Rumi is one such personality. Despite the vast amount of time that separates his life from ours, Rumi continues to hear and to listen to us, to share our feelings, to present solutions to our problems in a voice that is without equal. Despite the fact that he lived some centuries ago, he remains absolutely alive among and with us today. He is a man of light-one who receives his light from the spirit of the Master of Humanity (Prophet Muhammad, peace and blessings be upon him), distributing this light in a variety of manners to just about everywhere. He was chosen to be one of the world’s saints and to be pure of heart; a blessed one whose words are outstanding among those of the heroes of love and passion. He was and continues to function as Israfil; blowing life into dead spirits. He did and continues to provide the water of life to the barren hearts of many; a spiritual irrigation. He was and continues to provide light for the travelers on their paths. He was and continues to be the perfect heir of the Prophet.

Jalaladdin al-Rumi, a man of God, hastened toward God on his own spiritual journey; but in addition to this he evoked similar journeys in countless others-journeys marked by an eager striving toward God. He was a balanced man of ecstasy who sprang alive with love and excitement; he did this to such an extent that he inspired in others these significant feelings; he continues to do so. In addition to his passion for God, along with his knowledge and love of Him, Rumi is further renowned as a hero in terms of both his respect and fear of God. He was and continues to be one who beckons; whose powerful voice invites everyone to the truth and the ultimate blessed reality. Rumi was an inclusive master whose joy was a direct consequence of His joy, whose love and passion were the result of His special favors to Rumi. His life provides real evidence of the Truth. At the same time as he spoke to those of his own times in an effective manner, Rumi was even more influential in that he made his voice and breath, which reflected the voice and breath of Prophet Muhammad, peace and blessings be upon him, continue to be heard for centuries after. He spoke with such an enchanting voice that he was able to guide not only his blessed contemporaries, but also people of our time, centuries removed from his physical existence. God bestowed upon him this important duty. For this purpose, God blessed him with impeccable inner and outer qualities so that he would prove successful in this undertaking. His heart was full of the Divine light. As such, his essence is marked by his wisdom, which shines like a light reflected through a precious gem. His inner-most self was enveloped with Divine mysteries. His inner eyes were enlightened by this special light.

On this horizon, Jalaladdin al-Rumi represents the North Star, the heart of the circle of guidance for his time. He embodies the characteristics of the lamp of sainthood, taking its light from that of the truth of the Prophet. Many of God’s blessed creatures are instinctively attracted to light; Rumi’s light has attracted hundreds of thousands spiritual butterflies; they are drawn to the light. He represents a guide for humanity’s quest for the perfection of human qualities. Rumi was a careful exegete of the truths presented in the Qur’an. A fluent interpreter of love and zeal for Prophet Muhammad, Rumi was able to use a mysterious language to guide others to a love of God. Those who enter his sphere are able to reach an ultimate sense or feeling in the presence of God. Those who examine the Qur’an by his guideposts underwent changes (and continue to undergo changes) similar to those witnessed by the people who lived in the era of the Prophet himself, peace and blessings be upon him. When the verses of the Qur’an were interpreted by Rumi’s closest associates, all hearts benefited from the illumination provided by his wisdom; it was as if all of heaven’s mysteries were opened by his wholehearted recitation of that one word-God.

Rumi’s love for God was a fiery one, with a constant moaning and longing for the mysteries of God. He experienced a love and passion both in his solitary asceticism and his activities in the community. It was in his solitariness that he became most open to the truest union with God, and it was in such cases of separation from all things except God that he became like a ball of fire. And while such a sense of burning would prove difficult for many to bear, Rumi never showed any signs of discontent. Rather, such a burning was considered a requirement for passion, and refraining from complaint was seen to be in the tradition of loyalty. For Rumi, those who profess a love of God must necessarily accompany their statement of “I love” with a sense of furious burning-this is the price one must willingly pay for being close or in union with God. Additionally, one must engage in behavior that is to a large extent ascetic, such as moderated eating, drinking, sleeping, and a constant awareness and orientation toward God in one’s speech, and one must inevitably experience bewilderment when endowed with God’s bounties.

Rumi cannot understand how a lover can sleep in an immoderate way, as it takes away from the time that can be shared with the Beloved. For him, excessive sleep is offensive to the Beloved. As God instructed David, saying, “O David, those who indulge in sleep without contemplating Me and then claim to be in love are liars” so too did Rumi state; “When the darkness falls, lovers become intense.” Rumi continually recommended this not only in words, but also in his actions.

The following quotation from his Divan al-Kabir best represents several droplets from the ocean of his feelings and excitement, erupting like a volcano:

I am like Majnun(1) in my poor heart, which is without limbs, because I have no strength to contest the love of God. Every day and night I continue in my efforts to free myself from the bounds of the chain of love; a chain which keeps me imprisoned. When the dream of the Beloved begins I find myself in blood. Because I am not fully conscious, I am afraid in that I may paint Him with the blood of my heart. In fact, You, O Beloved, must ask the fairies; they know how I have burned through the night. Everyone has gone to sleep. But I, the one who has given his heart to You, do not know sleep like them. Throughout the night, my eyes look at the sky, counting the stars. His love so profoundly took my sleep that I do not really believe it will ever come back.

If the spirit of the anthology of Rumi’s poems, which are the essence of love, passion, divine presence, and excitement, were to be extracted, what would exude are the cries of love, longing, and hope. Throughout his life Rumi expressed love, and in turn, he believed he was beloved because of this. Accordingly, he spoke of his love and relationship with Him. When he did so, he was not alone-he took along with him many blessed individuals who were his audience. He thought that his offering, cup by cup, the drinks presented to him on the heavenly table to others who were in his circle of light to be a sign of loyalty.

Thus, the following quotation represents the ambiguous chanting that is reflected in his heavenly travels:

The Buraq(2) of love has taken my mind as well as my heart, do not ask me where. I have reached such a realm that there is no moon, nor day. I have reached a world where the world is no longer the world.

This spiritual journey of Rumi was an ascension in the shadow of the Ascension of the Prophet, which is described by Suleyman Celebi (the author of the Turkish Mevlid-recited in the commemoration of the birth of the Prophet) in these words: “There was no space, no Earth, and no heavens.” What his soul heard and watched was a special reflection of His courtesy, which cannot be seen by the eyes, cannot be heard by the ears, and cannot be comprehended by one’s mind or thought. Such reflections are not attainable by all. Rumi spiritually ascended and saw, tasted, and knew all that was possible for a mortal being. Those who do not see cannot know. Those who do not taste cannot feel. Those who are capable of feeling in this manner generally do not divulge the secrets that they have attained. And those who do reveal these secrets often find them to be above the level of the comprehension of most people. As the famous Turkish poet Seyh Galib said, “The Beloved’s candle has such a wonderful light, its light does not fit into the lamp glass of Heaven.”

The love, relationship, and warmth toward all creation as expressed by Rumi is a projection of a deeply-rooted divine love. Rumi, whose nature was intoxicated by the cup of love, embraced all of creation with a projection of that love. He was involved in a dialogue with every creature, and all of these were a result of nothing but his deep love of God and his relationship with the Beloved.

I believe that these disordered and somewhat confused explanations are far from adequate to describe Rumi. This disorder is an inevitable result of my search for a relationship with him. A droplet cannot describe the ocean, nor can an atom describe the Sun. Even so, since his light falls once again on this Earth, I would like to say, within a few sentences, some words about Jalaladdin al-Rumi.

