In general, the most common approach in tissue engineering is to develop tools as needed. Physicians treat patients and define the requirements for a better cure. Then, biologists study the targeted problem and learn what the mechanism is that caused the failure. Later, chemists and materials scientists manufacture the tools needed to treat the problem. Finally, the tools are delivered to doctors to treat the patients. Thus, tissue engineering requires a good understanding of how body parts work and come into existence, and this involves precise and sensitive application. Precise, aware and regular study of the interactions involved in tissues and organs must be practiced by the researchers who are interested in developing techniques for the manufacture of potential body parts. One of the first scientific approaches used for tissue engineering is to simply inject the body with molecules, such as growth factors, which are known to promote organ formation.

The growth factors are naturally occurring proteins which are assigned for cell proliferation and differentiation. Different parts of the body require different types of growth factors to signal to the cells to multiply or to replace the cells which have died or have been damaged. For example, it has been discovered that bone morphogenic proteins are responsible for the beginning of bone cell reproduction. For someone with a fractured bone that can not heal on its own within a reasonable period of time, the injection of bone growth factors to the site can direct the body to where bone cells are needed to be produced to repair the fracture.

In more severe conditions, the body may not receive the signal only with a simple injection of the growth factors. In this case, there is a need for more intricate treatment. Another way to treat organ malfunction starts with the harvesting of cells from the patient. The harvested cells can be multiplied in an artificial scaffold to eventually be implanted into the wound site. Because cells inhabit a different world than we do, we need a way to speak their language. The artificial scaffold should provide everything a cell needs and be able to direct the targeted cells toward the desired purpose. Basic knowledge gained from biology can help us to design potential artificial environments for cells.

A critical challenge in tissue engineering is how to design and make the artificial scaffolds. The cells must be fed through the blood vessel and are grown in the scaffold by the body; the scaffold should be able to communicate with the cells and finally the scaffold should disappear when its mission has been completed. The best example of a perfect scaffold is the natural environment of the cells, the extracellular matrix (ECM). The ECM provides support and anchorage for the cells and regulates communication between cells. There are various biological signals found in the ECM that help cell survival. For example, proteins called collagens provide mechanical support for cells through adhesive proteins in the ECM and the handles on the cell surface, known as integrins. Cell adhesion is crucial for cell survival and proliferation. Growth factors are also found in the ECM for cell organization. Some growth factors promote blood vessel formation, which can provide nutrients for cells. Therefore, a simple artificial environment should include various biological signals found in the ECM.

Currently, there are natural and synthetic scaffolds that are being used to generate the optimal environment for cells. Natural polymers such as collagen, chitosan or glycosaminoglycans, and synthetic polymers, including polylactic acid, polyglycolic acid, polycaprolactone or self-assembled nanofibers, are some of the materials used or considered for scaffold production. Natural polymers can be obtained easily, however biological contamination is a concern since they are produced using components from animals or microorganisms. Synthetic polymers can usually avoid the problem of contamination. Sometimes the ability to process the polymers can be problematic. Researchers have developed self-assembled nanofibers to overcome the problems that arise with synthetic and natural polymers. These nanofibers are composed of small molecules which are programmed to come together under control and to form larger structures. The nanofibers in the solution can form a three-dimensional network and convert into a self-supporting gel which can encapsulate cells as an artificial scaffold. In general, small bioactive molecules can be conjugated to the self-assembled molecules or can be encapsulated in situ in the 3-D network of fibers.

One of the recent uses of tissue engineering is to replace tissue that has been damaged by cancer. Cancer surgery is one of the most challenging types of surgery in that the defective tissue must be reconstructed afterwards. Improvement in surgical technology gives the chance of transferring a tissue from different sites of the body but unfortunately most of the time it is not the same tissue, and does not have the same texture or function. Reconstructing a resected tongue or the feeding tube is possible with the use of skin from the leg or forearm. But this skin does not provide the normal mucosal function, so it does not enable taste or sense to be perceived in the same way nor does it produce mucus in the same way. Together with advances in tissue engineering surgeons have started using the tissue-engineered mucosa of patients to reconstruct the mouth and feeding passage defects, instead of using the skin from chest, leg or forearm skin. These clinical applications of tissue engineering are in their very early stages, but it would not be surprising if we were able to reconstruct a lost organ from a similar one in the future. It would be exciting to be able to replace the tongue of a tongue cancer patient with a brand new tongue grown from his/her own tissues produced in a laboratory. Tasting the same…sensing the same…moving and even articulating the same…instead of having a piece of meat from another part of the body…

Innovative and imaginative work which has been inspired by natural materials demonstrates how the treatment of organ malfunctions is feasible. Efforts in biotechnology to develop tissue-engineered products will benefit many people who are searching for a healthier life. Potentially, in the near future, tissue-engineered products will be more widely used to treat bone fractures, serious skin burns, spinal cord injuries, diabetes, and heart diseases. Before implanting the tissue-engineered products, it is vital that there be extensive testing of the materials to be used. Toxicology and efficacy studies should be performed on the materials to prevent damage to the original healthy cells, and the new cells and regenerated tissue must be compared to original healthy cells and tissue.

