When speaking of a huge emptiness in between the elementary particles, the French philosopher Jean Guitton (1901–1999) gives the following example:

Think of the proton of the oxygen nucleus as the size of a pinhead; then the rotating electron would draw a circle that traverses the Netherlands, Germany and Spain (assuming that the center of this orbit was France, as Guitton lived there). Therefore, if all the atoms that make up my body were close enough to touch one another, you wouldn’t be able to see me at all. [I] would be a particle of dust, just one thousandth of a millimeter.

If we could enlarge an apple to the size of the world, each atom, proportionally, would be the size of a football. We would then be able to learn everything about the atoms by taking one of those atoms and examining it in our hands, wouldn’t we?

No, we wouldn’t!

It isn’t this easy. Even if an apple were to be the size of the world, it would still be too small to attain enough information about its atoms. If we want to see the nucleus of the atom, we must enlarge it to the size of a town, not a football. Then the nucleus, which is the size of a football, is in the middle, and one of the electrons, orbiting 1 kilometer away, would be no larger than a walnut.

Now let’s apply this example to the hydrogen atom, which is the smallest atom. If the nucleus of a hydrogen atom were enlarged to the size of a football then the atom itself would be a sphere with a diameter of 2 kilometers.

Quantum field

The discovery of the atom is in fact the discovery of empty space. It might sound strange to hear the words “huge” and “emptiness” in the same sentence when talking about the atom.

One night, a pessimist, an optimist, and a physicist were looking at the cloudless sky. The pessimist said, “What a great emptiness,” while the optimist said, “There are countless stars.” The physicist, on the other hand, couldn’t say anything, because he wasn’t sure whether what they had seen was a vast amount of objects or a vast field of emptiness.

The developments in modern physics in recent years have changed concepts such as, “substance,” “particle,” and “vacuum.” Vacuum is usually defined as “the living environment, life breath, or energy” of the universe.

The vast vacuum that physicist sees in the sky is what we call the quantum field

The quantum field is formless and shapeless. It is the field of all forms and the basic essence of the universe. The durable and solid substance that we call a particle is the condensation of this field into small units. The quantum field is the environment of activity, transportation, and communication, all at the same time. It is noteworthy that this approach is very close to the ancient approach that claims that space is full of ether.

Albert Einstein defined matter as the space region in which this field was extremely condensed. According to the understanding of the new physics, both the matter and the field of the matter are the same thing.

According to quantum physics, all matters in space are like islets in an ocean, and are connected to each other through subjacent earths. In the concept of a quantum field, space is a stable integrated whole and unity of waves and these interactions happen in “waves.”

Vacuum is not emptiness

The vacuum was once believed to be a place with nothing inside it. However, the universe has a beginning, and everywhere in this universe was once a single place that later came into existence. Therefore, it is impossible for a place in which “there is nothing” to exist in the universe. In brief, subsequently, there must have been something everywhere that has been created. Just as there is no dry place in the sea, there cannot be any emptiness in this sea of existence that was created out of nothing. Underlining this truth, quantum physics defines the universe as a whole and says there is no emptiness in the absolute sense. In other words, the universe in which there is no “empty” space is a world that has been “called into being.”

If everything around us, even human beings, consists of atoms, most of which are made up of emptiness, and if in fact the actual physical structures that compose our bodies are so few, then why can’t we go through walls or closed doors, like cartoon characters? What makes matter so solid and durable?

In fact it is not easy to answer this question. Electrons are created in small places, like atoms, and have been given phenomenal speed. An electron moves at 1,000 kilometers per second (that means it rotates one million times around the nucleus). As a result of this phenomenal speed, the atom becomes a tough and solid mass. We can compare this to airplane propellers that appear to be a solid and flat surface when spinning.

The amazing electron

The features of electrons, such as being able to pass through two holes in an obstacle at the same time (no other particle can do this) have astonished scientists and brought out a metaphysical dimension that are beyond the wave nature of light. The granular structures of subatomic particles contradict the understanding of matter. According to the findings of quantum mechanics, the particle is in fact nothing but a dynamic effect and movement. The particles can be composed of energy or they can be entirely converted to energy. The classical concept of elementary particle is becoming obsolete in today’s world.

Nevertheless, the changes in our perception of matter do not necessarily mean matter is unreal. The truth is that particles of matter do not have a constant reality or an independent essence, in contrast to what has been assumed. Whatever seems to be or is reflected as matter, energy, or value, or whatever we call it, is nothing but the manifestation of the Divine Names of the Creator Who created “nothingness.”

Think of a shadow play. The image that the audiences see on the curtain, which is far from the source of light, is not “real.” The real thing is another object that is in front of the source of light or behind the curtain. What we see is the reflection of the object itself or its movements. If we don’t know how this play has been staged, we may think that the image on the curtain is real. Even though there is an image on the curtain, it does not have its own existence and is not real. In the same way matter exists but its existence and its being in this condition is not something under its control.

Before the realm of the quantum was discovered, Newtonian physics had accepted matter as being solid, durable, and constant. Everything we touch, such as walls, trees, and all the objects we see have the solid and durable condition of matter. But if one looks at an object through an electron microscope, they will see that 99% is vacuum and 1% is light. We can form circle of light if we swing a light source in a dark room. If we add a second, third, and fourth source, and move them so that they can form illuminated spheres, someone who is observing from a distance will perceive a three-dimensional sphere instead of a two-dimensional illuminated circle. Thus, we can understand that by increasing the number of spheres we form a three-dimensional model of matter. According to quantum physics, matter found in the universe is pretty much like this example. In short, matter does not consist of a combination of solid particles. There is almost no difference between the “building stone” of human beings and the image of human on television. And we can say that just as the television broadcast disappears when there is a power cut, it is also possible for this universe, which seems so permanent, to disappear with one command.

A television broadcast is constantly being renewed through the transmission of pictures and sound by means of electronic signals. As in the example above, if our existence is like the image on television, then can we say that the universe is also being renewed every second like a TV broadcast?

None of the objects we see (trees, birds, humans, etc.) take their existence from the concrete reality of the matter that we perceive. Thus, they must receive their existence from the power and the names of the Creator Who creates everything out of nothing and keeps it in perpetual motion. In brief, although created out of nothing, existence is being created all the time.

It is not the intention of this article to speculate on the true motivation behind the printing of the blasphemous cartoons that derided and insulted the blessed memory of Prophet Muhammad, peace be upon him. Rather this article is intended to provide the reader with succinct answers to some frequently asked questions that were raised in the aftermath of the event.

The ancient practice of mockery

It would be appropriate to point out first that mocking sacred religious figures is not a practice initiated by the Danish newspaper in question. Prophets of earlier generations were constantly targets of mockery and derision. The following verse from the Qur’an, for example, attests to this fact:

Ah! Alas for those servants! Every time there has come to them a Messenger, they have but mocked him. (Yasin 36:30)

There are explicit Qur’anic references to the ridicule that certain individual prophets were exposed to, but this general verse should be enough to prove the assertion.

The derision suffered by Prophet Muhammad

Prophet Muhammad, peace be upon him, was no exception. He became a subject of mockery in his time after he started to communicate the message revealed to him, as indicated in the following verse, as well as in many others:

Whenever they see you, they take you for nothing but an object of jest, (saying): “Is this the one whom God has sent as a Messenger?” (Furqan 25:41)

For the pagans of Mecca, they thought that if the long-awaited prophet were to appear among them, then the notables of their tribes were more worthy to be chosen than the orphan of Abdulmuttalib, peace be upon him. The Prophet constantly had to endure similar ridicule and other hardships in his time.

He also suffered derision from the people of the scripture, as the Qur’an points out in a few verses. For example:

(O Messenger!) Say: “O People of the Book! Is it not that you dislike us only because we believe in God and what has been sent down to us and what was sent down before, and because most of you are transgressors?” (Maidah 5:59)

By asking this question without providing the answer, the Qur’an leaves the answer to the conscience of the audience. Muslims believe in one god, Allah. The Aramaic and Hebrew names Eloah, Elah, Eloi, Elohim are also from the same root as the Arabic word Allah. Muslims believe in the messengership of all the holy figures cited in both the New and Old Testaments. Is the problem with the final message that Muslims believe in that it came after the others? But note – if one and a half billion Muslims hold Moses, Jesus, and Mary, peace be upon them, dearer than their own lives, it is because of this last message.

Idolatry and icon-worshipping

Another common question that was brought up in the wake of the cartoon crisis was about the depiction of the Prophet. It should be mentioned that there are few authentic traditions that place some reservations on representative arts in general, and discourage making the images of living creatures.

In order to understand the wisdom behind these reservations, the following aspects of the methodology of Islamic jurisprudence should be remembered. A general principle stipulates that all acts are judged according to their consequences; if the consequences are evil and detrimental than the act is considered unlawful, otherwise it is lawful. Another principle states that anything that helps or leads to what is unlawful is also unlawful.

Islamic faith is based on pure monotheism, and Islam is very strict against the manifestations of polytheism and idolatry in any form. No one possesses perfect, infinite, or absolute divine attributes other than the Almighty Creator himself. However great they may be, the created do not have a share in the divine attributes of the Creator.