Rumi was born in the city of Balkh in 1207, at a time when all of Asia was suffering from social, political, and military problems. His father, Muhammad Bahauddin al-Siddiqi, was part of the tenth generation of the descendants of Abu Bakr al-Siddiq, the first caliph of Islam. According to Tahir al-Mawlawi, Rumi”s mother was also from the descendants of the Prophet. He was the blessed fruit of a hallowed family tree. Being known as the Sultan al-Ulama (the Leader of Scholars), his father was a man of truth and an heir of the Prophet. Like many friends of God, he was persecuted and eventually compelled to migrate. Accordingly, he left the land of Kharzam, where he was born, and underwent a lengthy journey that encompassed various destinations. First, he and his family visited the Holy Land, the cities of Makka and Madina. From here, he traveled and remained for some time in Damascus, where he met many pious persons, such as Ibn Arabi, and exchanged spiritual enlightenment with them. Accompanying his father, the young Rumi, six or seven years in age, witnessed these and other events; his inquisitive senses enabled him to experience all of these with remarkable clarity. The young Rumi was able to understand his environment even at such a tender age and he was able to penetrate into the secret world of Ibn Arabi. As an endowment of his presence with Ibn Arabi, the child received kindness and favors. Despite the unfortunate circumstances surrounding their migration and the many difficulties that accompanied them, the family”s journey provided them with a variety of favors and inspiration. Like Abraham, Moses, and the Prophet of Islam, may God”s blessings be upon all of them, Rumi was able to continuously find these blessings and favors. Welcoming what fate gave him, he became a receiver of numerous bounties provided by God. The journey took this blessed family to the city of Erzincan, and later to that of Karaman. It was during his time in the latter city that Rumi studied, for a short period, in the Halaveye School. In addition to this school, he studied Islamic Sciences in several religious schools in Damascus and Aleppo. After graduating, he returned to the city of Konya, which he considered his hometown and a place of special regard. It was there that he married Gevher Hatun, the daughter of Shamsaddin Samarqandi. After some time Rumi”s father, Sultan al-Ulama, died, returning to God. Under the supervision of Burhanneddin al-Tirmidhi, Rumi began his long spiritual journey. After several years, at the suggestion of Ruknuddin Zarqubi, Rumi met with Shams al-Tabrizi who was then on a visit to Konya. It was through his meeting with Shams that he furthered his spiritual journey and eventually developed into the person who is now known the world over for his spiritual depth. What has been mentioned so far, in fact, represents an attempt to open a few small windows on the life of an exceptional personality in this creation, whose capacity is open to the lofty world. This is also an attempt to present the life of an important representative of the Muhammadi spirit (i.e., the practice of the Sunna)—displaying several snapshots of a man determined to dedicate his existence to the world of the afterlife. It is not my intention to stir the waters that comprise the lives of such remarkable and pure personalities with debates and questions that ultimately will only agitate and obscure. However, one must wonder whether Rumi opened the horizon of Shams or whether Shams took Rumi to the world of the unseen. Who took whom to the realty of realities—the peak of love and joy? Who directed whom to the real Besought and the real Beloved? Answering these questions is beyond the capacity of most ordinary people. One can say, at least, the following: During this period of time, two skillful and acute spirits came together, like two oceans merging into one another. By sharing the Divine bounties and gifts received from their Lord, they both reached peaks that most people would not be able to reach easily on their own accord. Through their spiritual cooperation, they established camps on the peaks of knowledge, love, compassion, and joy for God. As much as they enlightened those of their own age, they also influenced all centuries to follow; an effect that is still present today. The spring of sweet water which they represent continues to nourish the thirsty. They have been continuously remembered over the centuries for their beautiful contributions to countless lives. Here it is important to note that Rumi was informed by numerous sources in the flow of ideas, including his father, the great master of scholars. During his journey, he seemed to leave many of his contemporaries behind—his love and compassion flowed like the waters of the world”s oceans; so much so that while continuing to live physically among humans, he managed to become ever closer to God. It seems he never elevated himself above others except through his writings, both during his life and after his entering the life of eternity; he provides a star of guidance that echoes the spiritual life of the Prophet of Islam. Accordingly, he is among the few people who have exerted a great influence through both space and time. Rumi, the Master, was not a pupil, a dervish, a representative, or master as is known amongst traditional Sufis. He developed a new method that was colored with revivalism and personal independent reasoning by taking the Qur’an, the Sunna, and Islamic piety as his points of reference. With a new voice and breath, he successfully brought both those of his generation and those of times to follow to a new divine table. As far as his relationship with God is concerned, he was a man of love and passion. As for those who turn to him for the sake of God, he represents a compassionate bearer of God”s divine cup of love. Yes, as the rains of mercy fall forth from the clouds of the sky, if the collections of his poems were to be wrung out, God”s love and the love of His Messenger would gush forth in showers. His Mathnawi, exuberant with his spirit, a book which is in part didactic and was put in the form of a book by his disciple Husameddin Celebi, represents his largest, most monumental treatise. While it stems from his involvement with the floods of a high level love and passion, it was presented in smaller waves so that their essence might be understood by a larger part of humanity who did not share the same capacity. His other work, Divan al-Kabir, is both informed by and presented in this higher level of love and passion and better represents his own abilities. In the Mathnawi, feelings and thoughts are put in such a way that they do not confuse our intelligence and in such a style that it does not surpass our understanding. As for the Divan al-Kabir, everything is like an erupting volcano. Its meaning is not easily understood by most. A careful investigation will show that this great book of Rumi”s thought will explain such concepts as baqa billah maallah (to live by God with God) and fana fillah (annihilation in God) in the context of a larger understanding of the world of the unseen. Those who are capable of realizing this excitement in Rumi”s Divan will find themselves in extreme bewilderment before a flood of love and ecstasy that is comparable to an erupting volcano. In these poems of the master, which are not easily accessible for most people, the limits of reason are surpassed, the meanings of the poems are elevated above the norms for humanity, and the eternal nature of the unseen world shadows the ephemeral colors and forms of what one encounters in their physical being. Jalaladdin al-Rumi was nourished by the fruit of numerous sources of ideas, including religious seminaries, Sufi lodges, and Sufi hermitages associated with strict Sufi asceticism. Rumi attained an understanding of the Ultimate Reality. He cultivated the heavenly through his own methods. Eventually, he became a central star, the North Star, in the sky which houses sainthood. He was like a bright moon that rotates on its own axis. He was a hero who reached the places where he should have reached and stopped where he should have stopped. He read carefully what he saw and evaluated well what he felt. He never displayed or participated in any improper behavior during his journey to God. Even though the numbers were vast, Rumi never lost any of the bountiful gifts he received from the world of the unseen, not even to the weight of an atom. Like many of his predecessors, he voiced these divine bounties through his poetry in an impressive manner. He often voiced his love and excitement in seemingly magic words which resembled the finest of precious gems. Within the vagueness of the poetry, he mastered the art of explaining his ambiguous statements in ways that opened their meaning to friends, but remained obscured to outsiders. These statements which were at times both clear and ambiguous are the voice and breath of his own horizon—he was not acquainted with other pens or the wells of ink which supplied them. Although one can find a few foreign words or works falsely attributed to him, Rumi”s anthology represents a warmth, the music of his own heart, a music which brings all who hear it under its influence with a captivating control. Rumi possessed a very delicate disposition, often appearing more compassionate than a mother to her child. In short, he was an exceptional personality, particularly in his projection of the spirit of God”s Messenger in his own time. This is illustrated in his collected works, including Mathnawi, Divan al-Kabir, some collected letters associated with familial relations, and his special behavior with friends. Those who witnessed this were greatly excited to see the perfect heir of the Prophet and would say with great humility and respect, —This is a grace from God. He gives it to whom He wants— (al-Maida, 5:54). Rumi was a man of genuine sincerity and loyalty. He lived by what he felt in his heart as long as it did not contradict the teachings and laws of religion. While making his faith the focus of his life, while showing the others the way of life, while blowing into the ney, while dancing like a butterfly, his heart was burning with love and longing; it had always ached and moaned like the monotone ney. Those who were not aching could not understand him. Those who were rude and tactless could not feel what he felt. He said, —I want a heart which is split, part by part, because of the pain of separation from God, so that I might explain my longing and complaint to it.— Saying this, he searched for friends who had similar longings and complaints.

Footnotes

1. Majnun is a legendary personality of love found in Islamic literature 2 Buraq is the name of the mount which carried Prophet Muhammad during his Ascension

The theory is simple: Cosmic particles coming from outer space continuously collide with stable carbon-12 atoms in CO2 molecules, which are widespread in the atmosphere. Each carbon-12 atom takes up two neutrons and is converted into a radioactive carbon-14 atom. Radioactive carbon-14 atoms rapidly mix and become uniform throughout the atmosphere. Deep oceans, the biosphere, and carbonate rocks are giant reservoirs of carbon and with the addition of the atmosphere they constitute the carbon cycle of the Earth. Within this cycle, radioactive carbon-14 is continuously created and disintegrated. Both processes are in equilibrium. Since the total amount of carbon on the Earth is constant, a constant ratio is established between the amount of stable and radioactive carbon. This same ratio is valid in all the reservoirs of carbon in this giant cycle. In the biosphere, both carbon-14 and carbon-12 atoms are added to the food chain via assimilation; first by plants through photosynthesis and then by animals through consumption of the plants. For an animal or a plant, a carbon-14 atom is no different from a carbon-12 atom in assimilation. Living beings continuously take up both atoms, so the ratio of both atoms in their bodies remains constant throughout their life. When an organism dies, the uptake of exogenous carbon is terminated. After this point, although the amount of carbon-12 remains constant, carbon-14 continues to disintegrate and the ratio starts to decrease after the body dies. Because the ratio after death is related to the time that has passed since death, it is possible to determine the date of death by measuring the amount of radiocarbon present.

The half-life of radiocarbon is 5,730 years. This means that after 5,730 years half of the total amount of radiocarbon in a dead body disintegrates. The remaining half decays in the following 5,730 years and only a quarter of the first amount remains. This goes on until a very minuscule, undetectable amount remains. In bodies less than 50,000 years in age the amount of radiocarbon can be detected. For an older body, the amount of radiocarbon is so small that the instruments would be unable to measure the amount of radiocarbon present. In addition, such a test obviously works only on the remains of things that were once alive, such as bones or wooden parts of an old structure.

But how accurate is an age determined by this method? How dependable is this technique for enlightening us about the past? Although the theory seems quite consistent from a general outlook, one can see it is not the case when analyzed more rigorously.

Archeologists have tried different ways to test the accuracy of the method. The results have revealed long-term and short-term variations from the actual ages. Long-term variations show systematic deviations of the radiocarbon age from the real age; that is as the date of the sample gets older the deviation increases. On the other hand, short-term variations show irregular fluctuations in the radiocarbon age from the real age. These deviations apparently reveal that the assumptions made concerning the radiocarbon technique were not accurate. The results of these important abnormal conclusions in radiocarbon dating were summarized in the Introduction to Prehistoric Archaeology as follows: “for years, it was thought that possible errors could have minor effects, however, recent research shows that the natural concentration of carbon-14 deviates at some certain periods, significantly affecting the calculated ages.”

The method is based on two assumptions that should be examined carefully: Firstly, the method assumes that the ratio of carbon-14 to carbon-12 has remained constant in the atmosphere from the time the body died to the present. However, recent scientific research has proven that this ratio has not remained constant during geological time.

Secondly, the method also assumes that the carbon supply to the organism was made only by the global carbon cycle and no other source of carbon has affected the system.

Initial concerns about the possible sources of error were focused on the constant ratio assumption. So, why did the constant ratio assumption turn out to be incorrect? Actually, many reasons were found to refute the validity of this assumption. The most important ones are explained below:

Changes in the Earth’s magnetic field are believed to be responsible for long-term deviations in radiocarbon dating. By investigating the orientation of magnetic minerals in ancient rocks, geologists have proven that the magnetic field surrounding the Earth has not been constant throughout the time. Today, it is widely accepted that both the strength and direction of the Earth’s magnetic field has changed. Interestingly, these changes are appreciable even within a century. Changes in the geomagnetism affect the radiocarbon production in the upper atmosphere; cosmic rays are deflected according to the strength of the Earth’s magnetic field. If the magnetic field is high, more cosmic rays are deflected away from the Earth and the production of radiocarbon falls. If it is low, production rises. When the production rate changes, a new equilibrium concentration in the carbon cycle as a whole can only be established after a considerable amount of time has passed. The likely time scale for achieving the complete new equilibrium level is about 10,000 years. This is about the same as the age of the sample that is to be dated! The bottom line is that anything that affects the density of cosmic rays reaching the atmosphere will affect the rate of radiocarbon production, thus affecting the ratio.

Short-term changes might be the results of different factors. One of these is the variation in sunspot activity. Sunspots appear as dark places on the surface of the Sun for a short period of time and generate strong geomagnetic storms. Sunspot activity increases the Earth’s magnetic field and leads to a decrease in the radiocarbon production rate. Therefore, again, anything that causes a change in the Earth’s magnetic field will affect this ratio.

Other effects for short-term variations are the changes in the Earth’s climate. It is widely accepted that the amount of carbon in the atmosphere during geological time is strongly related to temperature changes on the Earth. This fact is also key in understanding the global greenhouse effect, which occurs with the release of high amounts of carbon dioxide to the atmosphere by hydrocarbon combustion. The global sea level has also been affected by these climatic changes. During low temperature seasons (ice ages or glacial periods), large ice sheets covered most of the continents and as a result of this, the sea level dropped appreciably. During these periods, a high amount of carbon (as carbon-dioxide) was kept inside glaciers and they became C-14 depleted (dead carbon). By the end of the Ice Age, large amounts of dead carbon had been released into the system and they had decreased the global ratio of radiocarbon.

Actually, three more resources of dead carbon make a negative contribution to the ratio. One of them is the dead carbon that comes up from deep Earth through volcanic eruptions. Radiocarbon dating of an organism that lived in the vicinity of a volcano gives inaccurate results. Because of the expulsion of dead carbon, samples found close to volcanoes have less radiocarbon in their body than others. Consequently, the age determination of these samples gives significantly incorrect results.

As is obvious from the previous examples, the main problem arises in the lack of knowledge about the history of the sample being dated by this method. Another example is when the sample being tested is wood from the inner part of a tree; the radiocarbon method gives an incorrect result in this case. The reason for this is that the innermost part of a tree finishes the carbon cycle before the tree dies. If a sample was made from this part of the tree (it is impossible to know which part of a tree is being used) then the date produced would be greater than its real age.

