“We were thrilled to see a dome we came across in the cave after turning a few curves as we drifted along the current of the sea. What we saw in this pitch dark corner of the cave was a glorious sky adorned with thousands of stars and we felt as if on a remote planet yet unidentified. These mysterious stars would suddenly fade out as if they were frightened by each noise we made, the splash of the oars, or waves hitting the boat. They would glow back marvelously after a short while when their fear was over. It was an amazing luminousness coming out of thousands of lights.”

A scientist with infinite determination, Professor Illies says they now know who the players were who were involved in and the realities behind this enchanting show: Arachnocampa luminosa. This self-glowing fly, which is endowed with a peculiar light-radiating system, is known by different names in other parts of the world.

Mysterious light-radiating mechanisms

A microscopic organ found in the stomach of the glowworm is the source of light which creates the glow. Two chemicals are produced in two very close locations in this organ which is essential for the glowworm to continue its existence: Luciferin and Luciferase. These glowworms have no idea that they glow when these chemicals are mixed together with oxygen as the third component, which is taken in via respiration. They are neither blessed with the intellectual capacity to determine how much of these chemicals should be utilized or which stages this chemical reaction will go through; they are unaware of the nature of this glow, but they can radiate it for three consecutive hours thanks to this complex mechanism installed within.

A normal electric bulb can transform a maximum of 3-4% of the electrical energy supplied into light, whereas this output is 10% in the fluorescent bulb; the rest of the energy is released as heat, a waste in production. The ideal 100% efficiency would be to transform all energy into light with no release as heat. Today’s technology has not yet reached that level of illumination; even the most productive devices release heat to some degree. For thousands of years, however, the tiny bodies of glowworms are like power stations, yielding 100% light, a capacity which engineers have not yet achieved.

Can Darwinism explain a luminosa’s glowing mechanism?

The glowworms of the Waitomo caves are equipped with bioluminescence, a system of illumination that is the result of chemical reactions. Researchers are seeking answers to why Arachnocampa luminosa lives in the cave and radiates light. The first answer that comes to mind is that it uses this light to catch its prey. In a dark cave, the strong light attracts the prey which is caught by the sticky droplets secreted along silk threads that hang from a web. The glowworm digests its prey together with this thread. The explanations of evolutionists, based on natural causes regarding this complex bioengineering mechanism possessed by a worm, are far from satisfactory.

These explanations were confirmed (!) by behaviorist Niko Tinbergen, a Nobel-prize winner in medicine, in the introduction to his The Animal in its World (1972): “It is manifest that an animal can do stunning things and it can get accustomed to its habitat. The environment has shaped the evolution’s path, and it still does.” A hundred years after Darwin, Konrad Lorenz would state the following with additional emphasis: “The conviction that all the important details found in the structures and behavior of living things can be explained by the mechanisms discovered by Charles Darwin becomes stronger as I am getting older.” A superficial and distorted perspective on nature…

If we were to explain animal behavior according to the perception of evolutionists we would have to accept that during the evolution process of Arachnocampa the luciferin chemical came into being at a stage that was followed by the formation of lusiferase enzyme coincidentally, and thus the glowing started. Recently, it has been discovered that the larvae of glowworms also produce light. A larvae feeds on microorganisms (fungi spores) which are completely insensitive to light; this proves that the light produced is not a necessity for nutrition. Natural selection, a mechanism proposed by Darwin, cannot explain why the larvae wastes the energy obtained via nutrition under difficult circumstances by glowing. Each adult Arachnocampa goes through the larvae stage, which spoils Darwin’s “chain of development.” Coincidental mutations, natural selection, and re-combinations present nothing but contradictions.

According to an evolutionist scenario the latter stages of development witnessed one of the Arachnocampas started to produce light for no obvious reason (!). It became stronger with this new physiologic aspect; although it drew attention with this new light it did not become a prey to its enemies, but on the contrary it snared other insects more easily. It left this new hunting skill as a legacy for future generations (!). In the meantime, the remaining old-type Arachnocampas, which did not have this skill, became extinct with no trace left on earth. The glowworm thus perfected its physiology and anatomy, and there was no need for change for millions of years to come!

Evolutionists can do nothing but explain with unintelligent mechanisms the glowing that is created by a reflecting tissue at the back of the body and the fact that the light is condensed to be directed towards one course. Otherwise the light would only illuminate the roof of the cave. They further explain, with an analysis that is not based on logic, that the glowworm can detect air waves (like bats hunting by ultrasound waves), and thus can turn on and off the light, control the glow and hide from danger. It is so difficult for an evolutionist to accept creation that they adhere blindly to these theories. If one would argue how baseless these explanations were, they are likely to receive the response “a scientist should not be narrow-minded” and that “we are not at that stage to appreciate the importance of coincidence in the formation of such behaviors.” “This will change in the future when we attain the necessary information.”

Professor Ernst Mayr assures (!) us about the role of coincidence: “The variety in nature produced by mutation and re-combination takes place only by coincidence. The destiny of every being is determined by surrounding factors through selection. There are no long term decisions in nature. The existence of a thing is determined by these mechanisms for that moment.” Mayr would probably find it a silly question to ask whether the windshield wipers of his car came into being by coincidence.

“Surrounding factors determining perfection” brings along several questions. The limestone which forms the essential material of a cave is biologically dead, and it does not sound very logical to depict it as the primary factor in the occurrence of such a complex organism. There are a number of insects that live in these caves but which do not possess the characteristics of Aluminosa. Moreover, from a neo-Darwinist approach, insects living in these dark caves should have lost their vision in accordance with the theory. The natural selection mechanism argues that eyes which are of no use in these dark caves should be an unnecessary organ. These organisms could have channeled the energy they allocated for their eyes for a more functional sense, and this could avail them many advantages. On the contrary, these glowworms have perfect eyesight which they use in communication.

Science develops theories for observable objects. Under the twilight of the lack of information and blurred perspective on nature, these theories are perceived as realities. And science becomes the slave of the genie that science has released from the lamp. Joachim Illies underlines this as follows: “It is better not to disturb the sacred cows for no reason. Darwinism has become one of those sacred cows. These cows stand in the middle of the road and the traffic flows into byways so as not to disturb them.”

In the world of living things, examples of Arachnocampa luminosa are not few and they cause metaphysical headaches for the Darwinists. In the face of such pain they load the burden of keeping silent on the “Darwinist coincidence.” They silence their conscience and distort reality; their explanations do not make any sense. We wish they could turn to God Almighty for once, rather than chasing after coincidence and natural selection up so many blind alleys.

References

• Portmann, Adolf: An den Grenzen des Wissens – Vom Beitrag der Biologie zu einem neuen Weltbild; Buchclub Ex Libris Zurich 1975, S. 145 – 159.
• Darwin, Charles: Über die Entstehung der Arten durch naturliche Zuchtwahl; Parkland Verlag Koln 2002, S. 97 – 153.
• Illies, Joachim: Der Jahrhundert Irrtum; Umschau Verlag 1983 / Frankfurt am Main; 122 – 131, S. 92 – 117.
• Zimmermann, Walter: Evolution-Die Geschichte Ihrer Probleme und Erkenntnisse; Karl Alber Verlag Munchen 1953; 480 – 496.
• Thurkauf, Max: Die moderne Naturwissenschaft und Ihre soziale Heilslehre–der Marxismus; Novalis Verlag Munchen 1980, S. 190 – 217.

It could be said that the first pollution started with the lighting of the first fire. In 1869, the declaration of the Massachusetts Public Health Committee gave the first important scientific warning that highlighted that environmental concerns had reached threatening dimensions. Today, environmental problems arise for the most part from industrialization and unplanned urbanization that is the consequence of industrialization.