Prophets are no exception to this rule. Islam, therefore, takes necessary precautions to ensure that all ways that could lead to idolatry in the form of hero worshipping are not practiced in the religion.

The following quote from the works of a renowned twentieth century Islamic scholar, Bediuzzaman Said Nursi, summarizes this and the wisdom that lies behind the restrictions imposed on images.

Just as the Qur’an forbids in a severe fashion the worship of idols, so too does it forbids the worship of forms, which is a sort of imitation of idol-worship. Yet civilization counts forms as one of its virtues, and desires to dispute the Qur’an on this matter. But forms, whether images or concrete, either embody tyranny, or embody hypocrisy, or embody lust; they excite lust and encourage man to oppression, hypocrisy, and licentiousness. [25th Word]

In summary, making images for educational and other lawful causes is permitted. If the image is made for the purposes of or may lead to idolatry, or if it encourages oppression, hypocrisy, or excites lust, then it is not permitted.

It should be stressed that such restrictions on representative arts are not specific to Islam. Several Biblical verses in Exodus and Deuteronomy, for example, forbid making images. In fact, the second of the Ten Commandments stipulates this.

Moreover, the explanations given above should be enough to make it clear that these restrictions were placed for a specific purpose and they do not, in any way, imply that Islam is an adversary to the arts. As a matter of fact, Islamic civilization has produced the finest works of art in architecture, calligraphy, decorative arts, music, etc. In this matter the reader is referred to the numerous references available on Islamic art.

Calligraphic portraits of the Messenger

Muslim artists used calligraphy to depict a non-visual, thus acceptable, image of the Prophet. They have been commemorating his blessed legacy by depicting verbal images or “calligraphic portraits” of him. Such beautiful artwork that inscribes a description of the prophet in words is known as the hilya al-saadat and is very common, especially in Turkish calligraphy.

Freedom of speech

The protests in the Islamic world, notwithstanding the normative teachings of the Qur’an, may have given an impression that Islam gives little or no value to the freedom of expression. On the contrary, Islam holds that the attribute of speech is a valuable gift bestowed upon mankind as expressed in the following verse:

The All-Merciful. He has taught the Qur’an (to humanity and, through them, to the jinn); He has created the human; He has taught him speech. (Rahman 55:1-4)

Man is the vicegerent of God on earth. Compared to the rest of creation, the divine attributes of God are manifested in the most perfect way in human beings. The sounds that an animal make can never be described as speech. In that sense, the attribute of speech and the freedom to exercise that power is what makes us truly human.

Numerous passages in the Qur’an, the eternal message of God, quote the words spoken by unbelievers. The objections and suspicions they raised are then refuted by Qur’anic evidence and truth. If nothing else, this alone should be enough to establish the significance of freedom of conviction and freedom of speech in Islam.

Every type of freedom is associated with a certain set of responsibilities and ethics that prevent its abuse. Freedom of speech, in particular, should be exercised with respect for all members of the society. Needless to say, ridicule, insults, and harassment do not fall into the category of freedom of expression.

Among several verses in the Qur’an that teach the ethics of speech, the following is related to the main topic of this article:

O you who believe! Let not some men among you deride others, it may be that the latter are better than the former; nor let some women deride other women, it may be that the latter are better than the former. Nor defame one another and therefore your own selves, nor call one another by nicknames (which your brothers and sisters do not like). How evil is calling one by names that connote transgressions after one has embraced faith, and how evil it is thereby to be marked with transgression after being marked with faith. Whoever does not turn to God in repentance and give up doing so, such are indeed wrongdoers. (Hujurat 49:11)

Good repels evil

The Qur’an also teaches the errors that can be made in speech and the etiquette of responding to such errors. It is important to stress that the violence witnessed in the protests in Muslim countries that followed the publication of the cartoons in no way reflects the normative teachings of the Qur’an. Read, for example, the following verse:

The true servants of the All-Merciful are those who move and act on the Earth gently and humbly, and when the ignorant, foolish ones address and treat them (in a way that originates from their ignorance and foolishness), they simply continue, wishing peace on them. (Furqan 25:63)

As a general principle, the Qur’an teaches to repel evil with good and encourages forgiving others:

(But whatever they may say or do,) repel the evil (done to you and committed against your mission) with the best of what you can do. We are best aware of all which they falsely attribute to Us. (Muminun 23:96)

However, it should be noted that, The recompense of an evil deed can only be an evil equal to it; but whoever pardons and makes reconciliation, his reward is due from God. Surely He does not love the wrongdoers. (Shura 42:40)

Responses

Islamic scholars commented on the cartoon crises, denouncing the defamation perpetrated by the editors of the Danish paper as well as the protests that followed. The following excerpt is taken from a transcribed speech of a renowned Turkish scholar, Fethullah Gulen, who also serves as the honorary president of the Writers and Journalists Association based in Turkey:

Freedom of expression does not authorize anyone to defame others. There is certainly a freedom of disseminating one’s thoughts, but if you do not take others’ thoughts into consideration you will leave them with no freedom. There should be boundaries between freedoms.

Bigotry is present in every country and we have seen many examples. In the face of all this foolishness, we still should act upon reason. Our religion does not cause us to disregard other religions; (on the contrary) it causes us to feel respect toward them. Our religion encourages us to get together with everyone, it desires that we open our doors to everyone, and we do open our hearts to everyone. You must be respectful to everyone.(1)

The media is invariably seeking the sensational, and is reluctant to tune in to the moderate voices. As a result, an incurious and indifferent member of the audience is exposed to only one side of the story. Contrary to the expected outcome of telecommunication technology, on occasion the media serves as an agency of disinformation. It is therefore crucial for a world citizen to apply to multiple media outlets in order to attain a balanced view of events on a global scale.

Another important scholar of Egyptian origin and the head of the International Association of Muslim Scholars, Yusuf al-Qaradawi, said:

The sabotage done by some Muslims in some capitals in response to the offensive cartoons is unacceptable and should be denounced.

The final quote is taken from a joint statement issued by the Secretary General of the Organization of Islamic Conference, Ekmeleddin Ihsanoglu, and his colleagues:

We fully uphold the right of free speech. But we understand the deep hurt and widespread indignation felt in the Muslim world. We believe freedom of the press entails responsibility and discretion, and should respect the beliefs and tenets of all religions. But we also believe the recent violent acts surpass the limits of peaceful protest.

The Universal Mercy

What could be more erroneous than depicting Prophet Muhammad-God forbid the thought-as a supporter of violence or of terror? Such a claim is nothing but an expression of strong prejudice and hatred. In reality, he was the embodiment of mercy and compassion.

It is impossible to do justice to the compassionate disposition of the Prophet in a short article. Various biographies have devoted chapters in praising his merciful character and there are many books written specifically on this topic. The few traditions quoted below are included for the sake of completeness and are intended to give the uninformed reader a first impression. Anas bin Malik, who was honored in serving the Messenger for ten continuous years, said: “I’ve never seen a man who was more compassionate to his family members than Muhammad.”(2) An insane woman pulled him by the hand and said: “Come with me and do my housework.” He complied with her request.(3)

Such traditions clearly show that he was compassionate by nature and embraced his immediate family as well as other members of his community with abundant mercy.

The Battle of Uhud was a significant turning point in the history of Islam. God’s Messenger was wounded on his blessed face and one of his teeth was broken. As many as seventy companions of the Prophet were killed in the battle. Among the martyrs was his noble uncle, Hamza, whose body was mutilated in revenge by Meccan unbelievers. All these severe circumstances did not prevent him from praying: “O God, forgive my people, for they do not know.”(4)

Does this sound like a description of a man who would support violence and destruction? His mission was to save mankind, not to destroy it. His profound compassion was not restricted to his friends and companions, but was extended to his staunchest enemies. The next few examples show this to an even greater extent. He was full of mercy for all of creation. It is reported that he once said: “Pity those on earth so that those in the heavens will pity you.”

We again hear from him that a prostitute was guided to the truth by God because she gave water to a dog dying of thirst. He noted that another woman was sent to Hell because she confined a cat without food and it subsequently died of hunger.

Did not the Qur’an describe him as an embodiment of mercy? Read:

We sent you not, but as a Mercy for all worlds. (Anbiya 21:107)

The Prophet’s military dimension

It is, in general, not thought proper to describe Islam using restrictive terms. Statements like “Islam is a religion of peace,” “Islam is a religion of reason,” etc. reflect only certain aspects of the religion. However, it may be a comprehensive description to call Islam a religion of balance. Islam establishes a fine balance between the faith and good deed, between this world and the Hereafter, between the material and the spiritual, between the peace and use of force, etc.

Although this is not an article on the Islamic concept of peace and just war, it would be proper to contrast the use of force with universal mercy.