Even human activity is an important resource for dead carbon. Although only effective since the last century, a high amount of dead carbon in the carbon dioxide has been released into the atmosphere by the burning of fuel. So the ratio of radiocarbon has decreased. Actually, compared to the factors above, this effect has a more profound influence on the application of radiocarbon dating: No recent organic material can be used as a modern standard. Because of this, the zero point of the timescale chosen is to be 1950 AD, as determined by the US National Bureau of Standards for quoting radiocarbon results.

Consequently, the ages determined by the radiocarbon method are not taken seriously by archeologists because of the problems in the basic assumptions upon which the method was established. Occasionally, the radiocarbon method is used to roughly determine whether an object is modern or of considerable antiquity; in essence, it is used as an authenticity test. Even then the answer may not be clear-cut; for example, an old piece of timber could have been carved to produce an authentic looking sculpture!

Radiocarbon dating is an example of how scientific tools should be used carefully to unfold the reality around us. Scientific theories are only poor models of what is happening in reality. The history of science is full of such examples, which sometimes may be misleading if not handled carefully.

Reference

Radiocarbon Dating, Sheridan Bowman, University of California Press, 1990

In this scenario, according to one school of thought, as there is no source of knowledge but intellect for human beings, then there is no alternative with which we can identify the solutions of human problems. We have to go along life’s journey under the guidance of the intellect, bearing the distress of each abortive effort.

A second school of thought opposes this view. It states that intellect alone is not enough to reveal the truths of life and/or to solve the problems. Rather, knowledge is also a source; one can differentiate between right and wrong. Moreover, humans should be able to reach the destination safely and save themselves from the fruitless and exhaustive efforts of the intellect. But unlike animals, knowledge is not an instinctive characteristic of all human beings. Humanity has been given such knowledge through selected persons; this knowledge is called revelation.

Revelation does not exclude human intellect; rather, it respects it and claims that just as the human eye needs light to see, so too does the intellect depend on the light of revelation to be able to view the world correctly.

After having looked at these two different points of views, it is time to compare them.

Today, if human intellect (even after thousands of failures) has discovered the true solution to all problems, then there is no need for human beings to take on revelation as a panacea. The intention of revelation was to solve the problems of life. If such problems have been solved without the assistance of revelation, then it is useless to discuss intellect or revelation.

But what if human intellect is yet to discover the true solution of the problems of life and is yet entangled in the whirlpool of its experiments? Then, it is worth investigating whether humans should continue pursuing these answers with the intellect or whether they should verify the claim of the revelation by adopting its approach for dealing with problematic situations.

Today’s world carries the burden of diverse problems-social unrest, political instability, wide-spread poverty and destitution, prostitution, homicide, drug addiction, alcoholism, the disintegration of the family, juvenile delinquency, terrorism, suicides and AIDS. The figures and forecasts of this virulent disease are intimidating, bearing in mind that prostitution and pornography are not only permitted in many countries worldwide, but are becoming money-spinning sources of living, particularly in the West. This is aggravated by the actuality that there is at present an ever-increasing rise in the international trafficking of children for these purposes. Moreover, infidelity is also on the rise, along with soaring crime rates in leading democratic and formerly communist countries. Undeniable facts illustrate that man-made systems that are devoid of Divine guidance have done more damage than good to humanity. It appears that the ambitions of knowledge and contentment have not been realized.

In philosophy and contemporary sciences-natural, behavioral, and social-the source of knowledge is limited to the human intellect and its five senses. Revelation is dismissed out of hand, and is not considered to be a source of knowledge; it is renounced as being nothing more than a parable or a superstition. This refusal to accept revelation as a source of knowledge is a phenomenon that has both historical and philosophical antecedents.

It is the natural attribute of human intelligence to identify and strive to destroy disorders that exist in and near it; this is part of the “quest for truth.” Astoundingly, regardless of humanity’s efforts to bring order by abolishing these disorders, they are in fact increasing the world over. It is the same intelligence that causes the disorders and the attempts to correct them; the only difference is the level of perception. Intelligence, if it is improved, or not disturbed, believes that it can alter the situation of the world by evangelizing good behavior. Any amount of teaching or intimidation will only bring about a provisional alteration in behavior; yet it is only a fundamental or basic change in humanity’s frame of mind that can change the world.

If we are not able to elucidate “why things are the way they are” by means of principles that are the results of the intellect, then the only alternative, other than abandoning our pursuit, is to search for the true principles as the source. So, one might be led to inquire, where do we turn for an appropriate understanding of reality and the purpose of life itself then? If we cannot rely on the knowledge or findings of any human source, then where can we discover a dependable source of knowledge?

Moreover, knowledge that is gained through the endeavor of the intellect does not exist in isolation, but rather is linked with the economics and politics of the culture from which it arises, as well as all the rest of that culture. The thoughts, attitudes, feelings, values, motives, purposes, goals, modes of action and organization, rituals, and institutions of a society are all interrelated and all affect one another. The attention to nature, the idea that there are causes for things, that there is an underlying harmony and something constant behind change and diversity, and that the Universe is regulated by laws are attitudes that result from religion. These are pre-requisites that must be fulfilled before science can begin.

In fact, the Qur’an attaches great worth to human intellect. It appeals to the intellect of its addressees in order to persuade them about its legitimacy as the word of God. It denounces those who fail to employ their intellects as being undeserving of God’s blessings, and being no better than animals. Furthermore, those who do not have the appropriate mental ability-for example, children before they reach the age of puberty and the mentally ill-are not expected to fulfill the requirements imbedded in the message of Islam according to the Prophet.

Nevertheless, these facts about the intellect do not signify that human intellect does not have its limitations. It can be swayed to believe, for instance, what opposes its own instincts. Unrestrained eagerness for a definite model, equally, can cause the intellect to be prejudiced to what is undeserving of endorsement. There are, likewise, some intriguing problems which are beyond its grasp. All these limitations restrain the efficiency of human intellect if used without restrictions. It appears to yearn-given these restrictions-for external guidance. Divine Revelation in the form of the messages of the prophets (peace and blessings be upon them) is this very guidance. The Qur’an and Sunna (way of life of the Prophet) represent the final version of this guidance. The Qur’an has given an account of the connection between Divine Revelation and human intellect as being light upon light (Qur’an 24:35); that is, the guidance of human intellect is principally a light, although with defects (and therefore not bright), while the Divine revelation in the form of the Qur’an is a brighter light to compensate for the imperfections of the intellect. Hence, a brighter light (the Divine revelation) exhibits the path to a less bright light (the human intellect).

Islam, being the final source of revealed knowledge in the modern world, also equips us with the techniques to differentiate between good and evil. It does not base our knowledge of wickedness and virtue on mere intellect, desire, intuition, or experience that are derived through the senses; these frequently experience changes and alterations and therefore fail to offer explicit and unchanging ethical norms. As an alternative, Islam provides us with an unbiased source, the Divine revelation, as is obvious in the Book of Allah and the Sunnah of the Prophet. This source recommends a standard of moral conduct that is lasting and universal, holding true in every age and under all circumstances.

References

• Barbour, Ian G., “Religion in an Age of Science”, HarperCollins: New York, 1991.
• Hooykaas, R., “Religion and the Rise of Modern Science”, Scottish Academic Press, 1972.

At the same time as these events are happening almost simultaneously, information from my eyes and my finger is being sent to the brain so that my finger will move in the way I expect it to. For example, if the path of my finger’s movement is somehow blocked, my brain can redirect it.

However, the event described above is not that simple. Starting from the neurons and continuing until we reach the muscles, every element that acts during this process displays extraordinarily complex alterations at both cellular and molecular levels.

Consider muscle cells, since they are moderately well understood. Upon arriving at the muscle cell, the electrical impulse causes the voltage-sensitive calcium channels in specific compartments within the cell to open and release calcium into the cell. You might remember from high school biology that muscle contraction is the result of two proteins (myosin and actin) sliding over each other. Normally, actins are masked by proteins known as tropomyosin. During the waiting period, therefore, the interaction between myosin and actin, which leads to contraction, cannot occur. This is why the muscle cell releases calcium, for when calcium is free in the cell, it binds to tropomyosin and enables it to move. As a result, actin is free to interact with myosin.1

After that, millions of molecules containing energy, known as ATP, bind to millions of myosin proteins, and the muscle contracts. When the contraction ends, the freed-up calcium is stored once again in specific compartments. When calcium is not present, tropomyosins again mask the actin proteins, and millions of muscle cells revert to their initial position, ready to respond to another contraction.

I realize that all of this is hard for the average reader to understand. However, the events that take place are even more complicated.

Expressions like “ATP binds to myosin” and “calcium is stored in compartments” are, in fact, simplified ways of explaining a highly complex event. Since there is a reason for everything, our cells should contain something that is performing these functions and carrying out such events. If we expand this problem to its limits, we will have to understand that each cell contains a large set of rapid and specific chemical reactions that occur constantly and yet do not interfere with one another. Based on current scientific knowledge, we can say that enzymes conduct almost all reactions in a cell, and that DNA has all the necessary information to produce enzymes. Enzymes are protein molecules that speed up and regulate all of the reactions that take place in a cell. If there were no enzymes, the reaction that a cell carries out in seconds could only be completed in thousands of years, and consequently, life as we know it would not exist. Life requires that the correct enzyme be found in the correct place and at the correct concentration.

Based on this, let’s revisit the above example. When the electric impulse reaches the muscle cell and calcium ions are released, this and every external and internal signal is conveyed to the DNA through a mechanism that we are just beginning to appreciate: signal transduction. Later, RNA is produced in those regions of the DNA that are responsible for producing the enzymes that enable the cell to give the appropriate answer (RNA helps DNA to produce enzymes). The synthesis of the enzyme is regulated at various checkpoints, such as during RNA production or RNA translocation out of the nucleus by other enzymes.2 ATPase, one of the many enzymes produced, makes it possible to use ATP, while another enzyme makes sure that the ATPases are in the correct location in the cell. Meanwhile, in order to sustain life, thousands of other enzymes conduct various reactions at the correct time and place. Therefore, when I move my finger, the number of active elements increases enormously.

Let’s look at the finer points of the cell. Using a simple calculation, in which each number is much smaller than the actual number used, if we assume that one million cells perform some kind of action from the reception of the first impulse in the brain until the time the muscle contracts, and if we calculate that one thousand reactions occur in each of these cells, this means that one billion reactions are performed for the simple action of moving a finger. One billion reactions, in just one second. And at the same time, my heart is beating, new blood cells are being produced, my eyes are sending visual information to my brain, my kidneys are filtering my blood, my lungs are exchanging old air with new, fresh air, my digestive system is supplying the necessary nutrients to my blood stream, and much, much more. Moreover, all of these are continually taking place. The fact that all of these actions are occurring, again based on a very rough and simple calculation, means that maybe one trillion reactions are occurring every second. As a result, a person might feel that it is quite possible, at any instant, for this perfect machine-the human body-to fall apart.

