A believer takes all the divine blessings he or she is honored with as an expression of God’s infinite Mercy. Our merits, gifts, and the favors granted to us are all roses from His divine garden. When we ponder upon them, we begin to grasp that we derive not from ourselves, but from His divine presence. He is the real actor behind all that we do. Ignoring this fact should be viewed as daring to claim partnership with Him. Consider the verses, “It is God who has created you and all that you do”;1 and “You cannot will unless God wills.”2 Consider the verses next to the hadith “Whatever God wishes, happens, and whatever God wishes not to happen, does not.”3 People shaped by these criteria do not consider many blessings granted by God to be products of their own achievements; they do not take personal pride in those things they have done.

Favors from God are not supposed to lead us to pride, boasting, or arrogance, but rather, to thanksgiving, praise, and reliance in God. One can feel in his or her conscience that serving in the way of God is a divine favor not only for those who serve, but also for those whom the divine message is conveyed.

At this point, I would like to relate one of my memories. Once I happened to visit Australia and I saw that some of our people who shared the same thoughts and feelings had planned to open up a dormitory and invited some statesmen to the opening. They requested me to make a speech. Although uncomfortable, I had to make a short speech at the podium. After I finished, they introduced me to these statesmen. At that moment, I felt a bit dizzy, and then I felt sorry for them. I spoke to myself, “O Lord, I wish people showed interest in them, not in me, so that I did not see them feel alienated like that. I wish they did not feel that this dorm did not belong to them. I wish I was in their shoes, and that they were in mine.” I bent twofold with the feeling. Although we have some ambitions as a natural outcome of human nature, I wish all believers had such thoughts and feelings. So, stop feeling contempt for others, believers should see others as better and more virtuous than themselves.

In addition, apparent success at serving in the way of God is not the only indication of being virtuous in God’s sight. Sometimes, being a means to guide a single person to truth can be as good as guiding thousands, or as charitable as establishing thousands of institutions. In the words of Said Nursi “A few good deeds done for the sincere sake of God is preferable to numerous insincere deeds.”4 In this respect, others may seem to have failed in outward appearance, but in terms of the inner dimension, it is possible that their position could be far better. In this respect, we must definitely see others as better than ourselves, know them as better, and applaud everybody’s deeds for the sake of God.

On the other hand, a believer’s understanding to serve in the way of God does not let him take pride in himself. The great scholar Nursi never claimed that his genius was a product of personal insight: “Do not say: ‘I am an object of Divine manifestations. One who receives and reflects Divine beauty becomes beautiful.’ That beauty has not assumed a perpetual form in you, and so you may reflect it for only a short time…”5 So all the beauties manifested in us completely belong to the Creator, the source of all beauties. Again, he presents a different perspective on the matter by saying: “O my arrogant carnal soul. Do not be proud of your services to God’s religion. As stated in a Prophetic Tradition, God may strengthen this religion by means of a dissolute person. You are not pure, so regard yourself as that dissolute person.”6 If great figures such as Said Nursi, people whom God enabled to be of great service, see themselves as humble in their endeavors, then how can we illustrate pride in ours? I leave it to your considerations. We had better say:

This is not what becomes to a slave like me,
Why have I been granted so generously?
(M. Lutfi Effendi of Alvar)

For people of discernment, talking about “us” is the least degree of associating partners with God; and saying “He” expresses refraining from it. When we go to bed, get up, sit down, think, open or close our eyes…in other words, in every moment of our life we should keep saying “He,” and at every instant we should keep up the awareness that everything and everyone comes from Him.

Notes

1. Saffat 37:96
2. Insan 76:30
3. Abu Dawud, Adab, 100.
4. Nursi, Said. The Flashes Collection, 17th Flash, 13th note of the 3rd matter.
5. Nursi, Said. The Words, 18th Word, First point.
6. ibid, 26th Word, the fourth topic’s conclusion.

Yet once Muslims were far more distinguished in their piety; they were more devout, more correct and decent in their morality, more stable and wholesome in their customs and practices, more worthy to dominate world affairs on account of their social and political horizons and their more progressive and sophisticated modes of thought. They practiced their religion without fault or failure, perfected their morality, understood the place and value of science and knowledge, always managed to be ahead of the level of learning and the standards of the era in which they lived, and properly appreciated and balanced the relation and interaction between inspiration, reason, and experience.

That is why they were able to rule such vast lands, from the Pyrenees to the Indian Ocean, from Kazan to Somalia, from Poitiers to the Great Wall of China, with the best administrative and governing system known up to that time, and their ideals aroused the admiration of all. While other peoples were experiencing the darkest ages in their history, the Muslims, in the territories under their jurisdiction, enjoyed and extended to other people’s systems of governance that were idealized as a utopia or an earthly paradise.

What a pity that this part of the world deviated and distanced itself from the historical dynamics and Islamic values which had kept it standing upright through the ages, and that it became slave to ignorance, immorality, superstition, and carnal pleasure. This is when Islamic civilization began its slide into the abyss of darkness and great disappointments; when it began to be dragged into one crisis after another; when it became scattered everywhere, like prayer beads when the string has been snapped; when it was left under the stairs, like pages fallen from a book with a loose binding; when it was profoundly shaken by fruitless rivalries, bent double under the weight of a thousand disputes, bewildered and stupefied into singing the songs of freedom even as it moaned and groaned bitterly under the most shameful, humiliating enslavement; when it began to lack a strong sense of identity, yet was very strong in its selfishness; when it took a stand in defiance of God and the Prophet arguing them to be taboos, yet was in the grip of so many others; when it began to become “the most wretched of all.”

Despite many efforts of ill-meaning detractors, from within and without, the recent gloomy period has in fact not lasted long. Muslims today, who now account for about a fifth of the human population, are striving for a fresh revival nearly everywhere in the Islamic world and are trying to save themselves from this accursed era of enslavement. Particularly in recent times, the fact that they have had to face new calamities every day has heightened the spiritual attentiveness of Muslims, has given momentum to their return to God, and has aroused and excited their resolve.

As we were certain of both the conformity between the spirit of Islam and human nature, with its support for both the material and spiritual advancement of humans, and with its unique quality to balance this world and the Hereafter, we survived with breathing, “the truth will always be victorious; the truth can never be defeated”1; and day and night we were in expectation of The (happy) end is for those who are righteous,2 never losing hope. And today we are able to witness, in all walks of life, a fast-growing inclination to Islam; we can now observe that Islam is coming to the fore and gaining prominence in a vast area, from the United States to the Asian steppes, from Scandinavia to Australia.

Although many missionary activities of different faiths are systematically carried out by various groups, they have been unable to arouse one tenth of the interest and warmth in their respective religion that greets Islam. Today, throughout many continents of the world, thousands of people choose to embrace Islam every year, taking refuge in the light of the Qur’an, even though they know that they may be sentenced to some form of starvation and misery.

Unless we fail to keep our loyalty to God,3 glad tidings of the divine message will be experienced once more:

When there comes the help of God and the victory; and you see men entering the religion of God in companies; then celebrate the praise of your Lord, and ask His forgiveness; surely He is oft-returning (to mercy). (Nasr 110:1-3)

From America to Europe, from the Balkans to the Great Wall of China and the heart of Africa, indeed, almost everywhere, faith, hope, security, and therefore, peace and contentment will be experienced once more under the umbrella of Islam; the whole of humanity will witness a new world order that is far beyond imagination; everyone will benefit to the extent to which their nature, disposition and mentality allow.

Notes

1. See Bukhari, Janaiz, 79.
2. A’raf 7:28, Hud 11:49.
3. See Ra’d 13:11, Anfal 8:53.

When the sky is cleft asunder; And when the planets are dispersed, and when the oceans are poured forth. (Infitar 82:1-3)

The events that are to occur on the Day of Judgment are clearly depicted in the Qur’an. The relevant verses emphasize that the Day of Judgment is not an ending that will only involve the Earth, but one which will also incorporate other planets on a universal scale.

Insofar as causes are concerned, what could be the force that will be able to disperse a robust system, rendering all forces including gravity obsolete and forcing planets and stars out of their orbits?

The following verses seem to imply that this force will also affect “lustrous” heavenly bodies:

When the sun is folded up, and when the stars fall losing their luster; and when the mountains are set moving. (Takwir 81:1-3)

For the word kuwwirat (folded up) in the verse “When the sun is folded up,” the famous scholar Fakhreddin Razi, in concordance with a narration from the third Caliph Umar, interprets this word to mean “to darken by expunging light.” Now, how could Divine Predestination operate on the physical world, in the folding and collection of light? In the past few years, scientists have been pondering the possibility of the gravitational power of black holes in accomplishing such a role. As we know, even light, alongside matter, cannot resist the irrepressible gravitation of the black hole.

