Being one of the liberal arts, rhetoric can be defined in such a way that is freed from its usual literary references. Thus, rhetoric is an inquiry into the core of the problem, resulting in a “change” in the state of the subject matter from its current state to a preferred one.

Change in a rhetorical inquiry happens by discovery and invention. Discovery is about becoming aware of existence, whereas invention is about finding new connections within existence. Rhetoric is discovery and invention in a sequence of events. A rhetorician first finds a topic with a particular problem; the definition of the topic is the discovery. The rhetorician then searches for possibilities, uses his judgment about facts, questions the problem, and reaches new issues that will become subheadings of topics. Issues are at the heart of an argument. The rhetorician finds solutions to the problem by merging two contrasting issues and allowing them to work together, which results in invention. Having reached the invention, the rhetorician then uses arrangement, expression, memory, and delivery to resolve the rhetorical inquiry. So, the meaning most frequently associated with rhetoric is actually this last step that comes after discovery and invention.

To make my argument clear, I would like to give the example of Muhammad Yunus, who was awarded the Nobel Prize in 2006 “for his efforts to create economic and social development from below” (Nobel Prize Statement). From the perspective of rhetoric, Muhammad Yunus is a perfect example of rhetorical inquiry. He first identifies the problem of poverty in Bangladesh and then defines his topic as economic development. In searching for possibilities, he comes up with the issues of “financial loans” and “poverty.” Normally, financial loans are thought to be designed for people who have financial credibility, while poverty, in general is seen as being removed from economic development.

Muhammad Yunus did not think so. He took these two contrasting issues and merged them, arriving at the micro-credit idea; i.e., that if an institution gives small loans to poor people, this will result in a massive change and economic development, which can help the poor to stand on their feet, helping them to survive and recover from poverty. His idea was realized with the institution of the Grameen Bank, which has provided more than $5.1 billion US dollars to 5.3 million people. To guarantee payment, the bank developed a system called “solidarity groups,” which are small-scale unofficial groups that apply together for loans. The group members act as co-guarantors of repayment, supporting one another’s efforts in economic self-advancement.

To restate, Muhammad Yunus took a rhetorical stance and used it as a way to solve the problem of poverty in his country. His argument was based on two issues, one being poverty, the other financial loans. He merged the two issues and invented the micro-credit concept. The implementation of the idea was dependent on the facts of the situation, whereas judgments of the facts relied on objectivity. The realization of the idea of “loans for the poor” was so successful that it resulted in other activities, such as loans for housing, fisheries, etc.

Another example of a rhetorical invention is that of the Turkish scholar Fethullah Gulen who took the education of individuals as his topic, and inspired people to initiate intercultural dialogue and education institutions in order to eradicate cross-cultural ignorance and misunderstandings in society. The general concept of positivist thinking which drives education is that science and moral values are two separate things that should not be considered together. And when it comes to understanding the other, it is stereotypes that control people’s opinions.

But Fethullah Gulen did not think so. He merged science and moral values, which resulted in educational institutions that teach both of these subjects to the students, while merging different cultures by emphasizing the common moral values in intercultural and interfaith dialogue activities. These educational institutions have been breaking the so-called norms and reaching people from all over the world by providing a highstandard education equal for all. Simultaneously, NGOs that focus on dialogue activities have reached people of different faiths, from Jewish rabbis to Buddhist priests, in order to spread the idea of understanding others.

To restate this example, Fethullah Gulen presents a strong rhetorical stance about the problem of ignorance. He suggests education as the topic, and comes up with sciences, culture, and common values as the issues. To reach possible solutions, he blends these issues, and his teachings provided inspiration for the establishment of the institutions that focus on education and in the NGO’s that focus on dialogue activities. The strength of the educational institutions is their emphasis on equity and brotherhood while keeping a high-level academic approach. An effort that spans the entire world, these schools not only provide modern education to poor and developing countries, but also support the solution to the problem of crosscultural ignorance in the world.

In conclusion, both Muhammed Yunus and Fethullah Gulen have triggered “change” in the world under very different circumstances, one in economics, the other in education, but by using a common tool. This common tool is rhetorical thinking, which is rooted in people’s capability to develop arguments. If we return to the question posed at the beginning it would be easier now to define rhetoric. Rhetoric is an art of invention that has its own methodology and which helps to solve the serious problems of the world over a wide spectrum.

HIV/AIDS is one of the most devastating health issues in modern history. Since the first case was reported in 1981, over 25 million people have died of HIV/AIDSrelated causes. Despite a better understanding of the disease, extensive knowledge about virus-human interaction, improved preventive measures, and medical treatment options, most experts agree that the pandemic is still in its early stages and rapidly spreading. According to the World Health Organization, in 2006 4.3 million people became infected with HIV and a total of 2.9 million people died of HIV/AIDSrelated causes. As of 2007, over 40 million people are living with HIV/ AIDS around the world and nearly half of them are females between the ages of 15 and 24.

With a vaccine still perhaps decades away, the best hope for impeding the spread of this deadly disease lies in effective prevention, early diagnosis, and successful treatment. For more than two decades, thousands of researchers from the most prestigious institutions around the globe have been struggling to discover more effective screening, diagnosis, and treatment options against HIV/AIDS, but a great deal has yet to be accomplished. At the moment, the high cost of the current medical treatment options and limited accessibility to HIV testing worldwide remain as additional obstacles to be overcome. Below is a table showing the spread of HIV/AIDS worldwide, based on the best available information provided by WHO in 2006. Additionally, the map below represents the regional distribution of adult HIV/AIDS cases by region based on UNIAIDS 2006 Report on the global AIDS epidemic.

What is HIV/ AIDS?

Healthy human bodies have a wellprogrammed defense mechanism (the immune system) that fights infections and helps prevent the development of cancer cells. Human immunodeficiency virus (HIV) primarily targets vital elements of the immune system, such as helper-T cells, macrophages, and dendritic cells. Due to the damage and destruction of these cells, the human body loses its ability to fight against infections and cancerous developments. This makes the body more susceptible to certain types of cancers, such as Kaposi sarcoma, and to opportunistic infections that would normally be easily defeated, such as pneumonia (Pneumocystis carinii) and Cryptococcal Meningitis. These infections might result in severe damage or the death of the patients. Therefore, it is not the Human Immunodeficiency Virus that causes death in HIV(+) individuals, but opportunistic infections or cancerous developments that a weakened immune system cannot repel. Hence, the later stages of HIV infection are called Acquired Immunodeficiency Syndrome (AIDS).

In spite of many obstacles, in industrial countries there has been a remarkable improvement in the medical care of HIV/AIDS individuals as a result of testing for HIV on a regular basis, particularly among high risk groups. This facilitates early diagnosis and therefore an early start in medical treatment, which allows HIV(+) individuals to live for decades after diagnosis. However, worldwide, particularly in developing countries, 90% of those carrying HIV have not been tested or do not have access to adequate treatment for the disease. Furthermore, every year a considerable number of HIV(+) individuals in developing countries die without even knowing what HIV is and leave thousands of orphans behind who do not have any idea what took their parents away. The number of people living at critical poverty levels in some of these hardest-hit regions, such as sub- Saharan Africa, has reached over 43 percent in recent years. Women encompass 80 percent of those who are living on less than a dollar a day. For people who live in such abject poverty, neither treatment for an HIV+ /AIDS individual (which normally costs around $25,000 annually) nor routine HIV screening seems realistic. On the other hand, even though testing and medical treatment options are available in developed countries, the economic burden on the health care system is becoming greater with every passing day.

HIV and children

As of 2007, over 2.3 million children are suffering from HIV/AIDS worldwide. A small percentage of these children were exposed to the HIV in medical settings, due to unscreened blood transfusions or reused or insufficiently sterilized equipment. Pediatric HIV outbreaks in Romania in 1989 and in Libya in 1998 are two devastating examples of the consequences of negligent or insufficient precautions taken by medical personnel in hospitals. Currently, health care professionals are required to take strict precautions when cleaning and sterilizing medical equipment, while blood banks are monitored closely to ensure the careful screening of blood. These precautions seem to have led to a significant reduction in the number of HIV infections which are acquired in hospital settings. However, motherto- child transmission still constitutes 90% of pediatric HIV cases. An HIV (+) mother has about a 35% risk of transmitting the virus to her child during her pregnancy, child birth, or nursing. This risk can be reduced by administering AZT (an antiretroviral drug) to the mother during the last trimester of pregnancy, delivering the child by C-section, giving one dose of prophylactic antiretroviral therapy to the baby after birth, and by avoiding breast-feeding the infant. As a result of widespread screening and the use of prophylaxis for mother-to-child transmission, the rapid spread of HIV among the pediatric population in industrial countries is relatively under control.

Sadly, not all nations have benefited uniformly from the recent advances in our knowledge about the prevention of transmission. Mothers and infants in developing countries face a different scenario than those in the “modern world.” In places like sub-Saharan Africa, where the majority of HIV/AIDS cases are due to mother-to-child transmission, the number of new infections is rapidly increasing; it seems that ensuring the abovementioned precautions are in place is extremely difficult due to several limitations. These limitations should be discussed in another paper, however to give a brief idea to the reader, one of these instances can be examined. It is a fact that if an HIV(+) mother avoids breastfeeding her newborn baby the risk of her infecting the child with HIV is dramatically reduced. Although this sounds like a wonderful way to combat HIV infection in infants, it poses many problems to mothers in sub-Saharan Africa. Every year, more than one million babies die in the first 28 days of their life in Sub- Saharan Africa. Most of these deaths are due to malnutrition and infections. In most situations breast-feeding is the only clean source of nutrition a mother can offer her child. It also provides natural immunization against most of the infectious agents to which a newborn can be exposed in the later days of his/her life. Babies who are not breastfed have almost no other alternative source of clean nutrients and stand little chance against infections. An HIV(+) mother in Sub-Saharan Africa has to face this dilemma every single time her baby cries from hunger: either take the risk of infecting your baby with HIV or let your child die of malnutrition or infections which kill approximately 3,000 African children every day.

Another issue concerning children in the hard-hit HIV regions is the loss of one or both parents or primary care-givers at a very early time of their life. So far in Africa, HIV/AIDS related deaths have left 14 million orphans. The United Nations estimates that the number of orphans will reach 25 million by the year 2010. Only in rare cases do these children have access to clean water, food, shelter, and education. Furthermore, the orphans who have been infected with HIV by their parents do not have access to adequate treatment options. The number of orphans is so high and resources are so limited that unfortunately most of these children fall through the cracks of society, succumbing to poverty, abuse and even death. Some of these orphans are relatively lucky and have healthy grandparents to care for them. It is not uncommon to find 75-80 year old grandparents who are already living under the critical poverty level taking care of three or four AIDS orphans, and wondering who will care for their grandchildren when they pass away.