Mustafa Guler has a PhD in chemistry. He is currently a research associate at Northwestern University, Chicago, IL. Joseph Coreman is a medical doctor at the Ohio State University Medical College, Columbus, OH.

References

• Khariwala SS, Vivek PP, Lorenz RR, Esclamado RM, Wood B, Strome M, Alam DS. Swallowing outcomes after microvascular head and neck reconstruction: a prospective review of 191 cases. Laryngoscope. 2007 Aug; 117(8):1359-63.
• Sauerbier S, Gutwald R, Wiedmann-Al-Ahmad M, Lauer G, Schmelzeisen R. Clinical application of tissue-engineered transplants. Part I: mucosa. Clin Oral Implants Res. 2006 Dec; 17(6):625-32.
• Hotta T, Yokoo S, Terashi H, Komori T. Clinical and histopathological analysis of healing process of intraoral reconstruction with ex vivo produced oral mucosa equivalent. Kobe J Med Sci. 2007;53(1-2):1-14.
• Ratner, Buddy D. “Biomaterials Science – An Introduction to Materials in Medicine” Elsevier, 2004.
• Lanza, Robert P., Robert S. Langer, William L. Chick, “Principles of Tissue Engineering”, Academic Press, 1997.
• Alberts, Bruce, Alexander Johnson, Julian Lewis, Martin Raff, Keith Roberts, Peter Walter, “Molecular Biology of the Cell” Garland Science, 2002.

Today, the Western world is seen by many as the representative of freedom and democracy. How has freedom been understood and treated in the history of the West? To answer this question, we will go on a journey through history, in which we will restrict ourselves to continental Europe, focusing on different periods in terms of how freedom has been approached and used. Here, we basically define freedom as being free from suppression or obstacles which have deliberately been placed before an individual by others to impede said freedom.

In the Middle Ages, freedom was not relevant to the masses in Europe. Most people did not even dream of it, since inequalities in society were the norm. A person could not attain freedom, but some were born free. Freedom was a privilege inherited from the class that your family belonged to. Being born into the lower classes was a fate one had to accept. This limited concept of freedom based on social status was further acknowledged or legitimized by the dominant religious authorities, that is, the Christian clergymen. “Keep silent and obey the orders of the feudal lord; hope you will be rewarded in the next life” became the common prescription for the masses that kept them subjugated to and suppressed by the political authority. . In other words, if one was not of the upper-class, one could “freely” make a choice between the despotic order of the feudal lord and the in justice of the clergy, who were abusing the social role assigned to them as the unquestionable judges.

A breaking point in the stable intellectual line of the Middle Ages was certainly the Renaissance and the Reformation. Those who had the opportunity to study and read the works of the ancients directly, without the filtering of the Church, became aware of new directions for human thought. This current, propelled by these newly educated people, nurtured the idea of freedom of “thought” and “belief.”

The development of gunpowder and the cannon brought an end not only to the feudal-lords but also to the age. These changes reduced the importance of the skilled cavalry in warfare, which were supplied by the feudal lords to the kings, and in turn reduced the importance in the lords. Even well-fortified cities fell when faced by this immensely destructive force. Therefore, small feudalities had to unite, or else be erased. The strength of the state/king increased, while the lords’ sovereignty was reduced. Centralized authority became the dogma. Everything belonged to the monarch, including the authority to decide who had the freedom to do what.

Ironically, the concept of sovereign states was fortified through strong and able monarchies, which later produced the nation state. As the France of Louis XIV grew stronger, for instance, it started to dominate the surrounding territories. In its effort to support military campaigns, the powerful French state pushed forward the idea of a “French nation.” This new concept of nation superseded all local bases of identity, particularly, at the expense of religion.

Freedom under the shadow of capitalism

In the age of monarchy, everything was controlled and directed by a supreme state, the symbol of sovereignty. The idea of individuals with basic freedoms, such as freedom of thought or freedom of speech, was inconceivable as the state demanded complete obedience of its subjects. In other words, individual freedom would have been a threat to authority. Therefore, despite all the changes in the overall picture, the main component of society, the individual, was still overlooked.

While the feudal order became history with an alliance between the king and the rising bourgeoisie in towns and cities, in turn the bourgeoisie played a key role in introducing the concept of a state with limited powers. In the end, such limitations on the state meant greater freedom for the citizens.

