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?

These “interpretations” attempt to show that there is no such thing as a miracle and that everything in the world obeys the immutable laws of nature. According to such a view, all miracles narrated by the Holy books either must be reinterpreted, or if this is not possible-rejected.

The use of science as an argument against the possibility of the extraordinary acts of God is conceptually incorrect; today’s science starts from the assumption of the impossibility of miracles. In other words, scientists believe that miracles are impossible. Yet, a belief in the opposite is no less a legitimate position to adopt. Therefore, science’s statement that miracles are impossible is based on the assumption that they are impossible; this is not a logically acceptable argument.

There is a need to prepare the ground for such arguments by considering the definitions of science and its method. We have to realize the limits of the scientific method that is based on observations and experiments. The reliability of the human mind and its perception and the relativity of time are some of other issues that need to be considered.

Whatever happens around us is normally bound to a time scale. Billions of living creatures are born every day; some by cell division, others through the long process of pregnancy. Since these events abound in nature we consider them to be normal, nothing extraordinary. On the contrary, if we were to witness a child being conceived and born in one minute, as if someone had pressed the fast forward button, we would be amazed. In this case, a miracle would have occurred, not by the violation of the cause and effect principle, but rather from a change in time scale. Thus, our familiarity with phenomena is very important in distinguishing between a miracle and a non-miracle.

Science is based on what we can observe and what is understood from these observations by making generalizations. First of all, we cannot observe every moment and every place in the universe. Our experiments are limited in space and time. For example, if all experiments done by us confirmed Newton’s second law, F=ma, we still would not be able to rigorously prove that this law still holds true in some distant galaxy. We could not even prove that it were true for Earth throughout all of its history; it is not possible to say that that things happened in such and such way simply because they happen in that way today! However, at this point the scientific method with all its pros and cons comes into play to assert that this law is true for all of the Universe, for all of its past and future. This fact alone is enough to demonstrate that science has its limits.

Many miracles of Prophet Muhammad, peace and blessings be upon him, happened in the presence of many of his followers or enemies. The splitting of the Moon, walking trees, and talking stones were just a few. One could try to explain these by saying that the people who witnessed them had undergone hypnosis or were having dreams; however there are miracles that resulted in people being able to drink water from his fingers or plenty of food emerging from a small amount. It is impossible to deceive one’s friends with a small lie even for a short time (the cold fusion scandal of 1989 should be a good example!); how could somebody possibly deceive thousands of enemies for fourteen hundred years? Thus, it is impossible to deny the authenticity of the miracles of Prophet Muhammad.

Before the advent of positivism, miracles were used as a powerful means to convince people in the truth of religions. Prophet Jesus was born without a father, Prophet Moses parted the sea and crossed it without drowning, Prophet Abraham emerged unharmed from the fire and Prophet Muhammad split the Moon and ascended to the Heavens; these are among the most prominent examples of miracles.

However, nowadays because of scientific “terror” people are afraid even to mention miracles. People have been so affected by scientific dogma that everything unusual is categorized as being nothing more than a “fairy tale.” The reason for this historical error is the inability of science to draw a demarcating line between observations and interpretations to date.

Positivism has its roots in the 16th century and thus all religions were affected by its destructive dogma. Before that time, people made explanations for natural phenomena, saying “a seed starts to evolve to produce a tree, it rains because the tree needs water, and the tree produces fruit because people need to eat,” or other simplistic explanations.

The realization of the fact that the same phenomenon can be interpreted in several ways brought up the question of what the mechanism was that lay behind the process. This in turn lead people to discover the cause and effect relationship inherent in nature. As a result, ordinary events were interpreted as happening without any interference from God, leaving the concept of God to be found only in the realm of miracles. However, the next century was to come with even more destructive dogmas, presented under the guise of science.