Education

Success against the HIV/AIDS epidemic cannot be accomplished only with scientific and medical means. Preventive education plays a key role in the battle against HIV/ AIDS. The first step in preventive HIV/AIDS education is to inform individuals about the disease and answer their questions, such as, “What causes AIDS?”, “How is HIV/AIDS spread?”, “What are the preventive measures to be taken?” If one is already infected with HIV then one must ask “What are the treatment options?”

Preventive education for risk groups who are not aware of HIV/ AIDS and the consequences of the infection helps to decrease the overall number of new infections, particularly those in developing countries. However, another issue appears as education level increases: according to current studies, the number of people who continue risk-taking behavior is increasing in spite of the knowledge they have about HIV/ AIDS prevention and the consequences of the disease. This suggests overthat effective HIV/AIDS prevention should include not only education about the facts of the illness, but also education that focuses on teaching people to avoid behavior that puts them at high risk. It is also worth noting that the widespread dissemination of information by governmental organizations may not be effective on its own, and that different types of intervention may be necessary by groups with the potential to motivate people on a personal level. In other words, it is important to individually instill a sense of consequence and personal responsibility within those at risk, rather than broadly reminding them of the dangers that they face. As a result of recent thinking along these lines, various institutions, professional groups, and government organizations have realized the need for strong collaborative efforts and have aligned themselves in order to begin taking the steps necessary to effect this type of change.

Working together

Around the globe, government agencies have been initiating and sponsoring several efforts aimedat HIV-prevention. However, the complexity of the HIV epidemic and the involvement of many sociologic and behavioral factors require a shared commitment among government agencies and civil society organizations. For example, the Center for Disease Control (CDC) is the leading federal agency in HIV prevention in the United States. In their strategic plan for HIV prevention in 2005, the CDC admits that the HIV epidemic is not a matter that can be handled by only one agency, group, or organization. Therefore, for success in HIV prevention the CDC recognizes the need for other domestic partners, such as:

~ Other federal agencies;

~ State and local health and education departments;

~ HIV prevention community planning groups;

~ Community-based organizations;

~ Academic institutions;

~ The private sector;

~ Faith-based groups and

~ Foundations and nonprofit groups

(Centers for Disease Control and Prevention HIV Prevention Strategic Plan Through 2005)

In addition to domestic partnership, worldwide cross-cultural and cross-faith collaborations are establishing a strong global response to eradicate HIV/AIDS. People from all over the world should contribute, in whatever capacity and with whatever resources they can, to the solution; their involvement is critical. The World Health Organization, UNICEF, UNESCO, and similar organizations are doing their parts to bring multinational aid to the hardest hit regions. Additionally, many faith-based national and international organizations around the globe have started working in collaboration towards the eradication of HIV/AIDS. Among these faithbased efforts there are recent examples of interfaith partnerships. The Africa HIV/AIDS Faith Initiative, a successful example of this type of collaboration, has been active since 2001 in five African countries: The Ivory Coast, Kenya, Nigeria, Tanzania and Zimbabwe. One of their noticeable accomplishments is promoting interfaith dialogue in these countries where ethnic and religious variations often cause serious clashes. A report from The Global Health Council lays the power of Interfaith partnership before our eyes:

“In Kenya, the Supreme Council of Kenya Muslims, the Anglican Church of Kenya and the Pentecostal Churches of Eastlands, a low socioeconomic community outside Nairobi, have teamed up to reach bishops, pastors, men, women, youth, children and people infected with HIV/AIDS through education and service initiatives. In Tanzania, the national staffs of the Episcopal, Christian and Muslim HIV/AIDS offices meet monthly to exchange ideas and plan together for the effective development, implementation and coordination of HIV education and service interventions.

But it is in Nigeria, with its welldocumented history of religious conflict and recent violence, where the partnering of Christians and Muslims is most remarkable. Observing the establishment of separate offices in each of the four other countries, Nigeria’s religious leadership said “it won’t work here,” and charged The Balm In Gilead to set up the Interfaith HIV/AIDS Coalition of Nigeria. Christian and Muslim clerics going out on the street together can draw curious crowds, and “people will come into the office just to see us working together,” said one reverend.

Nigerian faith institutions involved in this historical decision included the Episcopal Conference of Nigeria, Christian Association of Nigeria, the Christian Health Association of Nigeria and the Supreme Council of Islamic Affairs. This interfaith approach in Nigeria is being seen as a model that can be replicated by other countries. The Kenyan Muslim leaders have already requested that it be presented as a best practice model and replicated in other parts of the continent.” http:// www.globalhealth.org/reports/ text.php3?id=194

Conclusion

We have witnessed many harsh discussions, questions and speculations about HIV/AIDS such as, “How and where did HIV/AIDS start?”, “Whose fault was that?”, “Why don’t people simply stay away from risky behavior and put a stop to it?”, “What are the roles of faith traditions, family values and public wisdom in terms of preventing and fighting against HIV/AIDS?”, “If I am not involved with certain risky behavioral elements am I safe? Are my children safe from HIV?”, “Is contributing to the solution for HIV the same as trying to legitimize the life-style preferences which are the primary cause of the spread of HIV in the first place?”

As a matter of fact, how this epidemic started, whose fault it was, why precautions were not taken on time does not matter that much anymore. What matters is that hundreds of people are dying, thousands of children have been orphaned, and millions of mothers are crying in desperation everyday. We do not have the luxury to sit back in our comfortable seats and be the judge who decides who is right and who is wrong in this drama. We are all human… we are citizens of the earth… we breath the same air, sleep under the same sky. When we cut ourselves, our blood runs red, our tears are salty. Pain is pain… a cry is a cry… desperation is desperation…No matter where we go, what language we speak, or how we live our lives… We are obliged to put the differences to one side and to become a part of the solution…to think about it… to talk about it… to do something about it… or at least with a sore heart cry and pray for our HUMAN sisters and brothers who are suffering from HIV/AIDS… who might not be able to do much for themselves.

The rational attempt to combine philosophy and wisdom and the refutation of this possibility by human experience must have been matters that preoccupied Nursi’s thought for a long time. This must have prompted him to review his philosophical position and, consequently, reconsider the established view among Islamic philosophers that philosophy and wisdom are connected in an inclusive way, like siblings or in an associative way, like friends.

It is at this point in his life that the “New Said”² appeared. He shed his old philosophical guise and put on a new one, the robe of wisdom. Here we see the demise of Said the philosopher and the birth of the New Said. This radical transformation in the life of Said Nursi has two aspects; one critical and the other constructive. In this article, we will discuss the critical aspect. Said Nursi’s revolution and the criticism of the connection between philosophy and wisdom.

The critical aspect of this transformation can be seen in Nursi’s preoccupation with the criticism of the combination between philosophy and wisdom in its inclusive and associative forms. This was a triple criticism: logical, moral, and figural. This is not to be wondered at, because basically the sage does not stop at the logical criticism of views as does the philosopher. He goes beyond to the moral criticism of views, since he does not regard these views as abstract, but as linked to praxis and would thus re-evaluate them in accordance with their practical effects. He then goes a step further and examines the views from the point of view of their aesthetic value, thus producing a figural criticism.

We can start by showing how Nursi exercised such a triple criticism on the first connection between philosophy and wisdom (i.e., an inclusive connection). In the writings of Nursi, this inclusive connection is built on two basic principles: ¹) The Principle of Founding Tradition on Reason: this stipulates that tradition (i.e., transferred religious knowledge) should be interpreted on the basis of reason when it appears that it (i.e., tradition) contradicts reason. ²) The Principle of Using Reason in Tradition: this stipulates that rational concepts are means to the explanation of the facts of the tradition.

1. The criticism of the inclusive connection between philosophy and wisdom

a) Logical criticism: Said Nursi holds the view that the founding of tradition on reason, on which the inclusive connection is based, is a baseless option because reason is no less in need of foundation than tradition. Such a foundation cannot come by way of reason itself as long as this reason consists one of “that which is circulating among the people”³ and is not a new kind of reason of which philosophy has no knowledge.⁴ Moreover, this principle leads to the interpretation of tradition in a manner that becomes distorted as the reason known among people does not have the scope, objectivity, or freedom that are required for the understanding of tradition.⁵

Nursi also believes that the principle of using the concepts of reason to explain the meanings of tradition, on which the first kind of connection between philosophy and wisdom is based, does not exalt tradition but, rather, denigrates it by creating the impression that the rational bases are deeper and more stable than the bases of tradition. Moreover, reason is useless in defeating opponents, because it remains confined to warding off objections in an abstract rational way acceptable by the opponents. Reason does not, however, rise to presenting the facts of tradition in a manner that combines the heart and the mind and which could characterize these truths.⁶ It may, indeed, lead to the full distortion of these truths.⁷

b) Moral criticism: Nursi stresses that the adoption by the philosopher of the foundation of tradition on reason makes the heart ache with ills that are surmounted by arrogance as the philosopher creates a criterion for measuring the Revelation with his defective and limited mind, that is, speech with boundless perfection.⁸ He also stresses that the use of philosophical concepts in Qur’anic studies-particularly natural and metaphysical ones-leads those who do so to the deification of nature and the abandonment of the deification of the Creator.

c) Figural criticism: For Nursi, the philosopher who advocates an inclusive connection between philosophy and wisdom is like one who is walking through a tunnel or one who is seeking shelter in a cave,⁹ thus becoming a ghost who is invisible though his identity is known and his traces can be seen. He ends by suffocating in this tunnel before completing the journey. The standing of such a person, as defined in the Qur’an – the essence of wisdom – is that of the misguided.¹⁰

Hence, Nursi thinks that the two philosophers whom he frequently mentions, Al Farabi and Ibn Sina, are among those who are misguided,¹¹ because they advocated an inclusive link between philosophy and wisdom; a view similar to the sophistry of the Christians. Ibn Sina went further than Al Farabi¹² in enacting that view. Since Nursi was deceived by their cunning and believed that their view was true, he himself was on the verge of becoming misguided like them, but for the shining of God’s name Al-Hakim (the All-Wise) to guide him and correct his thoughts and deeds.