The Messenger Muhammad was a prophet who had to fight for his message and may be compared to previous prophets like Moses. Abraham, according to the Bible, also waged war against his enemies. It is permitted in Islam to take up arms under certain circumstances: in self defense, in defense of the oppressed and in defense of the freedom of conviction. The first verse revealed on this issue in the Qur’an stipulates:

The believers against whom war is waged are given permission to fight in response, for they have been wronged. Surely, God has full power to help them to victory. (Hajj 22:39)

Conflict is a reality of social life, and it may not always be resolved in peaceful ways. Taking up arms to end injustice, for example, is an act of mercy shown for the oppressed. War is seen as an exception in Islam, a religion that gives the utmost value to human life, as explained in the following verse:

He who kills a soul unless it be (in punishment) for murder or for causing unrest and spreading corruption on the Earth shall be (considered) as having killed all humankind; and he who saves a life shall be as if he had saved the lives of all humankind. And, indeed, there came to them Our Messengers again and again with clear Revelations (to convey to them such directives so that they might be revived both individually and socially) and signs-miracles-(proving their Messengership). Yet, notwithstanding all this, many of them go on committing all kinds of excesses on the Earth. (Maidah 5:32)

Finally, it may be instructive to give a count of casualties in the battles of Prophet Muhammad. The chart below shows that the total number of casualties did not exceed 400 in the entire 23 years of his lifetime as a prophet.

This supports the general principle of Islam that the use of force is allowed when it is absolutely necessary and to the extent that it is absolutely necessary. In contrast, it may also be instructive to remember the terrible atrocities perpetrated in the twentieth century all over the world, which have claimed the lives of millions and millions of innocent people.

Beautiful minds

It is true that anti-Islamic prejudice is more widespread in the West than it has ever been before. On the other hand, it is also true that many intellectuals, philosophers, members of the clergy, Eastern and Western alike, both

in the past and in the present have voiced their opinions against such bigotry. Many have praised the prophetic and personal qualities of Prophet Muhammad emphatically. Here are few examples from the past:

Lamartine deemed it proper to ask, in his Historie de la Turquie, whether there was any man greater than Prophet Muhammad in regards to all the standards by which human greatness may be measured. Sir Bernard Shaw stated, in The Genuine Islam, that, in his opinion, Prophet Muhammad must be called the savior of humanity. Michael H. Hart, in The 100, stated that Prophet Muhammad’s unparalleled combination of secular and religious influence entitled him to be considered the most influential single figure in human history.

Thomas Carlyle, in his Heroes and Hero Worship and The Heroic in History, grieved the lies heaped round Prophet Muhammad, and labeled them as a disgrace. Gandhi, in Young India, expressed his strong conviction that it was not the sword that conquered lands for Islam, but it was the Prophet’s noble character that won hearts.

Indeed, millions of Muslims travel to Mecca every year to show their love and devotion to God and their gratitude and respect to the rose of their hearts, Prophet Muhammad. It was he who illuminated the lives of billions with the knowledge of God. It was he who taught his followers how to prosper both in this world and in the next. It was he who brought the message of universal mercy and it was he who lived up to it. It is incumbent on every person, whether Muslim or not, to learn more about the pride of mankind. May God shower His boundless mercy, peace, and blessings on him at all times.

It would be fit to conclude this article with the words of M. Fethullah Gulen:

If only mankind had known Muhammad, peace be upon him, they would have fallen in love with him, as Majnun fell in love with Layla. Whenever his name is mentioned, they would tremble with joy and their eyes would be filled with tears.

Notes

1. http://en.fgulen.com/content/view/2179/14/

2. Muslim, Fada’il, 63.

3. Qadi Iyad, al-Shifa, 1:131, 133.

4. Muslim, Jihad, 101; Bukhari, Anbiya, 54.

The skin, which covers a total surface area of approximately 1.65 m2 and which weighs in total about 9.5 kg, is surely the largest and the heaviest organ of the human body; yet its miraculous functions are still a puzzle to us.

A layered structure

The human skin is composed of three layers: the epidermis (outermost layer), the dermis (vascular connective tissue below the epidermis) and the hypodermis (the deepest portion of the skin), each of which has a very complex metabolism of its own. Each of the structures of which the skin is comprised has a wide variety of functions; all of these functions must be in order if we are to maintain our good health. In particular the epidermis and the dermis each have their own distinct functions, but also share some duties, and all of these are essential for the survival of the human. The thickness of the skin varies from 8 mm on the palms and soles of the feet to nearly less than 1 mm on the eyelids. Within the epidermis are found four dif¬ferent types of cells that undertake different tasks; the appearance of our skin, in terms of texture, evenness of color, hydration, and overall youthfulness and constitutional health, is greatly dependent on the interaction of these cellular functions.

A single organ with several functions

It is very interesting that the majority of people are not aware of the fact that the skin is one organ.

Not only does it cover the body, our skin performs many amazing tasks such as,

-helping with water conservation,

-helping with the maintenance of body temperature,

-perception of touch

-providing a barrier to harmful germs,

-storing fat,

-storing vitamin D,

-acting as a mechanical barrier against knocks or bumps,

-helping in the removal of the waste products of metabolism

-providing protection against environmental influences, such as cold or high temperatures, and destructive ultraviolet rays, as well.

It is common knowledge that the major task of our skin is to protect the human body from harmful environmental factors. It is, indisputable that the fundamental purpose of the skin is to provide a flexible, protective shield between us and the outside world. This is made possible by the layers of flattened epithelial cells which hinder micro-organisms and chemicals from entering the body.

Constant replacement

The benefits we have mentioned would not last long, however, if skin cells were not renewed. This amazing regeneration process happens through a replacement operation that is dependent on a continuous cell division in the basal layer. As the cells move towards the outer surface they lose their softness. Consequently, they gradually die off and stiffen. Dead cells are constantly sloughed off from the upper surface of the epidermis and are continuously shed; they are replaced by new cells that are generated in the deeper layers. This process is often referred to as “cellular renewal.” As cells progress through the various stages, they finally stiffen and die or keratinize. This dead cell layer, or keratinocytes, makes up the outermost layer of the epidermis, the stratum corneum. These hardened and cornified cells are designed by our Creator to act as a protective barrier; otherwise, living cells would not be able to provide the protective qualities necessary to isolate the living tissue from exposure to possible detrimental substances and organisms. The living epidermal cells die by an extremely sophisticated process, displaying a voluntary self-sacrifice that enables humans survive, an evident blessing from our Most Gracious Lord.

Regulation of body temperature

The regulation of temperature is considered to be one of the major duties given to the skin. We naturally lose water through constant evaporation throughout our lives. It is of utmost importance that the loss of too much body fluid is prevented. By narrowing or widening the capillary blood vessels and also by means of numerous sweat glands, evaporation on the surface enables our skin to become cooler or warmer, in a strictly limited range of temperatures. The fat cells of the skin prevent losing too much heat, and when the body overheats, the skin’s extensive small blood vessels carry warm blood to the surface where it is cooled. So, as we can deduce from this, the main task of the skin is to prevent the loss of body fluids through evaporation.

Another task of the skin is the storing of fat and the production of vitamin D [25-dihydroxycholecalciferol]. Vitamin D is a fat-soluble vitamin that is found in food and can also be processed in our body after exposure to ultraviolet (UV) rays from the sun. Sunshine is a significant source of vitamin D because the UV rays from the sun stimulate the synthesis of vitamin D in the skin. This fundamental feature of our skin is, clearly, indispensable to our skeletal development.

The witness

The human skin has also a function in sense communication with the environment. It gathers sensory information from the environment; this is performed by means of a great number of receptors (for example, those for warmth and cold) and intraepithelial nerve endings. Nerve cells in the skin form the body’s first contact with the outer world. At the moment of birth, an infant’s first experiences of the physical world are perceived through the sense of touch. Nerve cells allow the skin to receive and transmit signals from touch, pain, tickling, etc. As the skin is the boundary between a living creature and the world around it, it is also the physical interface between the creature and other creatures and the world. Hence it is the location of all contact, good or bad in kind. The Qur’an declares that the skin will also testify when we are called to account on the Day of Judgment:

Until when they reach it, their ears, and their eyes, and their skins will bear witness against them as to all that they did habitually. They will ask their skins, “Why have you borne witness against us?” They will answer: “God Who makes everything speak has made us speak.” It is He Who has created you in the first instance, and to Him you are being brought back. You did not seek to veil yourselves (when sinning) without ever considering that your ears or your eyes or your skins would one day bear witness against you. (Fussilat 41:21-22)

As pointed out in the verse …the abode of the Hereafter is truly alive (29:64), everything in the Abode of Hereafter will be alive. So, like every part of a human being, the skin will bear witness for or against them. The verse implies that it is the medium where all our contact is recorded and it will be an ideal witness.

Wounds and healing

Another astounding mission of our skin is its role in healing wounds. The human skin has remarkable selfhealing properties, which obviously point to an intelligent design. A skin wound heals from the bottom up and from the edges inward. In the first stages of healing, the basic connective tissue of the skin moves into the injured area. The depth of the wound determines how well it will heal; the regeneration process begins immediately, but we still do not know what the trigger is. As a wound heals, the edges are drawn together by a process called contracture. The most amazing part of this phenomenon are the later stages of healing. It is as if all the cells are fully aware when and where to end the repair. Nobody knows why they abruptly stop working and how they finalize restoration.