Cleanliness and economy are fundamental precautions that need to be taken to protect the environment. In the Holy Qur’an and in the hadiths cleanliness is given great importance:

Truly God loves those who turn unto Him, and loves those who have a care for cleanliness. (Baqara 2:222)

In this verse, we are being told that the people whom God loves are those who regret their wrongdoings and turn to Him and those who are clean. Thus, a moral cleanliness with penitence is stressed alongside physical cleanliness.

Environmental problems are wide ranging: Global warming, the destruction of forests, erosion, desertification, the depletion of the ozone layer, the contamination of lakes and rivers, accumulation of solid waste, air pollution in major cities, electromagnetic pollution, radioactive pollution, noise pollution, etc. All those are of importance and require special attention, one by one. The most important environmental problems which face our world today are:

1. Global warming

2. An increase in the depletion of the ozone layer

The ozone layer that surrounds our world is a subject that has to be approached seriously. The Earth’s crust is the layer that consists of the atmosphere, the oceans, and the solid part of the Earth on which we live that extends 17 kilometers down. The most plentiful element on the surface of the Earth is oxygen; its mass is at a rate of 49.5%. Oxygen is found in metal ores, plants, animals, humans, water, and in the atmosphere. In its free state it usually exists in a diatomic molecule; that is O2. The molecule that consists of three oxygen atoms is called ozone. Ozone is an allotrope of oxygen, and thus has a different structure. If a certain amount of energy is given to diatomic oxygen molecules, then triatomic ozone molecules are formed, as seen in the following formula:

3 02 (g) + 68 Kcal –> 2 03 (g)

While oxygen makes up 20% of the atmosphere in volume, and 21% by mass, the average amount of ozone is 0.02% ppm by volume; that is equal to 1/10 billionth the amount of oxygen. Due to its higher oxidating effect in comparison to oxygen, a high ozone concentration would be very harmful to living beings. Ozone concentration, which in low altitudes is low, increases with altitude, until 30 km; in the stratosphere it reaches a tenfold concentration, 0.2% ppm. In altitudes that are higher than 30 km, the ozone concentration decreases gradually, with no ozone being found in altitudes higher than 80 km.

This high concentration of ozone in the atmosphere at altitudes of 30 km is what is known as the ozone layer. The ozone layer acts like a curtain that protects living beings from harmful effects of high energy sun radiation, and is therefore vital for human life. The sun protects us by filtering the harmful UV rays of the sun and preventing them from reaching the surface of the Earth. If this rate of prevention of UV rays falls below 99% the consequences in nature are critical. The most basic of such results would be an increase in cases of human skin cancer. In the long term, the high energy rays would destroy the C – H and 0 – H bonds that are found in living organisms, and thus would mean the destruction of life.

In chemistry books we can already find chemical equations that show us why ozone exists at 30 km high and why certain industrial chemicals decompose and destroy the ozone layer; we can also discover why this activity is occurring at the North and South Poles. Preventive measures are also listed in such books so that we can take to prevent this from happening.

The most important aspect of this topic for us is that it is totally impossible for these molecules to cause such consequences by their own will and choice; this is due to the great mercy and wisdom that is inherent in the creation of the Earth. While this substance is harmful to living creatures in low altitudes, its existence in higher regions of the atmosphere is vital to all the life on the Earth.

In chemistry books, the abundance of hydrogen in higher regions of the atmosphere is explained by its small molecule weight (2g), but not a single word is mentioned about the miraculous formation of the ozone layer at 30 km! But, logically one would presume that due to its being 24 times heavier (48g) than hydrogen, ozone should be found in its highest concentration nearest to the surface of Earth.

The “ozone curtain” is truly a curtain. It is a test for us: A curtain that hides the truth of a protective hand; a curtain beyond which we should try to see.

Note

1. Bediuzzaman Said Nursi, The Rays, Fourth Ray, Sozler Publications.

A wanted child brings happiness to a family; it is a gift from God. And, of course, every woman who wants to give birth wants to bring up a healthy and beautiful child. Unfortunately, the health index of the modern generation of women at child-bearing age is not very high (there are many chronic diseases, spiritual poverty, with a high vulnerability to different infections due to a variety of reasons). Due to this reason, medical interference in what is a natural process has become more frequent recently. Statistics show that more than 92% of women use different drugs at different stages of pregnancy. The question is to what extent this medication is safe for the future baby. This is a fundamentally important matter to investigate because a pregnant woman taking any chemicals is in essence applying a kind of experiment on her as well as the baby’s health which can have a variety of different consequences.

The problem of medical effects on the development of a fetus has recently become very acute. This is because there are many different medications that are common and easily available nowadays, and they are very often taken without a doctor’s prescription. Unfortunately, the consequences of this fact are not pleasant. Prenatal development is one of the most important and difficult stages in a person’s life. Just in 9 months an ovicell (an egg cell) and a sperm cell form an extremely complex living organism that consists of millions and billions of cells! Moreover, all these cells are combined into tissues, organs and systems that are always interacting. The fetus has a fascinating rate of growth to become a structure with an ever-increasing complexity. In addition, all these processes do not happen chaotically but in a strict order. This order is supplied by two factors: the first is a sound genetic program. It is obtained by the fetus from its parents and the decoding of the genome vividly denotes the existence of Divine Power. The second factor is the state of a maternal organism which supplies everything necessary for the realization of the genetic program and protects the fetus from the negative influence of the environment. In this way the failure of one of the mentioned factors can lead to different deviations and to the disturbance of the development, including the formation of congenital malformations of the fetus and even prenatal death.

The history of medicine shows that medications can be the most harmful etiological factor in relation to the fetus. Today, there are many examples proving this fact. One of the best-known is the thalidomide tragedy which happened in Europe in the 1950-60s. As a result of taking a poorly studied medicine (a light tranquilizer) the children of hundreds (!) of women were born with serious physical defects. Unfortunately, the list of drugs that causes fetal malformation is not short. Nowadays doctors are aware of syndromes caused by hydantoin, warfarin, aminopterin, and many other medications. Each of these has a specific effect on the fetus (mostly leading to serious abnormalities) when taken by a pregnant woman. In the past, people believed that such children were marked by Satan. But nowadays we say that it is the unpredictable effect of the medicine on the realization of the Creator’s program. Medical interference can lead to a disruption in the rate of development and affect the order of differentiation in the tissues and organs of fetus. Moreover, drugs can interrupt the blood circulation in the placenta, change the metabolic process between the fetus and the mother, causing a retardation of intrauterine growth or premature labor, or they can be the reason for a falloff in the health of the child in the first years of life.

The influence of drugs on the fetus depends on different factors, such as the term of gestation at which the drug is administered, the dosage, and the length of time that the medicine is taken, as well as the ways that the drug is excreted, the health of the mother and her inherited sensitivity to medicine, and, of course, the properties of the medicine itself. There are many drugs whose influence on the fetus have not yet been examined, as such research is very difficult, expensive, or in many cases simply impossible. If we understand this, we can see that the outlook for scientific interference in God’s creation of human beings is not good.

You may wonder why the wide-spread usage of medication by pregnant women throughout the whole world has not lead to a continuous increase in congenital malformations if it is really this dangerous. Thanks to a happy concourse of circumstances, this process has not become too wide-spread, as there are many factors that allow the fetus to “escape” medical danger. For example, there may be an inherited insensitivity on the part of the fetus to the influence of different medications, the placenta has its own inherent protective function, the medication may be taken in a small dosage, the developmental stage of the fetus may be at a “non-critical” period, plus many other factors. Doubtless, although this has not been proven, is the fact that the mother has a sincere faith in God and believes in God’s protection of her and her child, which has a positive influence on the development of the fetus.

The initial clustering of embryonic cells and the formation of all the fetus’ organs and systems occur in the first trimester of pregnancy. It is particularly in this period that the fetus is very sensitive to the influence of different factors, including different drugs.