Realizing this, one might actually find it hard to believe that he or she is really alive. For example, I would never believe that such a machine would work if I did not have the empirical knowledge that it does work. How, for example, can I believe that I can produce one trillion reactions every moment and never confuse one with another, that it takes one billion reactions to move my finger, and that one trillion gears are working by themselves without making any mistakes?

With this idea in mind, I see the following lines in Epitomes of Light: “Also, since a building that contains every kind of artwork and riches cannot exist without having been built by someone, the existence of this universe is intimately connected with the existence of the Builder. If someone thinks carefully, it is impossible to accept one without the other.”3 Upon reading these words, I start to realize that all of these gears are not working by themselves, but rather that every second all of the trillion gears are being regulated by the One for whom nothing is difficult.

Suddenly, I remember that whenever the names of God are recited, I hear the name al-Hayy right next to al-Qayyum: God is He besides Whom there is no god; He is al-Hayy (the Ever-Living), al-Qayyum (the One Who sustains and protects all that exists) (Qur’an 2:255). Putting al-Qayyum next to “life” indicates, at least to me, that every living being is kept alive at each instant by al-Qayyum. If His control over each person’s existence were to be lost for even one second, one trillion gears would become irreversibly mixed up and the body would fall apart instantly. While thanking God for all that He has given me, I realize that I cannot thank Him enough for even one gear.

References

1. Harvey Lodish et al., Molecular Cell Biology, New York: Scientific American Books, c1995, 1027-29.
2. Lewin, Benjamin, Genes VI, Oxford, NY: Oxford University Press, 1997, 847.
3. Nursi, S., Epitomes of Light: Mathnawi al-Nuriya: The Essentials of the Risale-i Nur, Kaynak A.S., 1999.

Stereotypes and Identities: Who are “They”?

In the context of conflicts that are faith-related or that appear to be faith-related, the term “they” typically represents a media-driven stereotype of a group of persons who seem totally out of “our” world. They speak a different language, they look different, they dress differently, and their values are different. Let’s examine these factors: The fact that some people look or dress differently is not a problem for most. Mexicans speak a different language than Americans. They look and dress differently. The same can be said of Chinese or Japanese. Yet these differences, in and of themselves, do not carry any negative connotations. How about the values? Do Muslims have essentially different values than Christians, Jews and Buddhists? Not really. Indeed, the vast majority of the fundamental values are shared by all these faiths.

Defining Lifestyles: What is “Our” Lifestyle and what is “Theirs”?

If we look for common traits of lifestyle of American Christians we realize that most of these traits are shared among Christians in the so-called “Western World”; in fact these can be found, to a great extent, throughout the Christian world. If we go on to compare these traits with those of the Muslim lifestyle, we then realize that Muslims also share these traits. This also answers one of the other questions we asked at the beginning: How much does their lifestyle differ from ours? The answer is, not much; certainly not to the extent that these differences should lead to hatred. Similarly, we should not have any animosity toward other peoples of the world whose lifestyle is different from ours.

Communication of Lifestyles: How Much do They Know about Our Lifestyle?

Most Muslims around the world have never met an American Christian in person. Their means of learning about the lifestyle of Americans is through the media. So the question of “how much do they know about our lifestyle?” becomes, rather, how accurately does the media reflect our lifestyle? Most readers might agree that the answer to this question may not be very reassuring.

Impact of Lifestyle across the Borders: How Much does Our Lifestyle have an Impact on Them?

For Muslims living in the same society as Christians in the US, this impact may be significant. For most people living outside the US though, the lifestyle of the people in the US has very little impact on them. What does have a great impact is the foreign policies of the government. Therefore, if we assume that there are some people out there who are opposed to the people of this country, then, with this image, foreign policy carries a greater weight. What then needs to be explored is whether the foreign policy of a country reflects the values and choices of the people of that country accurately. Unfortunately, this may not be the case in many situations.

Hidden Agendas: Who Benefits from the Lifestyle “Explanation”?

Making the rationale for an attitude that develops into a love/hate relationship between lifestyles helps to achieve group solidarity against another group. By positioning the conflict as a conflict of lifestyles, those who are trying to hide the real reasons behind a conflict or those who benefit from the conflict tell the masses: “It is your problem, they do not like you.” Thus, various entities who cannot act by themselves begin to legitimately act on behalf of the people.

Conclusion

When we hear the phrase “they do not like our lifestyle” we should be very careful. We should analyze the context and make sure that this is not simply a spurious “explanation” put out by an entity who benefits from conflict or which is trying to hide the real reasons behind conflict.

The theoretical background of the computer was developed at the beginning of the 20th century, but it was not until the Second World War that progress was made in developing electrical calculating machines. Now we have a new era; the era of computers. In the beginning, the computer was a machine that had a very limited capacity and calculation, and it was only used in a very few important centers. With the passage of time, computers began to be used in business centers, and eventually the production of personal computers became more widespread. Nowadays, we can see many high-tech machines, like handheld PC’s and robot dogs everywhere we look.

In the last fifty years, computer technology has developed rapidly. With respect to this, logical-thinking devices have also been greatly developed. Artificial Intelligence (AI) provides the logical thinking for these types of devices. The goal of AI is to attain the level of logic that “living systems” (i.e. humans) possess. The improvements in AI systems are encouraging to the scientists involved in the field; they now believe that not only can a humanlike machine be built, but, in fact, a machine that is more advanced than humans can be developed. The debate on this subject has separated scientists into two camps. AI advocates claim that in the future people will have the opportunity to make advanced devices that have a better ability to think and decide than humans have. On the other hand, many scientists think that the decision-making mechanism of the human brain contains something that is beyond electronics and that cannot be replicated in an electronic device.

Before going into details, we must first answer the question “what is intelligence?” A being is intelligent if it understands and evaluates some “known data”; if it makes logical inferences and avoids redundant processes and therefore arrives at a sound solution. The famous English mathematician Alan Turing claimed that “if the interrogator cannot distinguish the machine from the human” then the machine is assumed to be intelligent. The Turing Test consists of an interrogator, a machine and a human placed in three rooms. The interrogator is in contact with the human and the machine over text terminals.

The theory of computation was first propounded by Alan Turing in 1936. He described, in basic terms, “The Turing Machine” which is an abstract machine with an unlimited amount of storage space that can go on computing forever without making any mistakes. The Turing Machine only performs three basic operations; reading, writing, and moving the read-write head. According to the Turing Theorem, all computers are Turing equivalent; that is, any process that can be done by a Turing Machine, can be done by a computer and similarly any process that can be done by a computer, can be done by a Turing Machine.

Figure 1 A simple illustration of a Turing Machine

The Turing machine is an abstract model of computer execution and storage that gives a mathematically precise definition of algorithm or “mechanical procedure.”

All computers perform algorithmic processes. Algorithm means a step by step progression. In other words, you have a certain situation. You solve that situation and proceed to another situation that is better than the last one. Using this step by step solution method you are able to reach the goal situation. This is an algorithmic problem. An example will make this easier to understand:

Suppose we have any 10 numbers.

Problem: What is the sum of these numbers?

Figure 2 The algorithm that gives the sum of any given 10 numbers.

As shown above, the sum is “0” in the beginning. A loop with 10 processes is prepared and the next number is read. The number is added to the sum and the algorithm moves to the next number. The process continues until the 10 numbers have been finished. After the process is finished, the result is written.

On the other hand, there are many known problems that do not have any algorithmic solutions. A simple example is given in the following:

Problem: Find a number that is not the sum of three square numbers.

In this problem we had a bit of luck; we just tried 7 and were able to find the solution. Let’s change the problem a little bit:

Problem: Find a number that is not the sum of four square numbers.

The eighteenth-century mathematician Lagrange proved the well-know theorem that every number can be expressed as the sum of four squares. What this means for our computer is that if we were to simply go on in a mindless way trying to find such a number, the computer would simply chug away forever, never finding any answer. In order to solve this problem, therefore, Lagrange had to apply a method that was not algorithmic. Additionally, Penrose states that “there are certain classes of problems that do not have any algorithmic solutions.”

In fact, Turing described the situation where a computer fails to find a solution and therefore does not come to a stop (or a halt) as a “halting problem.” One good example of this, given by Penrose, is the completely deterministic, but non-computable “tiling problem.” We are given tiles called polyominoes and we have to place these tiles on a Euclidian plane

Figure 3. Various sets of polyominoes that will tile the infinite Euclidean plane (reflected-image tiles being allowed).Neither of the polyominoes in set (c), if taken by itself, will tile the plane, however.

In Figure 3 (a), it is obvious to see the tiling of the plane by tiling around a cross. In figure 3 (b) the same condition holds, but in part (c) the tiles cannot tile a plane by themselves, but only together. Another example is shown in the following.

Figure 4. A set of three polyominoes that will tile the plane, but in a way that never repeats.

The plane can be tiled by using three polyominoes, but not in an algorithmic way. In other words, the computer will try to tile the polyominoes by adding around each of them and, since it cannot find a pattern, it will go on forever and will not be able to arrive at a conclusion as to whether or not the polyominoes will tile the plane.

One of the most important factors that separate computers from the human mind is consciousness. Consciousness is the process of understanding. The computer can compute the data given, but it cannot understand what the data means. For example, when one of your friends calls you, you understand that he has called you and you respond. When you switch on a machine, it starts to work. It is not because the machine has understood that you have pressed the button; rather the electronic structure of the machine has been designed to work when you switch it on. The machine cannot understand; it is not conscious. Here are some more examples:

Figure 5. White to play and draw—easy for humans, but Deep Thought took the castle.

In the chess game above, by just playing the king left and right, white can bring the game to a draw. But, at first to make the game a draw, the white player has to understand the situation. Since the computer has no capability to understand, it may think that it would be more profitable to take the castle and therefore it loses the game.

Another example:

Figure 6. White to play and draw—again easy enough for humans, but a normal expert chess computer will take the castle.

There is a great temptation to take the black castle with the white bishop, but the correct thing to do is to pretend that the white bishop is a pawn and use it to create another barrier of pawns. Once you have taught the computer to recognize barriers of pawns, it might be able to solve the first problem, but it would fail on the second because it needs an extra level of understanding. The situation is very easy for a human, but as we mentioned, it is quite difficult for a computer.

These examples are halting problems because both situations have endless algorithms to identify the solution, so basically they need to be understood by an intelligent mechanism. Maybe the chess problems can be solved with enough computation, but again we can make the situation more complex. That is to say, the important thing is not computation, but understanding the situation.

In conclusion, the problems we mentioned above are some of the basic problems that AI has to overcome. The present technology is very far from being similar to the human mind. The human mind is not a simple substance; in fact, quite the contrary, it is an incredibly complex structure. There are many things that play a role in the human mind; it is not easy, perhaps it is even impossible, to build a mechanism that is like the human mind. 