The events depicted in the verses given above may be, with the will of the Creator, dependent on the gravitational power of black holes.

It is a fact that we’re sitting on a sphere of fire, as we speak, and the gases that constitute the atmosphere are held above the Earth by the force of gravity. With the impact of the strong force of gravity however, the air we breathe will be the first thing to vanish from the Earth’s atmosphere. Thus, with the disappearance of external pressure on such an occasion, internal pressure will gain ascendance in all creatures, who are composed predominantly of water (70%), causing them to shatter into pieces.

Along with other planets, the gravitational bonds of billions of stars (asteroids, meteors and comets) found on the two asteroid zones of the Solar System, all of which are sustained by Divine Power, will perhaps be torn apart with the force of black holes.

The geometrical gravity balances could perhaps also play a role in setting the Day of Judgment in motion. As can be observed in the General Theory of Relativity, the space-time levelness of the universe could, to quote the Qur’an, be folded and scrunched akin to a piece of paper, in which case, the stars, having been moved out of their places, will plummet from their positions.

Similar to how a cloth or net is elongated or pulled down under the impact of heavy objects, the universe (the net of space-time) will also stretch and yield, and in fact rip and crack, or more precisely be punctured, from the dense objects placed inside it, that is the black holes. The puncture, in this case, denotes the invalidation of physical laws.

It can be assumed that the black holes, placed at the center of the universe, will gradually expand, until the entire galaxy virtually becomes a black hole, and with the unification of every black hole, the whole universe will effectively be rendered a black hole itself.

When the camel goes through the eye of the needle…

Those who deny our revelations and scorn them, for them the gates of heaven will not be opened nor will they enter the Garden until the camel goes through the eye of the needle. Such is how we penalize the guilty! (A’raf 7:40)

A camel going through the eye of a needle calls to mind how the universal bodies will be passed through the singularity, the tiny openings of black holes. This comparison is reminiscent of how a giant sphere that comes within the swallowing vicinity of the black hole, may become stretched out to the point of becoming a virtual string, eventually becoming ingested by an object much smaller than itself.

A star, hundreds of thousands times bigger than the sun, could be reduced to the head of a needle once it begins to be warped by the black holes, phenomena in which space and time themselves are compelled to twist and turn.

The central area where the gravity force of the black hole is at its peak is described as “the event horizon.” The black holes could in fact be passages that allow us to enter other universes. In such a situation, we can hypothetically evaluate what will become of an astronaut who falls into a black hole.

We align our watches in correspondence with the astronaut’s, and bid him farewell towards the event horizon. As the astronaut approaches the event horizon where gravity gradually increases, we notice his watch is starting to operate more slowly. In the vicinity of the event horizon of a black hole the size of our sun, while our watches indicate that 1 second has passed, the astronaut’s watch will show that 3.3 seconds have passed, as time, where he is, flows much slower.

As our astronaut draws near to the event horizon, the 33 seconds indicated by his watch (10 times slower than before) will be equivalent again to our 1 second, and when he eventually and completely enters the event horizon, time will have frozen, halting the disparity between each second.

How would the space traveler perceive this hypothetical journey?

Not only will the space traveler become cognizant of the slower elapse of time, he may also witness an elongation of his body as he draws nearer to the event horizon. Since the force of gravity will take more of a toll on the extremities, that is the head and the feet, by the time the astronaut asks the question “What is happening?” he would already have begun to be extended like a string. The passing second for the astronaut progressively approaching the event horizon, will begin to become one month or one year later in the Universe. A pace away from the horizon the entire future of the Universe will fit into a single second of the astronaut, who, by now, is swiftly being pulled in to the point of singularity, finding himself on the other side. In this area, the Special Relativity Theory, essentially based on the thesis that the velocity of light is absolute velocity, i.e. the greatest velocity in the Universe, loses its validity, in that, as one approaches the singularity, the gravitational force affecting the astronaut or space ship will become so intense that the actual speed will surpass the velocity of light itself. Thus, the tangibility of a velocity greater than that of light will render all principles of causality obsolete, during which a regressive journey in time becomes practically possible. The interpretations of this issue are as such: A person plummeting into the well of singularity may live the whole history of the universe in the blink of an eye. They now have become a time traveler; the present, past, and future are all presented to their vision. As if passing through the eye of a needle, they may have passed through to another universe.

Imam Ghazzali, while interpreting the verses concerning the Day of Judgment, in his epistle Kashf al-Ulum al-Akhirah, puts the accent on Universal cessation:

“When God wills the commencement of the Judgment with the blowing of the Horn, you will see the mountains flying and moving about like clouds, seas amalgamating with one another, the Sun folded and being blacked out, the stars scattering around like beads disengaged from their strings, the sky rotating ferociously like a millstone, the ground trembling terrifyingly, stretching and expanding like leather. In that God will decree the dismissal of the orbits and no living thing will remain alive on earth or in the heavens. The spirited will surrender their spirits. The Earth and Heavens will be availed of their inhabitants.”

Said Nursi, alternatively, lays emphasis on the deterioration of the finely tuned connections, such as gravity, electromagnetic and nuclear forces, etc., attaching universal entities together, depicting the Day of Judgment in the following words:

“Consider the Qur’anic description of the minute and precise interrelationship of the universe’s constituent parts. Consider their sublime and delicate organization into a system. If any heavenly body were told to leave its axis, the universe would be thrown into the throes of death. Stars would collide, planets would be scattered, and the sound of exploding spheres would fill space. Mountains would begin to move, and Earth would be flattened. Eternal Power will bring about the next life in just this way, and the elements of Paradise and Hell will be separated from each other.”1

Regardless of how the Armageddon occurs, Nursi asserts that what has been repeatedly highlighted by the Qur’an will be realized:

“If the universe is not destroyed by an external destructive event, with the Eternal Will’s permission, it eventually will begin to die. Even scientists say this. According to the Qur’an, it will give a sharp cry, and then the following things will happen:

When the sun is folded up, and when the stars fall losing their luster; and when the mountains are set moving. (Takwir, 81:1-3)

When the sky is cleft asunder; and when the planets are dispersed, and when the oceans are poured forth. (Infitar 82:1-3)”2

Our aim here is to evaluate the incredible events miraculously foretold by the Qur’an from the cognitive perspective bestowed upon us by God through contemporary sciences and to gain broader points of view. Only God, however, can know the exact form of present and future events.

Notes

1. Nursi, Said. The Words, The Light, Inc., New Jersey: 2005, p. 546.

2. Ibid, p. 545.

The day that my daughter and I were headed to the airport, my new Turkish friend, Abdurrahman, who has been visiting our church for the last two years as a gesture of peace and global tolerance, asked me about the word “tolerance.”

It had come to his attention that tolerance can mean something negative. “I want more than to have someone simply tolerate me!” a colleague told him.

The conversation stuck with me on my flight to Istanbul and for the next couple of days. Then somewhere near the ancient cities of Lystra, Derbe and Iconium, my thoughts took shape and I wrote this essay entitled “Tolerance.”

“What is tolerance?” It is not all good. At its basest level – Level 1 – it is putting up with another, sitting on clenched fist. It is not trust. It is not friendship. It is a truce. “If I let you be, will you let me be?” And this is what we call tolerance.

Sometimes, and these times are beautiful, tolerance reaches a second level – Level 2 – it is talking. It may not seem like tolerance. Sometimes it is loud. Sometimes it is awkward. Sometimes it is offensive. It is like learning how to dance, but it is growth.

“This is who I am. This is what I believe! This is what I eat! This is how I dress and worship!”

We learn a little about each other. And this is tolerance.

Quietness sets in, and then, almost as if on its own, tolerance grows – Level 3. It is listening. Trust has begun to replace suspicion. Question marks replace exclamation points. “Tell me about yourself: What is your family like? Your faith? Your home?”

Jaws relax. Hands open and sometimes are even clasped together rather than clenched. Smiles replace suspicion, and we learn. Most people see this as tolerance, but there are more stages, more beautiful, relational transformations.

As stone silence gives way to talking and talking yields to listening … as hands go from being clenched to opened to clasped, another level of tolerance emerges: Level 4. It is respect.