It is quite common that the results of the use of some teratogens¹ by pregnant women, which can have fatal effects, can simply go unnoticed in some cases, resulting in the death of the fetus during the first two weeks of development. In this case, the woman does not even know that she is pregnant. Such cases are not rare (according to some researchers, up to 70% of all pregnancies finish in the early death of the fetus).

What should a pregnant woman do if she is ill or feeling unwell? How can she effectively help herself and minimize the risk of any medications on her baby at the same time? It is never a good idea to self-medicate if you are pregnant, particularly in the case of little-known or untested medications. In any case, it is better to consult an experienced doctor or pharmacist. If for some reason this is impossible, please read the prospectus which is to be found with the medicine carefully. Which dangers the medicine can cause are probably mentioned on the prospectus, and it may be written that the drug should not be used if pregnant. If a drug has been used while being unaware of pregnancy (for example, during the first 2 weeks) then immediately consult a specialist about any possible negative effects there might be for the fetus as soon as you found out that your are pregnant. Going to see your doctor early will allow you the necessary time to avoid any dangers and allow you to arrive at a decision about this pregnancy. If the medicine has been prescribed by a doctor then be sure to ask about possible unwanted side effects for the fetus. Don’t hesitate to ask such questions. If it seems to you that your doctor’s attitude to this question is not serious enough (unfortunately, this happens quite often) then consult a competent specialist (a geneticist or a clinical pharmacist).

If you are just planning your pregnancy, then try to predict all the negative factors beforehand. If you have some chronic diseases which may become acute during the pregnancy, or if you have an allergic predisposition or high sensitivity to acute respiratory diseases, then you should consult a doctor. Preventive methods which have been worked out especially for you minimize the risk of the illness and the risk of using drugs that are potentially harmful to the fetus.

During early stages of ontogenesis the fetus has almost no adaptation mechanisms or specific reactions in its response to the influence of pathogenic agents. Only with time will the fetus’ main organs and systems become mature and the functions of the placenta fully form the morphological and functional backgrounds of the response characteristics peculiar to a new-born baby. We usually say that everything happens according to God’s Will but He has created us for a full, vivid, and creative life. And He wants us to understand and be attentive to the miracle that happens during pregnancy.

Note

1. Agents such as drugs, chemicals and infections that can cause birth defects when a mother is exposed to them during pregnancy.

What is multicultural education?

A good place to start is with a workable definition of what is meant by the terms “multiculturalism” and “multicultural education.” Multicultural education is a progressive approach for transforming education which holistically critiques and addresses current shortcomings, failings, and discriminatory practices in education² It is based on social justice, educational equity, and respect for thought. More specifically, the components required in ensuring a multicultural education are: content integration, the knowledge construction process, prejudice reduction, equity pedagogy, and an empowering school culture and social culture³ It seems apparent that each element, somehow, is related to the others, and each requires considerable attention, particularly when thinking about the efforts of conflict resolution in the world. In this paradigm, to be tolerant in social interactions, to give value to every opinion, and to not criticize and object to others seems to be the distinguishing features of a multicultural society. When people are overly harsh the result is destruction, while people who are trying to be constructive bring richness and reflection⁴ The idea of “if you do not like something, make a better one” fits very well with the idea of multicultural education, in which the main task is to reduce the form, stereotypes, prejudices, and discrimination between in-groups and out-groups.

Why do we need multicultural education?

We live in a world in which interracial conflicts and tensions seem to have become an inevitable phenomenon of daily life. On the positive side however, the last millennium has made us more knowledgeable about the nature of global acceptance, the equal-status situation, and mutual expectations. In today’s society, as we enter the 21st century, the deepening ethnic background of nations, diversity within societies, and an increasing percentage of people who speak a second language have made multicultural education crucial. Multicultural education is seen as an opportunity to improve race relations and to help all students gain the knowledge, attitudes, and skills needed to take part in cross-cultural interactions. Children learn the difference when playing with one another⁵ The same is true in education, as teaching has become a multicultural experience. Instead of fearing or ignoring the diversity in the classroom (and society), teachers can use diversity to enrich instruction. Multicultural education helps teachers to use diversity as a resource that can bring more meaning, tolerance, and opportunity to multicultural classroom. Both teachers and students belong to diverse groups distinguished by variables such as age, social class, gender, race, and ethnicity.

Multicultural education for a changing world

In American public schools and colleges, about 46% of the student population comes from students from different ethnicity with 14 % of school age youth living in homes in which English is not the native language⁶ Today, most classroom teachers are likely to have students from diverse ethnic and cultural backgrounds. This brings its own problem in that many students are assimilated in social interaction, and are faced with cultural assimilation. To overcome these difficulties, educators keep looking for more creative, thoughtful, and meaningful educational reform movements. In this sense, multicultural education is able to help students develop a sympathy and understanding towards each group’s perception and point of view. Dewey repeatedly stresses the importance of interaction in education. This interaction is an ongoing process between the individual and the subjects and other people. Dewey talks about a person who tries to build a castle in the air; even when he tries to do that, he interacts with the objects which he constructs in his imagination. As a human being, however, we are more complex creatures than animals. Each human being is a special creature, composed of different feelings and characteristics. Dewey’s ongoing interaction between the individual and other persons becomes essentially important when thinking about the existence of cultures with their uniqueness and distinctiveness. In this sense, school is a place of social interaction between teachers and students. Teaching and learning in a school environment mostly occurs through social interactions in groups. Helping students to develop a sense of reflective and positive identification with their cultural groups does not mean that it is not possible to establish an intercultural exchange between different groups. It means that through developing and clarifying the boundaries of cultural identifications, optimistically students will acquire more positive attitudes towards their neighborhoods and communities.

The rise of multicultural education

Democratic changes in nations contribute and stimulate the growth of multicultural education. Providing people with the freedom to function beyond their ethnic and cultural boundaries keeps societies more democratic and free. Using dimensions of multicultural education (e.g., prejudice reduction) can help students to develop more democratic values and attitudes. Improving dialogue efforts and tolerance in this kind of education might help students to understand, investigate and determine how equal opportunities could be gained by giving everyone a voice. Educators today face unusual challenges and want rapid solutions to educational problems. In particular, problems associated with racism, ethnicity, and prejudice make the situation intolerable, because of the high public expectations. In this sense, multicultural education can be a promising factor in implementing intercultural exchange and in helping students to gain democratic values and attitudes. One of the most effective ways to teach respect for diversity is to eliminate unawareness. If we want to understand other cultures, whether they be superficial or insightful, we had better gain a sense of perception that allows us to distinguish things more clearly and with less bias⁷ For that reason, establishing cultural exchange programs has proven to be successful in improving understanding, insight, and eventually tolerance into the classroom. Teaching lessons that either directly or indirectly address the issues of multicultural communities in the classroom, neighborhood, and nation is another important tactic that teachers can adopt when trying to help children and young adults understand the importance of respect for diversity. Teachers who bring their healthy values and virtues to the classroom can strongly influence the attitudes of their students.

Conclusion

Multicultural education is a new trend and it will become incorporated into most school curriculums in future years. Several prestigious universities in the world today require students to take classes in social studies. Thus, by using multicultural education, teachers, in particular, can help children value the significance of treating all people with self-esteem and not judging groups of people for the actions of a few. More importantly, teachers must model tolerance and compassion in their words and behavior. They should also encourage children to explore their feelings about prejudice and hatred. In doing this, the society will secure a better chance to stop any further destruction and will be able to present potentially powerful opportunities for the next generation to learn and integrate respect and dignity for all people.

