself.

According to the Islamic worldview, every morsel of food is a blessing, a gift, sustenance that comes from God. The food we eat is usually also a blessing for those who grow it, manufacture it, process it and sell it – those who derive their livelihood from it. Food, when consumed with consciousness of God can be a source of barakah, blessings and divine grace. Therefore, we are more inclined to be less wasteful in our eating, to take less and think of others who also want to eat. Through the spiritual practice of fasting, the Islamic worldview also teaches us what it is like to be unable to find food. This alone is enough to make most people appreciate food and increase their gratitude to God when they eat. In addition, there are so many forms of etiquette (adab) of the Prophet on how to approach and eat food that help us to understand its spiritual role in our lives, such as the proper way of sitting, chewing, handling food, passing it to others, the prayers to recite before eating it, while eating it, after eating it, the way to conduct oneself while eating, the way to wash ourselves after eating, etc. As we can see, something as fundamental to our lives as food, or eating, when approached from the Islamic worldview becomes a highly meaningful activity that is intimately linked to our personal sense of mission as Muslims.

So what about something as spiritually rich as formal worship? If eating as an activity can be approached with spiritual intelligence, an act of God consciousness and worship, then what about something like our prayer (salat), which to the Prophet was not only a comfort, but an ascension to heaven every time he engaged in it? What does prayer mean to us? Do we approach it as a heavenly ascension, so powerful as to move us to a higher state, or is it just something we have to get through to achieve a place at the heavenly table when it is all over?

Meaning of Islam is cultivated in us through the knowledge and wisdom found in our tradition, and through teachers that have been blessed with it and continue to pass it on. We must seek them and their works to help us develop meaning in our lives as Muslims. It is an important time for us to make meaning from this way of life. All around us meaninglessness and its culture are fueling the spiritual suicide that is engulfing the world and victimizing people from every race and religion.

Ultimately, meaning of Islam must be individualized and owned by each of us uniquely, based on our individual relationship with God. We must find intimacy with Him, strive to love Him, rely on Him, to seek Him, and depend on Him, trusting Him completely. Lasting and real meaning of Islam cannot come from a movement or someone’s agenda it can and must come from the knowledge of Truth, and submission to it through the way of life based on it. It must be spiritual, not political. Our uniqueness as an ummah is that our purpose, our basis for deriving meaning in all of life is spiritually grounded in heavenly laws and aspirations. When we read the beautiful supplications of our Prophet to his Lord, we can feel the intimacy that he had with the All-Merciful. This is the spring of meaning for those who have surrendered themselves, and an important element of our way of life that helps us persevere through difficult times.

References

• Chen, C.P. 2001. On Exploring Meanings: Combining Humanistic and Career Psychology Theories in Counselling. Counselling Psychology Quarterly 14:4.
• Dewey, J. (1933). How We Think. New York, NY: Heath Books.
• Frankl, V. 1963. Man’s Search for Meaning. Boston: Beacon Press.
• Lofland, J. and Lofland, L. 1996. Analyzing Social Settings. Third Edition. Wadsworth
• McArthur, H. 1958. The Necessity of Choice, Journal of Individual Psychology, 14, 153-157.

“Surely, those whom you invoke, apart from God, will never create a fly even if they combine together for the purpose. If the fly takes something from them, they cannot rescue it from him.”; (Qur’an 22:73)

Good day my dear friends! I know you are tired of me, I bother you so often, especially in hot weather; but would you mind listening to me a little? I don’t understand why you are so proud! Did God create just you, and someone else created me? Some people do claim that I and all the other creatures evolved just by chance, in a process they call evolution, but I wouldn’t pay attention to them if I were you. Our Lord, God, created you and me, and the whole universe. Then why do you see me as being so unimportant? Of course, my Lord made humans superior and gave them an honorable place in this world, but this is only for those humans who recognize God Almighty and who pray to Him. If someone does not recognize the Creator, then this person will fall lower than me; I know my Lord, and I do not change my behavior. I don’t do anything but what He taught me. True, I am not tested as you all are, but I am happy with my lot. I carry out my duties obediently.

Although I do many useful things, most of you (except for the zoologists among you) aren’t aware of what my uses are. Some people even say, “Why has this black bug been created? It is of no use.”