With the new discoveries and inventions that led to industrialization, the bourgeoisie demanded more freedom. Its power was its wealth, which directed politics, its weapon was “reason,” which was used to challenge and abolish the monopoly of the Church on ideas, and its flag was “freedom for all.” For all? Could there really have been a chance of freedom for a person who could hardly make living? However, for the bourgeoisie, the answer was in the affirmative. To them, freedom was two-fold: freedom of thought and economic freedom, the core idea of a freely operating market. Both of these were held sacred and were considered to be closely intertwined. In this sense, the bourgeoisie, the primary agent of capitalism, was the first social agent to celebrate and pursue human liberty.

Demanding a market free of all kinds of controls was the fundamental idea of economic liberalism. In response to the concerns of justice, economic liberalism claimed that the invisible hand of the economy would balance out the inequalities in due time, provided that it was able to operate free of control. Although not everyone supported these notions of freedom, the poorer classes did ally with the bourgeoisie against one common enemy: the royalty. As the bourgeoisie’s power reached a critical stage they united with the lower class, overthrowing the king and holding a revolution. However, this was not a revolution for all of society. In fact, for some thinkers, all that the bourgeoisie had done was to present the old ideas in a new suit. The bourgeoisie set the bottom line of freedom at the possession of property. This was quite apparent in the constitution of France for example, where those who could pay a certain amount of tax were allowed to vote. In other words, freedom for all meant freedom for those who could afford it. One’s right was proportional to the tax one paid. If you did not have enough money, you had no right to be represented.

Freedom vs. justice

Certainly, the liberal understanding of freedom was far from pleasing to everyone. The lower class had no teacher at that time. They started slowly to become aware of Marx’s teachings, who claimed that the “evil capitalist system” was due to collapse. The new teacher of the lower class also preached to them that “history is the history of struggle between classes, and we are in the final round. We must win this battle, and begin a new life in a new world.” Thus, the socialist/communist notion of “social justice” grew stronger. The Marxist thinkers revealed the hidden realities of the society and gathered the working class around one goal, i.e., getting rid of the “evil capitalist system.”

This kind of interpretation of the new order was very attractive for some. It appealed to the angry masses and asked that they raise their voices in response. The Marxist theory dealt primarily with economic justice and the distribution of wealth. It spoke not of the “freedom of human beings,” but of the economic independence of the lower classes, for in Marxist thought human beings were “working animals.” As a solution, people’s future was closely tied to the dominance of the proletariat, who were seen to be the true owners of the wealth produced in a society. In this scheme of thought, individual freedoms were of secondary importance to the well-being of society.

Thus, one can say that the Marxist view of freedom was an abuse of freedom. In brief, what it said was this: Freedom is good as long as it gives us reasons to complain about the existing system and permits us to rebel against the bourgeoisie. After all, we are exercising our freedom to speak! But it is fundamentally problematic in that it erases the individuality of the person in favor of the group (the proletariat, the working class), whose existence is based only on abstract notions of materialism and historical determinism.

Multi-dimensional freedom for multi-dimensional individuals

After the age of ideologies, freedom today is understood more properly as a personal dimension of being human, a quality that is directly related to individuality. Despite many violations of justice, at least fundamental freedoms, such as freedom of thought, freedom of speech, freedom of assembly, and freedom of travel, are protected by most democratic governments. The demands placed by political authority on people’s personal lives seem to be less controlling in democratic countries as compared to authoritarian ones. Can we then say that issues concerning freedom have been settled? Unfortunately not.

To resolve this matter, one has to think of humans as multi-dimensional beings. As we know, everything we experience in social life has a reflection in our internal life and vice versa. Laws and regulations address the social, political or economic aspects of life. What about our internal capacities that affect our decisions? Do we not have a strong attachment to our desires and impulses, which sometimes makes us act according to emotions instead of reason? If the aim of any theory is to guide us to true freedom, it must account for the inner dimensions of freedom. Since this guidance cannot be provided by any political or social means, each individual must strive to attain inner freedom by using the means available to him or her. We may start searching for this guidance by contemplating the meaning of our existence and what freedom really means in relation with our status in the universe. Perhaps, complete freedom is never attainable as all of us are connected somehow with each other and with the rest of the creation.

However defined, freedom is the fundamental requirement for the flourishing of the individual. Through much of the historical developments in the concept of freedom, there are two certain conclusions we can draw. First, freedom as a human condition has been ignored and has become subject to violations. Our history is full of examples that support this contention in which everything is expressed in terms of abstract-plural concepts. Remember our history books: Nations migrate, armies fight, states make peace, or civilizations clash. The individual human being, if not an exaggerated hero, is individually absent in history.

Secondly, freedom has prevailed as an intrinsically valuable notion for our existence. Several unpleasant examples in history witness that negligence or resistance to the use of this fundamental right only results in drastic changes that make it more valuable.