Many people today, even those who already live in a multi-cultural society, have problems dealing with “others,” and blame each other for certain issues or follow a different way⁸ Blaming each other because of our origins or culture is not the solution. Rather, trying to understand and analyze people for their personal values and cultural diversity will help to mobilize and construct a caring society. As a matter of fact, religion teaches us to tolerate others and accept that people live in different groups and societies. The beauty and uniqueness of diversity is expressed in the Holy Qur’an and in the New Testament:

O mankind! Surely We have created you from a single (pair of) male and female, and made you into tribes and families so that you may know one another (and so build mutuality and co-operative relationships, not so that you may take pride in your differences of race or social rank, and breed enmities). Surely the noblest, most honorable of you in God’s sight is the one best in piety, righteousness, and reverence for God. Surely God is All-Knowing, All-Aware. (Hujurat 49:13)

You have heard that it was said, you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. (Matthew, 5:43-44)

Notes

1. Dewey, J., Democracy and Education, Southern Illinois University Press Carbondale and Edwardsville, 1916.
2. Gorski, P, Multicultural education and the internet: Intersections and integrations, McGraw-Hill, Boston, MA:2000.
3. Banks, J., Educating Citizens in a Multicultural Society, Teachers College Press: New York and London:1997.
4. Gulen, F., Pearls of Wisdom, The Fountain, 2001.
5. Dewey, J., Experience and Education, the Kappa Delta Pi Lecture Series Simon Schuster, 1938.
6. http://www.census.gov/apsd/www/statbrief/ (U.S. Bureau of the Census)
7. http://www.ncela.gwu.edu/practice/tolerance/3_stereotypes.htm
8. http://www.rumiforum.org/

Termites, one of the most common insects in the ecosystem, have very interesting specifications and social behaviors. These insects are of interest due to their ability to digest cellulose and to recycle organic foods found in rotten leaves, dead wood or wood chips. Although they are considered by some to be harmful to the economy-in the USA alone 600 million dollars every year-because they eat wood, in truth they bring about more benefit than harm. As a result of the activities of these insects, our forests are able to respire and regenerate. Termites break down old, decayed, and fallen trees, digesting them and thus helping nature to renew with a continuous circulation of vital substances. Despite the depth of information that is known about the ecological and economical importance of termites, only a little is known about their biological structure and behavior. Two characteristic features of these insects are that they live in social colonies and that they are very susceptible to infections, as they build their nests in soil or rotten wood. Since their environment is covered with damp and warm earth, they are also surrounded by an abundance of bacteria.

How termites arrange their social lives and how they protect themselves against illness are two main subjects being investigated by biological scientists. When termites encounter fatal fungal infections, the termites that first become aware of the disease start to send warning signals to the other members of the colony. Even at the cost of their lives, these members will continue to send warning signals. That is, for the health and prosperity of the whole society, some individuals of the group will sacrifice their own lives. One of these signals consists of the contractions and vibrations sent by the termite that caught the disease. One type of termite that makes its nest in wood starts to eat and destroy its nest when it catches an infection. The vibrations and sound of this activity are received by the other members of the colony, and they quickly realize that they are faced with an emergency situation. They then spring into action to move their nest to a more secure place. These communication experts exhibit different movements and behavior in order to inform others of different kinds of dangers. They use different methods to warn others about the existence of an intruder, or a hole in the nest, or a disease they have caught. Consequently, the vibrations and oscillations caused by the movements of the termites constitute a kind of Morse code for termites. In other words, termites talk to each other through these oscillations and vibrations, which to us appear as no more than a strange puzzle for us.

J. Traniello from Boston University investigated the communication systems termites use to inform each other about disease-making microorganisms as his research subject (Mechanisms of Disease Response in Termites) . He made a rectangular shaped Perspex (clear acrylic) nest which he has divided into two sections. The material used for the divisions allowed the termites to pass from side to side. Moreover, some tubes were also placed around the nest so that the termites could leave the nest. He placed termites in both of the sections. After an adaptation period, one part of the nest was infected by spores of a fatal fungus called Metahizium anisopliae, with the change in the behavior of the insects being observed and recorded. Termites that sensed the infected parts of the section started to move their bodies up and down and back and forth, as if they were breathing deeply and continued to depict seismic waves like oscillations and vibrations. Termites in the clean part of the nest felt these vibrations and within an hour had completely abandoned the nest. An interesting observation in the experiment was that the termites in the infected part stayed in the nest and continued to vibrate. In order to determine that the termites left the nest only after receiving the vibrations sent by the termites that had detected the infection, sound absorbent foams were placed between the sections, and the same experiment was carried out three times more. In the experiments conducted with the absorbent foam, despite the existence of the disease, the termites in the uninfected sections did not leave the nest. This proves that termites were receiving the vibrations from the infected termites and were replying to them by immediately deserting the nest.

It was thought that the termites in the infected area would also leave the nest after sending messages to the termites in the other section. This hypothesis, however, proved to be false. They stayed where they were and continued sending warning signals until they died. This was another example of the sacrifice observed in social insects that give up their own lives for the continuation of their society. The termite perceives the existence of a fatal bacteria attack and immediately starts to send warning signals; and by not abandoning their nest, they successfully put into effect a quarantine system. These social insects, without any intelligence, apply the quarantine system in such a precise manner that the disease is completely prevented from spreading. What is more, by sacrificing themselves for their society, they show that the principle of “if a person’s endeavor is for his nation, that person becomes a miniature nation on his own” is not only valid for human beings.

Ants, using a different method than termites, synthesize bacteria eliminating chemicals in their saliva glands that protect them from infectious diseases. These chemical combinations are very effective against bacteria and fungi. Ants protect themselves by covering their bodies with these substances at certain intervals. Termites, although in appearance not very different from ants, do not produce antiseptic substances in their bodies. Termites use a different strategy by establishing a symbiotic relationship with the bacteria that live in their intestines. Some termites that feed on decayed wood need enzymes to digest the cellulose. The cellulose needed by termites is synthesized by the bacteria in their intestines and turned into sugar. Thus, termites receive the glucose they need for survival and bacteria are provided with a comfortable berth in the bodies of the termites. Because of this symbiotic relationship, the production of fatal antibiotics that would kill the bacteria would be harmful to the termites themselves.

Instead of producing chemical compounds or antibiotics like ants, the seismic movements and self-sacrificing behavior depicted by the termites has given scientists the idea that it may be possible to benefit from termites as an early warning system for earthquakes. This idea is reflected in the Holy Qur’an, chapter Naml (The Ant), verse 18:

Until, when they reached a valley of ants, one of the ants said: “O you ants! Get into your dwellings lest Solomon and his army crush you unawares.”

This verse shows us the sensitivity of ants to vibrations. They have organs in their feet that are sensitive to movement. For one of those ants to have been able to warn the other ants, it must either have seen or sensed the coming of Prophet Solomon’s army. As obviously an ant cannot see an army coming from a long distance, they must have felt the vibrations made by the feet of the soldiers. We know that sound waves move very fast and are strong in solid objects. Because of this, by placing an ear onto railway track one can hear the vibrations of a train from far away. Termites most likely have an organ that receives vibrations that is similar to that of ants, because if a species can produce a signal (e.g. light, sound, or vibrations) for communication, they must also have an organ that is capable of receiving this signal. Since termites communicate with vibrations, they must also have an organ that is sensitive to weak vibrations. From this respect, if the code that is based upon some of the behaviors and vibrations used by the termites can be decoded, then are techniques of predicting earthquakes can be considerably improved.

The Prophet Muhammad is like the core of all the good deeds, prosperity and divine blessing. He is the unfailing, unerring guide, the exemplar to be taken as a model by all, and the one who leads to the Right Path, who establishes the best methods to serve God and mankind and thus ushers a new era to enable human beings to live humanely.

He is the means, appointed by God, to take people out of darkness to the light. Accordingly, he will be given the equal of the reward earned by the good deeds of his community. In accordance with the principle “one who causes is like the doer,”¹ the same amount of reward for the good and righteous deeds done by his people will go on being written in his book of reward till the Day of Judgment.