Acting on the principle of the inclusive connection between philosophy and wisdom leads a person to become weak in faith and argument, to cling to appearances, to become conceited and misguided.

We turn now to the second mode of connection between philosophy and wisdom, the associative one, to see how Nursi exercised his triple criticism. This mode, as we said, is based on three principles: astonishment, questioning, and proof-finding.

The criticism of the associative connection between philosophy and wisdom.

a) Logical criticism: Regarding the principle of philosophical astonishment,¹³ what actually happens is that philosophy does not act upon a sense of the wondrous and miraculous, but rather on that of the strange and anomalous.¹⁴ There is a wide gap between the two feelings. The first stems from the perfection of creation in things, while the second emanates from the imperfection in those things. Most of philosophical knowledge is built on what is familiar and ordinary. However, when it speculates on what is miraculous or supernatural, philosophy still takes the familiar (maruf) as its basis.

As for the principle of philosophical questioning,¹³ it is uncontrolled in its objectives concerning beings, thus falling into confusion and dissipation in every direction. Such an approach does not attain the required answers, leading the questioner to excessive perplexity or even great torment.¹⁵

Concerning the principle of philosophical proof-finding,¹³ the proof is a series of propositions under perpetual threat of invalidation. If we wish to ward off that threat, we have to supply proof for each of these propositions through another series of propositions that are, in turn, open to invalidation and so on. We have barely warded off invalidation from one series of propositions when we have to bring many others to it, and this process continues incessantly.¹⁶

b) Moral criticism: Since philosophical astonishment fundamentally is a sense of the strange and is never a sense of wonder, it leads the philosopher to two pitfalls: One is “blocking off the extrapolation of lessons”; if philosophy does not wonder at the ordinary and familiar, then it does not enable the philosopher to extrapolate lessons and wisdom from what is ordinary and familiar. The other pitfall is “opening the path to the denial of God”; if philosophy throws a veil of familiarity on things, it prevents the realization of divine power and the acceptance of its infinite graces.

Since philosophical questioning is an uncontrolled process, it leads to two things, both of which are fatal deprivations. One is “that it loses the mystery of the oneness of God.” Raising too many questions without guiding objectives or satisfactory answers betrays the fact that the question is deprived from the mystery of the oneness of God. Were the philosopher aware of that mystery, his questions would revolve on set goals and he would attain the answers to them within the framework of those goals that are derived from the oneness of God.¹⁷ The second is “the loss of the feeling of happiness”, because the philosopher, failing to find answers to his various questions or to achieve responses for his various demands, will find himself in great misery.¹⁸

Since philosophical proof-finding is a chain of propositions that is open to invalidation, it leads to two things, both of which are great evils. One is “clinging to the created causes rather than Creator.” Philosophy confines its evidence-seeking to created beings rather than the Almighty Creator or, as Nursi puts it, philosophy examines at these beings as names and not as particles.¹⁹ Inevitably, such an approach leads the philosopher to the worship of natural causes.²⁰ Second, is “clinging to the self alone.” Just as the philosophizing person examines beings in their natural causes, he also looks at himself in the same way; i.e. as an object,²¹ thus falling into self-worship.²²

c) Figural Criticism: For Nursi, the philosopher who advocates an association between philosophy and wisdom is like one who walks in a vast desert, subjected to terrors on every side, such as the fury of the sea, the danger of storms, or the darkness of the sky. These will scatter his dismembered body along the road and his condition will be like that assigned in the Qur’an to those on whom God’s anger descends.²³

If we compare this figural criticism of the associative mode with the previous figural criticism of the inclusive mode, we will find that those who advocate figural criticism are worse off than those who propound the latter. The fact that the former walks on the face of the earth or under the sky – the symbol of Revelation – and the sun – the symbol of light – indicates that his challenge of the divinity of the All- Wise is far greater than the arrogance of the other philosopher who only seeks a path under the ground, where there is no sun and no sky. Also, the fact that the associative advocate”s dismembered body is thrown by the sea onto the side of the road indicates that his deed is like that of a Pharaoh and he, therefore, deserves the same fate in dying and becoming a lesson to others.²⁴ The other philosopher, the advocate of the inclusive mode, is only seen as a ghost. Hence, his body will not be left behind for people as a lesson, but only his traces will serve that function. Consequently, the great peripatetic philosopher, who is only sparingly mentioned by Nursi, Ibn Rushd, is counted by him among those who are an object of God”s wrath,²⁵ because he advocated an associative mode between philosophy and wisdom and acted accordingly. In this, Ibn Rushd became a renegade, like the rebelling Jews.²⁶ Nursi was also deceived by Ibn Rushd’s cunning and held his opinion to be true. Thus, he also was in danger of being exposed to God”s wrath but for the name of God the Merciful (Al Rahim) shining on him to guide him to the Straight Path. Acting on the principle of association between philosophy and wisdom leads to a person”s losing insight and awareness and failing to admit God”s graces. Such a person will neither be happy, nor saved.

* This is an abridged version of Prof Abdel Rahman’s article which was published in Hira (issues 3 and 4, 2006), a quarterly magazine in Arabic (www.hiramagazine.com).

Notes

1. . This study institutes a basic move in terminology: the word ‘philosophy’ is used to designate the knowledge posited by man, thus speaking of ‘human philosophy,’ but not employing the term ‘Qur’anic philosophy.’ On the other hand the term ‘wisdom’ is used here to designate knowledge revealed by God.
2. . Nursi was actively involved in the social and political life before World War I. After the war he perceived that a religious revival was possible only through an intellectual enlightenment using sciences and spiritual illumination through faith, worship, and good morality. He later called this change of perception as the transition from the Old Said to New Said.
3. . We find this description in the following passage: ‘I saw God”s laws as mountains hanging from the sky. Anyone who clings even to a part thereof will ascend and be happy. I say that anyone who goes against those laws, relying on the mind circulating among men in an attempt to reach the paths of heavens through earthly means, is a fool like the Pharaoh who wanted his minister Haman to build him a tower (of clay to reach the sky).’, The Arab Nuri Mathnawi, p. 165.
4. . He says: ‘It is an established principle that if reason and tradition contradict one another, reason would be deemed the basis and the tradition would be interpreted accordingly. But for this to proceed, the reason should be a genuine one.’ The Polishing Stone of Islam, p. 29.
5. . He says: ‘Know you philosophizing person who upholds reason over tradition and who accordingly interprets the tradition that you distort the tradition as your mind, made rotten by vanity and the immersion in philosophical matters, was not capacious enough for the tradition… Your mind is your shackle and by tradition you are transported.’ The Arab Nuri Mathnawi, p. 190.
6. . He says: ‘In this way, they do not manage to give the true image of Islam conforming to that form of action. They graft the tree of Islam with the twigs of wisdom, which they think deep-rooted, as if they are thus strengthening Islam. But triumphing over the enemies through this mode of action is not of much weight. Also this mode implies some denigration of Islam. Therefore, I abandoned this method and actually demonstrated that Islam”s foundations are so profound and well-established that the deepest bases of philosophy cannot reach them, but must always remain superficial in comparison to them.’ Writings, pp. 569-570.
7. . The Polishing Stone of Islam, p. 35-36.
8. . He says: ‘How ignorant is he who grew vain with the philosophical arts rendering them the criterion for the sacred studies of the Qur’an.’ The Arab Nuri Mathnawi, p. 77. Elsewhere, he says: ‘I have witnessed the growth of the philosophical science in the growth of sickness and seen the growth of sickness in the increase of rational science. For the moral illnesses are conducive to rational sciences just as the latter breed illnesses of the heart.’ Ibid., p. 158.
9. . The symbol of the ‘cave’ in Said Nursi The Sage has the converse significance of the ‘cave’ in Plato and the ‘vault’ in Descartes. For Plato, those who descend into the cave are the ignorant who know only the shadow of things, compared to the philosopher who knows the essences of things themselves (The Republic. Book Seven) For Descartes, they are the blind people who live in utter darkness, compared to the philosopher who lives in bright light (An Essay in Method. Part Six). For Nursi, on the other hand, the one who seeks shelter in a cave is the philosopher himself, whom Plato deems as the truly knowledgeable person, and whom Descartes holds to be the truly insightful person.
10. . He says: ‘Thus, the first path is that of the misguided, described in the Qur’an as the ‘stray’. This is the path of those who fell to the idea of Nature and adopted the ideas of naturalists…’ Words, p. 650.
11. . He says: ‘This earth is “nature” and “natural philosophy”. The tunnel is the path taken by the people of philosophy with their ideas in a bid to reach the truth. The footprints I saw were those of famous philosophers like Plato and Aristotle. The voices I heard were those of cunning ones like Ibn Sina and Al Farabi… Yes, I found sayings and tenets by Ibn Sina in several places, but these voices totally ceased; in a sense he could not make progress. He suffocated.’ Words, p. 648.
12. . Signs of Miraculousness, p. 36.
13. . The ground for the view of associative connection between philosophy and wisdom is the belief that philosophy acts on three principles that are not found in wisdom: One, the Principle of Astonishment: the philosophical act has its origin in the feeling of astonishment vis A vis the effects left on the psyche or the things on the horizon. Two, the Principle of Questioning: the philosopher poses one series of questions after another series, looking for answers to them. Three, the Principle of Proof-finding: in proving its tenets, philosophy relies on intellectual evidence that may attain the highest degree of certainty.
14. . He says: ‘The philosophy reached by man veils the miracles of divine might and the marvels of the Almighty”s mercy by the curtain of uniformities, causing a failure to see the signs of (God”s) oneness under these regularities and these great blessings. It does not show them nor indicate them. However, if philosophy perceives some special peculiarities that depart from custom, it directs its attention and concern to them.’ Annexes, p. 358
15. . He says: ‘If that mind becomes confounded in the mire of misguidance and the denial of God, it becomes an instrument of torture and a cause for disturbance in its combination of the sad pains of the past and the terrible fears of the future.’, Illuminations, p. 19.
16. . He says: ‘The difference between my path in the distilling of benefit from the Qur’an and the method of thinkers and philosophers is that I dig wherever I am and water comes out. They, on the other hand, insist on laying pipes and ducts to bring the water from afar. They build long chains and ladders to the Throne above to bring down the water of life. As they rely on these causes, they have to place millions of proof-keepers all along these lengthy roads to preserve them from the destructiveness of the devils of illusions.’ The Arab Nuri Mathnawi, p. 170.
17. . He says: ‘With the secret of the oneness of God, the sealed secret of the perplexing questions is uncovered. From whence comes the flood of existing beings and the train of creatures? Whither is fate? Why did they come and what are they doing…’, Illuminations, p. 14.
18. . He says: ‘But for the oneness of God, man would have been the most wretched of creatures, the lowest of beings, the weakest of animals, and the saddest and most tortured and pained of sentiments. Illuminations, p. 18.
19. . He says: ‘The Qur’anic view of beings makes them like particles; i.e. they express a meaning that resides elsewhere. They express the epiphany of the Best Names and the Supreme Attributes of the Great Creator that are manifested in beings. On the other hand, the dead look of – materialistic – philosophy mostly views the beings as names [whose meaning resides in them] and its foot thereby slips into the slough of nature.’ Annexes, p. 90.
20. . He says: ‘As for philosophy, it looks at existing beings from the point of view of their aspects that regard their entities and their causes.’ The Arab Nuri Mathnawi, p. 77.
21. . Words, p. 646.
22. . He says: ‘The misguided people of this age ride on the “ego” that roams with them in the valleys of loss. The righteous people cannot serve the Truth except by abandoning the ego. Even if they are right and correct in their use of the ego, they have to leave it behind so that they will not look like the others, because then they would be, like them, suspected of self-worship.’ Writings, p. 549.
23. . He says: ‘The second path alluded to – ‘those who are the objects of God”s anger’ – is that of those who worship causes and consider that creation and creating are the acts of intermediaries, which alone, in their view, are effective. They want to reach the Truth of truths and God, the Exalted, through mind and thought alone like the peripatetic sages.’ Words, p. 650.
24. . This an illusion to the Qur’anic verse: ‘Today we save your body alone to make you a sign for those who come after us. Many are heedless of our signs.’ The Sura Yunus, verse 29.
25. . Nursi avoids mentioning Ibn Rushd by name – contrary to what he did with Al Arabi and Ibn Sina – but he refers to him by referring to the quality he was famous for; i.e. as ‘the Cynic’, since he is the greatest exegete of Aristotle. We do not wish to go into the reasons that led him to such circumspection here. It is enough to say that he may have done so in kindness to Ibn Rushd and as a gesture of politeness to his contemporary followers.
26. . The Signs of Miraculousness, p. 36.