A shield against germs

Our skin also serves us by organizing and activating the immune system. Some specific cells, which form a network in the epidermis or in the outer layer of skin, play an important part in this activity, by regulating the immune response to germs. As a major contributor to the body’s immune system, constituting the first line of de fense in keeping out bacteria, viruses, and other organisms that invade the body, the skin is home to enormous quantities of T-lymphocytes, or T-cells. Those domestic defense soldiers attack and destroy bacteria, fungi, viruses, parasites, toxins, and cancerous cells that can cause disease. Thus, the skin is both a watertight barrier surrounding and protecting our body from a number of external assaults, never letting the undesired pathogenic germs penetrate.

Our Almighty and Everlasting Creator has granted us this gift of skin. He knows what those who are in need are in need of, and it is obvious that He is aware of the need of our cells, our organs, and our living metabolism, thus He has given the most favorable structural design to the human body. Just before we pray to Him, we should remember that the more consistent our demands, the more bountiful He will ordain. Frankly, there seems to be no way to explain the miracle of skin other than attributing it to the All- Beneficent God.

References

1. Cognis Deutschland GmbH & Co. KG Skin Care Forum 2006.

2. ABPI – The Association of the British Pharmaceutical Industry.

3. Dr. K.K. LO, Social Hygiene Handbook – 2nd Edition.

4. Helmut Leonhardt, His, Zyt und Mikroanatomie des Menschen, Vol. 3, Thieme, Stuttgart 1990.

5. H. Brannon M.D., The skin anatomy ed. 2002.

6. Beauty Clinics Hashmi.com. Skin Analysis 2005.

7. Goldsmith LA, Biochem and Physiology of the Skin 2nd ed NY Oxford University Press, 1991. 8. Breathnach AS. Atlas of the Ultrastructure of Human Skin. London: J. & A. Churchill, 1971.

9. Elias PM. Epidermal lipids, membranes, and keratinization. Int J Dermatol 1981; 20: 1-19.

10. National Skin Care Institute 2005-2006 website.

11. Ali Ünal, The Qur’an with Annotated Interpretation in Modern English, The Light, Inc., NJ:2006.

There are close spiritual relations between the Cave of Hira in Mecca and the Aqsa Mosque, and between Mecca and Jerusalem. In Mecca- to be more specific, in the Cave of Hira-Prophet Muhammad, peace and blessings be upon him, devoted himself to worship, and the Revelation started there, while the Prophet’s journey from the Sacred Mosque (in Mecca) to the Aqsa Mosque ended in Jerusalem. The Aqsa Mosque was also the place from which the Prophet started his heavenly journey. In addition, the Aqsa Mosque was the first of the two qiblahs to which Muslims directed themselves in prayer, and it was the place where Prophet Muhammad led the other prophets in prayer. Mecca, on the other hand, is the place where the first of the Two Honorable Mosques lies, to which every Muslim pays a visit at least once in a lifetime if they can afford to do so. It is also the place where the Cave of Hira is located, where the Glorious Qur’an was revealed for the first time. This is why Muslims love and concern themselves with all these sacred places equally.

The Ottoman conquest

Jerusalem was under Mameluke rule before the Ottoman era, which lasted from 1517 until the downfall of the Ottoman Empire at the beginning of the nineteenth century. In 1517, Sultan Selim I put an end to the reign of the Mamelukes in Egypt, and consequently the same in Jerusalem, which was also under the Mamelukes’ sovereignty.

Once Sultan Selim I had established authority over Syria, Egypt, including the Two Honorable Mosques (the Sacred Mosque in Mecca and the Prophet’s Mosque in Medina), and the Aqsa Mosque in Jerusalem, he decreed that no new churches or places of worship were to be built in the cities, the towns, or the villages of these areas. However, the places of worship already built were to be maintained in order to ensure that they were used according to their original purposes. The old buildings could be demolished only if they were rebuilt in their original places and in the same style of construction. By making such a decree, Sultan Selim I followed the example of the Commander of the Faithful, Caliph Umar ibn al-Khattab, who, in 15 AH (637), acknowledged the due rights of all non-Muslim sects in writing. This conduct was likewise repeated by Sultan Selim I when he conquered Jerusalem; he proclaimed a written decree (firman) stating that all the rights of the Christians and Jews were to be observed. He thus ensured for all the sects of non-Muslims the right to practice their rituals freely. This decree, which was penned by the then judge of Jerusalem, was copied out by the Armenian Sarkiz Karakoç, from the original copy, which is found in the State Archives of the Armenian Patriarchy in Jerusalem. It is also found in the Book of Churches in the Prime Ministerial Ottoman Archives in Ankara. In the abovementioned decree, Sultan Selim I defined the rights of the non-Muslims and forbade any violations of such rights.

The following is a translation of the Arabic text of the decree, which in turn has been translated from the Turkish version of the document.

The Text of the Decree of Jerusalem

“Let this decree be duly abided by.

This honorable decree, decreed by His Majesty, bearing the monogram of the Sultan, with God’s help, states that:

With God’s help, we have arrived in Jerusalem on 25 Safar (the second month of the Arabic lunar calendar) 923 AH (1517). In the company of the other priest, the Armenian Patriarch, Sarkiz, who came asking us to grant his followers favors, in which regard they requested us to let them keep under their control the churches and other places of worship which from ancient times have been under their administration, as well as to renew the covenant granted to them by Caliph Umar ibn al-Khattab and Salahuddin al-Ayyubi. Thereupon, it has been decided that the Armenian priests will continue to be authorized to hold under their control-as they have been doing-the Church of Qiyamah, the Cave of Bethlehem, where Jesus Christ was born, the keys of the gate to the north, the two candle-sticks and their candles at the gate of Qiyamah, the great churches, Mar Yaqub, the Churches of Dayr Az-Zaytun, Habs al-Masih and Nablus, including the churches of the Abyssinians, Copts, and Assyrians.

This honorable decree states that nobody from other religions shall interfere with them. I have issued this decree ordering this: let it be duly abided by. The control and disposition of the abovementioned great churches are to be for their owners. Similarly, this applies to the churches located in the suburbs and inside the borders of the Armenian Patriarchate in Mar Yaqub. The same also applies to the places of worship of other sects, such as the Abyssinians, Copts, and Assyrians, i.e., they also have the right to practice their rituals therein, and control such places of worship themselves. Further, no one has the right to interfere in appointing or dismissing those who are in charge of religious affairs and those who supervise the monks, priests, metropolitans, and bishops. Again, all their religious affairs, their churches, temples, monasteries, and other sacred places are under their authority, and no one has the right to interfere.

People of all sects have the right to enter the Church of Qiyamah, to go to the center and the tomb of Virgin Mary in the suburbs of Jerusalem. They also have the right to visit the Cave where Jesus Christ was born, the keys of the gate in the north, the two candlesticks at the Church of Qiyamah, the lamps inside the cemetery, and the candles. This may be done by keeping the ceremonies and acts of worship in the church Qiyamah performed according to the agreed beliefs.

Thus, people of any nation have the right to enter the Church of Qiyamah, walk around it, visit its door, see the gold and the precious stones in its windows, watch and visit the temple inside, and to visit all the wells and the shrine of Mar Yuhanna in the yard of the Church of Qiyamah. People also have the right to visit Habs al-Masih, which is located near Mar Yaqub in the suburbs, visit the rooms of Yaqub, which is also located in the suburbs, and visit the rooms and the guesthouses near the Cave of Bethlehem.

Furthermore, the previously mentioned Armenian patriarchate has the right to manage all the gardens and olive farms, and in general their churches, temples, monasteries, and shrines. They also have full control over all their possessions, their endowments, and whatever they own. No one should obstruct any Armenian person who comes to visit the Church or the Well called “Zamzam.” Similarly, no one is to cause any harm to their farms, their place of worship, or their shrines; no one has the right to forbid them from reaching such places.

From now on, this decree of the sultanate is to be abided to according to the way explained. No one from any different religion should interfere in their affairs. Let my honorable children, viziers, pious tutors, judges, beylerbeyis (governor general), governors of sanjaks (i.e. subdivisions of a province), voyvodes (native princes; governor or mayor), subashis (policy superintendents), and the like act by this. Finally, no one should oppose any of them, whatever the case may be, and nothing of what has previously been stated is to be altered or changed. If any one interferes, changes, or alters something, they will be considered to be among the criminals and sinners in God’s sight.

All should know that my orders, and my decree which bears my monogram-I, the conqueror of the world-will be certified, and let the content of this decree be duly abided by.

This is written in 923 after Hijrah.”

From this we can see that Sultan Selim I, having arrived in Jerusalem, received the Armenian patriarch, the clergymen, and subjects; he granted them safety, treated them generously, and, further, renewed Umar’s covenant and Salahuddin’s treaty.

It is worth mentioning that such treatment was not restricted to Jerusalem alone, but rather was introduced in many other places. For instance, Sultan Selim I also issued a similar decree for the monks of Saint Catherine Monastery in Sinai once he settled in Cairo in 1517. In this decree, Sultan Selim granted the monks of Saint Catherine the same rights he had previously granted to the Armenian patriarchate, the Abyssinians, and the Assyrian Copts in Jerusalem.

