“My feeling is insofar religious as I am imbued with the consciousness of the insufficiency of the human mind to understand deeply the harmony of the Universe which we try to formulate as ‘laws of nature.’ It is this consciousness and humility I miss in the Freethinker mentality.”

American Physical Society devoted the year 2005 to Albert Einstein in honor of his discovery of the relativity theory in 1905. Many activities and essays are being prepared to recognize his major contributions to science. One aspect of Einstein that strikes us is his religious conviction; this is something that has been almost overlooked to date. Although the founding fathers of modern physics, like M. Planck, N. Bohr, W. Heisenberg, and P.A.M. Dirac, were all scientists who were devout believers at the same time, Einstein’s religiosity stood apart from them. The Swiss novelist Friedrich Durrenmatt realized this strong religious bent that Einstein had, once saying, “Einstein used to speak so often of God that I tend to believe he was a theologian in disguise.”(1)

Albert Einstein was born in 1879 in Ulm, Germany into a Jewish family. Although his family were not practicing Jews in the traditional sense, they never renounced their Jewish heritage. At the age of six, Albert was sent to a Catholic public school and received a religious education there. Around this time, his parents hired a distant relative to teach Albert the principles of Judaism. Although his name is not known, according to Einstein’s sister, Maja, he was the person who awakened the young Einstein to religious feelings. Einstein said, “He was so fervent in his religious feelings that, on his own, he observed religious prescriptions in every detail. For example, he ate no pork. This he did for reasons of conscience, not because his family had set such an example. He remained true to his self-chosen way of life for years.”(2) In contrast, according to A. Moszkowski, who published the first biography of Einstein in 1920, the beauty and splendors of nature opened the gate of “religious paradise,” as Einstein once called. He pointed out that yet another factor played an important role in Albert’s religious feelings, and that was music. Ever since he had taken violin lessons at the age of six, Einstein had found music intimately related with religious sentiments. “Music, Nature, and God became intermingled in him in a complex of feeling, a moral unity, the trace of which never vanished, although later religious factors became extended to a general ethical outlook on the world,”(3) says Moszkowski. However, according to Einstein’s autobiography, written in 1949, his religiosity was neither from love or music, but it was rooted in much deeper thoughts: “When I was a fairly precocious man, the nothingness of the hopes and strivings which chase most men restlessly through life came to my consciousness with considerable vitality. Moreover, I soon discovered the cruelty of that pursuit, which in those years was more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach, everyone was condemned to participate in that pursuit. Moreover, it was possible to satisfy the stomach by such participation, but not man, insofar as he is a thinking and feeling being. As the first way out, there was religion, which is implanted into every child, by way of the traditional education machine. Thus, I came-despite the fact that I was the son of entirely irreligious (Jewish) parents-to a deep religiosity.”(4)

The most impressive difference between Einstein and the other great scientists of his age was that he expressed his religious position clearly and loudly. At a charity dinner in New York, Einstein explicitly dissociated himself from atheism when he spoke with the German Anti-Nazi diplomat Hubertus zu Lowenstein: “In view of such harmony in the cosmos which I, with my limited human mind, am able to recognize, there are yet people who say there is no God. But what really makes me angry is that they quote me in support of such views.”(5) In a reply to a letter by Beatrice F. from San Francisco, who thought that he was a freethinker and had asked what his religious position really was, he refused to be classified even as a freethinker: “My feeling is insofar religious as I am imbued with the consciousness of the insufficiency of the human mind to understand deeply the harmony of the Universe which we try to formulate as ‘laws of nature.’ It is this consciousness and humility I miss in the Freethinker mentality.”(6) On the other hand, he also differentiated his position from that of mysticism several times. In 1955, he wrote, “What I see in nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of ‘humility.’ This is a genuinely religious feeling that has nothing to do with mysticism.”(7)

Between 1931 and 1941, Einstein wrote quite a number of essays and gave lectures on the relationship between religion and science. He never accepted that there was a conflict between religion and science. On the contrary, he regarded science and religion as complementary to each other, or rather as being mutually dependant. In a lecture at Princeton in 1939, titled as “The Goal,” he emphasized that science ascertains only what is, but not what should be; no conflict between the two exists. “Though religion determines the goal, science in its broadest sense, shows the means for attaining this goal. However, science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion . . . I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.”(8)

According to Einstein, religion was also a necessity for a society to be healthy. In an interview by the Irish writer James Murphy, answering the question whether scientific theories can establish ideas for life, Einstein declared that “our moral judgments, our sense of beauty, and religious instincts are tributary forms in helping the reasoning faculty toward its highest achievements. You are right in speaking of the moral foundations of science; but you cannot turn it around and speak of the scientific foundations of morality. For science cannot teach men to be moral and every attempt to reduce ethics to scientific formulae must fail.” The concluding statement of this interview was that “modern science does supply the mind with an object for contemplative exaltation. Mankind must exalt itself. Sursum corda (Latin for “lift up your hearts”) is always its cry. Every cultural striving, whether it be religious or scientific, touches the core of the inner psyche and aims at freedom from the Ego, not the individual Ego alone, but also the mass Ego of humanity.”(9)

It can be asserted that Einstein’s general theory of relativity, and in a broader sense his other great achievements, were religiously motivated to some extent. For example, Corneluis Lanchos, who had been working with Einstein for sometime, claimed that certain specific physical ideas in the theory of relativity were influenced by religious considerations.(10) From this perspective, all his scientific contributions can be regarded as derivatives of his search for the truth. This view of looking at the religious and scientific knowledge in Einstein shows a parallelism with that of Bediuzzaman Said Nursi, the great Islamic scholar of the twentieth century, who declared, “The light of conscience is religious sciences. The light of the mind is modern sciences. Reconciliation of both manifests the truth.”(11) Albert Einstein, perceived as one of the greatest scientist of all times by some scholars, is a very good example of the reconciliation of these two sources in searching for the truth, the existence and oneness of God.

References

1. F. Durrenmatt, Albert Einstein, Diogenes Verlag, Zurich, 1979, p.12.
2. Maja Winteler-Einstein, The collected papers of Albert Einstein, V 1, Princeton Univ. Press, Princeton, NJ, pp xv-xxvii.
3. A. Moszkowski, Einstein, Methuen, London, 1921, p. 221.
4. A. Einstein, Auotobiographical notes, in Albert Einstein Philosopher-Scientist, p.3.
5. Prinz Hubertus zu Lovenstein, Towards the further shore, Victor Gollancz, London, 1968, p. 156.
6. Einstein to BF, 17 December 1952, Einstein Achieve, reel 59-797.
7. H. Dukas and B. Hoffman, Albert Einstein-The Human Side, Princeton Univ. Press, Prioncteon, NJ, 1979, p. 132.
8. A. Einstein, “The Goal”, lecture delivered 19 May 1939, Ideas and Opinions, pp 41-42; Out of My later Years, pp. 25-28.
9. A. Einstein , Science and God, Forum and Century 83, 1930, 373-379.
10. C. Lanchos, Judaism and Science, Leeds Univ. Press, Leeds, 1970.
11. Nursi, Said (Bediuzzaman), Munazarat, in: Risale-i Nur Kulliyati, 2 vols., Nesil Basim-Yayin, Istanbul: 1996.

It is only with the thought of Paradise that children, who form a great deal of humanity, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. . . . It is only through the life of the hereafter that the elderly, who form another considerable part of humanity, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine world will come to an end. . . . It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. (The Ninth Ray, First Point)

If a society is deprived from the above benefits of belief in the Hereafter, people will try to find other ways to satisfy this search for immortality, as in the example of ancient Egypt. The fear of death and the desire for immortality are symbolized by the ancient Egyptian practice of mummification. The word “mummification” is derived from the Latin word mumia, meaning black bitumen. Bituminous materials were used extensively in the preservation of the body from the twenty-sixth dynasty of the Pharaohs onwards.

The ancient Egyptians believed that the body of a person was to live in the afterlife, therefore, mummification was developed; the total process took seventy days. Due to the expense of the materials involved in mummification, the pharaohs of Egypt, members of the nobility, and officials were the only people to be mummified, and they were usually buried in elaborate tombs. For religious reasons, some animals, such as baboons, cats, birds, and crocodiles were also mummified.

Mummies were placed in tombs that were designed to help the deceased live in the afterworld. The tombs were filled with all the necessities of life, such as food, tools, and treasures to ensure that the soul would return to the body, enabling the mummy to live happily.

The mummification process was used by many societies in an effort to cheat death and to achieve immortality. Modern society is no different from these ancient societies with respect to the desire to reach immortality. The only difference is the modern technology that is used to achieve immortality. Cryonics, a modern mummification technique, is a term that stems from cryogenic, the more general term given to the branch of physics that deals with extremely low temperatures. Cryonics is the practice of freezing the body of a recently deceased person to preserve it for possible resuscitation in the future. The body, which is in a state of “cryonic suspension,” is cooled to the point where molecular physical decay completely ceases. When a cure for the disease that caused the death has been found, the person may be revived and restored to good health later on.