The modern usage of the term “laws of nature” was first coined in the 17th century. Scientists of the time believed that physical and biological systems were self-regulating and God was only “the first cause” capable of changing the laws of nature. However, Locke and Hume argued on the basis of Newton’s physics that the natural laws were unchangeable and hence miracles were impossible. In the 17th century, with its notion of an impotent God, the foundation of religious beliefs was shattered, but not to the same extent as happened in the 19th century.

In the 19th century, developments in quantum physics brought about new points of view. The already existing notion of an impotent God made people suppose that Divine Power was limited to conducting probabilities. When it was discovered that particle motion and interactions were based on probability, they began to think that God’s power was limited at the micro level, as well as believing that He was unable to change physical laws or work miracles.

Nowadays, the biologic uncertainty that was produced by molecular biology and “the exploratory journeys” into the depths of the cell has caused a significant debate, particularly in the discipline of sociobiology. In biology, you can arrive at a decision based on statistics. However, it is impossible to reach a result that is as precise and universally accepted as a formula in physics; this is because living systems maintain their lives in a continuously changing, but stable dynamic equilibrium. For example, we cannot say that there are 763 pores on the leaf of an apple tree, or that there are 5,891,633 erythrocytes in a cubic millimeter of blood, but we can express some relations based on some approximations and averages.

Having said this, we cannot tie the situation of miracles to the principle of uncertainty; in an inorganic physical world there is a much stronger determinacy than there is in biology. For instance, an apple that is separated from the tree falls to the ground because of gravity. However, we encounter large uncertainty when we get to the level of subatomic particles. Heisenberg’s Principle of Uncertainty states this very clearly. Therefore, if we were to descend to the subatomic level for miracles like the splitting of the Red Sea or the division of the Moon that were witnessed in the inorganic world, we come across an indeterminacy of physical laws rather than a determinacy. In fact, it may not be correct to call this uncertainty, because although it may be uncertain for us, it is not uncertain for the Creator; therefore, it may be better to call this determinacy based on the knowledge, will, power, and free choice of the Creator.

In order to form a common ground or argument against miracles, it would be necessary to say that all rumors are incorrect and to refuse to believe all the people who claimed that they had witnessed these miracles. However, scientists have concluded that the rumors are false only because they think that miracles are impossible; namely, they remain in the same vicious circle. Yet, according to the main principle of logic, just one confirmation against thousands of denials is enough to be a proof. For example, if one person were to find a black swan, even if one million people claim that there is no such thing as a black swan and even if they say that they have searched the entire world, all these claims about the nonexistence of the black swan will be refuted. The miracles of the prophets took place for the most part in front of large crowds and have been transmitted to us as centuries as real events, not just rumors that can be disproved.

Hume’s point of view attacking miracles has been shown to be lacking valid support as well. According to Hume, every event has a unique cause and the event can be explained if this unique cause is known. Logically this is an erroneous view. One event may have multiple causes; in particular, causes that influence the events that occur in the dimension belonging to the different layers of living beings do not have to be confined to material events. Causes that are of a different nature that affect the same object may produce different outcomes; the same causes, on the other hand, may generate different outcomes because of a hidden characteristic of the object that is beyond the range of our knowledge. These elements are not controversial; on the contrary, they complement each other. By the same reasoning, it does not go against being “scientific” to explain miracles as being a product of Divine Power rather than a result of an incorrect observation or an unknown cause. Moreover, such an interpretation does not need a cause and effect relationship that will continue as a chain.

Medawar points out precisely that scientific understanding has limits “. . . The last questions of Karl Popper are even now being asked by children. How did everything begin? Why are we here? What is the purpose of life? Rigid and fanatical positivism did not consider these questions as real questions or neglected them. According to positivism these questions are only asked by the stupid, and only charlatans dare to answer them. However, the avoidance of these questions does not satisfy people because they are meaningful both for the people asking them and for the ones trying to answer them. It is a universally accepted fact that it is not in the realm of science to provide answers to such questions. As a matter of fact, the scientific approach has some definite limits.”