It is noteworthy that throughout history there has been no single incident in which a Muslim leader has besieged a church or a place of worship, attacked it, or forbade water or food to be taken inside such a place of worship. Never has a Muslim army or security force pursued anyone sought refuge in a place of worship.

The document presented here and many other documents remained in force throughout the ages. Even the decree of Selim I to the monks of Saint Catherine Monastery was preserved there until the Israeli occupation of Sinai; its whereabouts are now unknown to the author.

The Golden Age: Suleyman the Magnificent

Sultan Suleyman the Magnificent (1520-1560) showed remarkable excellence in the field of construction after he had ascended the throne; he also excelled in the field of lawmaking. After 55 years, all the Arab lands, up until Telmisan in Morocco, were within the borders of the Ottoman Empire.

Sultan Suleyman bestowed much of the spoils he gained in wars on the Two Honorable Mosques, as well as the Aqsa Mosque. He covered the external walls of the Dome of the Rock Mosque with flagstones made of ceramics of superior quality instead of using mosaic, which would have needed to be repaired from time to time. The result of this process was that the mosque attained a blue ceramic covering, instead of a mixture of red and green; this tiling has given the mosque its magnificent appearance, which has remained for many centuries. Also, instead of mosaic, Sultan Suleyman had the lower part of the walls covered with marble and surrounded the building from above with a girdle of dark blue ceramic with inscriptions in white. He further ordered that colored glass be fixed in the windows, which were firmly placed within cavities in bright white gypsum and plaster.

In addition, Sultan Suleyman ordered that all the walls of Jerusalem be repaired, to give them the appearance they maintained until recent times.

It is worth mentioning that the Church of Marqad Isa had no bells until 1545, so he commanded that bells be hung there. In 1555 there was a small building over the shrine in the circular part of the Church of Qiyamah, so he commanded that another structure, which was to be well designed and suitable to the shrine, be built instead of the older one.

At this time, the church was divided between various discordant Christian denominations. Such discordance prevented the necessary restoration and reconstruction from being carried out and thus no bell tower had been constructed. This was the case until 1719. By a government order, all the drawings, figures, and styles had been preserved as they originally were when the tower was being built and during the necessary restoration work. In fear of changing the original appearance, renovation work that should have been done to the Church of Qiyamah was abandoned. In 1808, a fire broke out in the Armenian Church, which led to the destruction of its entire western section, and it was agreed that the Armenians themselves would handle the necessary restoration and renovation work, by virtue of a decree issued by Sultan Mahmud II (1808–1839). According to existing texts, the gilding of the Dome of the Rock Mosque was renewed and the Sultan ordered that the Mosque be restored from the outside. It was the Christian denominational differences that prevented the Church of Marqad Isa and its ornaments from being renovated, and it would have been possible to make use of the remaining places so that the church may be turned back to the state it had during the Crusades.

The nineteenth century witnessed many events that disrupted the peace and tranquility of Palestine, in general, and Jerusalem, in particular. For instance, Napoleon Bonaparte (1769-1821), who was under siege in Egypt, attacked Palestine. As he set siege to Acre, he sent some French troops to attack Jerusalem. So the Turkish and French troops fought in front of Yisra’il; that is in front of Marj bin Amir, but the French troops were defeated. Then, in 1831, Palestine, in particular Jerusalem, was captured by the troops of Muhammad Ali Pasha, and this city came under Egyptian rule until the Egyptian issue was solved. Shortly after the enthronement of Sultan Abdulmecid I (1839-1861), the great powers at that time put pressure on the region. Eventually, France joined these nations and a treaty was convened in 1840 that forced Egypt to leave Palestine. After that, England and Austria exercised substantial pressure to restore Jerusalem to Ottoman rule. This continued until the end of World War I. However, during the last stage of the war, namely on December 8, 1917, Jerusalem was occupied by the British. Thus, this sacred city which had enjoyed an independent administration during the Turkish Ottoman era now was under British administration until 1948.

The story of Sultan `Abdulhamid II and what he did to protect Jerusalem is a long story that needs an entire article devoted to it.

Thus, the nitrogen molecule is inert and stable. However, in spite of this fact, nitrogen molecules undergo oxidization in the presence of water; in other words, nitrogen molecules are unstable in the presence of H2O and more easily form other compounds. This is expressed in the following equation:

This reaction occurs quite slowly. If this reaction did not occur so slowly, all of the nitrogen and oxygen molecules in the atmosphere would immediately combine with ocean water to form nitric acid. If this were to occur, an extraordinarily terrifying scenario that would lead to a global catastrophe would occur: The earth’s oceans would change into nitric acid, the most powerful and harmful acid in both its oxidizing and its acidizing effects! Such an event would entirely consume the nitrogen and oxygen of the atmosphere. The only more devastating global calamity imaginable is the apocalypse and the end of time itself! Of course, this chemical reaction cannot be entirely eliminated, even if its rapid occurrence would result in a terrifying global catastrophe. On the contrary, this chemical reaction must continue to occur slowly, as it has in the past, in order to ensure the proper formation of nitrogen compounds in the chemistry of the ocean; this is crucial to the continuation of life on earth. It is interesting that this phenomenon can show us how misguided some philosophers and philosophical movements, who have not based their thinking on religious principles, are in their attempts to demonstrate that humankind is God-like.

Although humankind is the most perfect creation in the universe, we are nonetheless almost entirely helpless in the face of the dangers that threaten us. The chemical reaction, summarized briefly above, has been taken from a basic chemistry textbook. The rate of the chemical reaction we described-in which nitrogen molecules in the presence of water can result in oxidation and the formation of nitric acid-in fact occurs in such a measured way that it is beneficial rather than harmful. This fact, along with the regularity at which the rate of this reaction occurs, clearly demonstrates the helplessness of the human condition.

Fortunately, the slow rate at which this reaction occurs ensures that the terrifying global catastrophe described above does not occur. Entire oceans do not turn into nitric acid, and the oxygen and nitrogen in the atmosphere, which is so crucial to our survival, is not consumed in this apocalyptic fashion. Should we not, therefore, learn the chemistry behind this good fortune? Even more importantly, should not we wonder Who calibrates the rate of this reaction, and continues to ensure that this careful calibration is not disturbed?

Where oaks once grew.

Power plants displace our cornfields

On that lovely land.

The breeze roughly sidles and bends

Over the purling brooks,

And all the mockingbirds hush

As the day droops.

Wailing moans heard everywhere

By countless orphans of the east,

Longing for a lofty peace,

Never knowing what fate conceives.

Neither chilly blizzards

Nor scorching sun,

Can lay a trap under its debris.

For those who learned too late, perhaps,

How to defy the pull of the sand.

I HAVE REPENTED AND TURNED TO GOD SO SINCERELY THAT I WILL NOT BREAK [THE VOW OF REPENTANCE] UNTIL MY SOUL LEAVES MY BODY. ( RUMI)

Tawba (repentance) means that one feels regret and, filled with remorse for his or her sins, turns to God with the intention of obeying Him. According to truth-seeking scholars, repentance signifies a sincere effort to no longer oppose the Divine Essence in one’s feelings, thoughts, intentions, and acts, and to comply sincerely with His commands and prohibitions. Repentance does not mean being disgusted with what is bad or prohibited and thus no longer engaging in it; rather, it means remaining aloof from whatever God hates and prohibits, even if it seems agreeable to sense and reason.

Repentance is usually modified by the adjective nasuh (as in Tahrim 66:8), literally meaning pure, sincere, reforming, improving, and repairing. Tawba nasuh-sincere, reforming, and improving repentance-means a pure, sincere repentance that perfectly reforms and improves the one who feels it. One who feels such a sincere, heartfelt, and true remorse for the sin committed seeks to abandon it, thereby setting a good example for others. The Qur’an points to this when it mentions true repentance: O you who believe! Turn to God in true, sincere repentance (Tahrim 66:8).

There are three categories of repentance:

• The repentance of those who cannot discern Divine truths. Such people are uneasy about their disobedience to God and, conscious of the sinfulness clouding their hearts, turn toward God in repentance saying, for example: I have fallen or committed a sin. Forgive me, or I ask for God’s forgiveness.

• Those half-awakened to Divine truths beyond veils of material existence who feel an inward pang of sinfulness and remorse right after thinking or doing anything incompatible with the consciousness of always being in God’s presence, or after every instance of heedlessness that envelops their hearts, and who immediately take refuge with the Mercy and Favor of God. Such people are described in the following Tradition:

“One who sincerely repents of his sin is as if he had never committed it. When God loves one of His servants, his sins do not harm him.” Then he recited the verse: “Assuredly, God loves the oft-repentant and those who always seek to purify themselves.” When asked about the sign of repentance, he declared: “It is heartfelt remorse.”(1)

• Those who live such a careful life that, as declared in a Tradition: “My eyes sleep but my heart does not,”2 their hearts are awake. Such people immediately discard whatever intervenes between God and their hearts and other innermost faculties, and regain the consciousness of their relation to the Light of Lights. They always manifest the meaning of: How excellent a servant! Truly he was ever turning in contrition (to his Lord) (Sad 38:44).