This is not a new idea. In early 1967, a California psychology professor named James H. Bedford decided to try it. When he died of cancer, he was frozen in liquid nitrogen at 321 degrees below zero Fahrenheit. After Bedford, over a period of a few years, several dozen people were frozen in liquid nitrogen. After a while, the relatives stopped the flow of money to the cemetery crypt in Chatsworth, California. By 1987, the frozen bodies, one of those being the body of Bedford, kept in liquid nitrogen had dropped to only three in the United States, due to financial reasons. By 1994, the number of frozen bodies once again had risen, climbing to about a dozen. Another two dozen had chosen the cheaper alternative of having only their heads frozen after death. They believed that future technology would be able to provide a new body by using their DNA. Cryonics organizations have been growing rapidly, with several hundred people now being legally signed up to be frozen after death.

The type of death is very important for cryonics. Real death and legal death are not the same things. When it is no longer feasible to restore the blood circulation (i.e. restart the heart), legal death occurs. Real death occurs after the cells have irreversibly deteriorated in the minutes and hours that follow. Due to the fact that so much cellular information is lost after real death, cryonics begins after legal death has been declared.

After legal death, the body is hooked to a heart-lung machine to supply oxygen to the still living tissues. At the same time the blood is drained and some chemicals are circulated to minimize the damage caused by freezing. To protect the body, all chemical reactions are stopped by hindering translational molecular motion. This motion is stopped at 130 degrees below zero Celsius, that is “glass transition” temperature. The human body is cooled to the temperature of liquid nitrogen, -196 degrees Celsius (-320 degree Fahrenheit). The bodies are then placed in a vacuum-insulated flask, head down, so that in the event of a problem it would be the feet that would thaw first. While to date no human being in cryonic suspension has been revived, it has been proven that the bones, the skin, some tissues, the red and white blood cells, the bone marrow, human embryos, and sperm survive under deep freezing and thawing.

Some special techniques are used to reduce the damage caused by freezing. Using a procedure called vitrification, a mixture of cryoprotectant (antifreeze) compounds replaces more than 60% of the water inside the cells to prevent the tissue from freezing during cooling; the tissue becomes rigid like glass, with no ice crystal damage. On the other hand, high concentrations of cryoprotectant are toxic to cell metabolism. It is hoped that this problem will be solved and reversed in the future by nanotechnology. Nanotechnology is the technology that has been developed in order to work with atoms and molecules in the future. By using this technology, the damage in the cells caused by freezing will be able to be repaired. In addition to nanotechnology, therapeutic cloning developments and stem cell research discoveries will be important in making cryonics successful. Taking into account the speed of the development of these technologies, some experts have estimated that it will take 20-100 years before humans can be successfully thawed out.

Such a process requires a great deal of money; it is not cheap to freeze oneself for future life. Prices range between a fee of $28,000 to $120,000 annually. By freezing merely the head, this price can be reduced by half.

Be it the ancient mummification methods, be it the latest expensive techniques, all these point to the unchanging human nature. Cryonics try to reach immortality in “this life”; however, this is an impossibility with today’s technology and is merely speculative with future technology. But there is a way that is possible now, and does not require great expenditure or mind-boggling technology. Bediuzzaman, in his book, The Rays, explains how we can achieve such immortality:

For example, human beings have an intense desire for immortality. Only One Who has disposal over the whole universe as though it was a palace can answer this wish; only One Who can close the door of this world and open that of the hereafter, like closing the door of one room and opening that of another can do so. Humans have thousands of desires, both negative and positive, which like the desire for immortality spread throughout the world and stretch to eternity. It is only the Single One, Who through the mystery of unity holds the whole universe in His grasp, Who, by answering these desires of human beings, can cure the two gaping wounds of impotence and want.

In other words, the ability to find immortality is something that has always been with us; it resides within us. The ancient Egyptians and modern science both spent large sums of money and much time trying to attain immortality; if only they were aware that every human has the same chance. All we need to do is to just look within ourselves

References

• Iskander, Zaky, An X-Ray Atlas of the Royal Mummies, University of Chicago Press, 1980.
• Harris, Steven B., “Many are cold but few are frozen.” Available online at http://www.cryonet.org
• Ettinger, Robert C.W., The Prospect of Immortality, Ria University Press, 2005.
• Nursi, Said (Bediuzzaman), The Rays, Sozler Publications, Istanbul: 2002.
• http://www.ancientegypt.co.uk
• www.levity.com/alchemy/islam25.html
• http://www.alcor.org/
• http://www.cryonics.org/ 

And this world’s life is naught but a play and an idle sport and certainly the abode of the hereafter is better.
An‘am 6:32

Mr. B was an old medallion maker who took great pride in his art and craftsmanship. He had been making medals since his youth and he never missed any opportunity to boast about his fine engravings and embellished handiwork. As he had indisputably proved his worth in the small city in which he lived, in these last years of his life he was enjoying the pleasure of choosing his own assignments. He would create medals only for the more glorious events in which many people had worked and struggled, in which more time and money had been spent: he would only make medals for occasions that influenced more lives.

The reason for his inclination to the more important jobs was not financial. While trying to find original designs for these medals, Mr. B often found himself imagining how the winner of the event wanted to have the medal, how this person had endlessly practiced, sacrificing emotional and carnal desires; and here, the medal maker was sitting above the entire crowd, designing and polishing that object which was the goal of all this effort. He almost saw himself as a mythical figure, a ring-giver, who with great ease was able to give all the contenders a motive to live, and one who would give immense happiness to a few.

In this way, Mr. B too gave a special meaning to his own life and he would perhaps have gone on living this way if it weren’t for that pesky invitation he had one day received. He read the whole letter in a single breath; at first he could not decide if he should be happy or worried. This was a summon to a competition between all the medal crafters throughout the country; once and for all it would establish the person who made the most handsome, most elaborate, most original medal designs. Mr. B didn’t even read the awards; he only glanced at the deadline and rules. At that very moment he instantly knew that he would join the contest, even though this could jeopardize his position in his small city. If he didn’t join, everybody would think that he had already accepted defeat. On the other hand, deep inside, he knew that winning this contest was extremely difficult. He had had the chance to see the medals prepared by other artists in other cities during his visits and he often found their work to be superior to his own in a way that is only evident to the eye of a professional. He found himself profoundly hating whoever had come up with the idea of this contest. For a few days he silently walked the streets of his small city. Then he closed himself in his workshop and didn’t come out for a whole week; this left him only enough time to pack up and travel to the capital city with the new medal he had made.

On the day of the contest all the best medal makers in the country filled the finest room of the palace in the capital city. The artists, one by one, came forward and presented the best work of their lives to the head of the committee. All of the medals were spectacular pieces of skill and artistry. However, Mr. B didn’t even peek at any of them: he had developed a series of superstitions while he was preparing for this competition. He had started to believe that seeing any other medal in this period might harm his belief in himself, and this would inevitably affect his chances of winning. Moreover, he never once looked at his own medal after he had put it in its container in his workshop. He somehow thought that the initial place it was made had a spirit and the medal should see the daylight again only here at the competition. Mr. B slowly walked through the crowd to the committee to present the greatest achievement of his life; his heart was pounding and his movements were almost rehearsed and automated. He briefly introduced himself and left the medal for the detailed examination of the shrewd and astute group of experts.

The results were to be announced the following day and until that time Mr. B couldn’t bring himself to think of anything but the contest, even though he genuinely tried to enjoy the many delights the capital city offered. The award ceremony was dazzling; at the end the three best medal makers of the country were to be declared. Just before the names were read, Mr. B finally made peace with himself and decided that even if he were awarded third place, he would still be content. However, his name wasn’t read for third best. All of this was happening too fast. He felt an instant joy that he wasn’t third and calmly realized if his name was going to be called now, it would mean that he is even better than what he had decided to settle for. At the same time, he intuitively knew that there were only two awards left and his chances were much less each time a name was read. While contemplating this fact, the second best medal maker was called: it wasn’t him. Mr. B wasn’t thinking anymore. He could only feel a certain pity for himself and a slight envy for the second best medal maker. He glanced at the entire room filled with best medal makers of the whole country. He should have worked harder, or he should have known his place; he shouldn’t have deluded himself with such pretense! He had a feeling that everybody was looking at him now; then his name was called, he stood up and among the tumultuous applause and cheers he walked up to the stage. There, Mr. B was given a golden medal for his achievement in medal making. The moment he saw the medal around his neck, he felt a funny understanding in his heart.