On a Friday evening, the Little Prince landed on his home planet. Then, he went to his precious rose and related his travel stories to her…

“And I saw so many flowers with different colors on the earth.”

After few forced coughs, the rose responded in jealousy:

“Oh, but were they as beautiful as me?”

“There were many roses just like you; but I learned that you are unique…”

“Then go talk with them. If you are not going to water me with your words, telling me how much you missed me, why did you come here?”

Unfortunately, these happened to be the last words of the rose, as it had not been watered for a while. The death of his rose, his only friend at home, shook the Little Prince from deep within. As his home planet was so small, his tears soon became a lake. He decided to bury his rose near this lake; a lake that sprang from his heart.

At the end of the day, he sat by the lake and watched the sunset. Then he remembered his conversations with the fox. The fox had said that if they became friends, he would cry after the Little Prince departed. But he would stare at the glaring yellow of the wheat fields, for the yellow color there would remind him of his blond friend, the Little Prince.

Taking the fox’s words to heart, the Little Prince also decided to assign things around him meanings that would remind him of his rose. The red color of the sky at sunset became the petals of the rose, the wings of the birds became its leaves. And most importantly, the lake that was formed by his tears became his love for his precious one. So, whenever the Little Prince wanted to remember his rose, he would come to the lake side at sunset, stare at the horizon as the sun embellished the sky with the petals of his rose, and he would add some more tears to his lake of love.

On one of those days, he felt the absence of his rose so strongly that he cried, sobbing deeply “everything comes to an end, just like the sun, just like my rose…” Having said that, a shock wave reverberated in his mind: what about my own end? And, this question brought others, like a chain reaction: Is it possible to know when his life was going to end? What would happen afterwards? What is the meaning of all the manifest beauties if they are destined to perish? What is the wisdom behind love, if it leads to so much destruction in the heart upon separation…?

Then he remembered the two secrets that the fox had shared with him: 1) It is only with the heart that one can see well, for the essential is invisible to the eye, 2) it is the time that you spend with your rose that makes her so important to you. He thought “the essence of my rose cannot be mere soil; the essence of my love cannot be just tears…” So, did this mean that if he wanted to see his rose, he could see her with his heart? Or, was the time he spent with his rose spent in vain, since she had departed without considering the sorrow of the Little Prince?

Days passed with unanswered questions like these. The Little Prince looked at the sheep in the box that the pilot on the earth had drawn. He sighed, and wished that the sheep could get out of its home; the absence of a friend had slowly but surely destroyed him. Seeing that his desire for company was not realized, he slowly lost his hope as well. He was severely aware of his own doom in his soul. But, still in the depths of his heart, one question kept him alive: When he was lost in the desert with the pilot, with no water left, how did they happen to find a water-well exactly when they were most in need of it? Out of the infinite number of ways they could have followed, were they guided by a hidden hand to this particular path that lead to the well?

Whenever the Little Prince thought about this moment, he would feel the warmth of unseen company. Maybe this was something he could see with his heart, but not with his eyes. He wanted to call this essence that he could see with his heart the essence of life. Then, he thought, if the essence of life had not loved him, it would have abandoned him to perish in the desert. “I love you, too” he whispered. Then he continued to talk to the essence of life; maybe it could hear him, and respond to his need. Thus, with this final hope to be delivered from misery, the Little Prince held conversations with the essence of life that he could not see. And he tried to have his conversations always at the same time of the day, as the fox had told him. The more time he spent with the essence of life, the closer he felt towards it, again, just like the fox had told him. He felt that he was making a new friend, finding love again. The feeling of being taken care of was indescribably comforting.

One day, while he was walking by the lakeside, he came to the place where he had buried his rose last year. He started to cry. As the tears dropped on the graveyard, the Little Prince silently pondered “my precious rose; I cannot see you, but I do believe in the essence that my heart feels. It is the time that I spent with you that made you so important to me; true… And it is my entire life that makes me so important to the essence of life. I feel something extraordinary, because, I feel that the essence of life loves me. I am sure it is taking care of you as well, and I feel that I am going to see you again.”

After his last sentence, he felt something inside that he could not put into words; a feeling of serenity mixed with a glimpse of reunion. But how, when, and where? These questions were unanswered. It was as if his mind was imprisoned in a cell, while his heart was rejoicing at the new freedom that it found with the essence of life. Unfortunately, his mind could not keep up with his heart, and he fell asleep from the intense conflict between his heart and mind.

The Little Prince did not go to visit his rose for a long time after that day. One Saturday morning, he woke up as the dawn was embellishing the surface of the lake of love. He went to the lakeside and washed his face with the water of love. Then behold! He saw his rose burgeoning from where he had buried her the previous year.

Reflection is a vital step in becoming aware of what is going on around us and of being able to draw conclusions from these events. It is a golden key that opens the door of experience, the seedbed where the trees of truth are planted, and the opening of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues, upon him be peace and blessings, states: No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that.1 With these words, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of our limits.

In order to draw attention to the same point, the writer of Al-Minhaj (The Way Traced) writes:

Reflection on bounties is a condition of following this way,
While reflection on the Divine Essence is a manifest sin.
It is both false and useless to doubt and think about Him,
And also means seeking to obtain something already obtained.

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the book of the universe with its creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By drawing our attention to the universe and calling us to reflect upon it, the Qur’an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur’an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the book of the universe and, through every new discovery that helps the true believer deepen and unfold his or her reflections to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s good pleasure and approval-this is the way to become a perfect, universal human being.

One can use reflection in every scientific field. However, the rational and experimental sciences are only a first step or a means to reach the final target of reflection, which is knowledge of God, provided that one’s mind has not been filled with incorrect conceptions and premises. Studying existence as if it were a book to be reflected upon can engender the desired results and provide ceaseless information and inspiration, but only if one admits that all things and their attributes are created by God. This is what is sought and should be done by those who attribute all things to God, and who have attained spiritual contentment through the knowledge, love, and remembrance of God.

Reflection must be based on and start with belief in God as the Originator of creation. If not, one might reach God at some stage of the journey, but will not progress beyond the conviction of God’s Existence and Unity. Reflection based on and starting with belief in God as the Creator and unique Administrator of all creation enables continuous progression and increased depths, for new discoveries develop into further dimensions (love of God, “annihilation in and subsistence with God,” discovering Divine realities behind things and events). In other words, reflection, starting with awareness of God having the Names of “the First” and “the Outer” and progressing toward Him as “the Last” and “the Inner,” will enable one to progress uninterruptedly and without end. Encouraging people to engage in reflection focused upon a determined aim entails urging them to learn and use the methods of sciences that study how existence is manifested.

Since everything in the heavens and Earth is the property and kingdom of God, studying every incident, item, and quality also means studying how the exalted Creator deals with existence. The believer who studies and accurately comprehends this book of existence, and then designs his or her life accordingly, will follow the way of guidance and righteousness to the final station of Paradise, where he or she will drink of kawthar-the blessed water of Paradise.

The people of loss and perdition wander in the pits of heedlessness and ingratitude to God, the true Owner of the infinite variety of beauty and bounty in the world; those following the way to Paradise, and equipped with reflection, recognize the True Giver of all bounty and obey Him, fully conscious of what believing in Him means. They travel from gratitude to being provided with all bounties, and from bounty to gratitude, in the footsteps of the angels, the Prophets, and the truthful and loyal believers, seeking God’s pleasure in order to thank Him for His blessings. Using the vehicle of reflection and with the help of remembering God, they surmount all obstacles and, progressing from taking necessary measures to attain their goal, to submission, and from submission to committing their affairs to the Power of God, they fly through the heavens to their final destinations.2

Notes

1. Abu Bakr Muhammad ibn Husayn al-Bayhaqi, “Shu‘ab al-Iman,” in Kitab al-Sunan al-Kabir, 9 vols. (Beirut, 1990), 1:36; Isma‘il ibn Muhammad al-‘Ajluni, Kashf al-Khafa’ wa Muzil al-Ilbas, 2 vols. (Beirut 1932), 1:311.
2. There are numerous final destinations. Some of them are entering Paradise, obtaining God’s pleasure, and being rewarded with His vision.