Ozgur tagla is a teaching assistant at the School of Arts&Sciences at the University of Pittsburgh.

Blood is a highly specialized tissue circulating throughout the body to carry out essential functions for an organism. Some of the basic functions of blood can be listed as: warming or cooling the body, protecting it against infectious disease, supplying essential ingredients to the cells, getting rid of harmful and unwanted waste from cells, and carrying messengers to initiate physiochemical events at the cellular level.¹ An average adult has approximately five liters of blood which completes its cycle in several minutes.² Blood can be regarded as a flawless servant to human beings with a perfect design to fulfill delicate needs and tasks to maintain their lives. If blood stopped performing just one of these tasks in some way, the survival of humans would not be possible.

Plasma is one of the main components of human blood in which the red and white blood cells are suspended.³ These two “living cells” are responsible for the crucial job of maintaining the balance of the body. Blood cells have a definite life cycle, just as all living organisms do. The most generous and all-compassionate owner, God, even knows the needs of the tiniest creatures and for Him to recreate these two cells is as easy as resurrecting hundreds of thousands of fruits, vegetables and animals every spring. Interestingly, bone marrow acts as a factory to reproduce new blood cells in place of continuously dying cells.³

In order to generate energy required for all cellular processes, oxygen has to be carried into the cell and the resulting carbon dioxide should be carried away immediately. Red blood cells, known also as erythrocytes, contain an iron-rich protein called hemoglobin which performs this duty in an excellent way. Each red blood cell contains approximately 250 million hemoglobin molecules.⁴

Hemoglobin transports oxygen from the lungs to the rest of the body and carries carbon dioxide away from the body to the lungs by consecutive chemical events in harmony. Hemoglobin can bind oxygen and/or carbon dioxide reversibly and the preference for binding to either oxygen or carbon dioxide depends solely on the environment. Upon inhaling the air, the amount of oxygen will increase in the lungs and oxygen will bind to hemoglobin’s iron unit preferentially. Later, the heart pumps oxygen-rich blood all over the body to deliver it to where it is required. As blood travels through the body in artery veins, oxygen will be exchanged with the carbon dioxide, since the amount of carbon dioxide inside cells is higher than oxygen. Then, the bound carbon dioxide will be sent back to the lungs and this process will be cycled over and over again during the course of life.⁵ During these processes a lot of complex chemical and biological changes occur in a systematic way to optimize the speed, effectiveness and quantity of oxygen transportation.

Surprisingly, one hemoglobin unit can carry four oxygen molecules at the same time. However binding of four oxygen molecules does not happen at the same time, they rather prefer binding one after another. One of the most striking discoveries about these processes is that when the oxygen attaches itself to the iron in the hemoglobin, the shape of the hemoglobin changes and this phenomenon facilitates binding other oxygen molecules.⁶

At higher altitudes air contains less oxygen as compared to lower altitudes. In people accustomed to living at higher altitudes the amount of a chemical known as 2,3-BPG in blood was found to be higher than in people living at lower altitudes.6 Researchers showed that this chemical actually binds to hemoglobin to result in easier oxygen delivery in lower oxygen atmospheres. Without this chemical, at high altitudes people would start suffering from oxygen deficiency and some of the vital organs would start dying slowly. It is obvious that this is a decisive and self-evident proof that there is an ultimate power in the universe and He is the one Who is the most Merciful.

Also the hemoglobin in the fetus has a greater affinity for oxygen than its counterpart in adults. Fetal hemoglobin uses maternal oxygen from the mother’s bloodstream and this ability gives the fetus more access to oxygen for better survival.⁷ Otherwise, no baby would be able to grow fully in its mother’s womb. Divine mercy is aware of the need of even an incapable baby in the mother’s womb and His wisdom and generosity provide appropriate tools, decorations and ornaments to whoever is in need of them.

The human body can be seen as a perfect machine equipped with state-of-art components that functions magnificently to sustain human life without any conflict. It is designed to such an extent that even its slightest needs are satisfied with an amazing design planned by great wisdom and engineering. This beauty, extreme skill, and utmost perfection testify to the existence of the All-Wise Maker and All-Knowing Inscriber. Claiming that this masterpiece is not the work of a purposeful artist is as foolish as claiming that a beautiful painting is not the art of a good painter. Even in one of the sub-structures of red blood cells (hemoglobin) the highest degree of mastery and the exquisiteness of administration for each process show an irrefutable wise Creator who has utmost knowledge and proficiency. His unique power for marvelous creation is even more visible on the surface of the earth.