Years passed. As an ironical finale, the players, the medal makers, and the medal maker who made the medals for the medal makers ended up with the same fate; they were buried in the same row in the same cemetery. Their eyes opened to larger truths and their hearts constantly going over the lives they led, occasionally when they remembered the vainness of the games they had played, they couldn’t help bitterly smiling.

Not accepting marriage as an institution, Karmatis named forbidden acts as being “fine arts.” They treated women as collective property and led the youth astray through prostitution, the legitimization of drinking wine and alcoholic drinks, and made every kind of indulgence lawful. In short, enslaved by their carnal desires and aspirations the Karmatis designed a religion of their own; they labeled anyone who did not follow their way as being “hell-bound,” and thus managed to fabricate disunity for a long time. In one sense, they can be seen to be the anarchists or nihilists of their time.

Modern Kharijites

The Kharijites were another heterodox faction which blamed Caliph ‘Ali, first for conceding to arbitration and accepting the treaty at the Battle of Siffin and second for not handing over the caliphate to Muawiya and thus being guilty of a “grievous sin.” They declared all others who did not think likewise-including the Companions of the Prophet-infidels. Although they apparently believed in Islam, their vision was narrow and deprived of sound thinking. Action always took precedence over knowledge and learning for them; they were subsequently dragged into bigotry, hostility, and intolerance, getting mired in harshness, violence, and crudity. They were distracted by their slogans and action, which they had turned into a religion shaped by their rioting and restless character. They were motivated, not by knowledge, but by slogans, enthusiasm, and reactionary mood. Perhaps they read the Qur’an time after time, but it was a literal reading and they always opposed any interpretation other than theirs. They regarded those who thought otherwise as infidels whom were to be obliterated; they were cruel and tyrannical without a single drop of mercy.

Today, we have seen some people who behave like modern Karmatis and Kharijites, obstructing endeavors for dialogue and understanding, disrupting the dreams of peace and friendship. They too call themselves Muslims; yet, they have attacked the religion from some esoteric approach, replacing it instead with their own passions and thrills. Some others, entrapped in bigotry, have construed the literal meaning of the Qur’an and the hadith as the only primary essentials, sharpening their blades of hatred and hostility against other Muslims. A subgroup within them has adopted a deep esoteric understanding, considering themselves as having attained a transcendental existence, and look down on other Muslims. Still others, however, have blindly adhered to overt divine commandments (nass) with no effort whatsoever to use their mind to interpret them. They have been deprived of any proper techniques of teaching faith or of understanding others; they have no code of conduct, good morals, or respect. What all of these people have done was to start the fire of disunity and to fan the movement of tolerance.

These two groups were later joined by a third: anarchist souls. The Karmati zeal and the Kharijite restlessness pushed some Muslims into the web of terrorists, causing them to be involved with chaos, threatening and even murdering people. Whatever the motive was, be it national or religious, some imprudent individuals were manipulated by some dark power sources. They were denied the slightest share of religion by their actions; yet they committed murders on behalf of it, and handed over their trump card to those who were already standing opposed to religion.

Anarchists, Murderers of Innocents!

Anarchists legitimized the actions of some tyrants against Muslims. They came into being as rebels against the state, and they refused to recognize democracy or the secular system. The natural outcome of such a situation was that the state used it as an excuse to suppress such insurgences. In the meantime, obscure suspicions were construed as actual incidents and many innocent people were hurt on the false grounds that “there is a possibility that they may be dangerous.” In Islam there are no suicide bombers. All throughout history Islam has never issued permission to the murder of innocent people; this is out of the question. However, as a consequence of the actions of some people, people similar to the Karmatis and Kharijites, who have been deceived or manipulated by drugs or in some other way, many other innocents have been defamed, and pristine face of Islam has been tarnished. Muslims, the representatives of submission to God and security, have been depicted as potential terrorists.

Two factors can be listed which aggravate the issue: the first is the fury, coercion, and determination of the tyrants; the second is the actions and conduct of some imprudent people which substantiate the cause of the tyrants.

Throughout the process, the greatest harmed have been those in the middle, those in doubt and hesitation. They have observed what has been going on, and seeing in the front those anarchist souls, nihilists, and a few Karmatis and Kharijites, they thought “they have done far too much, they deserve punishment.” In this way, they have endorsed the coercive operations of the tyrants, perceiving them as being carried out in defense of the system. Moreover, those in the administration either then deliberately overlooked all that was happening, or were incapable of comprehending the true extent of things. Those people who hesitated in the middle were overwhelmed by their doubts and consented to the deterioration of the atmosphere of tolerance and to the hands that had been extended for peace being pulled back.

It is also important to note that it is always easier to inflict damage; damage can be influential, even if it is apparently small in size or carried out by only a few. Destruction is easy. Libeling, lying, slandering can always be done very easily by a few hired writers. Many people, as well as many institutions, have been defamed in this way. They have even organized slander campaigns concealed by the so-called “freedom of press.” These campaigns were always brought to a court of law to be refuted and compensated; however, these trials lasted months and a verdict was reached at a much later date. The evil intentions had already been fulfilled, leaving behind tainted images in some minds.

A small marginal minority which was unsatisfied with everything was behind all this wickedness. They believed in a kind of caste system in which they formed the eyes, ears, nose, and mouth of Divine Existence, whereas the rest of the people were made the fingernails, or in the words of Necip Fazil, they were simply pariahs. If something good were to take place, it was surely accomplished only by them; if any achievement were made, it was certainly them who were to be associated with it. How is it possible that religious people are first to be remembered when dialogue and tolerance are mentioned? How can it be that Muslims are in the forefront of education? This is not possible, it should be these others who are being appreciated for these activities, as they form the eyes and ears, not those whose essence is fingernail. You may call them a marginal group or an oligarchic minority, these arrogant people damaged extensively the peaceful aura that could have surrounded us; what they did was destructive.

Attacking Dialogue

Karmati zeal, Kharijite thought, and the anarchist mood have been seen in the past, and they can reappear at any time. As long as people of faith can recover and have an opportunity to express themselves, take a stand in favor of dialogue and understanding, voice peace everywhere and to everyone, surely there will be some others who will be disturbed by them. Perhaps we should ask them this question: “People of faith act upon certain principles and their numbers constantly grow as they are welcomed by everyone; why don’t you use your own arguments of unbelief so that you may grow in number too? You are not appreciated by the society. You have to reach such a level that you are countable, inspire confidence, and become beloved so that you may be welcomed.”

I would prefer not to have mentioned these three groups of evil people, especially as we are experiencing the blissful month of Ramadan. The mention of evil blockades mercy; thus, talking about these people breathing evil may prevent the divine mercy pouring down upon us these days. To ensure that these blessings are continued perhaps we should always speak about the good-doers and take action for the good. I was inspired by the recent fast-breaking dinners of representatives of many different thoughts dedicated to tolerance, each holding each other’s hand, exchanging glances; no more are their looks of “the other.” I wish some people had not sabotaged such activities in the past, that they did not take on hostility and could embrace these gatherings with good intentions; I wish they could at least respond to those hands extended for peace, by holding out an olive branch.

Everyone shows their true character. We are also supposed to continue showing our true character. Our path is that on which we are inspired with faith in God and on which we take positive action. Our duty is to invite others for “conversations about the Beloved for another hour,” as the Companions would do, and in that way to reinforce our faith and to enthusiastically walk, making the truths of belief accessible to others . . . it does not matter what some other people say or do.

You can send your questions:

Questions@fountainmagazine.com

The book first presents us with an overall view of the condition of the Muslim world, and we see that wherever Muslims are to be found, there exists a paradox. On the one hand, there is depression, weakness, and the people are approaching the edge of the abyss through ignorance and superstition; on the other, people in general are more inclined to turn to God and they struggle for revival almost everywhere . . . Everywhere you can see people who are thirsty for the peace and security promised by Islam. The depression, which the author terms “days of decline,” has been the constantly bleeding wound of the Muslim world for the past few centuries.

Muslims, who had once turned the world into “a dimension of Paradise,” sacrificed the religion, their real source of power, to this world and lost the perfect balance they had established between the universe, humanity, and life. In this way, they rejected the heritage of a thousand years, and tried to replace it with new, but weak, building blocks incompatible with the primordial nature of humanity. However, it is a reality that in spite of all the traumas, depressions, and storms of the days of decline, the idea of a revival has always remained in wait in some remote corner for the day when it will prevail.

For the sake of a revival, in other words, for the sake of repairing the shaken Muslim logic, of compensating for deviations, and of establishing a new and healthy life, the entire Muslim world needs to go through a “resurrection.” This revival is one that will protect the origin of the religion within the width and universality promised by the flexible principles of Islam, a revival that will meet the needs of all classes of people and embrace all aspects of life in every time and in every place.