Repentance means regaining one’s essential purity after every spiritual defilement, and engaging in frequent self-renewal. The stages of repentance are:

• Feeling sincere remorse and regret

• Being frightened whenever one remembers past sins

• Trying to eradicate injustice and support justice and what is right

• Reviewing one’s responsibilities and performing previously neglected obligations

• Reforming oneself by removing spiritual defects caused by deviation and error

• Regretting and lamenting the times when one did not mention or remember God,or thank Him and reflect on His works. Such people are always apprehensive and alert in order that their thoughts and feelings are not tainted by things that intervene between themselves and God. (This last quality is particular to people distinguished by their nearness to God.)

If one does not feel remorse, regret, and disgust for errors committed, whether great or small; if one is not fearful or apprehensive of falling back into sin at any time; and if one does not take shelter in sincere servanthood to God in order to be freed from the deviation and error into which one has fallen by moving away from God, any resulting repentance will be no more than a lie.

On sincere penitence, the famous Sufi master Mawlana Jalaladdin Rumi says:

I have repented and turned to God so sincerely that I will not break [the vow of repentance] until my soul leaves my body.
In fact, who other than an ass steps toward perdition after having suffered so much trouble (on account of his sins)?

Repentance is an oath of virtue, and holding steadfastly to it requires strong willpower. The lord of the penitents, upon him be peace and blessings, says that one who repents sincerely and holds steadfastly to it has achieved the rank of a martyr, while the repentance of those who cannot free themselves from their sins and deviations, although they repeatedly repent, mocks the “door” toward which the truly repentant ones turn in utmost sincerity and resolution.

One who continues to sin after proclaiming a fear of Hell, who does not engage in righteous deeds despite self-proclaimed desires for Paradise, and who is indifferent to the Prophet’s way and practices despite assertions of love for the Prophet cannot be taken seriously. This is also the case with one who claims to be sincere and purehearted, but spends his or her life oscillating between sin and repentance.

An initiate’s first station is repentance, while the second is inaba (sincere penitence). In common usage, inaba also refers to the ceremony that is held when one submits to a spiritual guide (as a murshid). While repentance requires the training of feelings, thoughts, and acts in order to move from opposition to acceptance and obedience, sincere penitence demands a critique of the authenticity, sincerity, and sufficiency of that acceptance and obedience. Repentance is a progression or journeying toward God-that is, seeking to do what is pleasing to God and refraining from what is forbidden by Him. Sincere penitence is an ascension through the stations of journeying in God-in other words, striving to live an upright life in self-annihilation and absorption in God so that one may seek His pleasure in all actions and thoughts.

Awba (turning to God in contrition) is an ascension through the stations of journeying from God-that is, being responsible for guiding others after having embodied the Islamic way of belief, thought, and conduct. In other words, taking refuge in God in fear of dying as a non-Muslim and deserving eternal punishment is repentance; annihilating one’s self in God in the hope of preserving one’s spiritual rank is sincere penitence; and closing one’s self to any desires, ambitions, or aims other than God’s good pleasure is turning to Him in utmost contrition.

The first is the state of all believers, and is expressed in: Repent to God, O believers! (Nur 24:31). The second is an attribute of saints and the foremost in belief and moral conduct who have been brought near God. Its beginning is seen in: Turn to your Lord repentant (Zumar 39:54), and its end is stated in: He comes with a contrite heart (Qaf 50:33). The third is for the Prophets and Messengers, all of whom are appreciated and praised by God in the words: How excellent a servant! Truly he was ever turning in contrition (to his Lord) (Sad 38:44).

The words of repentance uttered by those who are always conscious of being in the presence of God express the individual’s sincere penitence or their turning to God in contrition. This is how the words of the best of creation, upon him be peace and blessings, should be understood when he said: I ask God’s forgiveness seventy (or one hundred, according to another narration or version) times a day.

Repentance is the act or manner of those trying to live an upright life while remaining unaware of God’s constant super-vision of His servants and what nearness to Him really means. Those who live in awareness of God’s nearness regard it as heedlessness to turn to God as ordinary people do, for He directs them as He wishes, constantly supervises them, and is nearer to them than anything else. Their station is not that of the people of the Unity of Being-ecstatic saints who view the creation while living in a state of being completely annihilated in God and therefore accept God as the only truly existent being. Rather, it is the station of the people of the Unity of the Witnessed- scholarly saints who accept that the truly existent one is He Who is witnessed or discerned beyond the creation. More than that, it is the station of those progressing in the light of Prophet Muhammad’s practice, upon him be peace and blessings.

It is merely an assertion and a groundless claim when those who have not attained this station, and thus live [merely] on the outer surface of their existence, talk of awba and inaba, and especially of the final points of these two stations.

Eternia is the land of eternity, the land where there is no end to anything. I learned it from an animated cartoon named He-man. At that young age, I did not really feel what it meant to be eternal, because I was not in search of it. For me, what mattered was the excitement I felt in catching the cartoon on time every week. Once the episode was over, the unknown and unexpected adventures of the next episode used to keep my excitement active until then. Today, as I age into maturity, the unknown outcomes of the events in my life and the uncertainties about the possible realizations of my dreams keep me in a state similar to that which I experienced in my childhood. But this time, I am the hero, and the world around me replaces Eternia. I am the one who is going through troubles to gain inexhaustible satisfaction and joy. If you follow me, I will tell you the “sesame” f o r m u l a that opens the doors of Eternia. “It was the fall of 1977. The corridors of the hospital reverberated with the cries of a newborn. His delayed birth was taking place at a later time of the day, due to his mother’s reluctance and fear to deliver him.” Given this very same start, a thousand people could come up with a thousand different stories. You can go further and specify an end to this story, such as “As the sun fell below the horizon, he permanently closed his eyes with tears and a deep smile on his lips.” Still, there will be an infinite number of possible ways of moving from the given start to the given end.

The existence of infinite possible ways of life results in our inability to accurately predict the future. Here are some actual examples to further our thoughts. Lincoln, who finally had great political success, lost so many times in his past enterprises. Without seeing the final point, it is impossible to tell if he was an idealist destined to success, or a loser with an obsession. Similarly, in the case of Einstein, it was impossible to tell at first whether he would be a famous and successful scientist despite his awful start in education, or a dropout student due to his non-conformity and academic inadequacy.

These examples show that we are not only unable to penetrate into the future but also ignorant of the true nature of events. The reason for our both shortcomings is the uncertainty inherent between two points in the time line. Exactly the same thing can be seen in geometry. There are infinite number of curves that pass through a given pair of points, which means there are infinite number of equations that can describe the distribution of a pair of points. The concept of infinite number of curves is enabled by the uncertainty about the path connecting the two points. Are there other instances linking uncertainty to infinity?

What is the size of the universe anyway? Many people have been dazzled by this question throughout history. Studies were done to see if the universe had limits, and if so, to determine its size. Still, we do not have an established answer to this question. Simply, we say the universe is infinite. The reason behind this unproven conclusion is the uncertainty about the limits of the universe. In effect, our ignorance of them translates into the conclusion of an infinite universe. Once more, we see the strong relationship between uncertainty and infinity.

Why is a prison a prison? Is it because you cannot get out of an area whose borders are visible? Or, is it because you are only allowed to certain number of actions there? Both can be part of the answer. Now, help the inmates and make the area of the prison larger so that they cannot see the borders anymore. Let us make their building larger as well. Does it not sound like our situation within the borders of a country? What is happening is that you are introducing a significant amount of uncertainty into the limits of the prison area, which induces a feeling of infinite land for the inmates.

Although we like uncertainty when it gives a flavor of infinity to pleasures, we usually do not like it when it is present in fears and losses. The fear of losing1 and not knowing the limits of the loss are two killers of all pleasures. Uncertainty induces a fear of infinite loss. Try to remember a rendezvous with a friend for which he/she was late. Until the time your friend showed up, the uncertainty of the time of arrival triggered a feeling of infinite waiting time, which made you impatient. When you are sick, not knowing the time you will recover also puts a lot of burden on your soul.2

Another example is found in male-female relations, especially in the western world. By not marrying each other and continuing with dating, individuals introduce uncertainty into their relationship, which gives them a sense of infinite freedom of action in their couple life. The comfort of infinite freedom of action due to uncertainty transforms into selfish moves in the long run. Then, insincere attitudes fostered by infinite freedom trigger an ever-growing mistrust within the couple due to the uncertainty about the individuals’ fidelity to each other, and the pair disintegrates.