Each creation is a work of art. All animals and plants, as well as every human being, are unique and priceless. And those who appreciate their value are like antique dealers as in the passage above. I recently had the chance to listen to such an “antique dealer,” Joanna Aizenberg of Bell Laboratories/Lucent Technologies, and witnessing the appreciation of the valuables she presented to us helped me better understand Said Nursi. Both the valuable object she was talking about and her appreciation of it were equally inspiring for me, and this is the reason why I have decided to share this story with you. Without any further ado, here is the story of a sponge species called the Venus’ Flower Basket and its “eternally” incarcerated residents: a pair of shrimp. Now, you must find what is hiding behind all this; after all, it is the eyes that look but the heart that perceives.

Venus’ Flower Baskets (Figure 1a) are vase-like sponges that grow upright on the sea floor of the Pacific Ocean, mostly around Japan. They have a very sophisticated mesh structure which caused medieval Europeans to assume they were glasswork made in China. In Japan they are called Kairou-Douketsu (together for eternity) and given as wedding gifts, since they generally house a pair of mated shrimp which are trapped in their cavity. As you have probably already understood, our story is about the engineering secrets of these sponges and their relationship with their guests.

The design

The skeleton of the Venus’ Flower Basket is made of silica, which is a very brittle material (remember the glass windows that you broke with your football when you were a kid; they were made with silica). How can these amazing creatures withstand the pressure and the currents present at the sea floor or the disturbance caused by two shrimp? The secret lies in the hierarchical construction of their cylindrical cage-like structure. As can be seen in Figure 1b, their skeleton is made up of beams that run perpendicular and parallel to the axis of the sponge, which forms a rectangular grid. This grid is further supported by beams that run diagonally in both directions. Finally, this whole structure is reinforced by ridges that spiral around. But these are just the macroscopic hierarchical levels of the construction. Now let’s start from the very first level of this hierarchy and try to understand how each level adds to the stability of the sponge.

The basic building block of the Venus’ Flower Baskets is a fiber composed of silica nano-spheres (Figures 1i and 2a) that grows around an organic filament (the black dots at the center of the circles in Figure 1f). Though this fiber is not very stress tolerant, due to the size of the spheres from which it is made, in the next level of hierarchy it is toughened by alternating organic and silica sheets that form a concentric lamellar (fine, alternating layers of different materials) fiber structure. The thickness of each layer in the fiber decreases from 1.5 (: 1/1000 mm) at the center to 0.2 towards the periphery (Figures 1f, 1g and 2b). Hence any crack that is initiated at the periphery is halted at the organic interlayers and while the thinner outer layers lessen the depth of crack propagation, the thicker inner layers enhance mechanical rigidity (in addition to their mechanical stability, these silica fibers are endowed with optical properties which are superior to man-made fibers, which will be discussed later on in the article).

Figure 1. Structural analysis of the mineralized skeletal system of Euplectella sp. (a) Photograph of the entire skeleton, showing cylindrical glass cage. Scale bar, 1 cm. (b) Fragment of the cage structure showing the square-grid lattice of vertical and horizontal struts with diagonal elements arranged in a chessboard manner. Orthogonal ridges on the cylinder surface are indicated by arrows. Scale bar, 5 mm. (c) Scanning electron micrograph (SEM) showing that each strut (enclosed by a bracket) is composed of bundled multiple spicules (the arrow indicates the long axis of the skeletal lattice). Scale bar, 100 mm. (d) SEM of a fractured and partially HF-etched (25) single beam revealing its ceramic fiber-composite structure. Scale bar, 20 mm. (e) SEM of the HF-etched (25) junction area showing that the lattice is cemented with laminated silica layers. Scale bar, 25 mm. (f) Contrast-enhanced SEM image of a cross section through one of the spicular struts, revealing that they are composed of a wide range of different-sized spicules surrounded by a laminated silica matrix. Scale bar, 10 mm. (g) SEM of a cross section through a typical spicule in a strut, showing its characteristic laminated architecture. Scale bar, 5 mm. (h) SEM of a fractured spicule, revealing an organic interlayer. Scale bar, 1 mm. (i) Bleaching of biosilica surface revealing its consolidated nanoparticulate nature (25). Scale bar, 500 nm. Figure and captions from ref. 2.

Fibers of different diameters reinforced this way are then bundled loosely in a silica matrix (Figure 1d and 1f). The different diameter of the fibers in the bundle and the weak lateral bonding between them are essential for increasing the strength of the bundle against crack propagation. At the next level of hierarchy, these bundles are used as building blocks of the cylindrical cage of the sponge, being arranged horizontally and vertically into a square grid. This grid in turn is reinforced by diagonal bundles that run in both directions along every second square lattice. The minimum number of pin-jointed struts (i.e. ones that are free to rotate at the joints) per node needed in order to form a rigid two-dimensional grid has been shown to be six; this is the number present in the skeleton of the Venus’ Flower Basket. In fact, if the diagonal bundles were to run along every square lattice, the number of struts per node would be 8, which would be redundant for the stability in the skeleton.

At the early stages of the growth of the Venus’ Flower Basket the struts are not connected at the nodes. However as the sponge gets older the struts are joined by a silica cement which itself also has a lamellar structure (Figure 1e). Hence, while the younger sponges are flexible, the older ones are stiff; this also has important implications for the symbiotic relation that the sponge has with its guests, the shrimp. (This issue will be discussed in detail when the lifecycle of the shrimp is examined.) While the resulting grid is stable in two dimensions, in three dimensions it may still suffer from exterior effects, such as ovalization. This problem however is solved at the next level of hierarchy by the helical ridges that surround the grid (Figure 1b). The absence of the ridges at the base of the skeleton of the sponge where the cage diameter is small, and their increased density further up the cage where the diameter is much greater is proposed as evidence supporting this argument. Finally, this whole cage structure must be anchored to the sea floor in a way that will withstand the bending stresses caused by the currents. This is managed through the use of the fibers that have been discussed earlier; they are used as connectors between the base of the sponge that is anchored to the sea floor and the vertical struts of the skeleton, resulting in a flexible connection that enables the cage to swing freely in the currents (Figure 1a).

As a conclusion, it can be said that “The resultant structure might be regarded as a textbook sample in mechanical engineering, because the seven hierarchical levels in the sponge skeleton represent major fundamental construction strategies, such as laminated structures, fiber-reinforced composites, bundled beams, and diagonally reinforced square-grid cells to name a few.”

Now let’s concentrate more on the fibers (or spicules) that anchor the cage to the sea floor. These anchorage spicules (a term used for describing the skeletal structures of sponges which comes from the Latin word speculum, meaning the head of a spear or arrow)* are 5-15 cm in length and 40-70 um in diameter. In the above discussion we have briefly discussed the cross-sectional structure of these fibers that gives them their flexible, but resistant nature. Here we will focus on the optical properties of these spicules. But before doing so, let’s briefly explain how optical fibers work.

Optical fibers are silica fibers of a 5 to 80 um diameter that are coated with a cladding layer; light waves can travel in these for long distances by constantly bouncing off the cladding. The reason for this is the refractive index difference between the silica core and the cladding layer. Refractive index (n) is a measure of the ability of a medium to change the phase velocity of light and cause the light waves to bend while leaving one medium and entering another (refraction); in the case of fiber optics, leaving the core and entering the cladding. However, if the refractive index of the second medium is lower than that of the initial one, the incident light waves that have an incidence angle higher than a critical value or critical angle can be reflected back to the first medium and this is what happens in fiber optics (See red ray in figure 2). If the core diameter is small (5-10 um), light rays can propagate only through a single path in the fiber (which runs parallel to the fiber axis), hence these type of fibers are called single-mode fibers (See Figure 2a). If the core diameter is larger however, (60-80 um) several paths are accessible, and more paths will have incidence angles that are greater than the critical angle, hence they are called multi-mode (See Figure 2b).

Now with this information in mind, let’s have a look at the characteristics of the anchoring spicules of the Venus’ Flower Basket. First of all, as mentioned in the previous discussion, the lamellar structure of these spicules prevents crack propagation, which is the main failure mode of commercial silica fibers. This lamellar structure, however, also determines the dependence of the optical behavior of the spicules on the environment in which they are embedded. For instance if the spicules are embedded in an epoxide medium with a refractive index of 1.57, the spicule as a whole would not be able to act as an optical fiber, due to the smaller refractive index of the cladding. However, since the core region of the spicules has a slightly higher refractive index than that of the cladding, the core acts as a single mode fiber in such an environment (see Figure 2a). In sea water-the spicules’ native environment-which has a refractive index of 1.33, the whole spicule acts as a multimode fiber, since the refractive index difference between the core and the cladding is much smaller than that between the cladding and the surrounding sea water.

Another advantage of these spicules over man-made fibers is their formation/production parameters, which are ambient temperature and pressure; these enable the introduction of impurities into the silica. Though at first it may not sound as if impurities are a positive characteristic, these impurities are very important for increasing the refractive index of silica and act as dopants (impurity elements added to a semiconductor lattices in low concentrations in order to alter the optical/electrical properties of the semiconductor). The core section of the spicules, for instance, shows increased sodium concentration, which is the cause of the higher refractive index of this section. Such dopant introduction in the silica during the fabrication process, however, is not possible in the case of man-made fibers, due to the very high processing temperatures.

In addition to this, the spicules have crown-like caps at their base and thorn-like structures throughout their middle section. While the crown-like termini most probably are used to anchor the sponge to the ocean floor, it has also been shown that the waveguiding efficiency of the spicules increases when the illumination comes through the end that has the crown-like structure. Hence, it has been proposed that this structure may be acting as a light harvesting lens. The thorn-like structures, on the other hand, share the lamellar construction of the spicule body, and the light guided through the body branches out to these spines and emerges at the tip. Since sea water comes into contact with the tip at an almost perpendicular angle to the guided light, the coupling is pretty efficient. Hence the combination of crown-like ends and thorn-like structures forms optical networks that collect and distribute light. However, at the depths inhabited by the Venus’ Flower Baskets there is no accessible light source. If one accepts the fact that there is no waste in nature-whether one believes in “creation” or “evolution”-the existence of such an advanced network-like structure as a part of a sponge-the most primitive animal-is at least thought-provoking. In the case of sponges that dwell in shallower waters with similar spicules, it has been postulated that such spicules gather and provide sunlight for the sponge’s endosymbiotic algae. However, at the depths at which the Venus’ Flower Baskets live, direct sunlight is not available. However it has been suggested that if light sources, such as bioluminescent microorganisms (bioluminescence is the production and emission of light by a living organism as the result of a chemical reaction during which chemical energy is converted to light energy) or chemiluminescence (emission of light as the result of a chemical reaction) exist, their light may be efficiently distributed by the sponge and act as an attractant for juvenile shrimp that are searching for a host. But for now these suggestions are just speculation and merit further investigation.