When we consider miracles, we can apply this approach as follows: it is impossible to verify or refute the miracles based on scientific measures. Moreover, the fact that we understand the mechanism behind a miracle does not prevent it from being a miracle.

In conclusion, it is easy to deny the possibility of miracles by finding scientific interpretations for them. However, to go down the opposite road is more profitable. Realizing that the refutation of miracles is no more scientific than the acceptance of them and that there is considerable evidence in their support will urge us to understand the limits of science and its methods.

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

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

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

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

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

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

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

The human learning process begins with birth. The person who starts to understand their body, organs, environment, and the world in this first stage enhances their skills by practicing them within the limits of the capabilities that God has given. With the help of the senses, such as “hearing,” “seeing,” “touching,” and “smelling” the amount of knowledge proliferates rapidly. Every warning and message that reaches us is an important factor in helping learning, developing consciousness, and becoming aware of life. While the development of the intelligence and mental activity of children who lack sufficient warnings and messages becomes slower, the development of the ones who are overloaded is dispersed. It must be kept in mind that the fastest growing system in a child’s body during the first three years of life is the nervous system. Therefore, appropriate messages must be provided very early on, even from the very beginning of the pregnancy.

Messages that are received through the sense of hearing have a significant importance in child education. The mental development of children who have received ample and appropriate messages is more significant and positive. It is a well-known fact that even in the earliest stages of pregnancy the baby can distinguish the mother’s voice, and is relaxed via the sense of hearing; this sense starts to develop at the very beginning of pregnancy. Unfortunately, some parents turn the television or the radio on in the baby’s room, frequently letting them listen to it. However, what is best for the baby is to have suitable audio incentives that can be easily understood. On the other hand, to remain silent when with a baby for a long time will negatively affect the language learning process. A conversation between parents in a relaxed and gentle tone, talking about pleasant things, for example, a beautiful poem, the sound of someone reading the Qur’an, or the sound of the adhan coming from the minarets, are all useful messages for babies.

Messages received through the sense of sight are as important as those received through hearing. Humans recognize nature and themselves by seeing, touching, and trying. Although the visual capabilities of a baby develop in the womb, it takes some six months for sight to reach an appropriate level. Babies accept everything that they see during this time as training material. Everything that is seen has an important role in forming the baby’s personality. Parents must always be good models for their children, acting in commendable ways. It is a well-known fact that babies pay attention to their parents’ behavior. Since imitation is one of the earliest learning techniques; parents should remember to behave in a way that they want their children to behave. Helping each other, forgiveness, responsibility, hard-work, empathy, and correct behavior are qualities that parents should demonstrate. Seeing a parent working hard, reading, and praying will help the conscience of the child to develop. Fighting, noise, and angry words will negatively affect the development.

Messages sent through meta-communication are more effective. For example, in an advertisement of a certain product, the fact that people using that product are smiling is more important than the properties of the product. This is because such behavior attaches the message “you will be happier when you use it.” For children, living in a positive environment helps them to observe correct models. Since they use the very first form of learning-imitation-providing good examples of behavior is extremely important. In the learning process, sight is one of the most frequently used methods. Therefore, parents must display appropriate behavior to help their children to learn. Displaying correct behavior is more effective than explaining what correct behavior is.

The environment in which we live has a great importance in the education of children. The school that is chosen for children must be considered from different aspects. Most people never forget their first teacher; this is one of the milestones in our lives. The teacher starts to shape our personalities at an early age. Therefore, choosing the right teacher, someone who is not only capable, but is also virtuous and pleasant, is of great importance. The teacher’s style of dressing, way of talking, their reaction to stimulus and their behavior tells us more than the teacher can; these are also the most effective means of sending messages to our children.