To the Prophet belongs the Maqam al-Mahmud, the praised position or rank assigned to him as intercessor in the Day of Judgment. His book of reward will not be closed from the time of his death. Rather, abundance of good works and pious deeds will be added to it, his rank will increase ever higher, the scope of his intercession will expand further,² and thus, as God wills, he will have a right to intercede for greater numbers, masses, of the people of his community. For this reason, we will look at this question from two different angles:

First, by uttering the formula calling God’s benediction on the Prophet, we renew our oath to the Prophet and the desire to belong among his community. That is, we say: “We remembered and thought of you as our Prophet and prayed God to increase your worth and degree, and we join and relate ourselves to you.” Since our prayer is made with the intention that God will increase the degree of esteem of the owner of the Maqam al-Mahmud, his sphere of intercession will expand and thus many more people will be able to benefit from his intercession on the Day of Judgment.

Secondly, one’s prayer to God that the Prophet’s rank be increased is a means to be taken under the protection of the Prophet and thus one’s hope of intercession is enlarged. That is why it is we, rather than the Prophet, who are in need of invoking God’s blessings and peace upon him. By doing so we acknowledge the Prophet as the Prophet, his greatness and authority, and, at the same time we acknowledge our smallness, our nothingness, our need for belonging to his community. Just as a person can regard the state of which he is a subject or citizen as potent to assist him in case of need or danger, so do we stand in need, on account of our incompetence, poverty, and the anxiety of a terrible Day of Reckoning-even now, in advance, we can feel the oncoming, shock of that Day- of the refuge and safety of the Prophet, and we seek that refuge through our invocations, inform him of our present state and give him a petition to be remembered.

May God honor us with the intercession of His Prophet, the one who has by God’s leave, the widest right of intercession on the Day of Reckoning. Reflect, too, on the good news that God allows to every Prophet something that he may pass on to his people. When the other Prophets were granted the right to ask something for their peoples, they all asked for something in this world. But the Prophet said: “I left what I would give to my people to the Hereafter, and that is my intercession.”³

Notes

1. Muslim, Imara, 133; Tirmidhi, Ilm, 14; Abu Dawud, Adab, 115.
2. Bukhari, Adhan, 8; Abu Dawud, Salat, 38.
3. Bukhari, Tafsir al-Sura, (17) 5, Tayammum, 1; Muslim, Iman, 326-327, Masajid, 3

People of heart are monuments of humility and modesty who are devoted to a spiritual life, determined to stay away from all the material and spiritual dirt, always vigilant to corporeal desires of the body, and ready to struggle with such evils as hatred, resentment, greed, jealousy, selfishness and lust. They always endeavor to give what is right the highest esteem, to convey to others what they feel about this world, as well as the next, and they are always patient and cautious. People of faith and action who, rather than talking and making noise, live as they believe, present an exemplary personality for others. Such people move on, never pausing, teaching those who are walking toward God how to do so. Inside, they have a pyre that can never be extinguished. Yet, in order not to disclose this painful burning inside, such people never complain to others. As such, they are constantly emitting heat to the spirits of those who seek shelter in them.

A longing for the transcendent realms is evident in the eyes of people of heart. Dedicated to the consent of God, they are such people of progress and of struggle with distances that they run like a purebred Arabian steed until they reach their Beloved One, without expecting, in the meantime, anything in return.

People of heart are such sincere adherents of the truth that all they think of is to stabilize the justice on earth and they are willing, when it comes to His consent, to give up their own desires and wishes. They open their hearts to everyone, welcoming them affectionately, and appearing as an angel of preservation in society. Regarding their deeds and attitudes, they try to be compatible with everybody, they try to avoid vicious competition with others, and they avoid resentment. Even though such people make choices from time to time in favor of their convictions, beliefs, methods and ways, they do not compete with others. On the contrary, they love all who serve in the name of their religion; they love their country and their ideals. Furthermore, they give generously to other people in pursuit of positive activities and they try to show as much respect as possible to the philosophy and ideas that other people adopt.

Along with such endeavors and activities, people of heart who are seeking ways to incur His help also give utmost importance to God’s aid and assistance. They pay particular attention to union and solidarity, which are considered a means of God’s aid. They are ready, wholeheartedly, to cooperate with anybody who is on the straight path. Moreover, for such an understanding of union, they, in spite of themselves, follow a path. Believing that union incurs mercy, and dissension and disunion lead nowhere, such people do their best to gain the help and good will of all, ever receptive to showers of Divine aid.

People of heart are lovers of God, and devoted seekers of God’s consent. They connect their deeds to His pleasure, regardless of the circumstances. They display great ambition to please Him, and are willing for the sake of this purpose to use or abandon all that they possess-of this world or not. There is never any room in the realm of their thoughts for unpleasant expressions like “I did it,” “I succeeded,” or “I managed it.” Such people take pleasure in the fulfillment of the tasks of others, as if they had carried such actions out themselves, they take the same amount of pleasure in such achievements as if it were their own and they follow humbly after these people, leaving also the honor and the title of leading to them. What is more, as they consider others to be more eligible and successful in serving religion and humanity, they provide other people with more comfortable facilities, and, taking a step back, continue in their service as an “ordinary person.”

People of heart are too busy fighting their selves and their misdemeanors to be interested in the misdeeds of others. In contrast, they set an example to others of what a good person should be, leading others to attain higher horizons. They turn a blind eye to what other people may do wrong. Responding with a smile to those who have displayed negative attitudes, such people nullify bad behavior with kindness, not thinking to hurt anybody, even when they have been hurt over and over again.

For the man of heart, a soldier of the reality that has been devoted to gaining God’s good pleasure with feelings, ideas and deeds, the first priority is to lead a life based on perfect faith and equipped with sincerity. Thus, it is unlikely that such a person will be dissuaded from reaching their goal, even if they were offered the heavens in addition to the world.

People of heart never compete with those who bear the same ideals and who walk on the same path, nor do they envy them. In contrast, they complete what has been left incomplete by others, and, when interacting with other people, they treat them as if they were as closely connected as organs of the same body. With a complete understanding of renunciation, pushing their counterparts into the limelight, in every earthly as well as unearthly matter, they withdraw to the background. They act as spokespersons for the accomplishments of others, applauding them and welcoming their achievements with the same joy that they feel on a festival.

Relying to a great extent on method and manner, people of heart conduct all of their acts in accordance with their nature. They try, however, to remain respectful to the acts and thoughts of others. They are able to live harmoniously and to share, developing common projects. They struggle to replace the word “I” with the word “we.” Above all, they sacrifice their happiness for that of others. In so doing, they never expect any appreciation or respect from anyone. They even think that such expectations are a form of moral corruption and, thus, they avoid appearing in the limelight, they avoid fame and fortune, much as they would a snake or a scorpion, hoping only to be soon forgotten.

People of heart do not violate the rights of any other people, nor do they seek revenge. Even in the most critical circumstances, they tend to behave calmly, and do whatever a person of heart should do to the utmost. They always reply to evil acts with kindness, and, considering badness to be a characteristic of evil, treating those who have harmed them as monuments of virtue.

People of heart lead a life illuminated by the light of the Qur’an and the Sunna, and also within the framework of the consciousness of taqwa (piety), blessing, and sainthood. They are on constant guard against feelings of egoism, pride, fame, etc., feelings which kill the heart. The glories performed by such people are attributed to the Real Owner, saying, “All is from Him.” With those things that depend on will power, they avoid uttering “I,” instead taking refuge in “We.”

People of heart are afraid of no one. No single event can send them into a panic. “Relying on God, he works hard, expecting the rest from His aid,” sums up their character, and they never break their promise.