Before concluding this section, we should also note that, as a natural outcome of their construction/composition, these spicules do not have as great a transparency as their industrial counterparts and light cannot be transferred over long distances with them. However, it seems this is not a problem for the Venus’ Flower Basket as, apparently, they just need fibers of 5-15 cm to survive and it is the scientists who need to figure out a way to incorporate the traits of the Venus’ Flower Basket into industrial fibers.

The love

As mentioned in the introduction, the Venus Flower Basket hosts a pair of mated shrimp. These belong to the family of Spongicolidae, the Spongicala japonica. These shrimp, which can be as “big” as 9 mm in length, spend most of their lives in their host sponge. Though studies about them are limited, it is believed that before permanently being entrapped in their host, the shrimp have two free- living periods. The first one is just after hatching when they are small enough to exit through the mesh of the sponge. During this period they exit and re-enter their cages and live in a group with their parents and other juveniles. Studies suggest that the females generally stay with their parents until sexual maturity, whereas the males tend to leave their original host and live a solitary life until they reach a length of about 4 mm.

The second free-living period comes at the time of sexual maturity, when it is believed that the male and female mate outside and then invade a host, or the female searches for a host that is already occupied by a solitary male. During this stage, the shrimp have a body length of 3.5 to 6.5 mm which is bigger than the mesh size of the host sponges. Though this seems puzzling, it is thought that the mated shrimp enter the sponge in its flexible stage-when it may be easier to penetrate through the mesh-and get trapped there “forever” as the sponge grows older and stiffer. In fact this theory is supported by the finding that several flexible sponge specimens host solitary and young mated shrimp, whereas in the stiff specimens only very few solitary and young mated shrimp have been observed.

References

1. “Biological glass fibers: Correlation between optical and structural properties.” J. Aizenberg, V. C. Sundar, A. D. Yablon, J. C. Weaver, and G. Chen, Proc. Nat. Ac. Sci. 101 3358 (2004).

2. “Skeleton of Euplectella sp.: Structural hierarchy from the nanoscale to the macroscale.” J. Aizenberg, J. C. Weaver, M. S. Thanawala, V. C. Sundar, D. E. Morse, P. Fratzl, Science, 309 275 (2005).

3. “Fibre-optical features of a glass sponge – Some superior technological secrets have come to light from a deep-sea organism.” V. C. Sundar, A. D. Yablon, J. L. Grazul, M. Ilan, J. Aizenberg, Nature 424 899 (2003).

4. “Skeletal growth of the deep-sea hexactinellid sponge Euplectella oweni, and host election by the symbiotic shrimp Spongicola japonica” (Crustacea: Decapoda: Spongicolidae). T. Saito, I. Uchida and M. Takeda J. Zool., Lond. 258 521 (2002)

5. “Pair formation in Spongicola japonica (Crustacea: Stenopodidea: Spongicolidae), a shrimp associated with deep-sea hexactinellid sponges.” T. Saito, I. Uchida and M. Takeda J. Mar. Biol. Ass. U.K. 81 789 (2001).

Note

*. Also defined as, one of the minute calcareous or siliceous bodies that support the tissue of various invertebrates (Merriam-Webster’s English dictionary)

Hurtled all around, we sob and rustle

As if we resemble winnowed leaves

Since life path tramples our heart castle.

Wondering the yonder of the shades

“Let bygones be bygones” no longer holds true.

Why autumn evermore betrays lovers

Dispersing men and scattering ladies

The ease of souls someday blossom with peace

No doubt resurrection lays bare

The repose of hearts; fleeting and deceased,

Turning our shadows into reality.

Before they go to holy places people bathe or shower and then dress in their best clothes. In this way, they are showing their Creator how morally and physically clean they are. Physical cleansing also has benefits for health by removing visible or invisible dirt from the body. As mentioned above, all religions give importance to both physical and moral purity. This article will focus on the Islamic perspective of cleanliness and support it with scientific findings.

The Islamic perspective of cleansing and ablution

In the Islamic belief it is stressed that God’s beloved people are those who are pure and clean. The Prophet Muhammad, peace and blessings be upon him, said: “Cleanliness is half of faith.” This means that physical cleanliness is very important for the purification of the soul and for preparing to worship God. The purity and cleanliness of the body consists of avoiding all external filth and adorning it with cleanliness and good manners.

Traditions of the Prophet about cleanliness

Whenever the Prophet took a bath after intercourse, he started by washing his hands and then performed an ablution that is similar to the one for the prayer. After that he would put his fingers in the water and rub the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body.¹

“The taking of a bath on Friday is strongly recommended for every Muslim, and (also) the cleaning of his teeth with miswak, and the using of scents if it is available.”²

Aisha said: “The Prophet passed away in my house and leaning against my chest. One of us would recite a prayer asking God to protect him or her from all evils if he or she became unwell. So I began to ask God to protect him from all evils (by reciting a prayer). . . . Abdur Rahman bin Abu Bakr was passing by with a fresh leaf-stalk of a date-palm and the Prophet looked at it; I thought that the Prophet was in need of it (for cleaning his teeth). So I took it (from Abdur Rahman) and chewed the top of it, shook it and gave it to the Prophet, who cleaned his teeth with it, in the best way he had ever cleaned his teeth, and then he gave it to me. Suddenly his hand dropped down or it fell from his hand (i.e. he passed away). So God allowed my saliva to mix with his saliva on his last day on earth and his first day in the Hereafter.”³

The Prophet said, “Were I not afraid that it would be hard on my followers, I would order them to use the miswak (as obligatory, for cleaning the teeth).”⁴

Aisha reported: “The Messenger of God, may peace be upon him, said: ‘There are ten acts according to fitra (acts required by human nature): clipping the moustache, letting the beard grow, using miswak (for cleaning the teeth), snuffing water in the nose, cutting the nails, washing between the fingers, plucking the hair under the armpits, shaving pubic hairs and cleaning one’s private parts with water.’ The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.”⁵

Abdullah ibn Abbas reported: “I spent (one night) in the house of the Messenger of God (may peace be upon him). He got up, brushed his teeth and performed ablution and said: ‘In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding’ (Al Imran 3:190), reciting to the end of the chapter. He then stood up and prayed two cycles, standing, bowing, and prostrating himself at length in them. Then he finished, went to sleep. He did that three times, six cycles altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three cycles of witr. The call to prayer was then heard and he went out for prayer, saying,:” O God! Place light in my heart, light on my tongue, light in my hearing, light in my eyesight, light behind me, and light in front of me, and light above me, and light below me. O God! Grant me light.”⁶

Ablution and its benefits

There are twenty-six movements to the washing ritual of ablution in Islam, and Muslims perform ablution before they start their daily prayers, going before God with a healthy and clean body. The description of ablution and the importance of physical cleanliness are given in the Qur’an as follows:

O you who believe! When you rise up for the Prayer, wash your faces and your hands up to (and including) the elbows, and lightly rub your heads (with water) and (wash) your feet up to (and including) the ankles. And if you are in the state of major ritual impurity (requiring total ablution), purify yourselves (by taking a bath). But if you are ill, or on a journey, or if any of you has just satisfied a want of nature, or if you have had contact with women, and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands (and forearms up to and including the elbows). God does not will to impose any hardship upon you, but wills to purify you, and to complete His favor upon you, so that you may give thanks. (Maeda 5:6)

According to Prophetic tradition these movements are repeated three times each. Additionally, the inside of the ear, behind the ear and one-third of the head above the forehead are wiped once, according to the traditions of the Prophet. Moreover, the Prophet encouraged making ablution before going bed.

Yoga instructors also teach their students to wash their hands, eyes, legs, mouth, and genitals before going to bed with cold water as well. This act of cleansing prepares the body for a deep sleep [Avadhuta, Vedprajinananda, Yoga Health Secrets].

Ablution stimulates the biological rhythms. In his article entitled “Muslim Rituals and their Effect on the Person’s Health,” Dr. Mogomed Magomedov⁷ mentions how ablution stimulates the biological rhythms of the body by specifically focusing on the Biological Active Spots (BASes), very much like the idea behind Chinese reflex therapy:

As we know human body is a complex system of electromagnetic fields, meridians, biological rhythms and so on. Man’s internal organs, in their turn, present a bio-energetically sophisticated whole; they all have indissoluble multi-channel bilateral connections with the skin, which hosts special spots, whose functions resemble those of buttons on “control” and “ recharge boards” responsible for particular organs. These spots are called biologically active spots (BASes).

Dr. Magomedov also suggests that his studies are inspired by his solemn belief that five daily prayers each day are bound to have not only an “indisputable spiritual effect,” but are also to have a purely healing effect physically.

Ablution prevents potential health problems. The scholar Mukhtar Salem points out the health benefits of the washing movements in ablution in his book Prayers: A Sport for the Body and Soul. He classifies the benefits of ablution as follows:

1. Ablution helps prevent skin cancer. The author claims that the areas washed during ablution are those parts of the body that are most prone to be exposed to pollution, whether it is pollution from the internal secretions of the body onto the skin surface, such as sweat, or whether it is from external pollution. Ablution removes this “pollution” five times a day, and hence maintains a clean outer layer of skin, which in turn helps the cells underneath to function properly. Also, washing with water helps invigorate the blood vessels, as well as the nerves and glands that are near the surface of the skin, and hence helps them perform their functions efficiently. [Salem, Mukhtar, Prayers: A Sport for the Body and Soul, Cairo, The Arab Modern Center (1990), pg. 52.].

2. Washing the mouth removes food particles, which could cause teeth and gum problems in the mouth. This is also one of the reasons why miswak (or brushing one’s teeth) is recommended.

3. When washing one’s nostrils, one is also performing a preventive health measure as the germs trapped in the nostrils are removed and do not pass onto the respiratory system. According to a study conducted by a team of doctors at Alexandria University, the Prophetic tradition that urges an exaggerated washing of the nostrils by introducing water into the nostril and then blowing it out positively affects the inner coating of the nostrils. Those who carried out the washing in the correct manner had clean, shiny nostrils with no dust clinging to the small hairs inside. However, those who did not perform the ablution had slightly darkened, greasy nostrils and their nostril hairs came away easily.