If you just look at my wings, you can see that they are like a perfect work of art. Think about it, what would be more difficult, producing a large watch or a small and sophisticated one? Obviously producing a small watch is much more complicated. But one must remember that nothing is easy or difficult for God, He just says “Be” and He can create anything. By saying, “Be” He can create a microorganism or an elephant in an instant.

Just as you have organs that carry out the biological functions in your body that are necessary for your survival, I also have organs and systems in my body which carry out similar functions. The only difference between yours and mine is their structure and working principle. For instance, we both have hearts. Your heart pumps the blood to the body via the veins, and my heart pumps the blood to the spaces between my organs. You use your lungs for breathing while I have capillary tubes called trachea which transfer air directly to my tissues. The organs in my head are composed of many small particles. Each one of my eyes is created from hundreds of small hexagonal structures called ommatidia. Each has its own lens, a pigment cell that isolates it from the others, and a crystal cone. A special protein called chitin covers my body. Each one of my hairs acts as a special receiver, allowing me to detect all vibrations. Chitin is made up of a protein, which is durable and not permeable to water.

My mouth is shaped like a tube, while my tongue is like a sponge, helping me to taste my food. My feet, made up of chitin, are very thin and formed of many parts with a hook at the tip, making it easy for me to climb vertical surfaces.

There are hollow tubes in my wings, making them very light and strong. The hammer-like organs (halter organs) under my wings help me to balance while flying. There are some know-it-alls out there who claim that these organs were secondary wings that lost their function during evolution, but they seem to forget that there are many insects that have secondary wings. If this is so, why did I need to “lose” mine? It is hard to understand why these people do not try to understand reality. Actually, God created me with one pair of wings and two organs to help with balancing. These organs have nothing to do with mutations, adaptation, selection or evolution. Although my ancestors did mutate at times as all living things have done, we have never changed or evolved. Some of us are weak and some are strong; this is a rule of God. This rule is necessary for the ecological balance to be maintained. Some flies will be food for other living creatures, while some will survive to produce more flies. I have not heard of any other flies evolving into a new living creature.

I can fly better than you. You have imagination and knowledge, and you have the ability to improve yourselves, yet you still have not been able to invent a machine that can fly as well as I can. I can turn a somersault in a tight space. I can walk on the ceiling. I can sense the approach of your hand. I can take off so easily that I do not even need a “runway” like airplanes do before taking off. Airplanes can be used for destroying other things, but us flies help to build a better world. My Creator (God) has given me coordination in flight; I do not crash into other things and do not cause any damage while flying. The Qur’an (22:73) says: “Oh mankind! A parable is set forth, so listen to it: Surely, those whom you invoke, apart from God, will never create a fly even if they combine together for the purpose. If the fly takes something from them, they cannot rescue it from him.”

The Qur’an is a miraculous book; yet, unfortunately some people do not understand this yet. Even if all human beings were to work together, they would not be able to build a small “fly”. If I take something from you, you cannot get it back from me. For example, when I snatch a piece of your food, I simply pour digestive enzymes on it and it melts. These enzymes break the food into pieces and make them liquid. Then I am able to drink this liquid. Well now, it would be impossible for you to convert this food back to its original form. Let me show you my nutrition cycle on the right.

When someone mentions the words “flight and insect”, it is most normal to think of only one insect, the common house fly, but there are in fact many species of flying insects: approximately 90,000. Since we have wings, we are all called “diptera”. There are many of us on the earth; from this one can conclude that there will be useful as well as harmful insects among us. Some of our friends take pollen from flower to flower, making honey for you to eat. We eat a variety of foods; some eat meat, some eat vegetables, while others eat fruit.

My friends and I who belong to the Musca type are the most frequently encountered flies in your neighborhood. We, like the other species of flying insects, increase our reproduction rate with increases in temperature. We produce large numbers of eggs. The maggots that you see in rotten food are in fact my larvae. The female fly leaves her eggs on the food you leave out in the open. These eggs hatch in a few days, the time being longer or shorter depending on the temperature. The larvae have a great appetite for everything and they grow fast as they eat everything they encounter. Then they enter a dormant period and retreat into cocoons. After a short while, they come out with bodies that are totally different anatomically. If you were to tell this to someone without a great deal of know-ledge, they would never believe that these crawling larvae will turn into flying creatures one day. It is hard to predict or understand such a huge change. There lies a great wisdom in both our forms. For example, if we did not exist, only bacteria would be able to help decay the dead and this would take too long. But, thanks to my larvae and their presence everywhere in large numbers, this process is completed in a matter of few days. Due to their speedy consumption of decaying matter, maggots have been used often in medicine. They have been used to get rid of decaying tissue on the wounds that aren’t healing, and in this way they speed up the healing process.