People of heart never lose their temper with anybody, nor are they offended by those whose hearts are attached to God. When they see any of their brothers or sisters-in-religion doing wrong, they do not abandon them. In order to avoid embarrassment they do not make any wrong-doing publicly or personally known, either. On the contrary, they blame and question themselves for witnessing any immoral act.

People of heart avoid commenting on the attitudes of believers that are apt to be interpreted differently. They think positively of what they see and hear and never perceive such actions as being negative.

In every act and deed, people of heart keep in mind that here, this world, is not a place of reward, but rather one of service. Accordingly, they perform the duties that they are responsible for in strict discipline, regarding it as being discourteous to God to be concerned about the consequences. They consider it a priority to perform actions in the name of God and with God’s consent in order to serve the religion, belief, and humankind, and however great their achievements may be, they attribute all to God, without thinking about taking a personal share for themselves.

The destruction of order cannot leave people of heart in despair, nor does the opposition of other people disturb them. “This world is not a place for conflicts or rows, but one for endurance,” they say, and patiently clench their teeth. They seek ways out of any situation that they may find themselves in, not losing hope even at the most critical of times, and they are constantly producing with adamant perseverance multifarious strategies. Today, when we find that human values are despised, when there are cracks appearing in religious thinking, when every place resounds with the disturbance caused by the carefree ones, we need people of heart as much as we need air to breathe and water to drink.

Can a person live without sleep?

Sleep is known as one of the basic needs that are necessary to sustain life in addition to eating, drinking, and respiration. There have been some studies about the endurance of people to sleeplessness. The period that a normal person can do without sleep is three or four days on average. At the end of this period, some problems arise such as absent-mindedness, irritability, not knowing the time, hallucinations, stammering, not understanding what is said, trembling of the hands, inflammation in the body, pain, and defective vision. The longest one of these experiments was carried out on an American undergraduate student. After 11 days of sleeplessness, the experiment was ended when his health was under serious threat.

How much sleep does a healthy person need?

Various studies on sleep show that the period of sleep we need for a healthy and balanced life is between 4-10 hours for an average person, depending on genetic factors. It is about 6-8 hours for adults. On the other hand there are some studies that show that we do not have to sleep eight hours a day, on the contrary six, five, even four hours can be sufficient.

What are the consequences of too much or too little sleep?

Those who sleep too much or very little tend to face health problems as compared to those who enjoy regular sleep. In a long-term study, more than 71,000 women were observed over ten years and two important points were determined: firstly, long hours of sleep increased the risk of heart disease; secondly, those who slept too much faced as many health problems as those who slept very little. Sleeping too much can cause obesity, diabetes, high blood pressure, a decrease in muscle volume, a reduction in the immune system function, and depression.

What kind of relationship is there between the amount of sleep and rest?

We can see in our own experiences and that of others that there is no direct proportion between the amount we sleep and the amount we rest. A person who sleeps little can feel rested more than one who sleeps too much; the former one has had a restful sleep that is sufficient.

What should be done to enjoy quality sleep?

There are some important points in daily life and prior to sleeping that need to be focused on:

– One should have a light meal in the evening, at least two hours before sleeping. Heavy meals carry risks for those who have problems with snoring and respiration. Drinks that have stimulating effect, such as tea, coffee, and cola delay sleeping.

– The sleeping atmosphere is important. The ideal atmosphere for quality sleep requires low light, quiet, and a warm room with a bed which is not too hard or too soft.

– One should have a regular sleeping habit. One of the conditions for enjoying quality sleep is to sleep and wake up at the same hours. It is particularly important to have regular sleep on week days. The disruption of this regularity at the weekend is one of the stumbling blocks standing in the way of a quality sleep.

– One should lie on the right or left side. Lying flat on one’s back or lying prone can bring certain problems. Snoring or interruption of respiration only occurs while lying flat on one’s back. The most suitable position for sleeping is to turning to the right or left. A person unconsciously moves and changes position 10 or 15 times during his sleep as a result of Divine Mercy. Here one remembers the verses of the Holy Qur’an about the sleeping positions of the “people of the cave”: . . . We caused them to turn over to the right and the left… (Kahf 18:18). It is striking that there is no expression of lying flat on one’s back or lying prone. Moreover lying on one’s right is also the tradition of the Prophet Muhammad, peace and blessings be upon him.

During which hours should we sleep?

In order to determine the ideal hours for sleeping it is important to know the events that occur in the human body during sleep at different periods. We should know that the pineal gland is installed in the human body as a system. Located in the mid-lower part of the brain, this gland has to secrete certain hormones. One of them is melatonin. God eases sleep with this hormone and regulates the cycle of sleep and waking. The secretion of melatonin begins in the evening and goes on until it peaks at two or three o’clock. That means a system was innately installed in the human body that makes sleeping easy in the evenings. On the other hand, being exposed to extreme artificial light, watching television at midnight, and external effects, such as electromagnetic fields, decrease the production of melatonin and is harmful to the running of the system.

Further research has shown that sleep plays an important role in bringing the TSH hormone under control. TSH helps control our metabolism and, indirectly, our levels of energy. Therefore, nowadays those who have low TSH level, that is about 25 or 35 %, are recommended to wake up during the night. This new scientific research is completely in accordance with the habit of the Prophet; he used to sleep shortly after Isha prayer (earlier than most people sleep nowadays), and wake in the very early morning hours (sometimes as early as midnight) again to pray. This sleeping system takes its resource from Holy Qur’an. God orders the Prophet in the Qur’an as follows:

O you enwrapped one! Rise to keep vigil in the night, except a little; Half of it, or lessen it a little; Or add to it (a little); and pray and recite the Qur’an calmly and distinctly (with your mind and heart concentrated on it). We will surely charge you with a weighty Word (and with applying it in your daily life and conveying it to others). Rising and praying at night impresses (mind and heart) most strongly and (makes) recitation more certain and upright.” (Muzammil 73:1-7)

There are also some facts about napping. The best time for a nap is midday according to the experts. A half-hour siesta consisting of a deep and slow period is equal to two hours of nighttime sleep. Therefore when one sleeps at midday, they will need less sleep at night. Midday is known as being the least efficient period of day and human beings have the tendency to sleep at this time. By having a short siesta, one spends other periods in the day more energetically and efficiently. This sleep is frequently practiced in hot climate zones. In some companies in Japan, certain places are allotted in order to encourage people to sleep at midday.

The day time nap is a sleep that the Prophet Muhammad practiced and advised, which is known as “qaylula.” This sleep lasts from mid-morning to just past noon. This sleep is part of the Prophet’s tradition as it allows a person to rise at night to pray. In this way one is prepared for midnight prayer.

There are two more periods of time in the day and it is not recommended to sleep at these times. The first one is “ghaylula.” This is from pre-dawn to forty minutes or so after the sun has risen, the time when prayer is allowed, but not recommended. Sleep at this time is contrary to the practices of the Prophet. The time most appropriate for preparing to work for one’s livelihood is when it is cool. When this time has passed, lethargy descends. It has been established through numerous experiences that just as this is detrimental to that day’s labor and indirectly to one’s livelihood, so also is it the cause of unfruitfulness. In a hadith, the Messenger of God said: “The early morning has been blessed for my Community.”1 As a matter of fact, when the Prophet was about to send an army, he sent it at an early time of the day. Sahr ibn al-Wada, the conveyor of above-mentioned hadith, was a merchant and used to begin his travels very early in the morning. Therefore, he became rich and he had much property. It is also a known fact that the best time of working for sustenance is the early morning.

The other sleep that is not recommended is “faylula.” This is from the afternoon prayer till sunset. This sleep leads to a diminution of life, that is, it makes the life of that day shorter and makes it pass in a state of semi-sleep due to drowsiness, thus causing a physical deficiency. So too, in an immaterial aspect, since most of the results of that day, material and immaterial, became apparent after the afternoon prayer, to pass that time in sleep is as if one has prevented the results of one’s action and makes the day feel as though it has not been lived.