4. Repeated washing of the face invigorates the facial skin cells and helps prevent early wrinkles, as well as having a cleansing effect on the inside of the eyes, which prevents eye infections. (Salem 1990). Washing the ears also helps get rid of wax accumulation, which may cause ear infections or affect the inner ear, which eventually causes a loss of balance.

5. The Prophetic tradition of encouraging one to wash between the toes while washing the feet is also extremely important, Salem (1990), as this prevents the foot, which in our modern times is trapped most of the day inside shoes, from acquiring athlete’s foot.

Salem (1990) concludes that ablution also has an exercising effect on all the muscles involved in the action, as they are thus being stimulated five times a day or even more according to the frequency of repetition.

Ablution is useful for controlling anger as well. In a hadith⁸ the Prophet encouraged making ablution when angry in order to cool down and to benefit from the refreshing effect of the water; he stated that anger is from the devil, that it is made out of fire, and can therefore be put out by water.⁹

Conclusion

Scientific experiments document the relation between physical purity and moral purity. This helps to understand the reasoning behind the encouragement of cleanliness in different belief systems. Ablution is a significant part of the Muslim daily rituals, and it not only has physical benefits but also spiritual benefits, such as stimulating the biological rhythm, preventing health problems, relaxing the body, purifying the soul, and washing away the sins.

References

• Avadhuta, Vedprajinananda, 2005, Yoga Health Secrets, http://www.mega.bz/body_energetics/article.mgi?id=147
• Magomed Magomedov, Muslim Rituals & Their Effect On The Person’s Health, http://www.crescentlife.com/wellness/muslim_rituals_and their_effct_on_the_person’s_health.htm
• Salem, Mukhtar, 1990, Prayers: A sport for the soul and body, CAIRO, The Arab Modern Center, p: 52.
• Zhong, Cen-Bo, and Liljenquist, K, 2006, Washing away Your Sins: Threatened Morality and Physical Cleansing, Science, vol 313, pp: 1451-1452

Notes

1. Sahih Bukhari, Volume 1, Book 5, Number 248

2. Narrated by Abu Said, Sahih Bukhari, Volume 2, Book 13, Number 5

3. Narrated by Aisha, Sahih Bukhari, Volume 5, Book 59, Number 732

4. Narrated by Abu Huray ra, Sahih Bukhari, Volume 9, Book 90, Number 346

5. Sahih Muslim, Book 002, Number 0502

6. Sahih Muslim, Book 004, Number 1682

7. Daghestan State Medical Academy, Assistant to the department of the Man’s General Hygiene and Ecology

8. http://en.wikipedia.org/wiki/Hadith

9 Narrated Atiyyah as-Sa’di.

Human beings are visually-oriented in their daily life; they use the sense of sight more than any of the other senses with which they have been endowed. The modern understanding of human vision and the underlining principles were only discovered in the past couple centuries. The nineteenth and twentieth centuries witnessed the development of photographic and digital imaging camera systems, which partially mimic human visual systems. We will open a small window on the history of human vision and camera systems, and try to compare today’s state-of-the-art cameras with the human visual system, focusing mainly on solid-state image sensors, or camera chips, and the image-sensing element of the human visual system, the eye.

History of human vision

Human vision has been the subject of conflicting interpretations since ancient times. Many ancient physicians and philosophers believed in the theory of extramission, or the active eye. According to this theory, the eye perceives objects by emanating light and seizing objects with its rays. It was in medieval Islamic culture that research on human vision and optics developed into a system similar to the modern theory of vision. Among others, Ibn Al-Haytham (Alhazen) (965-1040 A.D.), a Muslim physicist, astronomer, and mathematician in the tenth century, played a great part in this field by promoting the intromission theory which states that vision only occurs because of light rays entering the eye. Ibn Al-Haytham founded physiological optics, which distinguished the functioning of the eye from the behavior of light. On the other hand, ten centuries after Ibn Al-Haytham, Winer et al. (2002) have found recent evidence that as many as 50% of American college students believe in the extramission theory.1

Although the fundamental features, anatomy, and physiology of the eye were documented by Galen (129–200 A.D.), an ancient Greek physician, in the second century A.D., it was Kepler, a close reader of Ibn Al-Haytham, who offered the first theory of the retinal image and the correct operation of the eye in 1604. He proclaimed, “Therefore vision occurs through a picture of the visible things on the white, concave surface of the retina.” Progress came slowly after Kepler, because little was known about the nervous system until the nineteenth century, and only recently have scientists acquired a more knowledge about how the brain apprehends the retinal image. But many questions still elude us.

History of the camera

In parallel with curiosity about human vision, human beings have also tried to mimic human vision by capturing images of objects with instruments. Around 1000 A.D., Ibn Al-Haytham, also known as the father of modern optics, invented the pinhole camera,2 and explained why the image was upside down. It was Johannes Kepler who further suggested the use of a lens to improve the pinhole camera in the 1600s. Capturing an image on a photographic plate was first achieved in the early 1800s. Consequently, photographic cameras began to be mass-marketed in the twentieth century. The photographic equipment with which we are all familiar today, such as the 35mm camera, flash bulb, Polaroid camera, and the point-and-shoot auto focus camera, all were developed in the twentieth century. The invention of the camera as we know it today paved the way for other technologies, including the moving image capture, and, later, the digital camera, in which electronic image-capture devices were used. In 1972, chemically processing an image onto photographic paper no longer became the sole destination of an image, because the first filmless electronic camera was patented by Texas Instruments Corporation. Filmless electronic cameras were made possible with the invention of solid-state image-capture devices called charge coupled devices (CCD) and metal-oxide-semiconductor (MOS) image sensors in the late 1960s. Since the invention of solid-state imagers, people have become more visually stimulated and oriented than ever before in history.

A comparison of camera chips and the human eye

The technological advancements of solid-state image-capture camera chip design and manufacturing during the past twenty-five years has made digital imaging more affordable and accessible to the general public. These advancements have become more visible to consumers in mobile products, particularly in cellular phones, in which there are still and video-camera functions. Although digital cameras are easily available today, the state-of-the-art image sensor chips used in these cameras exhibit a performance gap when compared with the capabilities of the human eye. How good these image sensor chips are today when compared to our eyes is a question that will be elaborated on.

It is possible to compare the capabilities of the human eye and state-of-the-art image sensor chips used in cellular phones or in mainstream PC and digital still cameras. It is also possible to compare the capabilities of the human visual system, including the eyes, the optic nerve, the visual cortex, etc. with a digital camera system which includes optics, image-capture and signal-processing chips and other camera apparatuses. The capabilities include ability to see different colors (spectral response), photo-element (pixel) characteristics (size, density, distribution), light sensitivity, light-intensity response range, functionality and operation modes, and signal processing capabilities.

Spectral response

A single light-sensing element in a solid-state image sensor is called a pixel. In the human eye it is called the photoreceptor. Both elements convert impinging light or photons into electrical signals. The human eye sees in the so-called visible spectrum, between 380nm (blue) and 750 nm (red), and utilizes two kinds of photoreceptors on the retina; rods and cones. The cones are used for color and daylight vision. Rods are responsible for night vision. There are three types of cone photoreceptors on the retina that contain different types of photosensitive pigments. The three types of cones are L, M, and S, and they have pigments that respond best to wavelengths of light that are long or red (peak at 564 nm), medium or green (peak at 534 nm), and short or blue (peak at 420 nm), respectively. The rods (R) are most sensitive at a wavelength of approximately 498 nm (green), as seen in Figure 1.3 Image sensor pixels in digital cameras mimic the photoreceptors in the human eye for color vision. They utilize three kinds of color filters (red, green, blue) on top of each pixel to convert light rays into electrical signals in different visible spectrums. Unlike the cones in the human eye, camera pixels and color filters can be designed to cover wide spectrums that are not visible to the human eye, for instance, the x-ray, ultraviolet, and infrared spectrums. In the category of spectral response range, camera pixels exhibit greater flexibility than those of the photoreceptors of the human eye. On the other hand, interestingly enough, the eyesight that humans possess has similar spectral characteristics as the sun. The solar light emission peaks in the visible spectrum as seen in Figure 2.4

Figure 1. Spectral absorption curves of the short (S), medium (M), and long (L) wavelength pigments in human cone and rod cells.3

Figure 2. The daylight solar spectral power distribution on earth.4

Pixel and array size

The size of pixels in today’s modern digital cameras is getting closer to the size of the photoreceptors in human eye. The typical human eye contains an average of 130 million photoreceptors. The diameter of the rods and cones varies between 1.0m and 8.0m, depending on their location on the retina.5 Today’s state-of-the-art image sensor chips contain 10 to 30 million pixels. Each pixel can be as small as 1.4m in diameter. To date there has been no image sensor that is 1.4m pixel in size or more than 8 million pixels. However, the human being has been equipped with photoreceptors that are as small as 1.0m and has more than 100 million photoreceptors; and this is since the beginning of existence. It is also estimated that the resolution of the human eye is equivalent to an imager sensor chip of 576 million pixels with a 120 degree field of view.6 Thus we still have a long way to go in improving the image-sensor pixel and array sizes used in cameras if we are to match the human eye.

Pixel distribution and formation

In the human eye the photoreceptor size and densities change, depending on their location on the retina. For example, no rods exist on the focus center of the eye, which is called the fovea. Color vision photoreceptors, which total only 10% of the eye’s photoreceptors, are located mostly on the fovea. There is an irregular distribution of photoreceptors which is unique for every human being, like a fingerprint. Yet, we all see things the same, such as colors (with the exception of people who are colorblind). In camera chips, however, pixels are arrayed regularly, in two-dimensions. As the image-processing techniques and algorithms used in camera systems are linear and do not closely mimic the signal processing that exists in the human visual system, regularly arrayed pixels are required.

Light sensitivity and response range

Although the pixel sizes in image-sensor chips are approaching the size of the photoreceptors in the human eye, camera systems are not yet close to being able to match performance in terms of light sensitivity and response range. The human visual system and photoreceptors can easily adapt to very dim and bright light, with a light-intensity response range of ten billion to one (1010:1).7 This response range goes from light conditions on a bright sunny day to dim night vision. Typically, a conventional consumer camera pixel has a light intensity response range of one thousand to one (103:1).8 In a camera system, details of a captured scene are either concealed in the dark regions or washed out by the bright light, depending on the exposure settings of the system. Thus, one could say that the human visual system works ten million times (107) more efficiently than that of consumer cameras in terms of transferring scenes into images.