There is an appreciation for the other. You are just as much a person as I. Your family has fears and hopes even as mine does. You cry and laugh and worry and pray as I do. The balance has shifted to where we see eye to eye without condescension. This is tolerance.

Respect is a beautiful stage in the process of tolerance. As it grows and stories are shared, we reach another level of tolerance, almost by accident – Level 5 – it is our story. Somehow as I told you my story and you told me your story, we were writing our story. We shared watermelon on the rooftop. We sang songs in the night air. Remember, we started singing separately, but ended singing together.

Our story. Our memories. Community. Tolerance.

It has come so far, this concept of tolerance, from truce to trust, from respect to relationships, from sharing stories to shaping stories. And yet there is more: Level 6. It is friendship. Solidarity. I now like you and you like me. I think of you when you are absent. I smile when I see you, and you smile, too. Handshakes have given way to embraces; nods are replaced by pats on the back and the mussing of hair. Reunions are arranged, future contacts desired.

I am no longer curious; I care. I truly care for you my friend, for your family, for your country. And this is tolerance.

Seven is the perfect number. There are seven days of the week, seven seals in Revelation, and there are seven levels to tolerance. Level 7? It is love.

Walls are removed, suspicions are relaxed, reservations are repealed. Eyes sparkle with delight rather than peering for inconsistencies and flaws. Your pain causes me to hurt. Your joy causes me to laugh. Your pleasure brings me delight. Hands are held, not just shaken. Souls embrace as well as arms. We are brothers, sisters, siblings. We are certain that God loves us and that God expects us to love each other, and we are elated to comply.

Tolerance has been made complete in love and perfect love casts out all fear.

“What is tolerance?” I was once asked.

It is truce: Sitting on clenched fist.

It is talking: Claiming my rights, my story.

It is listening: Being open to your story.

It is respect: Clasping hands together in trust.

It is one story: Creating shared moments.

It is friendship: Genuine caring.

It is love: Expressing complete, mature, perfect love.

It is God’s desire for our world. It is our world’s only hope and it is my desire. Tolerance.

Originally published at www.theeagle.com. The Bryan-College Station Eagle.

“Ever since the beginnings of modern science, four or five hundred years ago, scientific thoughts seem to have moved humankind and consciousness further from the centre of things. More and more of the universe has become explicable in mechanical, objective terms and even human beings are becoming understood by biologists and behavioral scientists. Now we find that physics, previously considered the most objective of the sciences, is reinventing the need for the human soul and putting it right at the centre of our understanding of the universe!” (Rae 2004)

The last century has witnessed a new scientific approach with the development of the quantum theory. The theory has been tested to such a degree that it has become the scientific theory on which the most experiments have been carried out of all time. Probably this is partly due to the fact that it is the most mind-provoking theory to date. Nevertheless, the new theory has passed all these tests and has been confirmed as being more complete in explaining the cosmos than any previous theory. The quantum theory has shown that the old approach of a mechanical universe was an oversimplification employed to explain the physics of the universe. One of the most important consequences of this is that the quantum theory refutes the main foundations of positivist philosophy. This philosophy sees the universe consisting of what we can observe or measure, with everything beyond not being real. This denial also applied to knowledge that came from religions, and this resulted in the present conflict between religion and science. However, today even modern science says that the universe cannot be limited to what we observe. The very basic principles of quantum physics show the possibility that the vast majority of life or the states of life are beyond the scope of our observations and that we have no way of knowing about them via physical means.

Although positivist philosophy dates back to the 16th century, it was August Comte who defined it in a systematic way in the mid-19th century. The Harper-Collins dictionary defines Positivism as “the view that all true knowledge is scientific.” Positivism includes the view of reductionism which claims that everything in the universe, including astrophysical systems, complex biological systems, social movements, cultural values, and belief systems can all be reduced to simple physical and chemical events. Probably one of the most unfortunate outcomes of this approach was the questioning of belief systems with the tools of the scientific method. In one of his articles Fethullah Gulen says:

“The massive influence of positivism and materialism on science and on all people of recent centuries makes it necessary to discuss such arguments. As this now-prevalent “scientific” worldview reduces existence to what can be perceived directly, it blinds itself to the far vaster invisible dimensions of existence.”(Gulen 2006)

Such arguments against religion that spring from materialism have gone worldwide, and all religious faiths have been questioned. Even the faithful has been confused by these arguments, consciously or unconsciously. Although scientific knowledge should be only one source of knowledge, it was considered to be the only source. In Huston Smith’s words, this was a “blank check” to science to make decisions (Smith 2001).

It should be clarified that the early founders of both classical and modern physics did not perceive science in a positivist way. Copernicus and Newton at the birth of classical physics and Einstein, Dirac, and Planck at the birth of modern physics, all had religious convictions and envisioned science as a part of knowledge. Einstein was even accused of being a theologian in disguise by some scientific historians. It was the positivist philosophy which took advantage of the scientific developments and used it against religion, resulting in the apparent conflict today. However, new developments in science have proven that the basic assumptions of positivism are no longer valid from a modern perspective. Thus positivism should be nothing but an outdated ideology.

From quantum physics to metaphysics

Quantum mechanical behavior emerges when one observes phenomena at microscopic scales. One of its novelties can be seen in that it offers a more comprehensive atomic model. The new atomic model has very important applications to our life, ranging from making lasers to producing computer chips. The early understanding of an atom was that there was a nucleus at the center and electrons circulating around it, like in the planetary systems (the Bohr model). Although this was a great achievement at the time it was proposed, later scientists realized that classical physics cannot explain the circulation of the electron around the nucleus. In such a model the electron should lose energy and eventually collapse into the nucleus.

In the quantum mechanical definition the electron is more like a wave around the nucleus than a particle. So the electron is not really a particle orbiting around the nucleus, but rather more like a cloud that is spread evenly around. Sometimes the electron is called a particle because it acts like a particle in some experiments. As seen in this example, in a quantum mechanical measurement we cannot find an answer to “what the electron really is,” but rather we find an answer to “how it responds to a particular setup.” The actual stuff is a neither a particle nor a wave. We are rather measuring one form of its behavior which is compatible with our experimental system. Then according to the quantum theory, there is no a way to completely understand this actual stuff with measurements.

Above we gave the famous measurement problem, which forms the heart of the quantum theory. Although what we are dealing with looks like a physical problem, “the measurement problem” has far reaching philosophical consequences. The basic problem is that we need to know what this actual stuff looks like so that we can have an answer to the question of “what it really is.” However, any explanation should be able to explain the transition from a quantum physical system into the macroscopic system in which we live so that we can have a meaningful model. Otherwise, paradoxes are inevitable (you can read about the famous Schrödinger’s cat thought experiment if you are interested.)

The most complete and satisfying answer comes from the Copenhagen interpretation (Frayn 2000). It was proposed by Neil Bohr, one of the prominent figures in the development of the theory. Debates lasting for months or longer, especially between N. Bohr and A. Einstein, ended up with the victory of Bohr’s ideas. According to the Copenhagen interpretation, the actual stuff is neither a wave nor a particle but is something not physical; rather it exists only in knowledge. This knowledge collapses into a physical state when somebody measures it. So the new theory suggests a very abstract approach to the universe as opposed to the old mechanical model. The famous astrophysicist Sir James Jeans wrote,

“The stream of knowledge is heading towards a non-mechanical reality; the Universe begins to look more like a great thought than like a great machine. Human mind no longer appears to be an accidental intruder into the realm of matter.” (Jeans 2002)

Scientists think that the true picture of the actual stuff can never be completely understood in this physical universe because we are limited by our physical tools. There may be other states, but we have no tools to understand them or get to know about them since we are limited by the tools of this universe. This is the point where the new physics talks about other dimensions which are beyond the observable and measurable universe. But this is exactly what philosophy calls “metaphysics.” So we see that the new physics not only accepts the existence of other metaphysical realms, but it even says that they must exist for completeness!

The necessity of human consciousness

A concern comes to mind about what is unique in this measurement process that results in the ultimate transition from a knowledge system into a physical system. How can the detector in an experiment result in this transition? The answer from the Copenhagen interpretation is very surprising. The detector cannot be the cause for this transition, because it does not make any changes in the system before or after the measurements are carried out. That is, these tools we use to make the measurements do not change anything in the nature of the system. Not even the eyes of the observers or the brain that is making this measurement can do this, as they are no different than the experimental apparatus, except that they are more complex. They are just part of the experimental system in this chain, like mechanical detectors. The chain continues until it ends up in the human consciousness, which is something non-material as any physical identification would put it in the same category as the previous members of the chain. Then the unique role of the human action enters the system; measurement is part of the knowledge in the mind. With this measurement, the human consciousness becomes aware of it. This is the unique property that the human being has which cannot be attributed to any other objects and it plays a central role in the interpretation of the quantum theory.