References

• Adami C., Introduction to Artificial Life: Flavors of Artificial Life, 1999.
• Aksoy M. S., Artifical Intelligence, The Fountain, No.4, s.10.
• Artificial life and the Turing Test, Retrieved from World Wide Web: “http://http1.brunel.ac.uk:8080/depts/AI/alife/alife-main.html” http://http1.brunel.ac.uk:8080/depts/AI/alife/alife-main.html, 2000
• Crick F., The Astonishing Hypothesis: The Science Search for the Soul, Charles Scribner’s Sons, 1994.
• Penrose R., Shadows of the Mind: Consciousness and computation, Oxford University Press, 1994.
• Penrose R., Shadows of the Mind: Does Mind have a Place in Classical Physics, Oxford University Press, 1994.
• Penrose R., Shadows of the Mind: Quantum Theory and the Brain, Oxford University Press, 1994.
• Penrose R., Shadows of the Mind: A Search for the Missing Science of Consciousness, Oxford University Press, 1994.
• Petri H.L., Mishkin M. Behaviorism, Cognitivism and the Neuropsychology of Memory, American Scientist, Jan-Feb 1994. s. 3037.
• Searle J.R. Minds, Brains and Computers. Retrieved from World Wide Web:”http://www.siu.edu/~philos/faculty/Manfredi/intro /searle.html” http://www.siu.edu/~philos/faculty/Manfredi/intro/
• searle.html, 2000.
• Interview with Ucoluk G., Can a More Advanced Mechanism than the Human be Built?, 1999.

Introduction

The human being is equipped in the best possible way, both materially and spiritually. The human is able to achieve the level of “the best of creation,” which is dependent on the ability to use and develop these given spiritual aspects. Hence, those people of faith who have achieved closeness to God Almighty are always careful in their worship, and they are always extremely cautious not to lose their sensitivity to maintain this level.

Those who can escape from the material world and escalate toward the ranks of the heart and soul will feel this world in a different way, and will be conscious of the secrets of Creation. When they look, they see things that others cannot; everywhere they look, they see the attributes of the beautiful names of God Almighty. During worship they taste the unspeakable flavors of spiritualism, and they will not trade those moments for anything. They are nothing but the Friends of the Truth (God).

Meanwhile it should be noted that these beloved Friends of the Truth are the people of will who have succeeded in acting against Satan and the carnal desires; they have stopped their low and vulgar feelings, and made God’s intentions for them come about. These people lead on the ways toward the Truth with the enlightenment of the Qur’an and the Prophet, and they spend all the bounties given to them for the sake of God with the intention of reaching Him.

Mevlana Jalaladdin al-Rumi was one of these Friends. Like the other devotees, he was a person of self-discipline, will and ambition, and he walked on the path of Sufism which is “The Spiritual life of Islam.” He traveled through the ranks of maturity without leaving the path of the Prophet, and spent his whole life teaching and advising people about the ultimate destination, that is, God; this was his whole purpose in life.

The theoretical aspect of this path is Sufism, while the practical aspect is Dervishood. Jalaladdin al-Rumi led the theoretical path, a leader for his time and all times to come after him, while, on the other hand, with his mature dervishood, taken from this world, decorated with angelic qualities, setting a good example of devotion to God with his passion and love he inspired millions.

His Life

A great man of heart, Rumi was born on September 30th, 1207 in Balkh, Horasan, within the borders of present-day Afghanistan. His mother, Mumina Hatun, was of the Harzam Turks, and his father was a renowned scholar called Bahauddin Walad. The sultans listened to his sermons and talks, therefore he was also known as the Sultan al-Ulama (The Sultan of the Wise). Rumi was about six years old when his father left Balkh because of the Mongol occupation; another reason for leaving was that he was involved in a conflict with another scholar, Sultan Muhammad Takish Harzamshah. On their journey, they visited Makka. After residing for about 3 years in Erzincan (in eastern Turkey) the family then moved to a more secure city, Karaman (central Anatolia, Turkey), which was then called Larende.

Rumi married Gevher Hatun when he was 18. Shortly after this marriage he lost his mother, Mumina Hatun, and his elder brother, Muhammad Aladdin. Following these sad events, his first son Sultan Walad was born, and following him, Aladdin Celebi was born. He had two other children later on, a son named Amir Alim, and a daughter, Malika Hatun.

After living for 7 years in Konya, upon the invitation of the Seljuk sultan, Aladdin Kaykubat, Bahauddin Walad took his family and moved to Konya in 1229. In the third year of their life in Konya, when Rumi was in his mid-twenties, Bahauddin Walad died.

After his father’s death, Mawlana Jalaladdin al-Rumi, who had immensely benefited from many sources of knowledge and inspiration, dedicated himself more to learning. For this purpose he took Muhakkik Tirmizi, one of his father’s disciples, as a teacher, and also traveled to Aleppo and Damascus where he stayed for 7 years in order to meet with the famous scholars of the day and to train himself further.

In 1244 he returned to Konya, and started to teach many disciplines; the main subject of instruction was Fiqh (Islamic Law). Two years later, the arrival of a man called Shams al-Tabrizi into the city caused major changes in Rumi’s life. With this meeting, two talented spirits came together. From that point on Rumi and Shams, who were both like two deep seas, started to pour into each other, and they started to climb toward the summits that no one else could achieve. They started to travel along the Emerald Hills of the Heart.

At one point Shams disappeared, and after learning that he had gone to Damascus for personal reasons, Rumi sent his son Sultan Walad to invite him back to Konya. Shams could not turn down this invitation and returned to Konya, but he still felt restless there. He disappeared for a second time and nobody heard from him again. His disappearance upset Rumi very much, and he always felt this pain in his heart for the rest of his life.

Rumi, a true devotee of God, a follower of the Prophet, died when he was 66, on December 17th, 1273. He saw life as a corridor to meet with God, and defined death as being the meeting time, as he described in this poem:

On the day of death, when my coffin is on the move,

Do not suppose I have any pain at leaving this world.

When you see my hearse, say not

“Leaving! He’s Leaving!”

That time will be for me union and encounter.

When you commit me to the grave,

Say not “Farewell! Farewell,”

For the grave is a veil over the reunion of Paradise.

It is also narrated that he had requested his funeral prayer to be lead by Sheikh Sadreddin of Konya. When the Sheikh came to the front for the prayer, Tabib Akmaladdin warned the people by saying “Mind your manners and be respectful. He was the Sultan of the true sheikhs; that is who has passed away.” Sheikh Sadreddin, after hearing this, was moved to tears and could not continue with the prayer; instead it was Qadi Sirajaddin led the prayer. (Asaf Celebi, Hayat Mecmuasi, 1960)

His Works

Apart from the Mathnawi, Rumi has four other major works, written in Persian. One of them is lyrical and the other three are prose. With more than forty thousand couplets, Divan al-Kabir is full of an enthusiasm and awe that reflects the inner spiritual world of Rumi.

The works in prose are: Fihi ma Fih that contains Rumi’s teachings to his students and the public on various topics, Majalis al-Sab’a which contains his sermons, and Maktubat, which contains his letters to various people.

Rumi’s love and awe for God, combined with his poetic character, blossom in Mathnawi which was written down by his student Husamaddin Celebi. Rumi was in his fifties when he started Mathnawi and took 8 years to complete it.

The following are some important pieces of advice from Mathnawi:

“Oh son! Untie the knot, and be free! How long will you be enslaved by gold and silver?”,

“If you want to receive mercy, be merciful to the weak,”

“The nafs (carnal soul) inside you that is waiting to ambush you is worse than anything else in terms of pride and resentment,”

“Before you say anything, first listen,”

“The wars of men are like the quarrels of children; both are meaningless and stupid,”

“Hard work and earning are not obstacles to finding a treasure! Continue to work hard, if it is God’s will, the treasure will find you,”

“There is nothing superior to a good temper in this world of struggle,”

“Thoughtless friends are themselves the enemy,”

“Look where you step. You will avoid a wrong step and you will be saved from stumbling,”

“The essence of all wisdom is to know the answers to ‘who am I?’ and ‘what will become of me?’ on the Day of Judgment.”

II – The Sema Ceremonies

The roots of Sema

It is narrated that one day Rumi was passing in front of his friend’s jewelry shop. In the shop the assistants were shaping gold by hammering it in rhythm. Having heard this rhythmic sound, he raised his hands toward the sky and started to whirl in a state of awe. Inspired by this rhythm, his excitement was great. Rumi, whose spirit was already full of love and awe of God, started performing the Sema, overflowing with emotions.

It is believed that Rumi heard the word Allah (God) in this rhythmic sound, and this had inspired him; his inspiration put him into a state of ecstasy, which resulted in his whirling.

The form of Sema

Sema was not performed in an orderly format during Rumi”s lifetime. It started with Rumi”s son Sultan Walad, and Ulu Arif Celebi, and evolved slowly until the time of Pir Adil Celebi. It was then that the form started to be taught and learned. It took on its final form in the 15th century, with the Naat al-Sharif (eulogies that praise the prophet) being added to the Sema in the 17th century. The Sema symbolizes the creation of the universe, the creation of the human being and our birth into this world, the progress of the human being after the realization of servanthood, which is supported with a love for God, and our escalation toward the ranks of Insan al-Kamil (Perfected Human). The Sema starts with the Naat written by Rumi, with music composed by Bahurizade Mustafa Efendi, which is known as the Itri. This Naat is sung by the Naathan without any musical instruments in a standing position. Naat al-Sharif is followed by a drumbeat (on the kudum) symbolizing the Divine command: —Kun!— (Be). The Naat is followed by an improvisation on the ney (reed flute). This expresses the Divine breath, which gives life to everything, and perfects them. During the Sema, other traditional instruments like the tambur, the ud, the kemençe, the kanun, and the bendir are also used along with the kudum and the ney. The Sultan Walad Walk, which is accompanied by the peshrev music, is a circular procession that consists of three turns around the middle space. The greetings of the semazens during the procession represent the salutation of soul to soul concealed by shapes and bodies. A virtual line that stretches between the entrance point and the red fleece divides the Sema platform into two. This sacred line is called Hatt al-Istiwa and it is never stepped on. During this circular procession, the semazens greet each other three times. This visual greeting symbolizes the salutation of the spirits. The semazens come from the right side of the platform up to the red fleece, without stepping on the Hatt al-Istiwa and without turning their backs to the red fleece, then step to the other side, and face the semazen behind them. The two semazens face each other, bow and greet each other at the same time; this is called Muqabala. At the end of the third procession, after the Sheikh sits down on the red fleece, the Sultan Walad Walk, which symbolizes reaching the Truth (God), finishes. Standing and leaning into one another, the semazens, after a short ney improvisation, straighten their sikke (long woolen hats that resemble an Ottoman tomb stone in shape), and take off the black coats. They then become separated from this world, symbolized by their pure white gowns, and become spiritual, opening their eyes to the truth. By holding their left shoulder with their right hand and their right shoulder with the left hand they symbolize the number one, which reflects and witnesses the unity of God. After kissing the Sheikh”s hand and attaining permission to proceed, the semazens start the Sema.