“He Who has created seven heavens in harmony. You do not see any fault or incongruity in the creation of the All-Merciful. Look yet again: can you see any rifts?” (Mulk 67:3)

Mutations somehow alter the sequences of genes responsible for producing hemoglobin and as a result of inheriting these genes, some kinds of hereditary diseases may occur in future generations, such as thalassemia and sickle-cell.⁸ Since hemoglobin in these cases does not have the ability to carry oxygen properly, in some extreme cases blood transfusion is necessary to supply healthy hemoglobin for survival of patients. Instead of producing super quality hemoglobin, mutations lead to malfunctioning of the system. No observable mutation can generate meaningful and healthy changes in an organism. Trying to explain the formation of these beautiful, complex, harmonious, and utterly perfect cells by chance or coincidence and attributing the creation of these systems to unconscious nature as their creator is far beyond any reasonable scientific explanation.

“Was he not once a mere drop of semen poured forth? Then he became a clot clinging (to the womb wall), and He created and fashioned (him) in due proportions.” (Qiyama 75:37-38)

Ibrahim Yildiz is a graduate student of chemistry at the Miller School of Medicine, University of Miami.

Notes

1. Previte, J. J. Human Physiology McGraw-Hill, 1982.

2. Cecie, S., Taggart, R. Biology: The Unity and Diversity of Life. California: Wadsworth, 1989.

3. Jones, B. D. Delmar’s Comprehensive Medical Terminology. Thomson Delmar Learning, 2000.

4. Roberts, M. B. V. Biology: A Functional Approach Cheltenham: Thomas Nelson and Sons, 1986.

5. Mehler, R. E. How the Circulatory System Works Blackwell , 2000.

6. Ganong, W. F. Review of Medical Physiology McGraw-Hill, 2005.

7. Champe, P. C., Richard, A. H. Biochemistry Lippincott Williams & Wilkins, 2005.

8. Steinberg, M. H. Disorders of Hemoglobin: Genetics, Pathophysiology, and Clinical Management. Cambridge University Press, 2001.

El Fadl’s The Place of Tolerance in Islam consists of three parts: the author’s essay on tolerance in Islam, rebuttals to the essay, and El Fadl’s reply. While emphasizing that Islam is a tolerant religion, El Fadl also acknowledges the existence of intolerant Muslims. For him, certain interpretations of Islam, particularly those of terrorists, imply a deviation from the true message of Islam. He stresses that the existence of problematic interpretations is not exclusively a characteristic of Islam. All religious texts provide rich “possibilities for meaning…[T]he text will morally enrich the reader, but only if the reader will morally enrich the text” (p. 15).

According to El Fadl, a major reason for the emergence and popularity of misleading interpretations of religions is the claim to be searching for the “pure” version of religions. Yet, by emptying the Qur’an both of its historical and moral context, the puritan trend ends up transforming the text into a long list of morally noncommittal legal commands” (p. 15). For El Fadl, the self-proclaimed Puritans, such as Osama bin Laden, who claim to “purify” Islam from traditional deviations, misunderstand and misrepresent Islam. For example, they misuse the term jihad. In Islam, war is never holy; it is justifiable or not. Contrary to what the Puritans claim, “the highest form of jihad is struggle waged to cleanse oneself from the vices of heart” (p. 19). Nevertheless, since there is a vacuum of religious authority in Islam, the marginal puritans, may find followers.

The puritan Muslims, El Fadl notes, are intolerant of other religions. That view is against the message of the Qur’an, which says,

“Those who believe, those who follow Jewish scriptures, the Christians, the Sabians, and any who believe in God and the Final Day, and do good, all shall have their reward with their Lord and they will not come to fear or grief” (5: 69, 2: 62).

El Fadl argues that the true message of Islam is open to diversity and tolerance. There is no compulsion in matters of faith in Islam. He refers again to the Quran:

“To each of you God has prescribed a Law and a Way. If God would have willed, He would have made you a single people. But God’s purpose is to test you in what he has given each of you, so strive in the pursuit of virtue, and know that you will all return to God, and He will resolve all the matters in which you disagree” (5: 49).

The rebuttals to El Fadl’s essay are written by several well-known scholars. Two of their critiques are worth mentioning. First, some critics argue that terror can only be explained by socio-economic reasons and El Fadl’s theological discussion is therefore pointless. Second, some other critics also find the theological debate irrelevant, since the real cause of terrorism in the Middle East is historically Western colonialism and currently Western domination in this region. In his “Reply,” El Fadl emphasizes that, although socio-economic conditions are also important, theology is crucial, since Islam “remains central to the dynamics of public legitimacy and cultural meaning” in many Muslim countries. In this regard, a critical view of theology is needed to search for solutions to the socio-political problems of Muslim societies. He also adds that simply blaming the West does not contribute anything to the solution. Muslims should preserve and respect the real message of Islam, even though they have been oppressed by colonizers. Muslims, El Fadl concludes, should avoid political myopia or losing the moral ground by embracing an intolerant interpretation of their religion. Instead, they must go back to the real message of Islam, which calls for tolerance and respects religious diversity.