Similarly, the uncertainty of the moment of death triggers a feeling of infinite life.3 Our lack of vision of God and the angels induces an infinite level of freedom of action. Human beings, especially youth, are challenged by this hypothetical infinity of life and their supposed freedom of action. However, the actual coming of death permanently removes the uncertainty about the angels and God. Thus, uncertainty serves as a means of eliminating the permanent residents of paradise from the permanent residents of hell.4

To conclude, this world is a land of uncertainties except for two things: birth and death. Although their qualities and actions are uncertain, whoever comes to this land definitely leaves it one day. By exercising our free will here, we weave our deeds, as everyone else does, between the same start and end, i.e. birth and death. However, the uncertain nature of this world tempts us with a hypothetical infinity embedded in its pleasures and burdens. Maybe this supposed infinity is a manifestation of two eternal lands, i.e. paradise and hell, whose existence is uncertain for us. Then, we, as humans, need a Helper to survive under the uncertainties of this world, a merciful Omnipotent Being who can convert these uncertainties into the infinite bliss of the actual Eternia-paradise in the company of our Creator.

Notes

1. Hadith: “Remember death very frequently, the spoiler of pleasures.”
2. Nursi, S., The Flashes, 25th Flash, 11th Remedy.
3. Nursi, S., The Flashes, 21st Flash, 1st Means of Attaining Sincerity.
4. He Who has created death and life, so that He may try you (and demonstrate to yourselves) which of you is better in deeds… (Mulk 67:2)

One of the most important reasons for the last two world wars was the sharing of energy sources. 60 years on from the last world war, the world is now very close to confronting the same problem. There has been an enormous rise in energy demand since the middle of the last century. This increase has resulted from both rapid industrial development and population growth. As shown in Figure 1 and 2, the world population is 4.8 times greater, and the total energy requirement has increased more than 30 fold from between 1850 and 2000. Many studies have demonstrated that while global demand increases by at least 2-3% per year, the current oil fields are depleting at an average of 3-5% per year. If this demand continues at this rate, we will reach a point of crisis in oil sometime after 2010, and the same will be true for natural gas somewhat later, between 2020 and 2030 [1, 3]. The basic energy source of the world, hydrogen, is a new hope for solving the energy problem. It is likely that this century will be the century of the fuel cell. This technology uses hydrogen as fuel, and offers the prospect of supplying the world with clean, sustainable electrical power.

Hydrogen, which is the simplest element in space, was discovered in the 16th century and its inflammable property was understood in the 18th century. Ninety percent of the known universe consists of this simple element. Hydrogen is colorless, odorless, nonpoisonous, and 14.4 times lighter than air. In its liquid phase it has a temperature of -252.77 °C. It is the fuel of the sun and other stars, hence the main energy source of the universe. Hydrogen is not found as a free element in nature, but rather it is found as a compound, particularly as water. Hydrogen has the largest energy amount per unit mass among known fuels. The energy of 1 kg of hydrogen equals 2.1 kg of natural gas and 2.8 kg gasoline. However, its volume per unit energy is higher. It is 1.33 times more efficient compared with fossil fuels as an energy source. When hydrogen is used to produce heat or propulsion, only liquid water or water vapor emerge, making it an extremely clean energy source.

Hydrogen can be used with fuel cells to produce electricity. At the present time, the cost of this method is 3 times more expensive when compared to other fuels. Fuel cells use hydrogen, or hydrogen containing compounds to produce electrical energy and heat. A fuel cell has no moving parts and makes no noise when operating. A single fuel cell contains three layers, as shown in Figure 3. These are the anode-electrode layer, the membrane layer, and the cathode-electrode layer.

There are three types of fuel cells; Polymer Electrolyte Membrane (PEM), Direct Methanol Fuel Cell (DMFC), and Solid Oxide Fuel Cell (SOFC), each named after the material used as fuel. The PEM fuel cell is fueled by pure hydrogen. In the anode, hydrogen is split into its basic elements, a proton and an electron. While the proton migrates through the membrane of the fuel cell, the electron travels around the membrane and goes to the cathode, creating an electrical current. In the cathode-hydrogen proton the electron reacts with oxygen to form water, which is rejected as waste. The basic system is the same for the DMFC and the SOFC fuel cells. The DMFC is fueled by a mixture of methanol and water. Before reaching the anode electrode, the methanol is split into CO²and hydrogen. The SOFC fuel cell can use different kinds of fuels that contain methane and hydrogen. All the reactions are shown in Table 1. One fuel cell can produce 0.6 of a volt. To get enough power, several fuel cells are piled in a stack. The space between fuel cells is filled with gas that helps to distribute the hydrogen and oxygen gas to the membranes.

Although hydrogen energy is a new source, the production of hydrogen is not a new concept. Every year, 500 billion m³ of hydrogen is produced, stored, transported, and utilized in the world. Initially, hydrogen was used for the production of ammonia, but today hydrogen utilization has expanded tremendously to incorporate applications in chemical and petroleum refining, metallurgy, the hydrogenation of edible fats and oils, space and weather programs, fuel cells, and the manufacture of high quality electronic components. The most important consumer is in the petroleum- chemistry industry.

Hydrogen can be obtained by using different methods. Hydrogen can be produced from electricity, using electrolysis to split water into hydrogen and oxygen. Reforming is another method that produces hydrogen. In this method, hydrogen is extracted from a gas with a high concentration of methane, such as natural gas. This process uses hot steam to obtain hydrogen from the methane. When methane gas is mixed with hot water vapor, the gas is split into carbon monoxide and hydrogen.

Although hydrogen can be stored as a gas or liquid, storing and handling hydrogen is difficult as compared to gasoline. While gasoline is a liquid, hydrogen is a gas. At atmospheric pressure at sea level (pressure at sea level is 1.0 atm = 1.01325 bars), hydrogen has a volume 3,100 times greater than gasoline. To decrease the volume of the hydrogen, pressure is used. Hydrogen can be stored under pressure up to 700 bars. At this pressure, hydrogen has a volume 6.4 times greater than that of gasoline.

Another method for storing hydrogen is in the liquid phase. In this phase, hydrogen has a volume 3.6 times greater than gasoline. Liquid hydrogen can be stored under high pressure in steel tubes. Hydrogen should be cooled to -252.77 °C to become liquid. The cooling process requires energy. 25% of hydrogen energy is used for the cooling process. The largest liquid hydrogen tank is at the Kennedy Space Center in Florida. It contains up to 3,400 m³ liquid hydrogen.

Hydrogen can also be stored in metal hydrides. When cooling is applied, the hydrogen atoms diffuse inside the metal hydrides. To release the hydrogen, the reverse process, heating, is needed. Due to the large storage necessary, aluminum and boron hydrides have been used extensively over the last 10 years. In particular, boron hydrides are important as they can be used in liquid conditions. Metal hydride storage is very safe because of the low pressure and the fact that there is little free hydrogen inside the storage tank. Another advantage of this way of storing is that metal hydrides hold hydrogen at very low volumes.

It seems that hydrogen may be the major energy source in the future. Eventually, it will be used to supply the energy needed in the economy, being used for transportation, central and distributed electric power, and combined heat and power for buildings, and industrial processes. However, hydrogen technology is currently in the pre-production stage of development. Hydrogen energy is not cheap when compared to other energy sources at this time. There are some challenges that need to be overcome, such as producing, storing, and using hydrogen efficiently before we use hydrogen instead of fossil fuels. However, hydrogen is the key to solving the energy problems of the world. Hydrogen is available in every country, everywhere. Using hydrogen as an energy source will prevent many conflicts between countries. This energy source will help address concerns about energy security, global climate change, and air quality. It seems that the views of Jules Verne, quoted at the beginning of this article, will be realized one day in the future. And people will thank God not only for water, but also for the hydrogen in it.

References

1. “Energy Wars” by David Chapman – a director of Bullion Management Services the manager of the Millennium BullionFund (www.bmsinc.ca).

2. Cook B., ‘An Introduction to Fuel Cells and Hydrogen Technology’, Heliocentris, 2001.

3. www.un.org

4. www.census.gov

5. www.worldenergy.org

6. www.fuelstore.com

7. www.minihydrogen.dk

There is much to learn if we dive in, for the ocean is deeper than the earth is high, comprising all but a fraction of the planet’s habitat space, and it is three times bigger than all of its surface. At its utter depths, creatures carry on their lives 20 miles below where we carry on ours, swimming past caverns and mountains greater than any on earth. It is a world strangely devoid of insects and a forbidding place, the centre of volcanic activity, deadly waves and whirlpools, and the fuel for hurricanes and tornadoes. Yet it is also an inviting place, the main source of protein and water on our planet and the biggest supply of hydrocarbon fuel, buried deep into sediments. It is the most ideal solvent in all of creation, allowing fine organic materials to dissolve evenly, for heat to be sustained and distributed, and for precious minerals to flow in suspension-billions of ounces of gold floating, imperceptible to our eyes. It is also the most ideal conductor, carrying electric currents, sound and magnetic waves to refined organs around the sea, conveying information we ourselves cannot detect. And while the ocean renews itself through ice ages every 40,000 to 100,000 years, it somehow harbors creatures which have remained virtually unchanged for 500 million years. It is created as a garden of diverse forms of life, the source of half of all of the oxygen we breathe, and one quarter of global heat. It is, layer upon layer, a dynamic medium in which the most curious creatures dwell, from the upper zone of light, to twilight, to the eerie realm of glowing fishes, to devastating cold and pressure, to the very bottom, where eyeless creatures thrive in endless darkness, in cities atop stores of buried diamonds.