In brief, the “sleep” mentioned in the Holy Qur’an is a great bounty for human beings. However as with all bounties, it is important to find the middle course in sleeping if we want to live a balanced life and to benefit from this bounty during the recommended hours and in the recommended ways.

Note

1. Abu Dawud, Jihad, 85; Tirmidhi, Buyu, 6.

References

• Nursi, S., The Flashes Collection, Sozler Publications, Istanbul: 1995.
• Kaynak, H., Uyku (Sleep), Turk Uyku Arastirmalari Dernegi (Turkish Sleep Research Society), http://www.tsrs.org.tr/
• Burns, K., MH, ND, “Studies Show Fajr Prayer is Healthy,” http://www.islamonline.net/
• “Sleep, Blessed Sleep,” http://media.wiley.com/

There may be some credit to the idea that it is not proper to compare the immigrants in France to those in Germany, due to the historical and cultural differences in their social structures. However, the typical characteristics of ghettos and the similar approaches of the governments to the immigrants imply that such unpleasant events can always take place. First of all, the immigrants who are pushed into ghettos and usually cannot be assimilated are in an isolated position from the main society in terms of language, culture, and education fields. There are clear examples of this in Germany; the large numbers of immigrants living in certain regions bring along serious language and education problems. Many young people start life without a good educational degree, without career opportunities, and after having had negative experiences in school life. Such young people are mostly idle, have achieved nothing close to a satisfactory educational level, and, not caring about human values, they tend to solve their problems through violence as well as being open to manipulation. We face potential danger as long as this situation remains the same. Riots like in Paris might happen in other countries as well. Developing early solutions and maintaining social peace before such unpleasant events happen is in no doubt a better alternative than having to send riot police to the suburbs. Politicians and local administrations should adapt more sensitive approaches to the immigrants, or rather the minorities, who live in the ghettos and similar locations that have such potential.

Germans, for instance, should first of all give up trying to blame the problems on ethnic and religious reasons and form the main frame of a fresh vision of living together. Actually the German constitution does have the relevant essentials for such an approach. However, in spite of the first article of the German Constitution “The dignity of man is inviolable,” Germans in administrative positions often fail to fulfill this principle. Anybody who observes German society in this respect can witness how the dignity of the immigrants is violated, how they are looked down upon, and psychologically isolated at schools, factories, and other workplaces. Beyond violating the individuals’ dignity, insulting words or behavior sometimes even amounts to insulting an entire nation. What is more, unfortunately sometimes even some statesmen present such behavior prompted by the media.

As a matter of fact, the ghettos and similar locations in Germany were not consciously formed by the minorities. The immigrants who came to the country as workers about forty years ago started living around their workplaces in the beginning. Therefore, the number of foreigners at the schools in these neighborhoods started to increase more and more. So the formation of the ghettos started with the dwellings centered around workplaces and then it affected the educational institutions. On the other hand, the fact that in most German cities landlords refused to let out their apartments to immigrants had and still has a role in the formation of the ghettos.

Despite this fact, a minister in one of the parties in Germany made an interesting comment, particularly for the Turks, saying “Turks consider themselves to be superior to Germans, so they prefer to live in ghettos instead of integrating into German society.” On hearing such opinions, one cannot help but remember the old Nazi view of the Jews.

One of the reasons for such attitudes is that some politicians try to gain credit by adopting such policies in order to attract nationalist votes. Surely, these policies do not benefit society and history proves that those who trigger social chaos become the first ones to pay the price. When the hostile and provocative manners of politicians cause unrest, it is the media that should assume the responsibility for maintaining the peace.

Unfortunately, let alone playing a positive role, a significant part of the German media just fans the flames. Almost everyday they exaggerate marginal events and German society is misinformed about Muslims. The result is a biased society that is afraid of all Muslims. Thus, the media is in fact preparing grounds for similar social troubles that happened in France; for ignorance and fanaticism trigger the same kind of reaction on the opposite side.

Even after the provocative events of publishing a caricature that insults the Messenger of God and thereby all the Muslims in the world, most Muslims protested the event within a democratic framework. In spite of this, some European media organs used the freedom of press as an excuse to violate the sacred values of Muslims and they also tried to reflect all Muslims as pro-violence by showing some street demonstrations and violent events, as if millions of Muslims had approved of using violence. The fact that European Muslims protested the provocation within their democratic rights has been overlooked and unfortunately Islamophobia still continues to grow.

The following is a concrete example of the insistent negative attitude of the German media against Muslims. At a news program on the ZDF Channel, the reporter asks questions about the events in the Paris suburbs to Daniel Cohn-Bendikt, the French senator of the Greens in the European Parliament. The program was an evident proof of the terrible need for a radical change in the German mentality about Islam and Muslims. Two points were emphasized by the reporter: the role of religion and the young people’s refusal to integrate! The senator just laughed and his answer revealed how superficial the reporter’s comments were: “the events in the suburbs are in no way related to religion. Some of the people who have been left to their own fate and discriminated against for decades might have turned to religion, but the rebellion doesn’t have a religious motive. Look at the education given in the ghettos. Lots of young people want to benefit from education opportunities, they want to be integrated. But they see how they are discriminated when you look at the terrible condition of their schools.”

The integration policies in Germany, Britain, Holland, and France have all failed. But why? Because the cultural identity of people has been ignored; policies that require them to abandon their religious and national identities and become assimilated into the culture of the country in which they live are being imposed. Today, European countries need to both revise their integration policies to date as well as developing a new “vision of living together” that is beyond integration. The events in Holland at the end of 2004 and the events in Paris in 2005, along with the latest one, the impertinent caricature, give food for thought to state authorities and should allow them to draw important conclusions. The initial precautions to be taken can be to seek ways to enhance educational opportunities in the suburbs and urge the media to give up horror scenarios, rather preparing sensible and informative news to contribute to peace in society.

On the other hand, integration-oriented problems in Europe are generally more common with Muslim immigrants. It is known that in some countries the integration policies towards Christian immigrants have succeeded. The Spanish and Italians in France and the Poles in Germany can be given as examples. The same integration policies didn’t work for Muslims in countries like France, Germany, and Holland. For this reason, terms like “integration” do not make much sense for Muslim immigrants now. After a few decades of integration policies, most Muslims still don’t know with what they are to integrate. No one denies that they should abide by German laws, conform to the social rules, and learn the German language. When the German minister, Prof. Maria Bohmer, said that the immigrants should speak German, learn about German history, recognize the social values, and abide by the legal system of the country this was, of course, approved by all sides.

At this point, both sides need to present a positive approach to reach a healthy solution. On the one hand we have many Muslims who are maintaining their identity and who are citizens that are respected by their German friends. On the other hand, some extremists in the German community just adhere to their bias against foreigners, no matter how they behave. Nevertheless, one shouldn’t jump to conclusions and make an overgeneralization about all Germans.

Sooner or later, good efforts will be shown the respect they deserve. When both sides come together with honesty and good intentions at dialogue activities, we witness that the new “vision of living together” is not a dream, but a reality that is at hand. One should keep in mind that feelings of love, kindness, and the relevant positive responses are inherent in human nature. All of us have the conscience mechanisms to appreciate these feelings. What falls to us is to turn the inherent feelings in human nature in the positive direction, which is already in compliance with what the religions teach.

The discipline in which medicine and engineering truly meet and face new challenges is the field of “biomedical engineering,” an emerging discipline that is only a few decades old. In each sub-specialty of biomedical engineering, researchers study the human body, develop new materials and structures using engineering sciences, either as a treatment method for disease (e.g. artificial bone implants, artificial blood, vascular stents, cardiac valves, etc.) or to diagnose them (e.g. imaging methods and other diagnostic instruments in hospitals). Biomedical engineers face the incredible challenge of developing materials and devices that are compatible with biological systems and capable of working inside the human body to substitute bodily functions. Needless to say, the extreme complexity of the human body makes it impossible to mimic the original system or function of the organs in any way. However, even a poor replacement part or a functional improvement provides great benefit to the patients.