We infer that human consciousness is something immaterial and behaves quite differently than any other entity in the universe. Interestingly, the distinction of the physical and spiritual side of human beings is found in the teaching of religions, which we now see in the context of modern physics. This is a very important reconciliation between science and religion and it is also reassuring that we are not like any other objects in the universe!

Is materialism coming to the end?

With the new developments in physics, a materialistic worldview seems to be a simple look at life and existence. We remember the classic statement of materialistic philosophy “I only believe what I can see or measure in the laboratory.” Quantum physics would respond to this by saying: “it is not that simple!” We see that there are no contradictions between the new physics and the teachings of religions. We do not know how God creates life in hereafter, hell, and heaven. But one thing we do know is that their existence does not contradict the modern scientific worldview. Also the realms of invisible creatures (like angels and the devil) and their interactions with our physical world cannot be understood with science. Modern physics says we should not seek knowledge of these through science. They can only be known by what is told to us in our holy books and by the prophets.

The extreme approach of materialism to the human being is that the human is the most complexly evolved biological mechanism in the universe and in theory its consciousness and other feelings can be reduced into chemical reactions. This approach is in complete contradiction with modern physics. Modern physics says the human being is totally distinguished from other beings with their non-material consciousness. So we see that modern science removes the human being from the ignorance of materialism and puts it into the center of the universe. This is the same thing that religions have been saying since the creation of Adam and Eve!

As people of the 21st century, we can see that the discoveries of modern science does not contradict faith. We see that modern science is widening its horizons by identifying metaphysics as being part of the reality. In the words of the 20th century scholar Said Nursi, “…the light of conscience is religious sciences. The light of the mind is modern sciences. Reconciliation of both manifests the truth. The student’s skills develop further with these two (sciences). When they are separated, from the former superstition and from the latter corruption and skepticism is born.” A similar statement by Einstein is “…I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.”

References

• Rae, Alastair. Quantum Physics: Illusion or Reality, Cambridge: 2004.
• Gulen, M. Fethullah, Questions and Answers about Islam, The Light, Inc., NJ: 2006.
• Smith, Huston. Why Religion Matters: The Fate of the Human Spirit in an Age of Disbelief, HarperSanFrancisco: 2001.
• Frayn, Michael. Copenhagen, Anchor:2000.
• Jeans, Sir James. The Mysterious Universe, The Macmillan Company, 1932.
• Henry, Richard Conn. “The Mental Universe,” Nature, 436, 7 July 2005.

There are many interpretations of the “image of God” among Christian theologians. However, almost all of them center on the supremacy of human beings over all of God’s creation. Not in the Qur’an, but in Islamic traditions, Muslims have a similar expression in the term of “the image of Rahman.” Rahman, one of God’s names, describes the quality of abounding Grace inherent in and inseparable from the Almighty. While some Muslim scholars have rejected this expression, because it evokes anthropomorphic thoughts about God, some have tried to interpret it in the light of general Islamic principles. Muslim scholars have brought forward many explanations about the term khalifa. After exploring these explanations, the Sufi understanding and Said Nursi’s approach will be presented. In a general sense, the figure of the khalifa will be discussed, as this is the most conspicuous figure in Islamic thought that represents the dignity of humanity. As such, this term serves to find a common ground for inter-religious dialogue.

The Image of God in Christianity

The term “image of God” is derived from Genesis 1: 26-27:

Then God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.” So God created man in His own image, in the image of God He created him; male and female He created them.

These verses bring to light two ideas: God’s “image” and His “likeness.” At first glance, the two ideas awake one notion: resemblance to God. This resemblance can be understood both physically and ideally. As a result, anthropomorphic interpretations regarding these accounts abound (Migliore 140). However, many theologians disregarded the idea of physical resemblance when they carefully considered the other accounts. As a matter of fact, the related verse we are studying establishes a connection between such a “likeness” and “dominion” on the earth. This connection forces us to conclude that human likeness to God is the major factor for human dominion over the world. Therefore, the idea of the “dominion of humanity” in the world has become one of the interpretations of the verse.

Considering what distinguishes humanity from animals, theologians such as Augustine have interpreted “the image of God” to be human reason (McGrath 441). According to Augustine, God created humanity with the gift of the power of reason, which comes from the wisdom of God and makes people different from other creatures and the most powerful of creatures. Like Augustine, Thomas Aquinas thought that the image of God refers to the rational nature of human beings (Migliore 140). However, the Cappadocians interpreted the doctrine as being restricted to Adam’s heavenly life before falling down to the earth, arguing that being created in the image of God means being free from all weaknesses and disabilities, such as death (McGrath 442). So, according to this interpretation, after the fall of Adam and Eve, the image of God in human nature was defaced. Athanasius, on the other hand, relates the doctrine to the human capacity to relate to and partake in the life of God (McGrath 441). For William C. Placher, the image of God denotes the nature of human relationships (134). According to this explanation, to be human entails being involved in relationships not only with God but with other humans and the environment. The last interpretation of the image of God touches on human freedom. Many modern philosophers and theologians emphasize that humans are free, self-determining, and self-transcending (Migliore 141).

In conclusion, the four soundest explanations of the phrase “the image of God” found in Genesis 1:26, 27 are: dominion over the earth, the power to reason, relationships with God and other creatures, and human freedom.

Khalifa fi’l-Ard in Islam

No Qur’anic verse states that humans were created in the image of God; however, we can find similar expressions in the collections of hadith (sayings of the Prophet). Narrated by Abu Huraira, the Prophet said: “God created Adam in His own image.”¹

At first glance, this hadith seems to contradict some Islamic teachings since it implies anthropomorphism, which is strongly rejected by Islam, but Muslim scholars have interpreted this hadith in a way different to how it reads. Some have questioned the authenticity of the traditions implying anthropomorphism.² However, the majority have judged the authenticity of this hadith, interpreting it in accordance with the principles of Islam.³

There is another hadith: “God created man in the form of al-Rahman (the All-Merciful One).”4 Because this hadith is popular in Sufi circles, it has been interpreted mostly in mystical ways. Some ecstatic Sufis consider the human’s spiritual nature to be in the form of the All-Merciful. Said Nursi criticizes the Sufi interpretation of this hadith mentioned above. According to him, “the Pure and Holy God who administers the universe as easily as it were a house, has no equal or match, no partner or opposite” (Nursi 2005). The verse saying, There is nothing whatever like unto Him states clearly that “He has no form, like, or peer, there is nothing resembling or similar to Him.” Nursi explains the related hadith within the understanding of “divine names and attributes.” Accordingly, the entire universe is the place where God’s divine names and attributes (not His essence, as His essence is a mystery for us) are manifested. However, the human being is the brightest mirror, reflecting God’s divine names more even than the whole universe. In this sense, human beings have been created like a mirror to illuminate God’s beauty. Nursi says:

… A further indication may be derived from the following analogy: Animate creation and humanity are loci of evidences of the Necessarily Existent One, proofs and mirrors to the All-Merciful, All-Compassionate. These proofs are so certain, clear, and evident that just as we might say that a mirror reflecting the sun “has the form of (or is like) the sun” (emphasizing the brilliant evidence of the sun’s light), we also might say: “Humanity has the All-Merciful One’s form,” stressing the clear evidence within us, and the completeness of the connection in Him, of the All-Merciful. Therefore, the more moderate and balanced believers in the Unity of Being said: “There is no existent but He,” expressing clarity of the evidence and perfection of the connection. (Nursi 2005, p.11)

In the same way that the Biblical account mentioned above does, the following verse from the Qur’an clearly shows the importance of human beings before God:

Remember (when) your Lord said to the angels: “I am setting on the earth a vicegerent.” The angels asked: “Will you set therein one who will cause disorder and corruption on it and shed blood, while we glorify You with Your praise and declare that You alone are all-holy and to be worshipped as God and Lord.” He said: “Surely I know what you do not know. (God) taught Adam the names, all of them. Then, He presented them to the angels, and said, “Now tell Me the names of these, if you are truthful. … And (remember) when We said to the angels: “Prostrate before Adam!” (Baqara 2:30-34)

Muhammad Asad suggests that the term khalifa is used to denote the rightful supremacy of mankind on earth. More tellingly, the sequel of the verse strengthens the idea of the superiority of humanity. As seen clearly, the angels could not understand the creation of man and asked God why He had created this being. But God said He would create a khalifa, a kind of representative, because the angels, who had no ability to improve or regress, could not reflect God’s beautiful names or attributes properly. Adam’s ability to learn the names that the angels did not know points out his ability to develop mentally, physically, and spiritually. On the contrary, angels always remain at the same level. Because human beings have free will, which does not exist among the angels, they are capable of ascending to the heavens or going down to the abyss.