Now, I also want to remind you of an unfairness that you do to me and all other flies. As you know, our eggs develop and spread fast during the warm summer season; each of us can produce hundreds of eggs. We go all over the place to find food and sometimes we find it in your trash or in animal droppings. Those who see us in these places mistakenly accuse us of carrying and spreading disease. But the reverse is true; we consume the germs that spread quickly in hot weather. These germs grow on food all by themselves, we don’t produce them. Germs are living creatures too, and they use their abilities bestowed on them by God to grow everywhere. All we do is clean the environment by eating them as we feed. We are able to digest germs thanks to the strong digestive enzymes that we carry. Despite what is believed, I am a clean animal. I clean myself all the time, using the digestive enzymes in my saliva. If it weren’t for me, the germs would grow and spread faster.

I hope that from now on you won’t try to shoo me away when you see me on your hand. Instead, I hope that you will watch how I move and observe me more closely; witness the fine art in me. When you think about me, consider what I have told you. Don’t you think that you should change your opinion about me?

Programs and documents on the computer are held in two areas: software and hardware. For scientists, one of many goals is to make the processors or chips, which are like the human brain that consists of nerves, much smaller, but still powerful enough to process many more calculations. There are many differences between the current chips and earlier ones. Chips which will be produced in the future will be smaller and probably process more calculations more quickly.

Programs, which can be seen as being the mechanical counterpart of the human mind, bring the above-mentioned improvements into daily life. New programs boost the capability of the computer in parallel with the capability of their chips. Without these programs, computers would be no more than ordinary electronic machines.

Developed technologies in fields like industry, communication, or the military bring us face to face with new developments and have made the computer an undeniable part of our lives. Mobile phones equipped with new features, medical machines which can easily make a large number of analyses and provide ease in diagnosis and treatment, robots that can operate with minimum error and have a low cost when used in production, and weapons that automatically focus on the target are all part of this progress.

With time, software and hi-tech sensors have enabled computers to communicate with people; there are now systems that are controlled by the voice, which are able to recognize a person from their iris or fingerprints, control systems which are carried out by touching a screen, etc. Such systems are operated with the help of special sensors or by some signals that carry messages from the person or the environment to the computer. The most important feature of these sensors is that the signals produced at the output are very weak and there are few differences between them. An ATM can recognize a particular person’s iris, thanks to the ability of its computer to compare the signals from the ATM’s iris scanner with previously recorded data. In this process, the computer uses the small differences that one person’s iris has to another’s. In this or similar systems, complicated programs are used, called “expert systems” or “artificial intelligence”. These programs imitate human senses, but they aim to operate with an even keener sensitivity and clearer criteria.

A question that is a subject of fiction comes to mind; “Will computers vie with or even fight with human beings?” In the mid-term, the rapid development of technology will create computers which can communicate with humans, which can understand them, and put forward ideas. A negative outcome of such a situation depends, once again, on man. Such a horrific situation could be the result of technology that can cause environmental disasters; this technology is almost identical to the one that we have described above. If we are able to establish an understanding of “civilization” which does not ignore human values for the sake of technological development, then such fears will be groundless.

Artificial Nervous Systems

As we all know, people have imitated nature in many of their inventions. In a way, artificial nervous systems imitate how a nerve cell learns and how it works. Fuzzy systems however imitate how the judgment of a human being works, rather than the nerve cells of the brain. In these systems people try to form a decision making criterion by assuming that there are endless grey tones between white and black or by assuming that there are infinite values between zero and one.

The purpose of the research on artificial nervous systems is to understand how the brain operates, then to make a system that imitates it and carries out the same operations. Artificial nervous systems are made of simple nerve cells which are bound in parallel, called process elements; these allow for real objects to be seen as if they were biological systems.

Here, the program that resembles the nerve cell operates in the same way as a nerve cell. The main part of a nerve cell is formed from the body, called a “soma”, an “axon” that is bound to the body and many “dendrites”. There are many “roots”, or synapses, on the dendrite of a cell which make contact with the dendrites of other cells. A nerve cell either transmits the electrical stimulus that comes through the axon to the other nerve cells through the synapse, or it does not transmit it, depending on whether or not the signal is over or below the threshold value. So a nerve works by itself, but its activity becomes meaningful when working as a part of a nervous system. It would be useful if we consider how the learning process occurs here. It is thought that the required data are stored in the memory center and this fact is taken as a model for some artificial nervous system software that has been successfully developed to date.