Great God, how frail a thing is man!
How swift his minutes pass!
His age contracts within a span;
He blooms and dies like grass.

Time is ticking “swiftly” away, consuming the “minutes” that have been appointed for this life, as Mather Byles (d. 1788) exclaims in the second line of this poem. Occupied with numerous chores and responsibilities, both at home and work, most of the time we miss the point that all of this will come to an end sooner or later. Perhaps we tend to ignore the passing of time, or more truly, our sight has been veiled by a long list of daily activities. This does not mean that we should lock ourselves into a permanent retreat of prayer and worship, for this is not what we are expected to do in this world. Gulen explains the preferred “seclusion” in the “Halwat and Uzlat” he wrote for the previous issue of The Fountain: “Those who always feel themselves in the presence of God do not need to seclude themselves from people. Such people, in the words of Rumi, are like those who keep one foot in the sphere of Divine commandments and turn the other, like a compass needle, round the world.” We cannot stop time, but we can convert its transient value into eternal gifts. The lead article in this issue dramatically draws our attention to this inexorable reality, which is actually a blessing we cannot truly appreciate.

Another blessing we often do not realize the importance of is water. “Despite its very simple chemical composition, water displays some very peculiar behavior. Interestingly, it is thanks to the Mercy of God that these oddities of water make life possible on earth,” says Bill Sayoran in his “Water: The Molecule of Life.” This article will urge us to wake from our apparently active but inherently dormant state of existence, and it will help us to learn to be always thankful for water, not only when there is shortage or in times of drought.

The Opinion department features the contribution of a reform rabbi, Allen S. Maller. Considering the prejudices that continue to threaten peace around the globe, particularly in the Middle East, many arguments Maller proposes in his “A Reform Rabbi Learns from Muhammad” are worth reading to further mutual awareness between the Abrahamic faiths.

In this issue we start a new department: Science for Young Readers. Aimed at making science more accessible, this section introduces scientific articles written in a more approachable way. In this issue, a very-well (!) educated spider, taught by Professor Irfan Yilmaz, tells us about the unique talents and physical features that have been granted to him.

Enjoy!

Galib’s master work Hüsn ü Ask (“Beauty and Love”) is viewed as one of the most distinguished works of Turkish Literature. It is known for its perfect presentations of symbols and characters with which he tells the story of a dervish who strives to attain a state of perfection after passing difficult tests and obstacles.

Sheikh Galib, who was also known as Galib Dede, is considered to be the last of the great classical Ottoman poets. Born in Istanbul in 1757, when the Ottoman Empire was at its height, he is one of the most important figures in the Sufi tradition. His father was a government official with some connection to the Mevlevi Sufi order, the order of “whirling dervishes” founded by Rumi. He compiled his first divan (book of poetry) at twenty-four years of age, and at twenty-six he finished his master work Hüsn ü Ask (“Beauty and Love”) in less than six months. Hüsn ü Ask is a divan of his poetry and a poetic allegory which is seen as one of the best books of classical Ottoman poetry. Galib went to Rumi’s town of Konya to finish his period of seclusion (çile)¹ so that he would become a sheikh of the Mevlevi order, but he returned to Istanbul at his father’s insistence. Seclusion is an important stage in the Sufi path (tasawwuf), during which a dervish purifies his body from human desires and matures his soul spiritually. Galib completed his seclusion and spiritual education in the Galata house of the Mevlevis in Istanbul in three years, and became a Dede (Master) of the house. He was appointed as Sheikh of the Galata house of the Mevlevis during the time of Sultan Selim III and became a very close friend of the Sultan.

At first, Galib attempted to combine a government career with the interior life of a Sufi, but he eventually turned his focus wholeheartedly to the spiritual life. By this time, he was already famous for his poetry, which was admired even by Sultan Selim III, who was a patron of poets and the sultan at that time. Sheikh Galib deeply affected the sultan spiritually, trained many students and passed away at the age of forty-three in 1799. His tomb is in a place called Hamusan (“Place of silence”) in the Galata house of the Mevlevis in Istanbul.²

The spiritual adventure of a soul: Hüsn ü Ask

Classical Turkish poetry is full of images and symbols which scholars discuss in terms of their function in symbolic meaning, whereas they agree on their lexical meaning. The range of symbols, which are often repeated, has been widened and enriched for centuries. They enrich the content of the poetry by making the words denser and wider in terms of meaning, and they are also seen as an indicator of superiority, originality and privilege while evaluating the poets’ literary skills. The poet aims to say much in few words, a simple but powerful approach that makes the poetry mysterious and something in which readers find their own images and thoughts.³