It would be helpful if we mention another verse from the Qur’an related to our discussion. The verse reads,

We did indeed offer the Trust to the heavens, and the earth, and the mountains; but they refused to undertake it being afraid thereof. But man assumed it; indeed, he is most unjust, most foolish. (Ahzab 33:72)

The scholars vary also in their explanations about what this “trust” means. While some think that the Trust is reasoning power, which distinguishes humans from all other creatures, others assume that it is religious responsibility, such as worship. However, Nursi has a different understanding. According to him, this “Trust” can be understood as the “ego”; the “I” part of the psyche, because humans can know the existence of God only with their ego, which is planted in their nature. How? Nursi answers this question as follows:

“An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, and cannot be determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical bounding line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known. In our case, this hypothetical boundary is our ego. Ego imagines within itself a fictitious lordship, power, and knowledge, and so posits a bounding line, hypothesizes a limit to the all-encompassing Attributes, and says: ‘This is mine, and the rest is His.’ Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true nature of the Divine Attributes and Names. Through this imagined lordship, ego can understand the Lordship of the Creator of the universe. By means of its own apparent ownership, it can understand the real Ownership of its Creator, saying: ‘As I am the owner of this house, the Creator is the Owner of this creation.’ Through its partial knowledge, ego comes to understand His Absolute Knowledge. Through its defective, acquired art, it can intuit the Exalted Fashioner’s primary, originative art.” (Nursi, 2005, p.552-3)

Whatever the interpretations may be, these two verses clearly articulate the superiority of mankind. Under the influences of these verses, Muslim thinkers, particularly Sufis, have placed humans at the center of creation. Needless to say, there are many other Qur’anic, traditional, and historical accounts that support human dignity and importance in Islam.

The verses we examine in the Bible and the Qur’an offer a common ground for dialogue among the three Abrahamic religions. But it must be said that this promising ground goes beyond religious identities because it is about the higher identity: being human. Therefore, not only religious persons, but also non-religious ones will appreciate what the Bible and the Qur’an emphasize on the subject of human dignity.

How do Biblical and Qur’anic accounts inspire us to interfaith dialogue?

It would be controversial to deduct anthropomorphic interpretations from such Scriptural information. To some extent, all religions have this kind of approach, where God is assumed in human form. This may be the result of two major reasons: first, people tend to understand and accept their Creator at their intellectual capacity. For example, because seeing, for people, becomes truth only with their “eyes,” they imagine a kind of “eyes” for God. Second, the Scriptures allow people to think of a human-like God because they address humans, who have a certain limited capacity. In other words, if the Scriptures had drawn a transcendental picture of God, their addressees, namely humans, would not have understood the idea. Therefore, the Holy Books contain many anthropomorphic details such as “the hand of God” or “the face of God.” Muslim scholars have come to the conclusion that all these details must be taken as metaphorical and understood/interpreted in the light of a basic principle revealed in the Qur’an:

There is nothing whatever like unto Him, and He is the One that hears and sees (all things) (Shura 42:11).⁵

McGrath points out that “the fact that humanity is created in the image of God is widely regarded as establishing the original uprightness and dignity of human nature.” (441). As it is readily apparent, being human is the first and the most important identity of human beings. The human dignity emphasized in the Bible and the Qur’an forces us to be respectful of each other, even though we do not share the same religion. As reported, the Prophet Muhammad, peace and blessings be upon him, once stood up when he saw a funeral. His companions told him that the deceased was Jewish. “Is he not a human?” replied the Prophet.⁶ So, human beings deserve to be seen with respect, as all are creatures of God.

Conclusion

I have tried to determine a common ground for interfaith dialogue. Which subjects are to be talked about and how the boundaries are to be drawn in such a dialogue is another issue, but I propose that the fact that humanity was created in the image of God, or as a khalifa of God on earth, should be the common ground. This idea, I believe, can be not only a common ground among the three Abrahamic religions, but also a starting point to launch dialogue and a factor supporting the dialogue during the process. I can summarize what I have said with the following: humanity is the apex of God’s creation and the terms “Image of God” and “khalifa fi’l-Ard” point to this superiority; all human beings must be respected because of the dignity granted to them by God, and no matter what their religion is, all humans are worthy of participating in dialogue. Religious people who have respect for their God must show respect to His creatures.

In brief, religious people are more likely to succeed in dialogue because they have a common ground to begin with. They consider humans as valuable creatures created in the image of God or as the khalifa of God. This consideration must give birth to respect among them. And this respect is the most significant factor nurturing a healthy dialogue.

Notes

1.  Bukhari V, 2299; Muslim IV, 2017.
2. Suyuti I, 167.
3. Nawawi, a prominent hadith scholar, points out that there are four opinions in this hadith. First, the Salaf, the scholars who lived before the emergence of Islamic theological schools, avoided stating anything about this kind of tradition and its implications. Second, some claim that the pronoun in the word “His image” (in Arabic: “suratihi” with the third person masculine singular suffix) refers to Adam not God. Namely, the meaning is the following: “God created Adam in his (Adam’s) (complete and perfect) image.” However, this interpretation, which seems wrong according to Arabic grammar, is rejected by many. Third, accepting the use of the pronoun for God, the majority of the scholars suggest interpretation according to basic principles. In this case, the phrase shows the dignity of human beings. Remarking on its importance, Muslims call the Ka’ba “the house of God.” Likewise, considering the image of God in human creation reminds us of the degree of excellence of human beings (See Nawawi XVI, 166). In this case, the last group suggests that we understand the hadith metaphorically.
4. Daraqutni I, 37; Shaybani I, 229.
5. Most Islamic scholars have interpreted the allegorical verses in the Qur’an in the light of verse 42:11, mentioned above. For example, they have explained “God’s hand” as His power and “God’s face” as His Essence.
6. Bukhari I/441; Muslim II/661

References

• Asad, Muhammad. The Message of the Qur’an. Kazi Publications Inc, 1980.
• The Harper Collins Study Bible (NRSV). London: 1993.
• Al-Bukhari, Muhammad b. Ismail. Al-Jami’ al-Sahih, Dar Ibn Katheer, Beirut: 1987.
• Coffman, James Burton. Coffman Commentaries on the Old and New Testament. <http://www.studylight.org/com/bcc/view.cgi?book=ge&chapter=001’.Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
• Al-Daraqutni, Ali b. Omar. Al-Sifat. Maktaba al-Dar, Madina: 1981.
• Gill, John. The New John Gill Exposition of the Entire Bible. <http://www.studylight.org/com/geb/view.cgi?book=ge&chapter=001&verse=026’.
• Ibn Katheer, Ismael bin Omar. Tafsir Ibn Katheer. Dar al-Fikr, Beirut: 1980.
• McGrath, Alister E. Christian Theology: An Introduction. Oxford: 2004.
• Migliore, Daniel L. Faith Seeking Understanding: An Introduction to Christian Theology. Michigan: 2004.
• Muslim, Ibn al-Hajjaj. Sahih Muslim. Dar Ihya al-Turath al-Arabi, Beirut.
• Al-Nawawi, Ebu Zakariyya Yahya b. Sharaf. Sharh al-Nawawi ala Sahih Muslim. Dar Ihya al-Turath al-Arabi, Beirut: 1972.
• Nursi, Said. Words. http://www.sozler.org/risnur/words/1.htm.
• Placher, William C. (Ed.). Essentials of Christian Theology. Kentucky: 2003.
• Al-Shaybani, Amr bin Ebu Asim. Al-Sunna li Ibn Ebu Asim. Al-Maktaba al-Islami, Beirut: 1979.
• Al-Suyuti, Abdurrahman bin Ebu Bakr. Tanwir al-Hawalik. Maktaba al-Tijariyya al-Kubra, Egypt: 1969.
• The Holy Qur’an. Trans: Yusuf Ali. Riyad: 1983.
• Al-Qurtubi, Muhammad bin Ahmad bin Ebu Bakr. Tafsir al-Qurtubi. Dar al-Sha’b, Cairo: 1952.
• Al-Tabari, Muhammad bin Jarir. Tafsir al-Tabari. Dar al-Fikr, Beirut: 1984.