The children’s group of friends is another environment that needs to be monitored carefully. Having the right friends positively affects the development of the personality of the child, while having inappropriate friends will have negative effects. Many parents cannot attain positive results, despite all their efforts in education, merely because they have forgotten the importance of the peer group on the child. Starting form the ages 6-7, the effect of friends increases gradually, peaking in the teenage years.

The effect of the media on children is indisputable, especially in today’s world. We can see violence, fear, and a lack of moral values in our children; these are all the effects of media. It is known that in cases where babies spend much time watching television these children fail to develop their linguistic skills and become withdrawn from society. The massive visual or audio input from television can cause significant problems in the psychological development of the child. Some parents allow their children to watch advertisements, as they are unaware of this fact. In child education, especially in the early stages, parents must be very careful to combat the inappropriate stimuli of the television and computer. During that period the baby needs the parents’ interest, love, conversation, and physical closeness more than they need the picture on the television or computer. Parents must remember that every stimulus during these stages has a long-lasting effect throughout the child’s life. Therefore, the stimuli given to the child must be appropriate.

As a drop of water can shape a rock by falling on it everyday, so to can appropriate or inappropriate messages shape the personality of a child over time. All the messages must be suitable to the age; they must contribute to the child’s development. They must be neither too difficult, nor incomplete and insufficient. They must be in close relation with environment. They must not contain opposing messages, and they must not impose fear or despair.

As a result, in the education of the child, parents, educators and teachers must provide appropriate, sufficient, and positive warnings and messages for children.

These tiny and mysterious creatures of the water are called Plankton; included in these are passively floating or weakly swimming animals and plants. The word plankton comes from the Greek word “planktos,” which means “to drift.” The plankton that drifts in the ocean currents are among the most abundant creatures of the planet. A bowl of water taken from an ocean consists of millions of these tiny organisms; they cannot be perceived by the naked eye. The only way to really become familiar with these creatures is to find them and observe them with the help of a video scope or a microscope. Many marine plants and animals go through a stage in their life cycle when they are plankton, but they ultimately outgrow this stage. These types of creatures are called meroplankton. Unlike meroplankton, holoplankton are tiny creatures which live their whole life as plankton.

Plankton are also classified as either plant plankton or animal plankton. Phytoplankton is the scientific name for plant plankton, whereas zooplankton is the term used for animal plankton. Phytoplankton are usually smaller than zooplankton and it is hard to observe them even under the microscope. Most of the food chains in the ocean begin with phytoplankton, which are eaten by tiny zooplankton. These tiny zooplankton in turn are eaten by larger animals living under the water, including sharks and blue whales.

Since plankton are at the bottom of most of the food chains in the ocean, anything that causes damage to their lives may effect many other organisms. Losing large numbers of plankton may affect the abundance of krill, which is the main diet of whales. Phytoplankton produce oxygen that people breathe; therefore a decrease in the number of phytoplankton may cause problems for human beings. Most plankton live near the surface of the oceans. Pollution, especially that caused by chemical pollutants, has a direct impact on the water at the surface. This is a great threat to plankton populations. Plankton are not only critical for their role in the food chain, but they are also important for their usage in the production of valuable minerals. Ancient deposits of plankton, which were buried under the seafloor and later mined, have become important sources of oil, shale, and many other valuable minerals.

Like land plants, phytoplankton fix carbon through photosynthesis, making it available for higher trophic levels.¹ The major environmental factors influencing phytoplankton growth are temperature, light, and availability of nutrients. Phytoplankton can undergo rapid population growth or “algal blooms” when water temperatures rise in the presence of excess nutrients. While increased phytoplankton populations provide more food to organisms at higher trophic levels, too much phytoplankton can harm the overall health of the oceans. During these blooms, most of the phytoplankton die and sink to the bottom, where they decompose. This process depletes the bottom waters of dissolved oxygen, which is necessary for the survival of other organisms, including fish and crabs.