Galib’s poetry was at a peak in terms of richness of imagination and this has made him a role model for many later poets who emulate his poetic style. His master work Hüsn ü Ask (“Beauty and Love”) is viewed as one of the most distinguished works of Turkish literature. It is known for its perfect presentations of symbols and characters with which he tells the story of a dervish who strives to attain a state of perfection after passing difficult tests and obstacles. Hüsn ü Ask is a quest by a man for his interior life. The man is searching for himself in this quest, and while reflecting his interior life, it also shows the soul of the man. Sheikh Galib says that he took the idea from Rumi’s Mesnevi, claiming that Mesnevi is something that belongs to all humanity, not just Rumi. Hüsn (Beauty) and Ask (Love), who are the main characters of the story, are two people born on the same day in a tribe in the desert. According to the story, Hüsn is very beautiful, she shines like the moon, and she represents all beauty. Ask is very brave, honest, and handsome, and he represents all the love and effort that is directed toward beauty. It is as if Hüsn and Ask are tailored for each other, but Ask has many tests and obstacles to pass in order to prove his capacity to deserve Hüsn.⁴

The obstacles and tests represent the suffering (çile) of the dervish, or our deeds in life that will lead us to the afterlife. Hüsn represents God, all that is most beautiful and most gracious and which represents all beauty in life and the hereafter. Ask stands for the man who desires beauty, who above all seeks it in his soul and in his consciousness. This is true because God created humans for Himself, so that humans always seek eternity and eternal love, whether knowingly or unknowingly. According to Sufism (tasawwuf), a person cannot be satisfied in his or her soul until he or she finds the reason behind his or her creation; thus people always seek this ultimate reason. The Qur’an also expresses this as

Be aware that it is in the remembrance of God, and whole-hearted devotion to God, that hearts find rest and contentment. (Rad 13:28)⁵

During the journey, Hüsn has to face many different tests and is required to pass all of them fully in the given time. Galib describes this: “It is not easy to get Hüsn, you have to pay a great deal. You have to find the required chemical first. This chemical is only found in the realm of the heart and, it is something that transforms anything into gold. You will find dragons with a thousand heads in this realm of the heart. If you pass the dragons, your way will lead you to the sea of fire. On the shore of the sea of fire, you will see a ship made of wax. You have to pass over the sea of fire with that ship made of wax. If you pass over the sea, a witch of many evils will be waiting for you on the other side. Your way will lead you to a desert in which lions, giants and many wild animals are waiting for you. Creatures that sound like thunderstorms will jump on you. There will always be fire in this desert. If you pass through the desert, you can arrive in the homeland of the heart. Find the chemical over there and come back by the same way. What you call life is too short, like the blink of an eye. If you want to get Hüsn, you have to be very quick.”⁶

The obstacles mostly represent the devil and the carnal self (nafs) that are the two main enemies of humans, according to the Islamic faith. If one fails one of the tests, one cannot reach or will be delayed in reaching Hüsn. Hüsn has a teacher named Gayret (Endeavor), and he will be with Hüsn during this adventure. Sheikh Galib says he came to the world to write Hüsn ü Ask and ends his story by giving some advice. Humans, he says, cannot reach anything beautiful without binding it with love and passion. Sometimes, you will face huge problems, and you will feel like you are walking in a desert of fire, and sometimes you will fall into wells of sorrow, but you will be rescued from these wells by grabbing the rope that represents the Qur’an and faith in God (Al Imran 3:103). We should always have endeavor and hope. We might have obstacles, traps and tests in front of us and sometimes we might fail. But we should never give up and we should continue our journey with passion and hope. The chemical that converts anything to gold is affection; once you find it you will see everything differently.

A life devoted to the faith

Since according to tasawwuf, true love is love for the sake of God, Who is the source of all beauty and to Whom is due all worship and love, Sheikh Galib’s works display rich examples and meanings that reflect his love of God. The phrases are usually not directed to the creator directly, but the true meaning is hidden in the symbols. For example, he writes,

Love is a lamp of God, I am its moth;
love is a shackle, my heart is its crazy captive.
…
The Beloved’s candle has such a wonderful light,
its light does not fit into the lamp glass of Heaven.

According to the poet, “having God’s everlasting pleasure for a person is an everlasting treasure that is more valuable than anything else.” It is this understanding which forms the basis for a dervish’s deeds, and it is what makes a dervish’s life understandable. The dervish only wants God’s pleasure and love, and he conducts himself in such a way as to earn it. It is not important for him to be rich, powerful, or handsome, or so on, because these are not the tools that take him to divine love.

Sheikh Galib’s poem in praise of the Prophet is accepted as one of the best ever written and shows his devotion and dedication to him. It was indeed a tradition for the poets of classical Ottoman literature to write poems called “naat” dedicated to the Prophet Muhammad, peace be upon him. In his poem, Galib begins by describing the Prophet’s features and by praising his personality, and at the end asks for his intercession for the afterlife.