In the first stage, where the physical laws apply, the verses and hadith related to eschatology can be interpreted through the principles of dynamics. There have already been different views and comments concerning the issue. Interpretations under the light of contemporary scientific knowledge can bring new perspectives. We need to keep in mind that all our interpretations are works of the human mind and there can be error. Before we elaborate on the subject further we would like to acknowledge-like the earlier scholars did-that these are personal comments and state: “only God, the true possessor of absolute knowledge, knows best.”

Surat al-Qariah (The Sudden, Mighty Strike) in the Qur’an is about the dreadful occurrences on the Judgment Day:

In the Name of God, the Merciful, the Compassionate.

The sudden, mighty strike!

What is the sudden, mighty strike?

What enables you to perceive what the sudden, mighty strike is?

The day (when it occurs) humans will be like moths scattered about;

And the mountains will be like carded wool…¹

The sudden, mighty strike mentioned here may denote the impact of a huge asteroid. People are likened not to other insects, but to moths, flying things. This seems to suggest that people will be scattered in the air. Now let’s try to imagine how a mighty strike would send people scattered about like moths.

According to the science of dynamics, every object which has a mass and which is attracted by the earth’s gravity has a weight. Thus, “weight” can be related to any object (people, houses, cars etc) on earth. It can be a description of objects scattered in the air. If we assume that the law of gravity still applies when the apocalypse starts, can an upsurge be possible?

In figure 1, there is an illustration of a possible impact scenario. An asteroid with a mass of “m” approaches the earth-supposedly along a line tangential to the earth’s orbit around the sun-with a speed of “v” and hits the earth. According to the principle of the conservation of angular momentum, the rotating speed and direction of the earth’s rotation is expected to change. An impact, as shown in figure 1, might reverse the earth’s counter-clockwise rotation to clockwise. For a strong impact to reverse the direction of the earth’s rotation and affect a dramatic increase in the earth’s angular speed, the multiplied value of m, v, and d (mass, velocity, and distance from the spinning axis) must be great enough. The earth normally spins around its axis at a relatively low angular speed and this does not have a recognizable influence. After a violent impact, the boosted angular speed might apply great centrifugal forces on objects.

Figure 2 depicts a probable reversed force of gravity and a centrifugal force emerging along the equator. An impact great enough to send people flying in the air is calculated here as being 17.06 times faster than the usual speed of the earth. Such a violent speed will send the people in the equatorial region flying into the air.

Let’s try to estimate what might happen in other regions. The man in figure 3 is standing at a 45o angle to the equator (The upper regions of North America, Europe, Kazakhstan, Mongolia, Argentina, New Zealand, etc). As you approach the Polar Regions, you also approach the spinning axis and the centrifugal force decreases, so it cannot completely annul the weights of objects. The man will weigh 50% less and a force equal to half his normal weight will be applied on him parallel to the ground. This might cause him to fall flat on his face. People who are further to the north probably won’t fly or fall, but they will also be affected.

The following verses warn us about the last hour:

In the Name of God, the All-Merciful, the All-Compassionate.

O humankind! Keep from disobedience to your Lord in reverence for Him and piety and get under His protection. (Never forget that) the violent convulsion of the Last Hour is an awesome thing.

On the Day when you all see it, every suckling mother will utterly forsake her infant in dread, and every pregnant female will cast off her burden. You will see all people as if gone out of their senses, while, in fact, they are in their senses. This is because God’s punishment is extremely severe. (Hajj 22:1-2)

The statement as if gone out of their senses is also translated as “drunken” in some commentaries. As a result of a violent impact and the earth’s boosted angular speed, people might walk as if they were drunk, or as if they have taken leave of their senses. The high angular speed might influence the inner-ear fluid, and cause people to lose their sense of balance. The following verses may be describing the effects of this violent rotation:

And when the earth is flattened out, and casts forth whatever is in it and becomes empty, obeying its Lord, as is expected indeed, and it always does so… (Inshiqaq 84:3-4)

An authenticated saying of God’s Messenger supports the possibility of a “reverse”: “The end of the world will not come unless the sun rises from where it sets. When it rises from the west, everybody sees and they all accept faith. However, this faith is of no benefit for anyone who did not previously believe or who has no good deeds caused by his faith.”²

As already mentioned above, the impact reverses the direction of rotation, the earth rotates clockwise and the sun rises from the west. The fact that faith after this impact will not benefit anyone implies that life on earth will not last long. The impact will probably render the earth uninhabitable. The great scholar Said Nursi made the following comment on the hadith about the sun rising from the west:

…The sun rising in the west will be a self-evident sign of the end of the world, and because it is self-evident it will be a heavenly event which closes the door of repentance, which is tied to the will and reason. Its meaning is therefore clear, and is in no need of interpretation. One may just say the following:

“God knows best, its apparent cause will be this: with the disappearance of the Qur’an, which is like the intelligence of the world, the earth will go mad. With Divine permission, when another planet collides with it, its rotation will be reversed. Through Divine will, its journeying from west to east will be reversed to that from east to west, and the sun will start to rise in the west.”³

Although this is not directly mentioned in the Qur’an, the dialogue between the Prophet Abraham and Nimrod is noteworthy:

Do you not consider the one who remonstrated with Abraham about his Lord (in defiance of Him) because of the kingdom God had granted him? When Abraham said, “My Lord is He Who gives life and causes to die,” he retorted: “I give life and make to die.” Said Abraham: “Surely God causes the sun to rise in the east, now you cause it to rise in the west.” Thus was the unbeliever utterly confounded. God does not guide (such) wrongdoing people. (Baqara 2:258)

The Prophet Abraham states that only God has the power to cause the sun to rise in the west, and He will realize this at the end of the world.

There is another authenticated hadith that describes the end of the world: “The end of the world will not come unless time shortens. This shortening is such that, a year will be like a month, a month like a week, and a week will be like a day, a day like an hour, and an hour will be (passing fast) like the striking of a match.”⁴

Commentators of the earlier periods interpreted “the shortening of time,” and they suggested that people would not be able to make efficient use of time and it would pass quickly. However, a literal understanding of the hadith makes perfect sense under the light of physics. A day being like an hour probably means the earth will spin 24 times faster. It has been mentioned above that a rotation more than 17 times faster than usual or more can cast people upwards. As for a year being like a month, this can be an allusion to the earth’s completing its orbit around the sun faster.

All these are attempts to interpret the eschatological verses and hadith within the principles of physics. God Almighty, “Master of the Day of Judgment,” knows best.

Notes

1. Unal, Ali. The Qur’an with Annotated interpretation in Modern English, The Light, Inc., New Jersey: 2006.

2. Bukhari, Riqaq, 39.

3. Nursi, Said. The Rays Collection, “20th matter of the 5th ray,” trans. Sukran Vahide, Sozler Publications, Istanbul: 2002, p.112.

4. Tirmidhi, Zuhd, 24.

It is recorded by Ibn Arabi, author of al-Futuhat al-Makkiya (The Meccan Conquests), that during the early centuries of Islam, righteous people would either write down or memorize their daily actions, thoughts, and words, and then analyze and criticize themselves for any evil or sin they had committed. They did this to protect themselves from the storms of vanity and the whirls of self-pride. They would ask God’s forgiveness after this self-analysis, and would repent sincerely so that they might be protected against future error and deviation. Then they would prostrate in thankfulness to God for the meritorious deeds or words that the Almighty had created through them.

Self-criticism may also be described as seeking and discovering one’s inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and develop the sentiments that encourage and nourish them. This is how one distinguishes between good and bad, beneficial and harmful, and how one maintains an upright heart. Furthermore, it enables a believer to evaluate the present and prepare for the future. Again, self-criticism enables a believer to make amends for past mistakes and be absolved in the sight of God, for it provides a constant realization of self-renewal in one’s inner world. Such a condition enables one to achieve a steady relationship with God, for this relationship depends on a believer’s ability to live a spiritual life and remain aware of what takes place in his or her inner world. Success results in the preservation of one’s celestial nature as a true human being, as well as the continual regeneration of one’s inner senses and feelings.