Gulen points out that humanity, life, and the universe should be approached from an Islamic perspective, and that it is an obligation of the Muslim societies that have pushed aside Islamic logic, thought, and concepts to be encouraged toward a renewal in all its depths.

Those who undertake this heavy responsibility and who help to realize a universal change should be a new type of people. The author refers to them as “the inheritors of the Earth,” and he describes them as people who reflect the spirit of the Prophet and Qur’anic morals.

In a way, The Statue of Our Souls describes and analyzes this renaissance that has already begun. This renaissance is a process that can be realized when an entire nation returns to its own spiritual roots. Our nation, which has experienced several revivals, can prevent sicknesses like “passion, laziness, fame-seeking, selfishness, worldliness, narrow-mindedness, the use of brute force” with exalted human values like “contentedness, courage, modesty, altruism, knowledge and virtue, and the ability to think universally”; it is then that we can say a Qur’an-oriented change back to our primordial nature will have been realized.

This resurrection, or great renaissance, is to be realized by the members of the nation who will partake of the same reviving spirit completely. In this way, our nation will take hold of its long-lost trust again, and aim to make the world a paradise-like place. The Statue of Our Souls analyzes the sociological and historical obstacles that stand before the re-construction of the Muslim world. Gulen, however, never loses trust in the nation which bears the fire of a revival deep inside and he feels connected to them through an eternal hope.

It can be seen, in fact, that the central theme of this collection of Gulen’s writings is an exhortation to a determined self-improvement in his followers and amongst Muslims generally. Muslims must strive to become worthy of the promise made to us. He alludes repeatedly to God’s promise to the faithful:

Before this We wrote in the Psalms, after the Message (Given to Moses): “My servants, the righteous, shall inherit the earth.” (Anbiya 21:105)

Gulen echoes the great teacher Rumi in telling us not to ignore the doctrine of causes, not to sit around heedlessly waiting for God’s favor, but rather to exert ourselves endlessly in order to transform this broken world into the world of peace and justice, in accordance with the Will of God. Again like Rumi, he points out that it is in this, our willing submission to the Will of God that the only true freedom is found, that paradoxically it is this submission, and only this submission which can free us from slavery to meaningless and ultimately destructive whim, fancy, folly and temptation. He indicates the path to freedom and eternal life, sometimes by giving us quite simple and direct instructions which can be applied in the worldly contexts in which we find ourselves, sometimes by ornate descriptions of the spiritual delights to be found on the path and at the destination, and he urges us again and again that we should, of our own free will, follow that straight path.

Gulen’s work is a constant exhortation to greater effort, greater knowledge, greater self-control and restraint. He reminds us that these are the qualities for which God will reward us. He reminds us of the value of patience and of how many times in the pages of the Qur’an we are urged to be patient and endure. He does not advocate and has never advocated the use of violence to attain political ends. “The days of getting things done by brute force are over,” he tells us. “In today’s enlightened world the only way to get others to accept your ideas is by persuasion and convincing argument. Those who use brute force to reach their goals are intellectually bankrupt.” He is not an “externalist,” one who thinks that Islam can be imposed on others from without by the forceful application of shari‘a. He wants the renewal of society to start from within the heart. While acknowledging the importance of law and order in society, he does not believe that virtue can be instilled by force nor that the virtuous society is built by repression. Far from it, he protests wherever freedom is restricted unnecessarily. Gulen adheres to the Qur’anic injunction that the different tribes and nations which were all made by God should learn from each other and hence does not reject all the technical, political and cultural aspects of Western modernity, such as democracy, parliamentarianism, and scientific education. Rather he advises giving such institutions an Islamic dimension and in this way avoiding both the negative effects of a wholly secularist ideology and the stagnation and fossilization of a religious society which cannot adapt to its environment.

In Gulen’s eyes and in his life Islam is not the fragile, fossilized museum relic which modern secularists would like it to be. For him and for the many who agree with him it is not only vital and alive but our only way, our true connection with the Real, with the True, with the Source of our life. As such the injunctions of God in the Qur’an and Sunna and in the cosmos must be re-examined, rebuilt, restored in every age in the light of advancing knowledge and changing states. His jihad is not the dark sinful despair and desperate struggle of extremism which sees itself as pitted against a too mighty enemy but effort along with the calm confidence of faith, the optimism of one who believes that God has placed in human hearts the desire for goodness and wholeness, and endowed them with understanding, and the belief that the Muslim’s task is to draw this out gently and bring it to bloom.

A major concept that occurs as a theme throughout the book is Gulen’s understanding of “nation.” Although this concept refers particularly to the Muslim world and the Turkish nation in the context of their roles in shaping human history, as major players and representatives of global peace, there is certainly more to it than just the concept of one particular nation, especially when we look with Gulen’s vision and his ideal of dialogue and tolerance. In this book, Gulen addresses globally valid solutions for freedom and an honorable stand which any suppressed community could resort to. The motivating ethos behind Gulen’s career as clearly manifested in numerous dialogue activities and education initiatives is one of a worldwide peace which will be accomplished by the participation of all nations. Gulen’s definition of nation does not comprise one race; Anatolia throughout history has always been a land of diverse ethnic groups, which form one united nation today. Exempt from any chauvinist characteristic, he addresses the colorful mosaic of Anatolia, which is like a crucible for peoples that have come from Central Asia, the Balkans, and Mesopotamia.

Finally, as one of the most significant thinkers and activists of Turkey, indeed of the modern Muslim world, Gulen has concerned himself throughout his life’s work with finding and enacting solutions for the tremendous sense of strain, alienation, weakness, defeat, and disintegration felt in the Muslim world since the fall of the Ottoman State at the beginning of the twentieth century. Unlike many other Muslim leaders, however, he neither denies reality and turns his back on modernity, nor does he fall into bitterness, incomprehension and fury, but rather he exhorts Muslims to educate themselves, control themselves and use their own resources to regain and restore their culture, their identity and the observance of their religion. His is essentially a message of peace and hope, a message that is best conveyed in The Statue of Our Souls.

The Statue of Our Souls: Revival in Islamic Thought and Activism
M. Fethullah Gulen
1932099875
Paperback / 172 pp.
July 2005 / The Light, Inc.

Time is adorned with the colors of divinity; people become more sociable, as if they were the peaceful residents of the world-to-come, and they are able to attain a profound awareness. Everyone hears an otherworldly poem, both from within themselves and from the hearts of all existence, and they travel at the sunrise and sunset of many fantasies and memories, expectations, and dreams. With associations that are sometimes sad and at other times joyful, the blessed three months remind us of the longing for a lost paradise and embrace us with a thrilling hope that we will be able to find it again. Memories and associations in these days, every minute of which is filled with bliss, happiness, motivation, and action, transform our feelings into a silent poem and our lives into mystical exquisiteness.

This illuminated time of the year presents various delights and spiritual pleasures to those who can appreciate its worth and value, and restores heavenly times as hearts are enlightened with spirituality, as the streets and minarets are adorned with the brightest of lamps, and faces glow with charm and elegance. The colorful lights of this time shine at various wave lengths, the comforting atmosphere of its delicate breeze echoes manifestations of the present time and enchants all in its direction, permeating those of us who have reached an understanding of the belief, Islam, the mosque, and the prayer, preparing us for knowledge and love of God, and spiritual pleasures.

As we live through this golden phase of the time each year, we feel as if we are once again experiencing those pleasant and joyful heavenly days, which are true life itself. Once again, spring pervades the vision of our hearts and life pours out from every location; the countryside flourishes, verdant and cheerful with a multitude of colors, flowers dance and nightingales sing . . . and our emotions burn as if enflamed by roses and tulips. The prevalent ambiance inspires us with a promise of happiness and whispers to us about these unique and exclusive emotions. Even those ill-fated individuals whose lives are locked up in cynicism and gloom benefit from this divine celebration. The days strike those hours of prayer like a plectrum on the wires of the hearts, playing the real meaning of life. A poem starts as the call to prayer is heard in as much purity as in the singing of birds and in the joy of children . . . a poem of prayers as impressive as the beauty of heaven and as complete and mature as a heart which is in love with that beauty . . . a poem of feelings overflows our bosom with praise and reflection in a mode where we are both an addressee and an addresser to God at one and the same time. And then the veils on the face of existence are removed; we are blessed with special peaceful moments of satisfaction of being near to God. Five times a day we tour around a spiral of light, go through times of heavenly ascension, and dream of being a perfected human. 