The Sema consists of four greetings: —Being conscious of one”s servanthood,— —Being awed before the greatness and power of the Lord,— —The transformation of this awe into love,— —Return to the highest rank possible for the human which is servanthood.— These are symbolized by the first, second, third and fourth greetings, respectively. When the recitation from the Qur’an starts the semazens finish the Sema and they take their places and sit. The Sema ritual finishes with the greetings of the Sheikh, the semazens and the musicians toward the red fleece. Rumi”s understanding of the Sema The following poem of Rumi expresses how he understood the Sema: What is Sema, do you know? It is hearing the sound of —yes— of separating one from himself and reaching the Lord Seeing and knowing the state of the Friend and hearing, through the divine veils, the secrets of the Lord What is Sema, do you know? Being ignorant of existence and tasting eternity in the ultimate mortality What is Sema, do you know? Struggling with the carnal soul; fluttering on the ground like a half-slain hen What is Sema, do you know? Feeling the cure of Prophet Jacob, and sensing the arrival of Prophet Joseph from the scent of the shirt. What is Sema, do you know? Like the staff of Prophet Moses, it is swallowing all the tricks of the Pharaoh”s magicians What is Sema, do you know? Opening the heart like Shams al-Tabrizi, and seeing the Divine light.

Sema and Contemplation

Sema is contemplation in action. Contemplation was initially carried out silently in the inner self. Under the enlightenment of the hadiths that warn not to contemplate on the essence of God Himself, meditation was focused on the manifestations and actions of God. While thinking about the actions and manifestations, hallucinations can interfere with contemplation. In order to avoid any interference, sounds were used as an aid to meditation. At first, only natural sounds were used, but with time the sounds of different musical instruments that have spiritual essences were also used. This is how music was introduced into the Sema. In the early days, usually the ney, the rebab, the def, and the zurna were used, but over time, only the ney and the rebab survived. Music is defined by Rumi in the following couplet: —Music is the nutrition of the souls of the Servants of the Lord, since in music, there is the hope of reaching God.— Therefore, music, when combined with mediation and contemplation, is seen as being a faster way to reach God. On the other hand, music brings out physical movement, as it addresses the bodily emotions and desires. At first, these bodily motions were restricted to the swinging of the body while seated. However, with time people started to accompany the musical harmony with the motion of their bodies, which in time evolved into the Sema. In this way, contemplation became the union of the heart, sound, and motion. Both the heart and the body came to be in a state of meditation, which avoids any bodily or intellectual interference. The Sema symbolizes the escalation of the human spirit: the servant”s turning of their face toward the Truth, and being exalted with Divine love, the abandonment of one”s own identity and self and becoming lost in God, and the final return to servanthood, mature and purified. The semazen, with the sikke on his head, with the Tennure (his gown which is like the shroud) on his body, is born to the truth by the removal of his jacket, and he evolves on that path. During the Sema, his arms are wide open, with his right hand turned toward the sky as if praying, ready to receive the honor from the Divine One, with his left hand turned down, transferring the bounties that come from the Lord to the public. The semazen whirls from right to left, circling around his heart, embracing all the nations on the Earth, and all the creation with love and respect. Humanity was created to love and to be loved. According to Rumi, all types of love are a bridge to Divine love.

III – Conclusion

Rumi spent his whole life dedicated to God Almighty. He did not only try to reach the Lord himself, but helped others to do the same. He was a traveler on this journey of love, describing this love as one that —did not leave anything of me, or on me.— He made his feelings and emotions be heard by others and inspired many different souls. The following quote from him summarizes this: —As long as I am alive, I am a servant of the Qur’an, and a grain of sand on the path of Prophet Muhammad, peace and blessings be upon him. If anyone narrates anything from me but this, I am absolved of those words, and of him.—

Bediuzzaman Said Nursi reveals the beauty and purposes behind these seemingly ugly events in the “twenty-fifth flash”¹ with twenty-five remedies. Almost every remedy starts with a warning sentence advising “patience and thankfulness”; the reason for this is that a person who tries to understand everything without a strong belief in God and in the Hereafter feels impatient and will often complain. At first sight, the statement “An illness is not a malady; it is a cure” strikes almost everyone as paradoxical. Life is the most important asset that one has in this life, and it has a purpose. Life will pass very quickly in ease and heedlessness without bearing any fruit; illnesses and calamities slow time down, and give room for life to yield its fruit. This helps prevent us from wasting our lives.

To show a given situation in all its clarity Nursi considers all possible aspects of it. When we are ill or struck by a calamity we implicitly assume that a right has been taken from us; yet it is at this difficult time that we are asked to be patient and think of the positive side of what has happened. However, this is not all. When the situation is considered from a more fundamental point of view, it becomes clear that a person has no right to complain if they truly understand that they are not even the owner of their own selves:

“It is your duty not to complain, but to offer thanks and be patient. For your body, organs, and faculties are not your property. You did not make them and you did not buy them from other workshops. That means they are the property of another. Their owner has disposal over His property as He wishes.”

The purpose of the above statement is not to close the matter at this point, leaving no room for further discussion, but to make it clear that, there is no justification for any complaint and the All-Compassionate God will reward those moments of illness and tragedy lived in tranquility and patience, as Nursi states:

“Through the calamity of good health, some of your fellows become neglectful, giving up the five daily prayers, not thinking of the grave, and forgetting God Almighty. For the superficial pleasure of a brief hour of this worldly life, they shake and damage a never-ending, eternal life, even destroying it. Through illness you see the grave, which you will, in any event, enter, and the dwellings of the Hereafter beyond it, and you act in accordance with these. That means that for you, illness is good health, while for some of your peers good health is an illness…”

Ironically, the passing of pain is a pleasure, and the passing of pleasures is a discomfort, a constant sorrow left in the spirit. Even some pleasures that only last a day or a few minutes will sometimes cause a suffering that lasts years. It is not difficult to find an example of this; the use of drugs is an obvious parallel. The purpose in this life is to know our Creator and to prepare ourselves for an Eternal Hereafter, yet there are many distractions on the path. Illness gives us a warning: “Your body is not composed of stone and iron; it is made up of various materials which are always inclined to decay. Stop being proud, understand your impotence, recognize your Owner, know your duties, and learn why you came to this world!” This is what is secretly declared to the heart.

Everything is understood by its opposite. Light would not be known if there was no darkness. “If there was no thirst, there would be no pleasure in drinking water.” And as for illness, Nursi gives the following beautiful comparison: “If there was not this illness in your head, or in your hand, or stomach, would you have perceived the pleasurable and enjoyable Divine bounty of the good health of your head, hand, or stomach, and offered thanks? For sure, not only would you not have offered thanks for it, you would not have even thought of it! You would have unconsciously spent that good health on heedlessness, and perhaps even on dissipation.”

The All-Compassionate God from His mercy forgives the sins of the ill believer; this can be found in a authentic hadith: “As ripe fruit falls from the tree that is shaken, so too do the sins of a believer fall with his shaking in illness.”² What can be better news for a believer than this? With patience and by not complaining, one can transform a passing illness into everlasting health. Said Nursi gives the most fundamental and important cure: “Thus, the first thing you have to do is to search for the cure of belief, which is a healing remedy that is sure for the innumerable illnesses of that infinitely wounded and ill, yet extensive immaterial being of yours; you have to correct your beliefs, and the shortest way of finding such a cure is to recognize the power and mercy of the All-Powerful One of Glory by means of the window of your weakness and impotence; this has been shown you from behind the curtain of heedlessness, rent by your physical illness.”

Death plays the main role in causing pain, fear, and anxiety, as this is where illness may lead. Hear Said Nursi as he warns: “So know firstly and believe firmly that the appointed hour is determined and does not change. Those weeping beside the grievously ill and those in perfect health have died, while the grievously ill have been cured.” Moreover, for a believer, death is not a terrifying end; rather, as clearly shown through magnificent analogies in Nursi’s other masterpiece The Words, death is: “…to be discharged from the burdensome duties of life. And for them it is a rest from worship, which is the instruction and training in the arena of trial of this world. It is also a means rejoining friends and relations, ninety-nine out of a hundred of whom have already departed for the next world.”

The fifteenth remedy is of special importance, because it takes the whole issue to a different platform and shifts the perspective from being focused on merely being “patient and thankful” to establishing the social status of those who are ill and in hardship. The following hadith illustrates this: “Those afflicted with the severest trials are the prophets, then the saints and those like them.”³ That is, “Those most afflicted with tribulations and difficulties are the best of men, the most perfect.” In the same remedy, Nursi also mentions that some illnesses that cause death are a type of martyrdom.

The duty of the people around those who are ill is to look after them with compassion, and to visit them without being a burden. These hard times not only produce all the rewards mentioned above for the person who lives through them, but for the believer around them if they know their responsibilities: “To please an ill person’s heart and console him is like giving alms. Fortunate is the person who pleases the easily touched hearts of the father and mother at the time of illness, and who receives their prayer.”

All the remedies that Said Nursi proposes are focused around one issue, which is a strong belief in God, and the Hereafter. This belief shows its effect when one carries out one’s religious obligations as much as possible. This is a belief that will save a person from heedlessness and ignorance, and that will prepare them for the appointed time, which is a door to the eternal life; a belief that will transform the ugly faces of illnesses and calamities to the beautiful faces of eternal life in the gardens of Paradise.

Footnotes

1. The quotes are taken from, The Flashes Collection by Bediuzzaman Said Nursi, Sozler Publication, Istanbul 1995, pg 266-285
2. Bukhari, Mardha 1,2,13; Muslim, Birr 45, Darimi Riqaq 57.
3. Bukhari, Mardha 3; Tirmidhi, Zuhd 57

For example, a hibernating woodchuck’s heart rate slows from 80 beats per minute to 4, and its temperature drops from 98 F (36.6 C) to as low as 38 F (3.3 C). If its body heat falls too low, it will awaken slightly and shiver to warm up a bit. If an animal lives in an area where the winter is mild, it may hibernate only briefly, or not at all.

Why hibernation-why do some animals sleep through the winter?

When the cold temperatures and ice of winter arrive, food becomes scarce for animals in the wild. Hibernation is a survival strategy, given by the Lord of all creatures; it is a technique that can be very successful in environments where food is scarce or just difficult to find during a long, cold winter season. Hibernation not only eliminates the need for food-gathering in the winter, but also lets an animal conserve its body energy by slowing down its heart rate and breathing. During the winter we are unable to see some animals, such as bears, in their usual habitat; they have retired to their dens. Since these kinds of animals have little chance to find food in their regions during that period, dropping into deep hibernation or into a torpid state allows them to use their bodies’ energy reserves at a slower rate than they would if they were maintaining themselves at their typical basal metabolic rate. Some ecologists refer to hibernation as “time migration.” Hibernation allows the animal to skip over the cold, stressful seasons and only expend itself fully in those months of abundant food and moderate climatic conditions.