A believer, in his or her spiritual and daily life, cannot be indifferent to self-criticism. On the one hand, he or she tries to revive his or her ruined past with the breezes of hope and mercy, blown by such Divine calls as: Repent to God (Nur 24:31) and: Turn to Your Lord repentant (Zumar 39:54), which come from the worlds beyond and echo in his or her conscience. On the other hand, warnings as frightening as thunderbolts and as exhilarating as mercy and contained in such verses as:

O you who believe! Fear God and observe your duty to Him. And let every soul consider what it has prepared for the morrow (Hashr 59:18)

bring the believer to his or her senses and make him or her alert once again against committing new sins. In such a condition, a believer is defended against all kinds of evil, as if enclosed behind locked doors.

Taking each moment of life to be a time of germination in spring, a believer seeks ever-greater depths in his or her spirit and heart with insight and consciousness arising from belief. Even if a believer is sometimes pulled down by the carnal dimension of his or her being and falters, he or she is always on the alert, as stated in:

Those who fear God and observe His commandments, when a passing stroke from Satan troubles them, they immediately remember (God), and lo! they are all aware (A’raf 7:201).

Self-criticism resembles a lamp in the heart of a believer, a warner and a well-wishing adviser in his or her conscience. Every believer uses it to distinguish between what is good and evil, beautiful and ugly, pleasing and displeasing to God. Through the guidance of this well-wishing adviser, the believer surmounts all obstacles, however seemingly insurmountable, and reaches the desired destination.

Self-criticism attracts Divine mercy and favor, which enables one to go deeper in belief and servanthood, to succeed in practicing Islam, and to attain nearness to God and eternal happiness. It also prevents one from falling into despair, which will ultimately lead to reliance on personal acts of worship to be saved from Divine punishment in the Hereafter.1

As self-criticism opens the door to spiritual peace and tranquility, it also causes one to fear God and His punishment. In the hearts of those who constantly criticize themselves and call themselves to account for their deeds, this Prophetic warning is always echoed: If you knew what I know, you would laugh little but weep much.2 Self-criticism, which gives rise to both peacefulness and fear in one’s heart, continuously inspires anxiety in the hearts of those who are fully aware of the heavy responsibility they feel-the anxiety such as that which is voiced in: If only I had been a tree cut into pieces.3

Self-criticism causes the believer to always feel the distress and fear expressed in: The earth seemed constrained to them for all its vastness, and their own souls straitened to them (Tawba 9:118). The verse: Whether you make known what is in your souls or hide it, God will bring you to account for it (Baqara 2:284) resounds in every cell of their brains, and they groan with utterances like: I wish my mother had not given birth to me!4

While it is difficult for everyone to achieve this degree of self-criticism, it is also difficult for those who do not do so to be sure that they will be able to live today better than yesterday, and tomorrow better than today. Those who are crushed between the wheels of time, whose current day is not better than the preceding one, cannot perform their duties pertaining to the afterlife well.

Constant self-criticism and self-reprimand show the perfection of one’s belief. Everyone who has planned his or her life to reach the horizon of a perfect, universal human being is conscious of this life and spends every moment of it struggling with themselves. Such a person demands a password from whatever occurs to his or her heart and mind. Self-control against the temptations of Satan or the excitement of temper are practiced, and words and actions are carefully watched. Self-criticism is constant, even for those acts that seem most sensible and acceptable. Evening reviews of words and actions said or done during the day are the rule, as are morning resolutions to avoid sins. A believer knits the “lace of his or her life” with the “threads” of self-criticism and self-accusation.5

So long as a believer shows such loyalty and faithfulness to the Lord and lives in such humility, the doors of heaven will be thrown open and an invitation will be extended: Come, O faithful one. You have intimacy with Us. This is the station of intimacy. We have found you a faithful one. Every day he or she is honored with a new, heavenly journey in the spirit. It is God Himself Who swears by such a purified soul in: Nay, I swear by the self-accusing soul! (Qiyama 75:2).

Notes

1. If one despairs (of Divine mercy) concerning his or her eternal life because of his or her sins, relief from Divine punishment is sought. Such a person then remembers and relies on past good deeds. However, this way is utterly inadequate, for only through Divine mercy can one be saved from God’s punishment and enter Paradise.

2. Bukhari, Kusuf, 2; Muslim, Salat, 112.

3. Tirmidhi, Zuhd, 9.

4. Ibn Sa‘d, Al Tabaqat al-Kubra, vol. 3, p. 360, Beirut: 1980.

5. In other words, all moments of one’s life are spent in self-criticism and constant awareness of what one says and does.

Man can attain inner depth as much as he can discern himself correctly.

It is a well-observed fact that in our lives we have no input or choice in choosing the place and time of our birth, the parents we have, the name we are given, our race or color, or even the time and place of our death. Most of the time, we do not even have control over whom we meet. Most importantly, it was not us who made the decision to be ourselves; our father produced millions of sperm, only one was permitted to fertilize of our mother’s egg. Moreover, we could have not been human at all, but some other animal or plant. Therefore, one can say that we, ourselves per se, have no power in choosing the most important determinants in our lives.

Let us think about our bodily functions. Which biological processes can we control on our own? In reality, none. We cannot control the complex functions of our cells or our organs, our breathing, our digestion, or our hormonal cycles. In fact, these processes occur without us realizing that they are taking place in our body. What about the world in which we live? We do not and cannot control the perfect process of photosynthesis (i.e., the chemical processes that lead to the production of oxygen on this planet) in leaves and other green organisms, the natural occurrence of animals and plants upon which we depend, the water cycle, the movement of clouds, or even the formation of rain. Maybe it would be good to imagine a world without photosynthesis: we would not have enough oxygen; we would suffocate within a couple of hours. It is humbling to know that we cannot even make the oxygen upon which we depend for each and every breath.

What about the process of eating? Many times, without thinking deeply enough we say, “I ate.” However, if we analyze the situation carefully with insight and deep thought, we will come to a conclusion that we do not “eat,” we are fed. How is this possible? First of all, we cannot control the movement of muscles in our arm. Studying the mechanisms of muscle contraction in biology makes this evident. Muscle contraction is a very complex process that no human can interfere with, as countless chemical processes take place in our muscles to enable our hand to move, pick up our food, and place it in our mouth. The biochemistry of muscle contraction involves the interaction of calcium ions and calcium-binding proteins and the energy currency of living cells, adenosine triphosphate (ATP). Without the necessary co-ordinate interactions between these biochemical entities, muscle fibers cannot contract. Yet these countless enzymes and proteins that we depend on for life are built in our bodies without our power or knowledge.

The chewing process is equally complex. What if our jaw muscles locked-would it be possible to move our jaw to chew the food? In fact, the complexity of all these processes is so great that the possibility of error is very high. Yet 99.9999…% of the time, they are perfectly effective. However, in contradiction to this basic fact, we seem oblivious and unaware that it is not us who is directly involved in bringing about our actions, as we say, “I did it,” or “I achieved it.”

It is interesting that classical Sufism sees the human body as a transient palace, as a home kept in order by the great host; by a Creator; who built the body to serve the human soul placed inside it. We can also come to this conclusion by reflecting profoundly on the realities of our beings. More often than not, however, we take for granted the complexity of ‘simple’ movement (or service), such as that of our fingers, hands, and arms, occurrences that happen everyday, at every moment of our lives. This does not mean, however, that we are not responsible for our actions. Our responsibility lies in the innermost intentions, thoughts, and motives behind these actions, which will finally determine the true consequences or fruits of our behavior.

There is a very thought-provoking verse in the Holy Qur’an: Truly, mankind is very unjust and very ignorant (Ahzab 33:72). This verse is a poignant summary of the true human condition, because the human consciousness is so weak that it forgets its own ignorance and dependence, and thus becomes arrogant. In reality, however, our needs are endless and we are inherently unable to meet them ourselves. There are endless things we want to do, yet we are so dependent on the help of a force far beyond us that we cannot achieve them ourselves. And all the while, our enemies&#8722;arrogance, revenge, hatred, racism, prejudice, envy, vanity, miserliness&#8722;are countless. The central duty of a human being boils down to appreciating these processes so as to recognize the inherent inability, weakness, and powerlessness of the self, and to submit to the sole power that is able to control them: the Creator.