The Four Holy Nights

Raghaib, Mi‘raj, Bara’a, and Qadr

The calendar may indicate the beginning of Rajab as being on a different day each year, but the blessed three months actually start on the first Thursday evening of Rajab, with a most-welcomed divine grace. Raghaib, the Most Desired, is the first night that stimulates our feelings, preparing them for holier days to come.2 Almost three weeks later, Mi‘raj, the Night of Ascension, comes along, as the creak of the heavenly doors opening wide is heard and the divine breezes for those determined souls can be felt. Bara’a, the Night of Salvation (or Record), calls out to the enthused and watchful ones with good tidings of salvation. And finally the Qadr, the Night of Power, embraces us with forgiveness, mercy, and a blissful prosperity that is beyond imagination and which can only be obtained after an effort of a thousand months.

Days and nights continue one after the other, spreading out a sweet and tempting tenderness for believing hearts. Each day comes along with a brightness and dynamism and pours down on us abundant blessings. After the sun sets at the end of the day, a fantastic morning follows . . . a new, quiet morning with every kind of beauty, a morning that weaves original motifs in the hearts of the wise.

RAJAB

Those of us who are on full alert with prayers, supplications, and glorifications within the month of Rajab, attain a pure pleasure of a wonderful spectacle. Everyone speaks in an elevated manner and style; a majestic look, awe for the divine, and the joy of hope is on our faces. Communication between each and every individual is established through the medium of the heart, improper behavior decreases, and people unload all their worldly burdens and rise to spiritual joy as if on an Ascension. The splendor overflowing from their souls and the colorful refinement on their faces reach such lofty levels that they can soften even the most hardened of hearts and extract elegance from them.

Nights evolve into a mystical form and inspire brilliant thoughts as Rajab begins. Each moment becomes a gateway to the divine and infuses us with hope and heavenly fancies, appealing to our desire for the infinite. Our silent feelings are awakened and remarkable thoughts of happiness are voiced in an extraordinary expression.

SHA’BAN

Sha’ban, or “Shahrullah al-Muazzam” (The Great Month), as it is frequently called, is felt with a pleasure suffused into the entire existence and our inner selves. Our hearts incline toward a hope, an expectation, and joyful beauty. Sha’ban is like a magical tune that captivates those who seek shelter across the horizons of mercy, like a mother hugging her child in a most compassionate manner. During this month it is as if time has been shattered and our feelings welcome blessings from worlds unbounded by time. In the course of the illuminated moments and profound perception of Rajab, everyone goes through a reality; it is as if they were to take one step further they would be elevated up to Heaven on a magical stair. And these moments introduce us to the exhibition of our hidden desires that pertain to infinite existence.

RAMADAN

Ramadan appears on the horizon with its unique warmth and charm; our conscience becomes vigilant and awake. Crowds pour into the mosques and from thereon walk toward Our Lord. Ramadan strengthens spiritual connections and other-worldly desires. Believing hearts acquire greater enthusiasm with love and yearning. Ramadan is the most illuminated, intense, effective, and pleasant of times; it is the most significant dynamism of our religious life. The entire city becomes a residence of the other world . . . the breaths of the minarets echo in the hearts with a Qur’anic lament. Mosques glow with light and resonate with the prayers of worshippers. The joy and contentment of turning to God is felt everywhere. Praying hearts rise aloft, sharing with others all their beauty, and declaring their love in utmost privacy. They consider every night a shab-i arus3 (wedding night), as if commanded “Prepare for the union!”

Every sound during Ramadan resonates with a promise of a new start, just as every breath gives us a glimpse of a hope for salvation. Iftar dinners (breaking the fast) appear on our horizon with implications for the “grand meeting,” while whispering some secrets into our soul. Tarawih prayers (a sunna-an act conducted or recommended by the Prophet-prayer peculiar to Ramadan, observed at night) are each a pledge for our “realm of hope.” Nights open their harem gates like a coy bride and pour into our soul blessings that glow in lights of every hue. Dawns come along, echoing the high pitch of the ferry’s horn, or the sweeping by of a jet, or the blast of a rocket, and bring the good tidings of a night journey on the path to a reunion with the Friend. And finally, a long day embraces us with the first hours of this sweetest encounter in excitement, but cautious; exhilarated, but full of hope.

Life is so profound and meaningful during Ramadan that every word uttered and every sound heard is like a composition gushing out from its very core; exposed to the most fantastic tunes our feelings undergo refinement. The soul blooms in Ramadan, and dormant feelings embedded deep-within awake as we stroll around the most enchanting and wonderful dreams, filled to the bone with zeal and a yearning for ecstasy, filled with a need for reunion, and infusing us with the joy of true life.

Having achieved the attainment of the Ramadan provisions in full, everyone reaches a level of perception where they can see that the end of this illuminated, but slightly veiled, road upon which we are traveling opens to an eternal serenity for which they have always longed; here awaits much beyond what they have been granted here. They turn to Him with all their being. At each dawn and evening they sense a new gate of reunion opening, as well as the need and hope for a loftier and captivating meeting which is merely two steps ahead. They are filled with homesickness and loneliness, on the one hand, and with expectations and dreams on the other; they are enwrapped in a greater magic and drawn into the profundity of true love. They become intoxicated as they start feeling the love . . . the love around which every phenomenon in the infinite space takes place, as it does in the infinity of their hearts. Male and female, old and young, rich and poor, every individual experiences an important time of preparation in Ramadan; each in accordance with their level of perception, and from then on it is as if they are walking toward God on a road that has no end. 

Notes

1. The lunar calendar used by Muslims. The emigration of Prophet Muhammad from Makka to Madina in 622 AD marks the beginning of this calendar.
2. Raghaib is celebrated on the night preceding the first Friday of Rajab.
3. A metaphor by Rumi, portraying death as union with God, the most beloved. 

“He is fitful, irreverent, indulging at times in the grossest profanity (which was not previously his custom), manifesting but little deference for his fellows, impatient of restraint or advice when it conflicts with his desires, at times pertinaciously obstinate, yet capricious and vacillating, … His mind was radically changed, so decidedly that his friends and acquaintances said he was no longer Gage.”(3)

The damage to his frontal lobes caused Gage to behave like an ill-tempered child.

Another source of information on brain function is derived from the follow-up studies of patients who have had a portion of the brain removed. Frontal lobotomy is the term used for the surgical removal of the frontal lobe in patients with emotional disorders.(4) It may be difficult today to imagine that an invasive procedure like destroying a large portion of the brain can be employed as a therapeutic approach. Yet, in 1949 the Nobel Prize in medicine was awarded to Dr. Egas Moniz for his development of the frontal lobotomy technique. (Strange enough, Moniz himself was shot in the spine and partially paralyzed by a lobotomized patient.) Tens of thousands of people were lobotomized following World War II.

A variety of techniques were used to produce lesions on the frontal lobes. In the techniques shown in Figure 2, a knife was inserted through the thin bone at the top of the orbit of the eye. The handle was then swung medially and laterally to destroy the frontal brain areas. Thousands of people were lobotomized with this technique, sometimes called “ice pick psychosurgery.” This operation benefited patients with a number of psychological disorders and provided them with relief from anxiety and a means of escape from thoughts that were unendurable. Although frontal lobotomy did not significantly alter the patient’s IQ or memory functions, some other profound side effects emerged.

The information presented above exemplify the two main sources of information for our understanding of brain function; accidents that lesion the brain, as in the case of Phineas Gage, and surgical interventions on patients with various psychological disorders or epilepsy. In both cases, certain brain functions become impaired and thereby provide evidence as to which brain functions the destroyed areas are involved with. It is now believed by neuroscientists that although there are only one or two types of information that each brain center is specialized to process, there is extensive communication and information sharing between these areas. The frontal lobe is one of the integrative areas where neural information from many other centers converges. It is a highly developed area where an advanced level of information processing takes place. In light of the scientific data presented above, one cannot help but think that the wisdom that lies behind a number of verses in the Holy Qur’an that refer to the forehead and forelock may be related to the function of the frontal portion of the brain in decision making and its function in the formation of ethical values. In the Qur’an, God says: 

Let him beware! If he desist not, We will drag him by the forelock, a lying, sinful forelock. (Alaq 96:15-16)

The Arabic word nasiyah here can also be translated as forehead or face. Abdullah Yusuf Ali, who translates this word as forelock, in his comments on these verses says that the forelock is located on the forehead, and is thus symbolic of the summit and crown of the human power or dignity. To be dragged by this is to suffer the greatest humiliation.(5)

We also find a reference in the Qur’an to the sinners being seized by their nawasi, the plural of forelock:

(For) the sinners will be known by their marks: and they will be seized by their forelocks (nawasi) and their feet. (Rahman 55:41)

Another reference in the Qur’an is found where the forehead (jabha) is mentioned as a body part that will be punished:

On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads (jabha), their flanks, and their backs. “This is the (treasure) which you buried for yourselves. Taste, then, the (treasures) you buried!” (Tawba 9:35)

Here the Arabic word jabha literally means the forehead of a person.