A nerve cell and the process of transporting signals from one cell to another can be written as software. It is clear that a natural nerve cell is more complex and that it is bound to more cells than an artificial one can be. The number of communication ports (synapses) of a natural nerve can vary from between 1,000 to 10,000.

An artificial cell produces output if the input value is over the cell’s threshold value; if this is not the case then there is no production. If there is output – as in natural cells – then this output is transported to the next cell group. Each cell produces its output as an input for the next cell.

A cell is separated into three groups: input, the hidden layer and output. Each group is considered to be made up of one layer, while the hidden layer can consist of more than one, according to the complexity of the job. As can be seen, the placement of the layers is similar in the process of the human body. We can compare the cells on the input layer with human senses. In this way we can teach a robot to avoid heat and cold, we can make them see and act according to this information. (Do not forget that a robot is in fact a computer.) It is natural that some sensors must be bound to the cells on the input layer. For instance, a sensor which is sensitive to heat can make the robot react to heat when the temperature is over the limit value or when the temperature is dramatically low it can move closer to a heat source. Or if pictures received from a video-camera are similar to an object that has been fed into the robot such data input can cause the robot to move to that object.

Artificial nervous systems are not only used in robot applications. They are commonly used in making clinical diagnoses, determining market-customer profiles, recognizing voices or pictures, classifications such as determining micro-structures, like germs and cell materials, economic profiles, energy sources, the futures of market shares, some predictive sciences, such as weather forecast, zipping data for computers, process control in industry, checking resources and some other matters in technological areas. As can be seen, there are many application areas for artificial nervous systems, all of which differ from one another.

The Basic Features of Artificial Nervous Systems

The features of artificial nervous systems can be simplified as follows: firstly, they can learn how to solve problems. In order to do this they use sample data and learning styles and while doing this they do not require any special help. Secondly, they can recognize important features and relations to help them distinguish different data forms.

When an artificial nervous system is operated, the first thing to be carried out is the training process. In order to do this, the program needs to have two alternating operations. It may obtain information concerning some results to be achieved, using results that come from the user, or the program is itself asked to produce some results. These two types of learning are not very different from how a human learns. One shows a young child an animal, and repeats the name. Now the child has learned the name of the animal and correlates it with the picture of the same. If no one teaches a child what a bird is, the child will all the same classify all animals that have wings and beaks and that have a certain physical shape, maybe even creating a name for the animal by him/herself. The difference between the computer and the human in this process is that a human has the ability to judge, while computers classify the animals according to their shapes and groups them thus. Naming and giving a naming feature to the computer is again a decision that a human will make. When the training process is finished, the data can be entered into the computer and the desired results can be attained.

Artificial nervous systems are changing and developing day by day. With each new development they become closer to the human nervous system; they are able to recognize different characteristics of different people and they are learning to make sorting decisions, even limited judgments. Whether or not these machines may one day enact a nightmare scenario, taking over from us is not a great threat, as whatever they are capable of doing is up to us to decide, as their “masters”. We should not fear these systems, but try to develop more of them; such systems help us in every day tasks, from drawing money out of the bank to our annual check-up at the doctor’s.

Nowadays, children and parents are estranged, employees and employers are continuously at odds, the government is deaf to the public and the public seems to be unaware of the government, the teacher and the pupil no longer talk the same language; these phenomena can all be explained when we realize the serious lack of communication that we are facing. What has gone wrong?

The reason that we are removed from one another in terms of communication, despite physical distances having been lessened, is that we either are unaware of that important component of human communication, empathy, or we are not giving it due consideration. There are many definitions of empathy; a brief definition is that it is the ability to recognize and understand another person’s perceptions and feelings and to accurately convey that understanding through a com- passionate response. In other words, it means understanding another person so well that you feel as he/she does. Native Americans expressed this as walking a mile in another person’s moccasins. It is being able to listen so intently and to identify so closely with another that you experience that person’s situation, thoughts and emotions. Empathy has many different descriptions, but they all narrow down to the same thing: developing the ability to see the world from another’s point of view without judging. Being empathetic is a bit like being an anthropologist; when an anthropologist goes to study a different people or tribe, there is no judgment or criticism involved, the anthropologist just accepts and describes the way of life, the way of seeing things. One must develop the ability to put oneself in another’s shoes, to see the world as they see it, without judgment or criticism or over-identification and agreement. Good therapists are said to do this; the same can be said for good friends. It is only with empathy that we can understand each other thoroughly and proceed to build close and reliable relationships.