How do animals know it is time to hibernate?

Although there are some apparent signs that indicate the period of hibernation is approaching, this is still a subject of research. In the weeks before hibernation or dormancy, animals prepare their winter beds.

Hibernating animals have something in their blood called HIT, or Hibernation Inducement Trigger; this works something like a clock. Recent research suggests that it is some kind of opiate, chemically related to morphine. As the days get shorter, the temperature changes, and food becomes scarce, HIT triggers hibernation. How and why it happens is still a mystery waiting to be explored.

Are all “hibernators” the same?

Not exactly. Some animals are classified as “deep hibernators,” such as chipmunks, woodchucks, box turtles, black snakes, garter snakes, and toads. Deep hibernation is a state in which an animal is inactive for many days or weeks. In deep hibernation the animal’s body temperature drops to around 41 F (5 C). Deep hibernation is also called “true hibernation.”

Other animals exhibit a less profound inactive state, called “torpor hibernation”; animals such as deer mice, black bears, skunks, and raccoons are examples of such animals. Torpor may be very short-term (during the cold hours of the night, for example) and involves a drop in the animal’s body temperature of no less than 59 F (15 C). An animal in torpor is also capable of relatively quick arousal. While some animals are given the ability of hibernation to survive, some are given other tools by our God. For example, birds do not hibernate, but most species migrate to warmer regions. Fish do not hibernate, but withdraw to deeper waters and their body processes slow down to the point where their food and oxygen requirements are a tiny fraction of the needs during the summer months. Aquatic insects do not hibernate. Most land insects die, leaving behind them their descendants in the egg, larva or pupa stages. Some insects, though, for instance

certain species of mosquito, hibernate in basements, cisterns and such protected places

Do hibernators have to hibernate?

Some hibernators display what is called “predictive dormancy.” These animals go into a hibernative state usually in response to the decreasing length of day, in anticipation of the approaching winter. “Diapause” in insects is an example of this “hardwired” hibernation response. Some poikilothermic (“cold blooded”) animals (like some reptiles and amphibians) also display obligatory hibernative responses as the day length decreases. The reliance of these animals upon warmth from their environment to maintain their body heat necessitates that they anticipate the onset of cold conditions and not be caught out of their hibernaculae by potentially lethal cold temperatures.

Other animals enter their hibernative state only after being exposed to adversely cold conditions. These animals display “consequential dormancy.” The disadvantage of consequential dormancy is that the organism is exposed to potentially damaging environmental conditions (poikilotherms in particular are especially vulnerable to the stresses of consequential dormancy). If, however, the hibernative response occurs immediately after the cold stress, then damaging exposure is minimized. A major advantage of consequential dormancy is that the animal is capable of activity right up until the time that winter conditions become excessively stressful; this means that the animal can possibly even be active all winter long if the season is particularly mild. This flexibility is especially advantageous for species living in fluctuating, unpredictable environments or in species that are expanding their ranges into either higher or lower latitudes.

Is hibernation seen only in cold regions?

Unexpectedly, not. While observing nature and learning about the world, one is astounded by the wonderful work of God Almighty. Although it is often viewed as a phenomenon of colder climates, hibernation also occurs in the desert. A classic hibernator is the desert tortoise, which heads underground into burrows with the onset of cold. In a suspended state, it drastically reduces its metabolic rate, digestion, urination, and defecation. Although some move only slightly during winter, others may take advantage of warm days and head out to bask.

Gall moth caterpillars, insects which most of us have never even heard of, typify the second group. They avoid freezing at all costs. Despite what most of us think, water can remain liquid down to -40 F (-40 C), provided that it is free of impurities, so these caterpillars purify what little water is contained in their bodies by emptying their guts of foreign food particles and bacteria.

In addition, they produce an antifreeze, much like that used in cars, but different than that used by freeze-tolerant animals, to lower the temperature at which ice forms. The combination of these two methods allows gall moth caterpillars to survive winter temperatures as low as -36 F (-38 C).

Survival during hibernation

The hibernating animal is quite defenseless when it is in a deep hibernative or even torpid state. They need to prepare a very secure hibernating den (the “hibernaculum”) to protect themselves as they are now an inactive animal. It is interesting that it is possible for an animal to live after six or seven months without eating, drinking, or passing wastes. For example, less than 1 percent of black bears die in their dens. The main threats to their lives are flooding and predators (wolves, dogs, active bears, and humans). Bears do not usually die of starvation in dens. Most deaths from starvation are before or after hibernation and involve primarily cubs and yearlings. Over-wintering black bears do other extraordinary things.For example, snoozing bears are able to gain all the sustenance they need entirely from within their own bodies. Fat tissues break down and supply water and up to 4,000 calories a day; muscle and organ tissues break down and supply protein. Bears’ bodies are somehow able to take urea-a chief component of urine that is produced during tissue breakdown and that, if left to build up, becomes toxic-and use the nitrogen in it to build new protein.

Hibernating bears also have what would seem to be dangerously high cholesterol levels.Because they live off their own fat, their cholesterol levels are more than twice what they are in summer (and more than two times higher than those of most people). But bears evince no signs of hardening of the arteries or the formation of cholesterol gallstones. Research has shown that hibernating bears generate a form of bile acid that, when administered to people, dissolves gallstones, eliminating the need for surgery. Despite being cooped up in a space about the size of a doghouse, hibernating black bears also appear to avoid muscle cramping and degenerative bone loss. How they accomplish this remains a mystery. Even though a hibernating bear drinks no water, it does not become dehydrated. If we can learn how this metabolic feat works we can use the information to help treat people suffering from chronic kidney failure. During this time, the amount of urine entering the kidneys drops by 95%. Disease is uncommon in hibernating animals. Most parasites of bears are adapted to their host’s hibernation cycle and reduce their demands in winter. Medical researchers are studying black bear hibernation to learn how bears cope with conditions that are problematical for people. The findings are aiding studies of human kidney disease, gallstones, obesity, anorexia nervosa, and other problems. Researchers hope that knowledge of bear hibernation may someday even aid space travel. Another mystery goes by the name of delayed implantation.A female will carry a fertilized egg in her womb for many months.The egg is ready to attach itself to the uterine wall and begin developing into a fetus.But it does not do so until the female’s body gives a signal; it is still unknown precisely what this signal is.This adaptation allows bears to time the birth of their cubs, so they’re not born too early or too late. It also gives the mother a way out if food is scarce. If she has not accumulated enough fat by the time she settles into her den to hibernate, the egg will spontaneously abort. Some biologists see this neat trick as a natural mechanism to control the population. Evidence is mounting that hormone-like substances in hibernating bears may control all these physiological tricks.When injected into other species, both those that hibernate and those that do not, these substances engender hibernation-like effects. In conclusion, we can say that what we know about hibernation may not contain even one half of what is to be known. Hibernation is a sign of the Lord’s existence in the world and His ceaseless protection of creatures.We know that hibernators do not decide to hibernate at will; they are put in that position by their All-Merciful Protector. And all of them are doing their job as actors in a great scenario in the World Theater of God.

Immunity can be divided into innate immunity and acquired immunity. The mechanisms of innate immunity are given to us by our Creator as a tool with which to protect ourselves. These are used to fight against every kind of microorganism. These ever-ready forces do not need to have met the enemy microorganisms to fight them off. Acquired immunity comes about after the infectious microbe has been encountered; this is usually as a result of infection or vaccination. Such immunities only protect the body against a specific harmful organism. T and B lymphocytes and antibodies belong in the acquired immune system, whereas other mechanisms are part of the innate immune system. We can classify the very intricate immunity mechanisms as follows:

A – Layers that cover the inner and outer surfaces of the body: These are the physical structures that carry out the task of protection by covering the tissues like a shield or fortress.

1. Skin: Our skin is an organ in its own right. It is created with such perfect characteristics that no microorganism can penetrate our body if there are no flaws, like gashes, scratches, or wounds.

2. Oral mucous membrane: If the epithelial layer covering the interior walls of our mouth is healthy, microorganisms cannot infiltrate the blood.

3. Areas around the sexual organs: The sexual organ in males is, even at birth, more protected than that of females. For female children, the epithelium covering the interior face of the organ turns into a multi-layered structure due to the impact of estrogen (sexuality hormone) that starts being secreted after adolescence. That multilayered structure blocks infections that can result from sexual intercourse. Female children before adolescence do not have estrogen, thus their genital organs have a thinner layer of epithelium and are more likely to be infected. This is why cleansing after urination should be done from the front to the back and the genital organs should not come into contact with feces. Our God of infinite mercy also gives girls a hymen in order to protect girls from germs.

B – Flora bacteria (beneficial bacteria): These do not serve as mechanical obstacles, but are assigned tasks. There are some bacteria that do not cause illnesses in the urine and in the proliferation canals, the skin, throat, intestines, and the eyes. Those beneficial bacteria located in our body work for us and hinder other infectious bacteria from settling in these zones. Those places are sterile in the body of a fetus; no beneficial bacteria exist there. Protector bacteria are positioned in those places right after the birth; this is a revelation of God’s infinite compassion. For instance, a baby’s first feces are sterile because there are no bacteria in his intestines. As time passes, a baby adopts protector bacteria through his mouth by nursing, from bottles, and pacifiers. Parents should be careful about the purity of pacifiers, feeding bottles, water, and additional nourishments, particularly in the first couple of months, until the bacteria flora have been established in an infant’s body. Otherwise, babies can easily suffer from diarrhea. God equipped beneficial bacteria with some special peculiarities to be able to deter other microorganisms from settling in the body. Here are some of these peculiarities:

1. They compete with infectious bacteria on the consumption of nutrients, so they restrain the reproduction of other bacteria.

2. They emit bactericides that kill only pathogenic (harmful and infectious) bacteria.

3. Some flora bacteria are assigned a mission to impede the reproduction of pathogenic bacteria so as to reduce pH (increase acidity) in the environment. For example, the lactobacillus in the female genital passage produces lactose by breaking down the glucose in the uterine canal in order to acidify the secreted matters in that canal. Reproduction of fungi is also obstructed in the same way. Due to that fact, some fungal diseases might emerge in genital areas or in the ears, among other places, after antibiotic treatment. Antibiotics kill not only pathogenic bacteria, but also flora bacteria. Thus, desultory usage of antibiotics should be avoided.

Today, beneficial intestinal bacteria are taken orally in capsules, and infectious bacteria in the intestines are killed by supplementing the flora bacteria in that organ without the use of antibiotics.

C – Mechanical cleansing:

1. Secretions:

a.Saliva: Secreted continuously from the glands behind the ears, beneath the chin and beneath the tongue, saliva expels the intruder pathogenic bacteria by cleansing our mouths. It also prevents tooth decay and gum inflammation by cleaning leftover food on which bacteria could feed.

b. Tears: Tears are charged with the duty of cleaning the conjunctiva (the mucous membrane that lines the inner surface of the eyelids and that continues over the forepart of the eyeball) and the cornea (the transparent part of the coat of the eyeball that covers the iris and pupil and admits light to the interior).