One of the most complex systems of the human body is the nervous system, which consists of the central area (the brain and the spinal cord) and the peripheral parts. The branch of biomedical engineering that deals with the nervous system is “neural engineering.” In this article, we will touch upon a specific subject in the broader area of neural engineering, that is, “neural prosthetics.”1 As the name implies, neural prosthetics is an area where engineering knowledge is utilized to treat neural disorders.

The building blocks of the nervous system are called “neurons.” Neurons generate electric pulses to communicate with each other. The fact that these electric pulses can be elicited by artificial means, i.e. by applying small electric currents to the neurons externally, forms the very foundation of the field of neural prosthetics. Neural engineers can input information into the nervous system by taking advantage of this phenomenon, called “neural stimulation.” Likewise, the information content of neuronal activity can be deciphered by recording the electrical pulses from the neurons and interpreting them according to neuronal function. This two way traffic, monitoring and controlling the neural activity, allows researchers in this field to develop methods of treatment for some sensory, motor, and psychological disorders.

Some of the most successful neural prosthetic applications have been in deep brain stimulation in Parkinson’s disease,

cochlear prosthesis in hearing impairment, bladder emptying and respiration in spinal cord injury, and vagus nerve (10th cranial nerve) stimulation in epilepsy and psychological depression. These are neural prostheses that are readily available as a treatment method for the given ailments. There is a whole host of others that are in the research and development phase. We will review a couple of examples.

In certain diseases of the inner ear hearing is lost as a result of damage to the hair cells inside the cochlea. In normal cochlea the sound information reaches these hair cells after traveling through the ear drum (tympanic membrane) and the structures of the middle ear, causing them to vibrate. This vibration of the hair cells is mechanically transported to the spiral ganglion cells that form the hearing (auditory) nerve. The hearing nerve carries the sound information to the brain in the form of electric pulses. The ganglion cells are healthy and functional even if the entire population of hair cells has been lost as a result of disease. Neural engineers take advantage of the fact that the spiral ganglion cells (which normally accept input from the hair cells) can be electrically stimulated, thus mimicking the function of the hair cells and producing the sensation of sound.2 During a simple surgical operation, the surgeon inserts an electrode into the ear canal which spirals into the lumen of the cochlea so that the sites where the electric current emits from the electrode are adjacent to the spiral ganglion cells (Figure 1). To summarize the principle of the operation; the audio signals are captured by a microphone, processed, converted into electric pulses (A in Figure 1), and transmitted to the implant over a transmitting antenna (B in Figure 1), or headpiece, held in place by magnets. The implant (C in Figure 1) applies the signals to the ganglion cells in the cochlea through tiny electrodes (D in Figure 1). The hearing nerve (auditory nerve) carries the sound information to the brain, where it is “heard.”

Even though the human spiral ganglion has tens of thousands of nerve cells that provide a rich sense of hearing, the cochlear implant, using only six stimulation contacts, can produce auditory perception with sufficient fidelity to enable a deaf individual to use an ordinary telephone.3 Individuals with cochlear implants can also improve their hearing with practice. Thousands of patients have been implanted with cochlear prostheses to date, including children.

The second neural prosthesis application we will review is the retinal prosthesis, which, unlike the cochlear implants, is still in the research phase. Retinitis pigmentosa and age-related macular degeneration both lead to photoreceptor degeneration in the eye and result in a significant visual deficit or blindness.4 A growing body of research supports the feasibility of replacing the function of the photoreceptors with an electronic device. 5–7 A retinal prosthesis is analogous to the cochlear implant in many ways. In a healthy retina, the photoreceptors initiate a neural signal in response to light. In a retinal prosthesis, electrical pulses are utilized to initiate a neural response in the remaining cells of the retina, the bipolar and ganglion cells. It is hypothesized that the perception of shapes and images will be possible through pattern stimulation of the retina. Initial results are encouraging, but the quality of vision that can be attained with this approach is still a question to be answered. A conceptual retinal prosthesis system is shown in Figure 2. The system consists of an external unit coupled to an implanted stimulator with a wireless link. A video camera in the external unit captures an image and converts it to digital data. The implanted unit receives the signal, recovers power and data from the signal, and generates the stimulating current. The stimulus pattern is applied to the retina via the electrode array, which contains distinct electrodes that interface at many locations on the retinal surface. Recent implants in human subjects suggest the feasibility of this approach where individuals attain perception of bright dots in the visual field called ‘phosphenes.’ Furthermore, blind subjects are able to perceive edges when a few of these bright dots are lined up in their visual field.

Figure 3: A conceptual diagram of a Brain-Computer Interface for high level spinal cord injury or patients with ‘locked-in syndrome’ (adapted from Wolpaw et al., see note 9). The recorded neural activity from the motor cortex is processed and converted into command signals to control, for instance, a wheelchair, or to generate electrical signals to activate hand muscles for grasping an object.

Both cochlear and retinal implants are sensory prostheses, i.e. aids for sensory impairments. Another family of neural prostheses deals with motor impairments. Severe motor disability results from high level spinal cord injuries (quadriplegia) where most of the body is paralyzed, sparing only some face, neck, and shoulder muscles. Quadriplegic individuals are in extreme need of a means to control their environment; they need to be in control of their wheelchairs, bed, the room temperature, lights, TV, etc. Because of the level of paralysis it is impossible for them to generate any control signal, except perhaps by sipping or puffing on the end of a tube, which produces a very poor control signal. In the case of a ‘locked-in syndrome’ the condition of the patient is even more serious, with only some functions remaining in the facial muscles. The term ‘brain-computer interface’ has been coined to refer to attempts whereby the motor output of the brain is recorded and interpreted to generate the control signals needed by these patients (Figure 3,9). The ultimate objective of this research will be accomplished when the patients are able to control anything they need to control in their environment, including a computer. The brain-computer interfaces vary in the invasiveness of the approach. The least invasive methods utilize the electroencephalogram (EEG) signals recorded from the scalp. Unfortunately, the signal quality is poor and only ‘on/off’ type of command signals can be generated using this method. In the most invasive, yet most successful applications, an array of electrodes is implanted directly into the motor cortex of the brain at a depth of a couple of millimeters. The recorded signals contain volitional information as the patient makes intentions to move their arms or legs. These signals can be controlled by the patient, and they can in turn be used to control their environment. The current level of success in this type of BCI allows the user to have three dimensional control of a robot arm. This is of invaluable benefit to a quadriplegic individual.

Concluding Remarks: Reflections on Divine Wisdom

Even the subtlest parts of the nervous system are extremely complex. Just to name a few examples, from the highest centers in the brain down to the skeletal muscles in a descending order; the neural circuits of the short-term memory in the hippocampus, fine motor control circuits of the cerebellum, central pattern generators in the spinal cord, and even the control of skeletal muscles in graceful movements of the limbs are impossible to reproduce by artificial means. The Seal of Divine Design is clearly visible in these neural systems, as they are far more complex, far more compact, and far more functionally efficient than any system engineered by mankind. If anything, the growing experience in neurosciences teaches us that the vertebrate nervous system is full of wonders of engineering design. Therefore, it is a great blessing to be a student of both neurosciences and engineering disciplines. This bestows neural engineers with a unique perspective to understand the beauty embroidered into the human nervous system and contemplate on the Divine Wisdom. In spiritual terms, we may think of the human nervous system as a window opening to the works of Divine Wisdom, with manifestations of His Beautiful Names at the brightest level. It is an overwhelming joy to be able to open this window a crack, once in a while, and take a little peek.

References

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