Empathy acts as an inhibitor of aggression and violence. A person with greater empathy tends to act in pro-social ways simply because such a person is able to identify and recognize the plight of others. On the other hand, people acting in antisocial ways are likely to lay the foundations for violent and aggressive patterns. In this respect we can say that there is a strong relationship between empathy and morality. Morality can be explained as a set of principles or ideals that help an individual distinguish right from wrong. It is a term used to cover those practices and activities that are considered significantly right or wrong, the rules that govern these activities and the values that are embedded, fostered or pursued by these activities and practices. It would be correct to say that a man of high moral values is at the same time highly empathetic. This is true because the ability to see the world from another person’s point of view without personal biases or judgments usually leads one to a correct understanding of the situation and therefore assists one in making a correct decision. An empathetic person always places him/herself in the place of the people with whom he/she is in contact, looks at events from their perspective and thereby is able to attain a deep understanding of the situation. When it comes to making comments about the situation, such a person still assumes that he/she is still in the other person’s place and talks as if he/she is not talking to somebody else, but to him/herself. The result of such behavior is perfect comprehension and a correct evaluation of the situation.

To be empathetic in this way is a difficult human relations skill to gain. It would be relatively easier if there were only few people with whom one is in contact. At least then one would know each of these people’s characteristics and could understand each of their situations more easily. But what if there are many people with whom one is in contact, each having his/her own personal differences? Now it is that communicational ability arises and that one must be able to adapt to each situation, without being self-centered. This can only be achieved by a skill that has been fostered by high moral values. A person who has such skills is one that creates a feeling of intimacy and well-deserved trust in others. Such a person becomes someone to whom a story can always be told in confidence, and such a person may even understand a situation better than the person involved.

This is how the Almighty Creator wants us to be and how he expects us to be. This reality is evident in the religions that God has sent to us with His messengers. What is called The Golden Rule is a prevalent idea of Christianity. The golden rule is best interpreted as saying: Do unto others as you would have others do unto you. To use this rule, one must imagine oneself to be in exactly the same place of the person who is involved in the action. If we act in a given way toward another person, yet are unwilling to be treated that way ourselves under the same circumstances, then we have violated this rule. To apply the golden rule adequately, we need both knowledge and imagination. We need to know what effect our actions will have on the lives of others. And we need to be able to imagine ourselves, vividly and accurately, in another person’s place in a given situation. With knowledge, imagination, and by applying the golden rule, we can progress far in our moral thinking.

The golden rule is best seen as a principle of consistency. It does not replace regular moral norms. It is not an infallible guide by which to judge the correctness of an action; it does not provide all the answers. It only prescribes consistency – that is that we not let our actions (toward another person) be out of harmony with our desires. It tests our moral coherence. If we violate the golden rule, then we are violating the spirit of fairness and compassion that lies at the heart of morality.

Moreover, Prophet Muhammad, upon him be peace and blessings, the Messenger of Islam, says He who does not feel the hunger of his neighbor when he goes to sleep in his comfortable bed cannot in any way share our values. It is of utmost importance to put effort in empathizing with another’s circumstances and to understand other people well. Islam actually states that the most important of all the divine characteristics that a person should have is their personal relations with other people. That is the only thing for which God, the All Merciful, will not directly show His compassion when the time comes to account for our sins after death. In other words, suppose that you have mistreated somebody in this world; God will first ask the person who has been mistreated whether you are to be forgiven. This is God’s absolute justice, an important part of His character.

There is no doubt that God gives particular importance to communication among people and to their understanding of one another. Taking into consideration the scientific finding that almost 90 percent of human communication is comprised of non-verbal elements, empathy plays a great role in the part of good communication. In the history of humanity so much has changed, but the main component of communication, empathy, has maintained its place as before. It is the invisible bridge that connects our hearts to one another through which we understand and feel one another, a bridge that God wants us to construct to span our hearts, a bridge via which God’s love can be acquired.