2.Cilia: These are feather-like cell extensions of microscopic size.

a.Nasal Cilia: Covering the nasal mucous membrane, mucus (a slimy substance) grasps dust particles and microbes in the air due to its adhesive nature. Lumpy folds inside the nose do not let the air flow straight. Therefore, a turbulent air current occurs in the nose. This turbulent current causes the particles in the air to come into contact with this slimy substance and to get stuck there. Epithelial cells also have cilia expanding toward the nasal cavity. Every cell has nearly 200 cilia. These cilia push mucus and the dust particles attached to it toward the pharynx with an up and down whipping action (10–20 strokes per second) so as to keep them away from the lungs.

b.Cilia in the lower respiratory passages: The upper surface of epithelium that is spread on the trachea, bronchi, and bronchioles is also covered with mucus. Epithelial cells in this area have cilia, too. These cilia do the same whipping action to push particles and microorganisms in the mucus toward the pharynx. They are pushed into the pharynx and expelled by coughing. One of the damaging impacts of nicotine on the respiratory system is that it paralyzes these cilia and disrupts the discharging process of harmful particles. As a consequence, smoking leads to many lung diseases.

D – Enzymes, acids and antibodies in body secretions:

1.Lysozyme: This is a substance found in body secretions (saliva, perspiration, tear, genital organ secretion etc.) that kills bacteria.

2.Stomach acid (Hydrochloric acid, HCl): Being emitted through stomach glands, HCl is a strong acid that can destroy bacteria that are able to reach as far as the stomach with the food we eat. Although we usually have our meals without cleaning our hands sufficiently or without washing them thoroughly, we rarely (except for situations where we are exposed to a high density of microbes like food poisoning or dirty drinking water) get infected via this route. The actors in this perfect protection are lysozyme and stomach acid.

3.Antibodies: Being present in the blood and body secretions, antibodies play a role in the defense against microorganisms. Antibodies in breast milk are passed from the mother’s blood to her milk via a very special mechanism, and are significant in the protection of an infant from infections.

E – Defender Cells: Resembling special operation forces, each of these cells is trained in different parts of the body and sent into the blood circulation. Those troop-like cells, which protect us against diseases by struggling fiercely with germs that can reach the blood after overcoming many obstacles, cannot have come about merely by chance, without the participation of the All-Knowing Designer.

1.Macrophages: Monocytes, a kind of leukocyte in the blood, pass from the capillaries to the tissue and turn into giant cells called macrophages that can phagocytose (swallow microbes) at a great rate. Macrophages swallow and tear down every kind of bacteria and virus that invades the body. These cells constitute the first defense line of the body and serve like advance guards. For instance, the first force to start fighting against the germs that can penetrate the skin through a scratch is the macrophages found just beneath the skin are called histiocytes. Germs that can infiltrate the blood through the intestines and reach the liver via the portal vein are eradicated by another type of macrophage. Therefore, almost no bacterium can pass from the intestines into the general blood circulation system. Germs that enter the body orally are destroyed by macrophages stationed in the lymph nodes on the tonsils. The ones that manage to reach the lungs through the respiratory paths are killed by the macrophages in the alveoli. Those cells also cause T-lymphocytes (very specially equipped cells) to proliferate by stimulating them. 2.Neutrophils: These are the most common type (60-70%) of leukocytes. These cells participate only in fights against bacteria. When bacteria enter a tissue, some poisonous matters emitted by them cause a chemical reaction called chemotaxis; this reaction attracts the neutrophils toward the infected tissue. In this case, the neutrophils leave their capillaries for the infected tissue and find and destroy the bacteria. How can germ-eating cells, like macrophages and neutrophils, distinguish normal body cells from microbes? Undoubtedly, the Creator of such an excellent defense system does not make us worry about such a problem; it was for this purpose that God created opsonins. Opsonins are similar to adapters in that they are able to attach two different parts together and connect themselves to a specific place on the germ. Thus, macrophages and neutrophils carry out their germ-eating job perfectly, connecting themselves to those opsonins. Since our own body cells do not have receptors that can handle opsonins, they cannot be eaten. 3.Lymphocytes: These are the troops of the immunity system with the most complicated organizations and strategies. These troops are categorized as T and B lymphocytes. They are the most important and powerful of the immunity mechanisms and constitute about 20-30% of the leukocytes in blood. They are regarded as the last defense line against those germs with which the other mechanisms cannot cope. a.T lymphocytes: When T lymphocytes are stimulated by macrophages, T cells that are a form of T lymphocyte secrete a matter called lymphokine. Lymphokine stimulates cytotoxic (microbe killer) T cells and B lymphocytes into action. Unless auxiliary T cells exist, the acquired immunity system collapses. Likewise, the HIV virus destroys auxiliary T cells and renders a person susceptible to disease. Even very simple infections can turn into a catastrophe for those patients. Cytotoxic T cells assault bacteria and particularly virus-infected body cells. They deliver porphyrins (proteins to make holes) into cell membranes by attaching themselves to the cells. In that way, a huge amount of water enters the cells and they get torn, due to over-swelling. Thus, viruses in the infected cells are dispersed and are neutralized by specific antibodies produced for that purpose with their infecting ability being impeded. (Viruses have to enter body cells to be able to proliferate. Only in this way can they protect themselves against antibodies and proliferate. Viruses that proliferate in cells use matters in those cells and cause them to eventually break apart, then move onto other cells.) b.B lymphocytes: These cells are stimulated directly by microbes. However, they need lymphokines to be completely stimulated and activated. Lymphokines are created capable of causing B lymphocytes to proliferate and transform themselves to Plasmocytes. Plasmocytes also emit antibodies to the blood. c.Killer cells: These play a role in the innate immune system, so they do not need stimulation like T and B lymphocytes. In particular, they assault body cells that are virus-infected or show a tendency to cancer. In this way, they establish a first defense line against viruses and block cancer development. Even though the working principles of lymphocytes are not known, they are related in some way to spiritual values such as love, enthusiasm, and peace of mind. Likewise, it is known that the immune systems of people whose spirituality has been weakened by depression and stress are more susceptible to break down. Unless those people recover by activating their spiritual dynamics, like faith in destiny, they are under a greater threat of cancer. Yet, this world is a place of examination. We cannot claim that every cancer is due to a damaged spirituality; we should not forget that cancer might occur due to different reasons. 4. Eosinophils: These are a kind of leukocytes that can kill some sort of parasites. They cling to parasites and release the granules in their cytoplasm into the parasites. These granules contain enzymes which destroy parasites. 5. Mast cells and basophils: Mast cells and basophils play a central role in inflammatory and immediate allergic reactions. They are able to release potent inflammatory mediators. Mast cells function out of the veins and protect the tissues in the body, whereas basophils are similar cells found in the bloodstream. F – Factors in plasma: 1.Antibodies: These are secreted into the blood by plasma cells. They fight against the germs that have stimulated them. They show their impact directly (neutralizing bacterial poisons, gathering and precipitating bacteria, neutralizing viruses, pulling microorganisms into pieces) or by activating a very special system called a complement. 2.Complement proteins: When inactive complement proteins in plasma are stimulated by antigens and an opposing antibody complex, active complement compounds are brought to life. These compounds have various effects like chemotaxis, opsonization, development of inflammation as a result of stimulation of mast cells and basophils, and the destruction of microorganisms. The complement system can be stimulated by microorganisms without a need for antibody development (without a need for lymphocytes); this can be seen as a manifestation of our Creator”s name Mudabbir (managing, administering, controlling every being in balance and order). This ensures the stimulation of a complement system under conditions that lack antibody production. Hence, the body is never left completely undefended. Is it really possible that such an amazing defense system, that requires unlimited knowledge and power, and that consists of every kind of alternative action, can come into existence by itself? 3.Interferons: Viruses invade body cells and synthesize proteins that contribute to their proliferation. Interferons, secreted by lymphocytes or other leukocytes, are created so that they can attach themselves to virus-infected body cells and obstruct the production of those proteins. Hence, these viruses cannot proliferate. 4.Lysozyme: Mentioned in the earlier part concerning body secretions, lysozyme is also available in the blood and kills bacteria there. 5.Properdin: This is a kind of protein available in the plasma which can neutralize viruses and destroy some bacteria types. 6.Acute phase proteins: These are a large number of serum proteins (C-reactive protein, etc.) that are swiftly synthesized by the liver and that are employed in defense during infections. 7.Beta-lysin: A substance that destroys some types of bacteria. G – Events caused by infections: 1. Inflammation: Inflammation is a response that is designed to protect tissues against tissue destruction, caused by factors like infection, excessive heat, and trauma. When a tissue is invaded by microorganisms, it starts to be destroyed; certain matters come out of those tissue cells (as mast cells) and lead to certain reactions in that zone. a.Vasodilation: As the little veins transporting blood to a tissue widen, more blood rushes in and more neutrophils are carried to that zone. Meanwhile, a color enhancement (blushing) occurs in that place. b.Increase in permeability of the capillaries: Neutrophils can penetrate into the tissues more easily. Plenty of water also passes through tissues, so some edemas (swelling in tissues) develop. Finally, coagulation proteins in the plasma, which can rarely infiltrate from capillaries to the tissues because of their large molecular structures, pass to the tissues and clot the liquid here. Hence, lymph veins, which are responsible for returning the liquid to the blood circulation, are plugged by clots. Consequently, inflammation detains microorganisms in that specific zone and prevents them from spreading throughout the body. Microorganisms are also destroyed by tissue macrophages in the inflammation zone and the migrant neutrophils working there. (The more a bacterium causes tissue damage, the harder it passes to blood.) Then, remnants of dead bacteria, damaged tissue cells, and neutrophils that are also destroyed after the phagocytosing of between 5 and 20 bacteria soften the inflammation by dissolving and creating some pus in that zone. The pus streams out by itself or is relieved by an incision being cut in the covering skin. 2. Fever:Toxins coming out of some bacteria and some secretions of microbe-phagocytosing cells lead to an increase in body temperature. Fever stops reproduction of microorganisms and kills them by ruining their structures. Within this framework, the occurrence of fever is beneficial; it indicates that the body is resisting and struggling to kill the microbes. Therefore, fever should not be reduced as long as it is not too high to cause brain damage (especially for children). 3. Cough: A cough helps the body discharge the microbes in the respiratory paths. Thus, cough medicines should not be used immediately, except in cases of whooping cough. 4. Diarrhea: This helps the body rid itself of feces quickly, so medicines to stop diarrhea should not be used, either. However, in cases of cough and diarrhea, a person should know their own strength and the strength of their immune system well and take medication accordingly. When we consider all these defense mechanisms, this question occurs in our minds: Do we protect ourselves against infections or is there someone who operates various immunity mechanisms in our bodies and controls them at every moment with His infinite knowledge and power?