It is beyond our imaginations to fathom the scope of life forms inhabiting the ocean. In an average week, three new species are discovered-though less than one-tenth of one percent of the sea has been studied. The Census of Marine Life, involving 70 nations for a decade, counted 130,000 molluscs from 3000 species in a single three-cubic-meter zone off New Caledonia. In one tiny region near Angola, there were 1000 new species. At the very bottom of the ocean, near thermal vents, more than 300 new species were found in an area measured in inches. And in the light zone, over 50,000 different species of algae exist-the first plants on earth-as well as tiny plankton, protozoa and krill. Krill alone create, by sheer numbers, a dramatic manifestation of life, moving in masses of up to 10 metric tones-equivalent to 150 million people traveling in unison through the ocean. Alive, they nourish creatures as majestic as the blue whale, which consumes millions in a single day-as some of the smallest in the sea feed the largest animal which has ever existed on this planet. Dead, they add their microscopic carcasses to the snowfalls which descend through the ocean layers. For on the earth, water falls-but in water, it is earth that falls: organic matter, sand and pollen is gathered into blizzards, forming blankets inches deep, thousands of times richer in bacteria than anywhere else, becoming the spark by which all ocean-floor communities come to life.

As tiny as each individual is, plankton communities blossom with the season of the ocean currents which carry them, producing more carbon per square meter than a sugar cane field, and enticing waves of animal migrants to follow them in a constant cycle of life around the earth. In abject innocence, we witness the tides by which the moon’s and sun’s gravity grasp and release our liquid earth each day, and the massive tsunamis which devastate the habitats of more than half the world’s population who live close to a coastline. But most waves are actually far below the surface, away from our gaze, stirring the ocean this way and that-deflecting water in spirals to the right in the northern hemisphere, and to the left in the southern hemisphere-adding to the effect of gravity to generate and distribute food and heat. Through these hidden motions, more water is redistributed than by any surface action of water-the Gulf Stream alone moves 100 times more water than all the rivers on earth-as the engine of life on this planet is propelled far beyond man’s restricted vision.

And outside man’s scope, too, fish move from place to place, sometimes only a few kilometers, sometimes thousands, in the second biggest migration after that of birds. The leatherback turtle crosses the Pacific Ocean along invisible highways, and the spiny lobster marches across the ocean floor, his community lined in single file, navigating by means of an internal compass sense. Countless species of fish move between salt water to fresh, or between river and ocean, in precise orchestration. They gather in vast numbers thanks to a marvel of creation-the lateral line system-which allows them to sense the position of their neighbors, feel tiny differences in water pressure, and hear even the lowest frequency sounds. Spending their lives in groups-schools-they secure safety in numbers and reduce water friction on each other, easing their motion. So important is this co-operation that young fish train for it, in pairs, then in larger groups, until perfect harmony of motion is achieved. And in a refinement of the system, sharks, rays, skates, and dogfish can detect small electrical fields between body fluids and seawater, favoring them as hunters for 450 million years.

The environments sea creatures move between are as varied as the ocean is deep. There are wondrous forests of kelp-jungles beneath the waves-anchored by hold-fasts to rocks below, gas bladders holding each leaf upright, reaching dozens of meters high through the light layers. They provide the perfect home for sea cucumbers, sea stars, sea urchins, sponges, and fish-forming a complete ecosystem-and coming in countless varieties. Yet these astounding giants are surprisingly fragile, for only ten in a million reaches adulthood, and their life span is short, only half a year, death coming at the rate of half a meter per day-a bold symbol of the strength and weakness of all life.

There are also the magnificent coral reefs, the largest of which, the Great Barrier Reef-2000 km long- is the only living structure visible from outer space. Building life from death, reefs use the remains of hard corals to make homes for thousands of species of fish and hundreds of species of coral, sometimes rising more than 100 feet off the ocean floor. Reefs are sensitive to touch and delicate enough to be killed by slight temperature changes, yet they have survived as structures for millions of years, through countless ice ages. Some coral even emit a soft blue light, transforming the seascape into a surrealistic panel of brightly colored fishes swimming through a fluorescent porcelain-like forest, providing for man an inimitable example of incomprehensible beauty.

And yet, they are not the only pair of animals perfectly engineered to secure each other’s lives, for the sea harbors the most numerous and unusual partnerships. Angler fish host bioluminescent bacteria in a lure which they dangle in front of them, attracting prey. The boxer crab lives in the claws of the deadly anemone, discarding bits of food for it and enjoying the protection of the tentacles. Goby fish use their excellent vision to guard the burrow of the blind and highly toxic sea urchin, sharing the space without risk. Imperial shrimp ride on sea cucumbers like passengers on a bus, getting on and off, while the pearl fish lives in the intestines of the sea cucumber during the day, obtaining food removing parasites, coming out the anus every evening. The isopod, Cymothoa Exigua, eats the tongue of the rose snapper and becomes a replacement tongue in order to share meals. The ephemeral Portuguese- man-of-war-almost perfectly translucent to the light-forms a floating habitat for a myriad of creatures who somehow orchestrate their life as a unit. And throughout the sea, a universal color of blue (“cleaner blue”) is manifested by a huge variety of species to show that a fish is ready to clean the parasites of another- the ultimate cross-cultural communication-as temporary partnerships ensure mutual survival in the forbidding dark.

But perhaps the ability which most holds our fascination that of making light-the only light in the deep ocean. Tiny krill alone have over 10 complex lightemitting organs. Species differ greatly in the nature of the flash as complex chemicals interact in a process strangely reminiscent of photosynthesis, such that the sunnier the previous day, the brighter the glow. The color is almost always blue-the wavelength which travels farthest in water and that to which most organisms are sensitive. It is a profound reminder of the blue light that reverberates across the ocean and provides the distinctive hue by which we paint our globe. Viewed from space, the image is enough to awaken any heart. The American astronaut, Edgar Mitchell, revealed: “My view of our planet was a glimpse of divinity.” And James Irwin, another American astronaut, echoed the sentiment: “Seeing this has to change a man, has to make a man appreciate the creation of God, and the love of God.”

And in this place where light is such an elusive and precious gift are the most perfect eyes in all of creation-the squid’s, refined for millions of years, and the mantis shrimp, with more than a dozen photoreceptors, light filters, and trinocular vision. Beckoning us even further to contemplation, the life forms here are surprisingly sentient, graced with uncanny abilities to learn and communicate. The octopus develops strategies for dealing with new problems and changes body color to reveal its mood, while the reef squid produces dozens of patterns, bands, stripes and spots, for communication. Killer whales have a variety of calls-some shared, some unique to the group, and even pod-specific accents, and the beluga’s hearing is a dozen times more sensitive than the human ear, with individuals having their own unique voices. In turn, the blue whale’s call carries up to 1000 kilometers through the ocean to its mates, exceeding the decibel level of a jet. Dolphins protect their snouts with sponge bits when diving among sea urchins, and they play at blowing bubbles, the “ring culture” passed from adult to novice. And in a superb demonstration of community-building, dolphins rise to the surface in pods, vocalizing to reach a consensus before any group action. Perhaps most revealing of all, orcas grieve over parents who have passed on, revisiting their favorite places in the days after the death-their lives resonating with compassion and awareness.

Let us return to the hull of Noah’s ship, for as the ocean is wide, Prophet Noah unites the People of the Book across the boundaries between Islam, Christianity, and Judaism. And as the ocean is deep, Noah’s story extends through our entire lives-as the ark and its animals entice us from childhood, and the Prophet’s personal reflections on God and creation are with us as we find ourselves aging, as he did, contemplating the vast expanse of the ocean and of our existence: “Worship God! You have no other god but Him.” (Araf 7:59, Muminun 23:23) The ocean is, ultimately, both the cradle of life on this planet and an apt reminder of its end. Symbolically, the palace and temple of Cleopatra-probably the most quoted example of a person who seemingly had everything in this life-was recently discovered under water. Her entire city, Antirhodos, was buried by floods and tidal waves around 334 AD, and soon after, Cleopatra, an avowed polytheist, committed suicide. For the gifts and power we ascribe to ourselves are but a drop in the ocean of God’s greatness, and our lives are sure to come to nothing if we fail to honor our Creator and our purpose. Curiously among the ruins was a bust of a Pharaoh-perhaps her father, Ptolemy XII, or perhaps an older Pharaoh she much admired-who is now both saved in the body (Yunus 10:92) and drowned (Qasas 28:40, Zukhruf 43:55). In fact, the ocean bottom is littered with abandoned hoards and the relics of lost peoples- fitting testaments to man’s inability to control the world in which he has been placed. But far more meaningful than any sunken jewels are the pearls of knowledge which the ocean delivers. For in the deepest waters are manifested two of the highest revelations: life is a mystery beckoning our understanding, and creation is an unbounded mercy. Thus, the ocean is offered as an exquisite and accessible proof that our world is divinely orchestrated. And just as the ocean encompasses the globe to connect us all, we each have the chance to touch its bounties and surrender to faith. So, then, which of the favors of our Lord can we deny?

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