Can these verses be indicating the importance of the frontal area of the brain in decision-making and the formation of ethical values? The decision-making that we call “freewill” raises the human being above all other beings and puts on their shoulders the “trust” of their Creator. This is the “trust” by which the human being becomes responsible for understanding the divine purpose in life and conducting their life accordingly as a dignified vicegerent of his Lord on Earth. It is also very interesting to note that the frontal lobes are much smaller in other animals that are lower in the phylogenetic scale. It is the human being that has the largest frontal lobes, larger even than that of the great apes. The Author of the Book knows best, yet, it is the responsibility of humanity, as those who have been bestowed with intelligence and reason, to contemplate and reflect . . . 

References

1. Harlow, J.,M., “Passage of an iron rod through the head,” Boston Medical and Surgical Journal, (1848) 39:389-393.
2. Harlow, J.,M., “Recovery from the passage of an iron bar through the head,” Publication of Massachusetts Medical Society, (1868) 2:329-347.
3. Damasio, H., Grabowski, T., Frank, R., Galaburda, A.,M., Damasio, A.,R., “The return of Phineas Gage: clues about the brain from the skull of a famous patient,” Science, (1994) 264:1102-1105, pp. 339-340.
4. Bear, M., F., Connors, B., W., Paradiso, M., A., “Neuroscience: Exploring the Brain,” second edition, Lippincott Williams&Wilkins, Baltimore, Maryland: 2001.
5. Yusuf Ali, A., The Meaning of The Holy Qur’an, Tenth edition, Amana Publications, Maryland: 1999. 

The apple

Most people think of an apple as a perfect example of beauty, joy, and health. Indeed, the apple is endowed with a shape that is appealing to the human eye, a beautiful range of colors, a pleasant taste and a long list of health benefits for humans. These , (1) containing two types of fibers that work in tandem to lower blood cholesterol levels, (2) helping to prevent heart disease, (3) cancer-protective activity, (4) helping remove toxic substances, such as lead and mercury from the blood, and (5) helping to reduce the risk of kidney stones. A major survey published in the May 2004 issue of the Nutrition Journal provided a review of 85 studies and identified a number of health benefits of apples, including the ability to reduce the risk of cancer, heart disease, asthma, and type II diabetes when compared to other fruits and vegetables. In addition, eating apples has also been associated with increased lung function and increased weight loss.1

Now consider all these benefits and look at how we get apples. An apple tree knows nothing about humans. An apple knows nothing about the human visual system, tastes, or body functions. How is it then that an apple is so appealing and beneficial for humans?

Honey

Honey is one of the substances produced by honeybees. In addition to being a nutritive sweetener, medical research has also found that the unique composition of honey makes it useful as an antimicrobial agent and antioxidant. These effects are due to a substance called “propolis,” which the honeybees make by combining tree sap with their own secretions. They use propolis as an anti-bacterial, anti-viral, and anti-fungal substance to protect the honeycomb. It has been found that propolis contains well-researched anti-cancer substances, such as caffeic acid methyl caffeate, phenylethyl caffeate, and phenylethyl dimethylcaffeate. Daily consumption of honey raises the levels of protective antioxidant compounds in the blood level in humans, according to research presented at the 227th meeting of the American Chemical Society in Anaheim, CA, March 28, 2004.2 Furthermore, researchers have discovered that these substances in propolis prevent colon cancer in animals.3 New studies are also looking into honey as an agent for increasing athletic performance and as a wound-healing agent. Honey has been a popular traditional remedy for many medical conditions.

Now consider these benefits of honey and how we obtain honey: Honeybees know nothing about humans. In fact, if they are agitated, they may sting humans and sometimes cause their death. The honey they make, however, has so many healing benefits that honey has been used in many foods, herbal supplements and, beauty products. The same question comes to mind: How did this come to be?

Milk

Milk is produced by mammals. In particular, cows, sheep, and goats produce milk that is consumed in many cultures.

Cow’s milk, for example, and the dairy products derived from it, promote strong bones by being a very good source of vitamin D and calcium, and a good source of vitamin K-three nutrients essential to bone health. Calcium has long been recognized for its role in building healthy bones. This is not the only benefit of calcium, however. Recent studies have shown other benefits such as helping protect colon cells from cancer-causing chemicals, helping prevent the bone loss that can occur as a result of menopause or certain conditions, such as rheumatoid arthritis, and helping to prevent migraine headaches in those who suffer from them.

Other essential nutrients in milk include iodine, a mineral essential for thyroid function, riboflavin and vitamin B12, which are necessary for cardiovascular health and energy production, vitamin A, a critical nutrient for immune function, and potassium, a nutrient important for cardiovascular health.4 Researchers have found that a beneficial fatty acid called CLA inhibited several types of cancer in mice. Test tube studies also indicated that this compound kills human skin cancer, colorectal cancer and breast-cancer cells. There are other indications of benefits of CLA, such as helping lower cholesterol and prevent atherosclerosis.(5)

The cow, the sheep, and the goat know nothing about humans. They do not know how our body functions or what our sense of taste is. Yet, the milk they produce serves as a tasty and healthy food. The same question arises: How did this come to be?

Humans also produce other nutritious foods from milk, such as cheese and yogurt. Yogurt is particularly interesting because it is made with the help of beneficial bacteria called L. bulgaricus and S. thermophilus. Everyone has bacteria inside their bodies; especially in the stomach and intestines where food is broken up and digested. Eating yogurt encourages the beneficial types of bacteria to multiply in your digestive track, helping protect the system against harmful microorganisms that cause stomach upsets and infection. Some people cannot drink milk due to lactose intolerance, yet they can consume yogurt. The emerging health benefits of yogurt include boosting the immune system, lowering serum cholesterol, and helping in the prevention and management of certain cancers. In addition, yogurt is a good source of protein, calcium, potassium, vitamins B12, and riboflavin.

Now let us turn to the two perspectives that explain, or attempt to explain, how these health-giving substances reach us: The “bounty” perspective and the “chance” perspective. Let us explore these two perspectives in more detail. First, the bounty perspective.

The bounty perspective

The bounty perspective suggests that the delicious and beneficial foods we enjoy in this world are bounties of a God with infinite knowledge and wisdom.(6, 7) God knows us because He has created us. He knows what benefits us and what harms us. He loves us and He wants to show us His love through signs. The bounties, which include foods among others, are designed to benefit us and appeal to us. In return for these bounties, He expects us to recognize Him as our Lord, our Creator, and Sustainer. He expects us to feel thankful to Him and to express our thanks through worship.

The basis for the bounty perspective can be found in the scriptures of the Abrahamic religions, Judaism and Christianity, as well as in the Qur’an. The first example is from the Bible: Every creature of God is good, and nothing to be refused, if received with thanksgiving (1 Tim. 4). Another example, from David’s Psalms as they appear in the Bible states: Be thankful to Him, and bless His name. (Psalms, 100). A striking example from the works of St. Paul is the following:

And so He gathered together a people for Himself, and fostered them with many liberal distributions of His bounty, and, after so often finding them most ungrateful, ever exhorted them to repentance and sent out the voices of the universal company of the prophets to prophesy.

The sixth chapter of the Qur’an is entitled “Cattle,” and mentions some benefits of domesticated animals, as well as dispersing some myths and false beliefs about them:

And of cattle (He created) beasts of burden and those which are fit for slaughter only; eat of what God has given you and do not follow the footsteps of the Satan; surely he is your manifest enemy. (An’am 6:142)

The following Qur’anic verses mention cattle and milk explicitly:

And God has sent down water from the cloud and therewith given life to the earth after its death; most surely there is a sign in this for a people who would listen. And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies-from between the feces and the blood-pure milk, easy and agreeable to swallow for those who drink. And of the fruits of the palms and the grapes-you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder. (Nahl 16:65-67)

In the following verse, the honeybee is mentioned by name, as well as the various semi-liquid substances that they produce, including honey:

And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build: Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colors, in which there is healing for men; most surely there is a sign in this for a people who reflect. (Nahl 16:68-69)

The chance perspective

The chance perspective is based on Darwin’s theory of evolution, where there is no place for a merciful God.9, 10 It attributes the phenomenon of these health-giving foods to chance working with natural selection over time. It asserts that early humans or their supposed ancestors have experienced a random mutation (a change in the genetic code), which caused some of them to like apples. Those who liked apples ate them and benefited in turn. These benefits have given them a competitive advantage over others who did not like apples. Those who liked apples were able to survive better under difficult circumstances and produced more offspring than others. Through many generations, those humans who did not like apples have disappeared and today almost all humans enjoy and benefit from apples.