Understanding the true identity of the self in the guest-house of the body is the key to solving “the mystery of our existence.”¹ The self provides us with a ‘mirror,’ a reflector that directs us to our Creator and His attributes and that serves to assess our relationship with the Lord and the rest of existence. The “I” is the mysterious entity that sees and understands the Creator as the one with endless knowledge, mercy, power, wisdom, sight, and hearing. The “I” can understand that just as it can “own,” or take care of a house or a child, the Creator owns and takes care of the entire universe. Likewise, the “I” can come to similar conclusions with respect to “its” sight, hearing, compassion, caring, love, and so on. In this manner, the “I” acts like a pointer to a greater truth and reality above itself. Similarly, when the “I” observes the universe, the knowledge it gains enlightens and widens the mind, while it makes the heart softer and more caring. Having achieved this state of unity of mind and heart, “I” becomes a servant of the One who sent it to this world and who sustains it. Moreover, the same unity of mind and heart necessitates being in the service of life and mankind.

However, when the “I” becomes oblivious to its purpose for existence, it becomes a despotic tyrant, destroying and abusing not only itself but also everything else around it (think about some of the world leaders in the first half of the 20th century). Such an “I” grants itself ownership and sovereignty. Likewise, it grants independent ownership of everyone else to themselves, so that the whole world comes to think that they independently, “own” their “self.” The Qur’an calls this action “a tremendous wrong” (Luqman 31:13).

History is filled with scenarios that confirm these two sides or branches of “I.” The Prophets represent the “I” that submitted to the Creator, while the other branch represents the “I” that turned away from the Creator. One is the way of true guidance, while the other is the basis of materialism and atheism, where all existence is described as being composed of matter that is thought to be “absolute.” By giving the attributes of the Creator to matter, mankind commits the greatest crime possible and opens the doors of oppression against his self. Prophethood, on the other hand, teaches mankind to see nature as a collection of divine laws laid by the Creator and illustrating His power; “cause and effect” is a veil covering the reality of His Will. In an active and endless lesson to mankind, the Prophets also teach that the purpose and duty of man is to achieve virtuous character by knowing his own weaknesses and by seeking help from the power of his Creator. He does this by knowing his needs and trusting in the mercy of the Creator and by knowing his faults and seeking His pardon and forgiveness while always praising the perfection of His attributes and actions.

Based on a hadith,² classical Muslim scholars described the root cause of a diseased soul to have excessive love and attachment to this world and self-satisfaction. Bediuzzaman Said Nursi referred to such love as “poisoned honey.” Love for the sake of the worldly pleasures, and the love of power and authority are part of love for this world. The desire to dominate others is as destructive to a human soul as water is to iron. While the diseased soul sees itself as adequate and self-satisfied, perhaps even believing itself to be better than other souls, the soul that knows itself to be inadequate and needy is dissatisfied with itself and ceaselessly seeks to achieve a more virtuous character.

We conclude this matter with the words of a classical Turkish “dervish” or scholar, Yunus Emre, who lived many centuries ago in Central Anatolia:

Knowledge is for knowing the Truth
Knowledge is for knowing the self
If you do not know yourself, then
What a worthless act you commit.

Notes

1. Nursi, Said. The Words, Thirtieth Word, The Risale-i Nur Collection.
2. Love of the world is the source of all errors and sins (Bayhaqi, 7,338).

In a healthy body, all of the involuntarily functioning mechanisms seem to know what to do, at the right time and in the right amount. But are these systems really “autonomous,” doing what they will? Can it be coincidence that each time the perfect choice out of thousands of possibilities is made?

Regular controlling mechanisms are needed for our bodily activities to function properly. This duty has been given to the nervous system. The autonomic nervous system (ANS), which is in charge of controlling the vital functions of the body, is designed to function in an involuntary, reflexive manner. The operating systems of several machines that make our life easier are developed by being modeled on the ANS. Take an air-conditioned car with a thermostat for example. When the air is cold, a heat sensitive mechanism automatically starts and it provides the engine with more gas and it produces more energy. And when it is warm enough inside the car, this time the thermometer urges the system to reduce the gas-flow back to normal. Likewise, sympathetic and parasympathetic nerves placed in the autonomic system are given the duty of a regulator that restores the altered functioning of organs back to normal so that they do not upset the balance of our body.

If the light coming to our eyes is too bright, vision is blurred. When the retina is exposed to excessive stimuli this causes the parasympathetic nerves to send signals to the eyes to contract the pupils so that the sensitive layers of the eyes are protected and the vision is cleared. In darkness or under dim light, the sympathetic system is called to duty again and this time the pupils are enlarged. The sympathetic-parasympathetic (autonomic) nervous systems granted to human beings play a role in optimizing eyesight under differing intensities of light.

Parasympathetic nerves are created in a way to stimulate the saliva and tear glands, as well as the glands in organs like the nose, stomach, intestines, pancreas, etc. When the secretion in these glands is surplus to our requirements, the canals in connection with them are shrunk and the secretion is lessened. Without such a system, germs would boom, morsels would not soften in our mouth, food intake would not decompose in our stomachs, the gastric mucus which protects the inner stomach from acid would not be secreted, and the final stage of digestion, absorption of digested nutrition, would not happen. Likewise, if our tear glands did not function, sores would emerge on our eyes; if there were no nasal mucus, dust and germs suspending in the air would easily reach our lungs.

The physiological functioning of the lungs and their protection are also maintained through the sympathetic and parasympathetic systems. When our tissues need more oxygen, the sympathetic system is activated. The air sacs are enlarged and more air is let in. If toxic gases, dust, cigarette smoke or other harmful elements enter the respiratory tract or the lungs are exposed to any destructive matter, the air sacs are narrowed by the immediate intervention of the parasympathetic system. In this way, the secretion in the air sacs increases and the harmful substance is prevented from going deeper into the lungs. Then the harmful substance is thrown out through secretion and the reflex of coughing.

When the blood pressure drops below 50mm Hg for any reason (due to hemorrhage, medication, body position, etc), the sympathetic system immediately works to send blood to the brain and the heart. As these are the most vital organs, they are given priority at receiving blood. Our blood circulation is carried out within a closed-circuit system and there is a constant amount of blood. Therefore, sending an organ more blood means lessening the blood sent to other organs. To maintain this, the sympathetic system again works to cause narrowing. When food intake reaches the stomach, the parasympathetic system is stimulated to enlarge the relative veins. More blood is pumped to the stomach.

Everything in both systems is designed to protect the organs, tissues, and systems; in other words, the entire body. When a person’s blood pressure goes up, the baro-receptors, which help regulate the pressure in the veins, are stimulated in order to ward off the danger and the narrowing effect of the sympathetic system on the veins is taken under control. In this way, the pressure applied by the blood to the walls of the veins is eliminated. During physical exercise or in a state of stress, anxiety, or worry, the tissues use more oxygen and the sympathetic alarm is switched on.

Blood is pumped faster to meet the need of the tissues. During sleep, the body needs less energy and the metabolism is slow. Therefore, a slower heartbeat is required. During a time of distress or fear, the sympathetic stimulators are under pressure due to hyperventilation. Then the parasympathetic system is put into service and the heartbeat and the blood flow to tissues slow down.

Sphincters are ring shaped muscles that maintain the constriction of a body passage or orifice. With sympathetic signals they constrict and block the passage, and the parasympathetic signals ease them to open the way. If it weren’t for the sympathetic system, the urine produced in the kidneys would not be under control and we would wet our trousers. However, what happens in practice is that when the kidneys produce a certain amount of urine, two sphincters controlled by the sympathetic system contract and they prevent an untimely emptying of the bladder.

Similarly, there are sphincters in the gastro-intestinal tract. If the sympathetic system had not been given the duty of controlling them, the food we eat would not stay with us until it was absorbed and it would be disposed of immediately. On the other hand, the malfunctioning of the parasympathetic system would cause obstructions and we would suffer greatly. Take the parasympathetic system working in our urinary tract for instance. It works without our control and if it did not work, the urine collected in the bladder would press back on the kidneys and cripple them.

In some functions, like the breaking down of fats, ejaculation, increase in brain activity, or the contraction of skeletal muscles, the parasympathetic system is not involved. Since its involvement might harm the body, it is not given a duty here, and the sympathetic system on its own suffices.

There are several other functions carried out by the autonomous nervous system. It works without our will or conscious control. As humans we tend to claim: “I did this, I did that.” When you eat something, your conscious control is limited to chewing the food and swallowing it. We cannot tell our stomach to digest or not to digest the food. In a healthy body, all of the involuntarily functioning mechanisms seem to know what to do, at the right time and in the right amount. But are these systems really “autonomous,” doing what they will? Can it be coincidence that each time the perfect choice out of thousands of possibilities is made? Is it at all possible for these fascinating systems to be a just a work of random causes?