Operation principle

In terms of operation principles, the photoreceptors in the human eye convert light rays into electrical signals with extremely rapid electro-chemical reactions which can detect a single photon. Typically, in the image sensor pixel of a digital camera the photoelectric effect is used to convert impinging photons into electrical charges. Electrical charges are collected and stored in each pixel during the exposure period. Collected electric charges in each pixel are amplified and converted into digital ones (logic-1) and zeros (logic-0) during image readout before the image is sent to higher processing elements, such as a personal computer, digital-still or video camera. It is possible for a single photon-counting camera to be developed. However, very special and larger pixel sizes and extra apparatuses are required to build such a camera system. Thus, we could say that it is almost impossible to build imaging pixels that have the capability and dimensions of the photoreceptors of the human eye with today’s state-of-the-art technology.

Signal processing capabilities

The captured image in the human eye is preprocessed before it is sent to the visual cortex of the brain. This preprocessing consists of a data reduction operation in which nothing is lost, with a compression ratio of 130 to 1, as only 1 million optic nerves leave each eye carrying the information from 130 million photoreceptors. This compression allows the brain to process information at a rate of 25 to 150 scenes or frames per second. Typically, every pixel in an image sensor chip is first transferred to higher processing units. A data compression method is either carried out with some loss of details in the image or the compression is never used. The transfer of frames in camera chips typically takes place sequentially, reducing the speed of the image-capture operation or frame rate. Different techniques are used to maintain a capture rate of, at most, 25 frames-per-second in camera chips. With today’s technology, image sensors that have a capture rate of one million frames per second have been proposed and can be manufactured for scientific applications.

The inherent inefficiencies of image-capture in today’s image-sensor chips are hidden by employing the limitations of the human eye. For example, solid-state image sensors have always been produced with row or column-vice uncanny stripes which are easily picked up by the human eye. However, psycho-visual experiments have shown that the human eye can only detect contrasts between two adjacent gray lines when the difference is greater than 0.5%. Thus, if a camera chip is designed to have a column to column or row to row contrast of less than 0.5%, these odd stripes would not be visible.

Conclusion

Humans are visually oriented and without a doubt, our eyes are considered to be our primary source of information. It is obvious that the human visual system is extremely complex and this complexity has fascinated human beings throughout history. Yet, the underlining principles and basic functions of human vision and the eye have only been discovered during the last two centuries. These discoveries have led research in how to mimic these functions, which has resulted in moving and still-photographic and camera equipment, and the image sensors chips used in digital cameras today. Even though human beings are only taking baby steps in fully mimicking the human eye, curiosity and scientific inquiry allows us to discover functions and features of the eye and the visual pathways that will increase our knowledge and help us to build better pixels and image sensor chips.

References

1. Winer, G. A., Cottrell, J. E., Gregg, V., Fournier, J. S., & Bica, L. A., “Fundamentally misunderstanding visual perception: Adults’ beliefs in visual emissions.” American Psychologist, 57, 417-424, 2002.

2. Ertan Salik, “Pinhole Cameras, Imaging, and The Eye” The Fountain Magazine, Issue 54, pp. 30-33, April – June 2006.

3. URL: http://en.wikipedia.org/wiki/Image:Cone-response.png

4. URL: http://www.handprint.com/HP/WCL/color3.html

5. Stefan Winkler, Digital Video Quality – Vision Models and Metrics, John-Wiley & Sons, Ltd., 2005.

6. URL: http://www.clarkvision.com/imagedetail/eye-resolution.html

7. R.C. Gonzalez and R.E. Woods, Digital Image Processing, Addison-Wesley, 1993.

8. M. Schanz, et al., “A high-dynamic-range CMOS image sensor for automotive applications”, IEEE Journal of Solid-State Circuits, vol. 35, no. 7, pp.932-938, July 2000.

The Fountain: There are many types of philosophies as well as many traditions in the history of philosophy. Scholars for instance distinguish “ancient philosophy” from “modern philosophy.” So how do you locate “Islamic Philosophy?”

Oliver Leaman (O. L.): Trying to define Islamic philosophy is very tendentious, but then definitions as a whole are a problematic area in philosophy. In my view, Islamic philosophy is not necessarily done by Muslims, nor does it have to deal with religious issues. It is that style of philosophy that developed in the Islamic world roughly around the time of al-Kindi which persists today in what is now the Islamic world and indeed further afield.

The Fountain: If it is a separate tradition, what are its characteristics?

O. L.: I don’t think it has any characteristics that have remained the same over time. For example, today in the Arab world there is a protracted debate by philosophers on the nature of Arab civilization, its links with Islam, and how it relates to other civilizations. That is not a debate that existed in the early centuries of Islamic philosophy at all, but reflects the relatively recent experience of colonialism, the modern concept of the state, contemporary political events and so on. Philosophy like everything else has its fashions, and Islamic philosophy rolls with the times, which is why it still survives.

The Fountain: How do you view the relationship between Islamic philosophy and Islamic theology?

O. L.: Many of the issues that have been discussed by Islamic philosophers are religious, and also relate to the theology of a particular faith, i.e. Islam. It is not always easy to know how to distinguish between philosophy and theology, since both are abstract and conceptual investigations into complex issues. Some of the early thinkers like al-Farabi and Ibn Rushd drew a sharp distinction between philosophy and theology, arguing that philosophy is demonstrative and starts from principles that are themselves provable as true, while religion merely starts with beliefs that are accepted, but need not be true. Even if they are right, though, they agreed that the argument forms followed by both are the same, so a sharp distinction between Islamic philosophy and theology is not likely to be very helpful.

The Fountain: As compared to systematic philosophers such as Aristotle, Descartes, Kant on the one hand, and non-systematic ones such as Nietzsche and Wittgenstein on the other hand, how do you evaluate al-Ghazzali’s position?

O. L.: Al-Ghazali is just as systematic as any other major thinker, albeit one has to take him in relation to each stage of his life and thought, since he changed radically from one time to another. The same could be said of Kant, of course, who had a critical and a pre-critical period, and indeed some have argued a post-critical period also.

The Fountain: Did he engage in a philosophical activity in the “Inconsistencies of Philosophers?”

O. L.: I would classify the Tahafut al-falasifa as philosophical, like most of his works. It not only deals with philosophical topics but attacks them philosophically. Had he been operating theologically only he might have pointed to the beliefs of the philosophers and classified them variously as kufr and bid`a, and so condemned them on religious grounds, but in fact he does not limit himself to this at all, he mentions the theological objections to the philosophical principles and then seeks to refute the latter using the methods of those with whom he is arguing. If that is not philosophy then I don’t know what is.

N.M.: Did Islamic thought influence the Western thought?

O.L.: There is evidence of Islamic philosophy influencing Western thought in the medieval period. We know that the works of Ibn Sina and Ibn Rushd were translated into Latin and played a significant role in France and Italy, for instance, significant enough for Ibn Rushd’s views to be banned in 1270 and 1277 by Bishop Tempier at the University of Paris. Ibn Rushd was interpreted as arguing that philosophy and religion are contrary to each other, but nonetheless are both true, and so we have to accept them both, albeit as valid for different areas of our lives. Philosophy is for us as rational thinkers, and religion for us as social and emotional beings. This hardly presents a very flattering view of the role of religion, and it did not go down well with the Church. The popularity of Ibn Rushd for many centuries gives credence to the idea that he played a significant role in fostering the development of secularism in Europe.

The Fountain: Is the tradition of Islamic thought alive today? Can we mention theologically or philosophically mature works in this area?

O. L.: I started off responding to the question of what is happening in the area today, and then had to stop since the list of books and thinkers was getting so long. In my view, the most fruitful work today takes place in Iran, where ishraqi philosophy is being combined in productive ways with analytical philosophy to produce a highly original form of thought. Persians have always been predominant in Islamic philosophy; when the subject went into a decline in the rest of the Islamic world it continued to be part of the curriculum in Iran, and there is a very long and indeed unbroken tradition in Iran of philosophical work.

The Fountain: How do you evaluate oriental studies so far? Do they represent the Western interest in Islamic thought?

O. L.: I don’t think Western philosophers are interested in Islamic philosophy, with a few exceptions. The kalam cosmological argument is important in analytical philosophy of religion, and as its name suggests, it comes from Islamic philosophy. Some of the major thinkers in the mashsha’i tradition like Averroes (Ibn Rushd) and Avicenna (Ibn Sina) are known by those interested in medieval philosophy, but otherwise not.

It is not clear to me that we should divide up philosophy into different regions of the world, since those regions constantly work on each other and produce a common philosophical climate. For example, the Christian and Jewish world became in the Middle Ages fascinated with Islamic philosophy, but Islamic philosophy itself earlier on enthusiastically studied and incorporated Greek philosophy.

The Fountain: Let’s talk about the interaction between the Western and Islamic thought. Can Islamic thought bring new perspectives to contemporary Western thought and in what sense can Western thought may be useful for people who try to revive Islamic thought?

O. L.: What is western thought? Ibn Rushd, Ibn Bajja, and Ibn Tufayl, some of the major Islamic philosophers, lived in Spain, which seems quite far west to me. St. Augustine lived in North Africa; does that mean he was an African philosopher? What we call Western philosophy has produced interesting work which other philosophers should study, in just the same way that those in the West should know about more than just their tradition of thought, if there is such a thing.

The Fountain: The University of Kentucky is organizing an international graduate student conference in September this year. You are the coordinator of this conference. Is this conference unique in the US? What was your motivation and target in organizing such a rare and original conference?

O. L.: We wanted to organize a graduate conference on Islamic philosophy because there are a lot of people in the world working in this area, but often they do not come into contact with each other. In the United States in particular graduate students might be working in the area in a department where they are the only person with that interest, and it would be good if people could come together, share views and maintain contact with those in the same field afterwards.

The Fountain: What is your current research about?

O. L.: My current work is on the notion of whether there is a Qur’anic logic and if there is, what is it? The Qur’an constantly calls on its hearers and readers to reflect, ponder, consider what the Book says, and the suggestion is that we are supposed to understand rationally the arguments in the text. I am interested in how those arguments are structured and how far they can be regarded as valid arguments at all.

The University of Kentucky is organizing a conference on contemporary issues in Islamic philosophy and theology. All graduate students, and those of equivalent status, are eligible to present papers at the conference. For further inquiries please visit http://www.uky.edu/AS/Philosophy/events.htm