Consequences

The consequences of the two perspectives are completely different. If all health-giving natural products are loved for themselves, if they are thoughtlessly delighted in only for the material pleasures that they yield, that love is merely the love of self. Also, those pleasures are transient and bring pain. People with this perspective are likely to be selfish, stingy, and wasteful. But, if they are loved as favors proceeding from Almighty God’s mercy and as fruits of His munificence, and if pleasure is obtained from them with good judgment by appreciating the degree of kindness in that munificence and favor, then this is both gratitude and is a pain-free pleasure. People with this perspective are likely to be thankful, prudent, and caring for those who are in need.

To better understand the difference in the nature and consequences of these two perspectives let us consider the following parable 11:

If a mighty king were to bestow a gift on you, such as an apple, there would be two joys in that apple for you. The first of these is that the apple would be loved because it is an apple, and there would be a pleasure peculiar to and to the extent of the apple. This love does not concern the king. A person, who puts the apple to his mouth and eats it in the king’s presence, without offering his appreciation to the king, loves the apple itself and his own soul rather than the king. The king is likely not to be pleased with this person’s attitude, despite the fact that he enjoys the apple. Moreover, the pleasure that the apple gives is very limited and passes quickly. After the apple is eaten it is gone, only regret remains.

As for the second kind of joy, it is for the royal favor that is demonstrated by means of the apple. One who holds the apple precious, as if it were the sample and embodiment of a royal favor, shows that he loves his king. Moreover, the pleasure in that fruit, which is a sort of container for the favor, is such that it is far greater than the pleasure obtained from a thousand apples. This pleasure, then, is the essence of thankfulness. This love is a respectful love for the king.

Conclusion

We have presented two explanations for the phenomenon of the presence of health-giving foods in nature and for the abundance of appealing and beneficial food on Earth, such as apples, honey, and milk that are produced by plants and animals that know nothing about humans. The bounty explanation asserts that these are the bounties of a Merciful and Infinitely-Wise Creator who expects us to recognize these as bounties and be thankful to Him. The chance perspective attributes this situation to random mutations and natural selection working over time. Because God works through laws in this world, we cannot see His hand of mercy in action with the eyes in our heads. However, can we see signs of this mercy with the eyes in our heart? This is a challenge for the inquisitive mind.

That is God, your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things. Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of subtleties, the Aware. Indeed there have come to you clear proofs from your Lord; whoever will therefore see, it is for his own soul and whoever will be blind, it shall be against himself and I am not a keeper over you. (An’am 6:102-104) 

References

1. Mateljan, George, Healthier Eating Guide and Cookbook, Health Valley Foods, 1987.
2. Mateljan, George, “The World’s Healthiest Foods,” on the web at http://www.whfoods.com/.
3. Mateljan, Healthier Eating Guide and Cookbook.
4. Mateljan, “The World’s Healthiest Foods.”
5. ibid.
6. Nursi, S., The Words, Kaynak A.S., Izmir, Turkey, 1997.
7. Abdel Haleem, M.A.S., (trans.), “Chance or Creation,” original attributed to al-Jahiz (AD 776-869), Garnet Publishing, Berkshire, UK, 1995.
8. Pao, D., “Thanksgiving: An Investigation of a Pauline Theme,” New Studies in Biblical Theology 13, Apollos-Intervarsity Press, 2002.
9. Darwin, C., Charles Darwin’s Letters: A Selection 1825-1859, Cambridge University Press, NY, 1996.
10. Boyd, R., How Human Evolved, W.W. Norton & Co., 2002.
11. Nursi, The Words. 

It is the collaborative work of the mind and heart that will yield the desired spiritual and behavioral education of gifted people. But, how is it possible to satisfy the mind and the heart both at the same time? Traditionally, the heart is associated with religion and the mind is associated with science. So, cooperation between the mind and heart means cooperation between science and religion. Unfortunately, some religious subjects that solely depend on acceptance rather than investigation have been overemphasized during the course of many centuries for various reasons. As a result of this overemphasis and other incentives, Western society has broken the ties between science and religion, leading to an unbalanced relation between the mind and heart. In this imbalance, the mind is united with the ego and oppresses the heart; hearts are suffocated in the name of rationalism, and science is used as a means to deny religion.

It is true that religion is a way that eventually recourses to submission and acceptance rather than questioning. However, a correct perception of religion will never contradict the requirements of the mind, because of the fact that both religion and the mind originate from God. Therefore, a true religion will accept information about the universe that is arrived at by intellectual questioning as a way of acquiring knowledge of God; this consequently links the mind to the heart. A true religion will feed the heart in such a way that the love that sparks therein will give momentum to the investigations of the mind, enabling greater knowledge of God to be acquired, which will in turn increase the love of God and thus, link the heart to mind. It is the lack of this true cyclic relationship between the mind and the heart that has yielded uncontrolled, uneducated, self-idolized minds that boost the ego, creating a vicious circle in which the ego propels the mind. Therefore, the question is “how is one to achieve a unity between the mind and heart so that the education of gifted people yields humble servants to the community and to God?”

The solution to this problem lies partially in what can be called “ego education.” Although it may sound new, this concept is deeply rooted in Muslim cultures, and is called “adab.” In the context of this article, adab can be briefly described as knowing the ideal function and limits of the ego in order to be a good servant of God and a faithful member of society. Adab is traditionally learned from people who are already practicing it. This is referred to as education through the language of disposition (hal). Therefore, teachers who are already adorned with adab are needed to educate the egos of gifted people. It can be easily understood from a short reflection that the prophets and the saints throughout history and the sages in different cultures are those who represent the mission of ego education at different levels. For Muslims, adab is primarily learned from Prophet Muhammad, peace and blessings be upon him, who is the person that practiced and taught the way that leads to the point where the mind and heart are united under submission to God. Even according to the eyes of an outside viewer, Prophet Muhammad was an excellent and a distinguished person as a teacher, as a leader, as a servant of God, as a family man, as a commander, as a strategist . . . a person who came up with a totally new understanding of life and religion. In our context, we can take this as a model where a new approach to religion can be seen as an innovation introduced by a gifted person. Based on this model, it can be said that by learning the good behavior of Prophet Muhammad, who was a gifted person in many aspects, a method can be developed for the education of the ego of gifted people. Here, some of the conclusions from such an analysis are presented.

Ownership of the innovation

Although it is Prophet Muhammad who announced and taught Islam, it is God who taught him the religion and sent the Qur’an. Therefore, it is the Prophet who is the fountain through which the water of Islam flows, but the Prophet himself is neither the owner nor the originator of Islam. Similarly, any invention, be it a theory or a machine or a social system or a strategy, is only owned, originated, and inspired by God. The inventor is only the fountain through which God sends the innovation(1) as a blessing to humanity.

This point is important in many aspects. In terms of society, this way of consideration prevents the idolization of certain people and opens the door of thanksgiving and praise of God. For the inventor, it saves them from becoming an arrogant person and also leads them to thanksgiving and praising God. From another aspect, an invention is a gift from God to the inventor and society. Therefore, especially for the inventor, who, in this case, plays a role similar to that of a mother, this gift quickly leads to love of God.

Innovation as a unit of comparison

One of the purposes for the creation of the ego and the apparent potential it is given is that the individual can use these as a unit of comparison to learn about his Creator.(2) In other words, it is to humbly say “how beautifully created am I and how beautiful is my Creator” instead of arrogantly saying “how beautiful am I.” In a hadith, Prophet Muhammad is related as saying, “My Lord educated me, and how beautifully He has educated me.”(3) In the original text of this saying, the word adab is used for education. Based on this model, both being gifted in any area and the innovation that follows this potential are great units of comparison. A person who is gifted in any area can see God as the ultimate source of his own talents and as the omnipresent Lord who exercises His attributes in the universe on all scales.

Superiority versus neediness

Without the appropriate ego education, it is dangerously easy for a gifted person to indulge in the conviction that they can do things better than others and that they, not someone else, can invent something because they are superior to others. Such a conviction is powered by the ego and is also at the same time a means of feedback for further strengthening the ego in a vicious cycle. A gifted person can very easily fall into the deep and dark pit of arrogance with such thoughts, and will suffer in their social life due to this conviction.

An educated ego, on the other hand, knows that it owns nothing and it has no real creative power. It knows that it can only receive good things from its Creator.(4) What falls to its lot is only awareness of its poverty and neediness and praying to the Almighty for the satisfaction of its needs. This way of understanding leads to the result that it is the inventor who is needy of the invention, because of the way they have been created, because of the potential they have; in other words because of the “hunger” they have been given.(5) These needs can only be met by God, Who is the All-Rich, the All-Beneficent. Contemplation and experimenting in several ways must be considered both as conscious prayers and awareness of the neediness to reach the result of an effort.