Major groups of phytoplankton include: diatoms, golden-brown algae, green algae, blue-green algae, dinoflagellates and crypto monads. Phytoplankton are being used as indicators of environmental conditions within the oceans because their populations are especially sensitive to changes in nutrient levels and other water quality conditions.

Zooplankton are planktonic animals that range in size from microscopic rotifers to macroscopic jellyfish. Their distribution within the oceans is governed by salinity, temperature and food availability. The zooplankton community is composed of both primary consumers, which eat phytoplankton, and secondary consumers, which feed on other zooplankton. Zooplankton can be classified into three size classes: Microzooplankton-protozoans and rotifers, Mesozooplankton-including copepods and invertebrate larvae, and Macrozooplankton-including amphipods, shrimp, fish larvae, and jelly fish. Zooplankton, like phytoplankton, are excellent indicators of environmental conditions within the oceans, because they are sensitive to changes in water quality.

The most common animal in the plankton group is the copepod. There are more than 7,500 species of copepods. Copepods are small shrimp-like animals.

Copepods have appendages that are used like paddles for movement. They eat diatoms and other plankton and in turn are eaten by other, larger, drifters. A single copepod can eat an average of 200,000 diatoms a day.

Amphipods, which are the main diet of the gray whale, look like a cross between a shrimp and an isopod. The amphipod typically ranges in size from 2 to 50 mm, although a few may be larger. Amphipods are common in aquatic ecosystems throughout many parts of the world, inhabiting marine, brackish, and freshwater environments. A few species also live in terrestrial ecosystems.

One of the most interesting plankton species is the barnacle. It lives in the upper zone of the oceans where the water only comes at high tide. The appearance of a barnacle is rather deceptive. At first glance it looks like a mollusk, but when you observe the larva of the barnacle the truth becomes clear. Barnacles cause serious problems on the hulls of ships and buoys.

Jellyfish, which are basically nothing more than a large stomach with long tentacles, are also plankton. Their tentacles have stingers on them which they use to catch and paralyze food and then bring it to their stomachs. They move through the water by pumping their stomachs. For the most part they move up and down in the water, letting the currents carry them from side to side.

Copepods, amphipods, jellyfish, and barnacles are some of the most abundant and well-known examples of plankton. The oceans of the world contain a world of tiny organisms; most of them invisible to the human eye and yet these are the basis for nearly all the life in the sea. Our awareness of these tiny creatures will help enhance our appreciation of God’s uniqueness and greatness. The more we learn about the mysteries of the deep, the more we believe in the existence of God.

Footnote

1. Trophic levels: Producer, primary consumer, secondary consumer, tertiary consumer.

A: Sufism is a path followed by Sufis (adherents of Islamic mysticism) to reach the Truth-God. While the term Sufism usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as “being a dervish.”

Sufism has been defined in many ways. Some see it as God’s annihilating the individual’s ego, will, and self-centeredness, and then reviving him spiritually with the lights of His Essence so that he may live according to His will. Others view it as a continuous striving to cleanse one’s self of that which is bad or evil in order to acquire virtue.

There are some who describe Sufism as seeing behind the outer or surface appearance of things and events and interpreting whatever happens in the world in relation to God. This means that a person regards every act of God as a window through which to “see” Him, that they live their life as a continuous effort to view or see Him with a profound, spiritual “seeing” indescribable in physical terms and with a profound awareness of being continually overseen by Him.

All of these definitions can be summarized as follows: Sufism is the path followed by an individual who is seeking to free themselves from human vices and weaknesses in order to acquire angelic qualities and conduct that is pleasing to God. Such a goal can be realized by living in accordance with the requirements of God’s knowledge and love, and in the resulting spiritual delights that ensue.

Sufism is based on meticulously observing the rules of the Shari’a down to the smallest detail in order to penetrate their inner meaning. An initiate or traveler on the path never separates the outer observance of the Shari’a from its inner dimension, and therefore observes all of the requirements of both the outer and the inner dimensions of Islam. Through such observance, the traveler heads toward the goal in utmost humility and submission.

Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that initiates should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. They should purify their heart from all other attachments, and resist all carnal inclinations, desires, and appetites. They should lead their lives in a spiritual manner, always being ready to receive divine blessing and inspiration, and in strict observance of the example left behind by Prophet Muhammad. Convinced that attachment to God is the greatest merit and honor, they should renounce their own desires for the demands of God, the Truth.

After these preliminary definitions, we should discuss the aim, benefits, and principles of Sufism.

Sufism requires the strict observance of all religious obligations, an austere lifestyle, and the renunciation of carnal desires. Through this method of spiritual self-discipline, the heart of an individual is purified and their senses and faculties are employed on the way of God, which means that they can now begin to live on a spiritual level. Sufism also enables humans, through the constant worship of God, to deepen their awareness of themselves as a devotee of God. It enables them to renounce this transient world and the desires and emotions that it engenders, and awakens them to the reality of the other world that is turned toward God’s Beautiful Names.

Sufism allows the individual to make this transition, for it develops the angelic dimension of one’s existence and enables the acquisition of a strong, heart-felt, and personally experienced conviction of the articles of faith that have formerly only been accepted superficially.

The principles of Sufism may be listed as follows:

1- Reaching true belief in God’s Divine Oneness

and living in accordance with its demands.

2- Heeding the Divine Speech (the Qur’an), discerning, and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life).

3- Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood.

4- Giving preference or precedence to the well-being and happiness of others.

5- Acting in accord with the demands of the Divine Will-not with the demands of our own will and living in a manner that reflects our self-annihilation in God and subsistence with Him.

6- Being open to love, spiritual yearning, delight, and ecstasy.

7- Being able to discern divine mysteries by studying things and events.

8- Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God.

9- Being content with permitted pleasures, and not taking even a single step toward that which is not permitted.

10- Continuously struggling against worldly ambitions and illusions that lead us to believe in the eternal nature of this world.

11- Never forgetting that salvation is possible only through certainty or conviction in the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God.

Sufism has some basic concepts, which often form the core of books written on good morals, manners, and asceticism, and which are regarded as the sites of the “Muhammadi Truth” in one’s heart. They can also be considered lights by which to know and follow the spiritual path leading to God.

The foremost of these concepts is wakefulness, which is alluded to in several hadiths (Prophetic sayings): “My eyes sleep but my heart does not,” and “Men are asleep, they wake up when they die.”

The Origin of Sufism

As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed people to memorize them. Thus, it was not difficult to compile them into books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim’s individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law, and its rules and principles that pertained to all fields of life. The

Traditionists established the hadiths and sunna (the Prophet’s way of life), and preserved them in books. Theologians dealt with the issues concerning Muslim belief. Interpreters of the Qur’an dedicated themselves to studying its meaning, including issues that would later be called “Qur’anic sciences,” such as naskh (abrogation of a law), inzal (God’s sending down the entire Qur’an at one time), tanzil (God’s sending down the Qur’an in parts on different occasions). Thanks to these universally appreciated efforts, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.

While some scholars were engaged on these practical activities, Sufi masters were mostly concentrating on the pure spiritual dimension of the Muhammadi Truth. They sought to reveal the essence of humans, the real nature of existence, and the inner dynamics of man and the cosmos by calling attention to the reality of things lying beneath and beyond their outer dimension. Adding to Quranic commentaries, the narrations of the Traditionists, and the deductions of the ways through asceticism, spirituality, and self-purification, developed their practice and experience of religion. Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the admission of one’s essential impotence and destitution became the subject-matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were later established, it can be said that the basic core of this science has always been the essence of the Muhammadi Truth.

An individual practitioner of Sufism can use it to deepen their spirituality. Through the struggle with one’s self, solitude or retreat, invocation, self-control, and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all the major and minor principles of faith.