Prior to the start of the prophethood, Prophet Muhammad used to seclude himself in a cave on a nearby mountain and contemplate the problems of society, the oppression, the unfortunate state of the women, the absurdity of the idolatry . . . Distressed by these factors, he wished for a salvation that would extinguish the fire within him and eventually deliver society from its wretchedness. This was the way in which the Prophet felt his neediness, and God replied to his conscious and unconscious prayers by choosing him as His Messenger.

So, what is so important about being gifted?

The special thing about being gifted is that the gifted person’s prayers are answered quickly in the way in which they are gifted. This is why certain people can do something or learn things very quickly and others cannot. A parallel to this is the acceptance of the prayers of the saints and the prophets. According to the Risale-i Nur, the prayers made in the language of natural need, innate potential, and in intense difficulty are quickly accepted and responded to(6) and such is the case with gifted people. The potential of the gifted person builds the foundation for the acceptance of their prayers, which are made in the language of their neediness in order to fulfill and develop their potential.

Servanthood as a gift

Every person is a creation of God on which different combinations of His names are manifested. This means that every person has a different and unique gift from others. In daily life, we usually recognize gifts of the people who achieve outstanding things. However, every person can realize the particular gifts given to them. The best of these gifts is the belief and love of God. Every person is given a potential to discover the existence of God and a potential to make an acquaintance with God that leads to His love. For every single human being, this discovery is unique; it is a discovery that nobody else can make for another. 

References

1. Nursi, S., The Words, Kaynak A.S., Izmir, 1997, First Word, pp. 4-5.
2. ibid, Thirtieth Word, pp. 228-229.
3. Al-Ajluni, Kashf al-Khafa, 1/72.
4. Nursi, S., The Words, Thirtieth Word, pp. 229-230.
5. ibid, Eighteenth Word, pp. 296.
6. ibid, Twenty-third Word, pp. 412-415. 

Global traffickers in humans bring people from underdeveloped or developing countries, enticing them with the promise of work or a better life, to developed countries, where there is an immense demand for labor. These people are forced to work painstakingly long shifts at unskilled and demeaning jobs; for example, men are forced to do dangerous tasks that require physical strength, often working without any safety precautions. Minors are forced to work in less labor-intensive jobs, but again for extremely long hours without any proper training. Women are forced to work in socially degrading and debasing jobs, which in some areas are no different from slavery, and the worst, they are used in prostitution.

Nowadays there is a global sector abusing minors and women for these vicious purposes. On the other hand, the acquisition of the global dimensions of TH can be seen to be an outcome of poverty and the misery that results from the poor socio-economical situation of third world countries. Most international trafficking in humans is from poor countries to developed countries. It has also been witnessed that this problem is aggravated by the peculiar traits of prosperous societies.

What is Trafficking in Humans?

In most countries where TH is committed, there are no conceptual or legal precautions taken to protect against such abuses. Within the classical conception, TH is usually defined as the abuse of people in actual physical slavery. Yet today, since the problem has become so widespread as to be global, and as TH is committed for the sake of contemptible purposes, this narrow-scoped definition is no longer sufficient. Thus, the United Nations felt the need to define TH in a broader context.(1)

The ultimate goal of TH is to force people to work in oppressive and exploitative situations in a way that will benefit the organized human traffickers. These conditions include the coercion of men to work in the most menial and labor-intensive jobs, women and girls to partake in debasing activities, servanthood, counterfeit marriages and adoptions, even prostitution, with secret contracts that are in no way legal, forcing them to work under harsh conditions.(2)

The Factors that Nourish TH

For the most part, human traffickers utilize new technological tools of transportation, communication, and media to accomplish their goals. The Internet is a commonly used tool. Some matchmaking companies in developed countries work outside of legal boundaries. Not only do they put ads in the national newspapers, they also put the c.v. and photographs of women and girls who are willing to marry rich men onto the Internet.(3)

This evil marketing approach illegally prospers under the guise of matchmaking and is generally ignored by the countries from where it originates. This, in part, stems from the mutual benefit of the involved parties (for example, bribing officials while transporting people across borders.)(4)

TH is also related to what is called “pleasure tourism.” Third world countries that depend heavily on tourism revenue tend to neglect the conditions that contribute to such problems. For example, Kenya has overlooked TH in order to support tourism. In order to please the increasing number of tourists, women are even brought from neighboring countries, like Uganda.(5)

Undoubtedly, the International Development Banks as well as multinational financial institutions are also responsible for TH by supporting the countries involved and ignoring the socio-ethic consequences. Among developed countries, according to Focus, the Germany is the country most involved in tourism for base purposes. Between 200,000 and 400,000 Germans travel to Far Eastern countries, mostly Thailand and the Philippines, for this purpose each year. In Thailand, among the 1.5 million women employed in such demeaning jobs as prostitution, 800,000 of them are minors. In the Philippines, the minors involved number between 30 and 60,000. In such countries, diseases like AIDS are widespread. For instance 80% of women working in such forms of employment in Thailand are infected with HIV. According to data from the World Health Organization, there will be over 40 million AIDS patients in a couple of years.(6) Lately, there have been reports that after the Tsunami in the Far East, TH has increased in the victimized regions where children now have even less protection.

The multinational organized crime groups who commit TH usually employ two methods. One is to bring women and minors who are already in an abusive situation to developed countries. The other is to promise good wages, work conditions, and prospects to desperately poor people and then to force them to undertake unthinkable actions. For example, as the demand in the evil practice of TH for prostitution increasingly turns to younger and younger girls, due to concerns about AIDS, the second form of TH is frequently committed. As a result, there is an increasing demand for foreign women and girls in developed societies, where marriage has become something to be put off, or perhaps altogether avoided.(7) According to UN data, one million minors are traded in the global TH market.(8)

Although TH is one of the most heinous crimes and something that requires serious punishment, the victims of TH face many discouraging impediments if they try to seek their rights. Most of the time, suspects manage to get away with a very light punishment, if any, as the victims cannot prove their case. Thus, although the judicial system protects women in theory, in practice TH is easier to commit than most people think and remains unpunished. It would be useful to give the example of a trial that lasted eleven months here. At the end of the trial, which was brought to court by Thai women who were promised work in pubs as waitresses in Germany, the criminals were found guilty of “encouraging prostitution” rather than TH; the former carries a much lighter punishment. In the hearings, the women said that they were forced to marry German nationals in Denmark so that they could enter Germany legally and attain a work permit. But later, they were forced to engage in prostitution “to pay for the expenses.”(9) The abuse of women sometimes can be hidden behind a legal disguise. For example, in Berlin a female computer programmer had been laid off from work, and was on unemployment benefit. When a brothel owner saw her c.v. on a database of job seekers and offered her a position, she refused on moral grounds. The government then threatened to cut her unemployment benefits, as she had refused a job. Surprisingly, brothels were legalized two years ago in Germany, and now are considered to be just “another workplace.”(10)

Final Remarks

The people who are forced to work underground or in demeaning jobs know neither the language nor the laws of the country to which they have been brought with fake documents. As the dependents or guardians of these people are paid in advance, it is even more difficult for these people to return to their families as long as their financial dependence continues. On the other hand, if they notify the authorities, they will face deportation and be arrested, as they are not legally residing in that country.

TH can be said to be modern slavery from the perspective of the methods used, the purposes it serves, and the exertion of physical and psychological oppression on the victims. Hence, it is necessary to protect people who are victims of TH wherever they live through the law, and to severely punish the human traffickers. 

References

1. The declaration of UN-General Secretary about “Trafficking in Women and Girls,” number A/50/369. date:08/24/1995.
2. The decision of UN-General Committee, number: 49/166, date:12/23/1994.
3. Bundesministerium fur Familie, Senioren, Frauen, und Jugend (BMFJ) (Federal Ministry for Family, Seniors, Women, and Youth). Materialen zur Frauenpolitik (Materials of Women Politics). Nr.63. Bonn 1997. p.20.
4. Marjan, Wiyers and Lin Lap, Chew; Trafficking in Women; Forced Labor and Slavery-Like Practices in Marriage, Domestic Labor and Prostitution, Utrecht. 1996, p45.
5. BMFJ, same issue.
6. Focus, Nr. 2; 1995. pp 111-114.
7. Licia, Brussa. Survey of Prostitution, Migration and Traffic in Women: History and Current Situation; EU, EG/Prost (91) 2; p.42.
8. Der Spiegel. Nr. 35, 1996, p.31.
9. Elvira, Niesner et al. A woman’s Dignity is Inviolable: A Trial on Trafficking in Women, Forschungsprojekt im Auftrag des BMFJ (Research Project on behalf of BMFJ); Frankfurter Institut fur Frauendforschung (Frankfurt Institute for Women Research). Frankfurt; 1991.
10. The world at a glance…The Week, volume 5, issue 196, February 25, 2005.