O Master, you are the sultan of all prophets, king of all the honored.
O Master, you are the eternal cure for the desperate and helpless.
O Master, you are the most valuable person in the abode of God.
Master, you are the most praised and most beloved.
O Master , you are given as a mercy to us by God.⁷

In this noble eulogy of the Prophet, there are also some descriptions of the Prophet’s great friends, the places whose names the Prophet often mentioned and the Day of Judgment, on which everybody will seek help and mercy. The poet humbly asks for the Prophet’s help, not just for himself but everybody who has faith. This reflects the hope that as much as you remember, praise Prophet Muhammad and send greetings to him, the more likely he will pray for God’s mercy upon you on the Day of Judgment.

Conclusion

Tasawwuf and its effects constitute very important elements of Classical Ottoman Poetry. Drawing on the rich vocabulary and symbolism tasawwuf enables poets to convey a great many additional layers of meaning, as well as the visible lexical meanings in the lines they compose. Sheikh Galib claims that a human being is born with a given love that is from past eternity and that is divine love. Love is something that already exists in the soul and heart; it does not merely appear at a late phase. Therefore, love is not an ending but it is a beginning. Galib does not follow a path where the story goes from love of the human to divine love; in fact, he talks directly about divine love. If a person frees himself or herself from the shackles and chains of human love and finds divine love, he or she will be able to pass over the sea of fire in a ship made of wax, able to defeat giants, witches, demons and exceed all his or her limitations.

Ahmet D. Bahadir is a post-doctoral researcher with a special interest in Ottoman literature.

Notes

1. Denoting abandonment of all worldly pleasures and delights, çile is used to express an initiate’s spending at least forty days in strict austerity and self-discipline in the name of spiritual training. During this period initiates keep to the absolute bare minimum in meeting such bodily needs as eating, drinking, sleeping, and speaking, and spend most of their time in worshiping, mentioning God, thinking and self-supervision. They spend the period of çile either in a silent corner of a dervish lodge or in a quiet room in their homes.
2. Ayvazoglu, B., Kugunun Son Sarkisi, Kapi Press, Istanbul: 2006.
3. Capan, P., “On Seyh Galib’s Image of Fire,” University of Muðla, Faculty of Arts and Sciences, Department of Turkish Language and Literature, Muðla: 2005.
4. Holbrook, V. R., Beauty and Love (“Hüsn ü Ask”), Mla Texts and Translations, 2006.
5. Unal, Ali, The Qur’an: An Annotated Interpretation in Modern English, The Light, Inc, NJ: 2008, p. 505.
6. Holbrook, 2006.
7. Pala, I., Divan of Sheikh Galib, Kapi Press, Istanbul: 2005.

Certainly, the future must never be forgotten; we should always accept it as the basis for projects of construction and revival in accordance with the pattern of our shared spirit, and we should respect it. Our great past too must be remembered in a positive way; it should be considered as a reference for the sake of spiritual roots. Alongside all of this, however, we must value most highly the time in which we find ourselves and use it scrupulously. To my mind, this is the right way for some to escape the feeling of constriction which is compressing and suffocating them. For, seeking refuge in tales of the past in a pessimistic mood and cherishing inconsistent dreams about the future while ignoring facts will lead us nowhere at all. Until now, such dreams have served no purpose other than worsening our longings, our grief, and disappointment.

How bitter it is that some just waste away their lives in a tide of vain fancies, instead of overcoming the constriction and tedium of their situation by strengthening their faith and relationship with God. This life is so short and limited for people like that; it has neither width nor depth enough to satisfy their aspirations, nor does it promise any hope in terms of the immensity of human feelings. Life is extremely unreliable; it can neither be quenched, nor does it consent to feed others till they are satisfied. It is not clear whether you can really possess it. You carry it on your shoulders for a lifetime, and then it just departs at an unknown turn without bidding farewell. Yes, no one holds a promissory note showing how long they will spend in this world. It is uncertain whether we can really rely on that term we all know, “average life expectancy.” Any morning or evening, or any other time of the day, while minding our own business, or preoccupied with something, unaware of the surprise to come, while walking down the street, without being given a chance to organize ourselves, we can suddenly just be dismissed from this world. As Yunus Emre, the Sufi poet, says,

They will put you in a coffin,
And lower it into darkness,
Without anybody going along with you,
You will be committed to the ground.

Everything finishes for us as we go into the grave; we make a break with what we have left behind, everything, including all our belongings and our children. Those who are still alive, crying out in their grief or running to the funeral, are faced with nothingness.

Oddly enough, we never take this end into account. In this respect, a particular life, a combination of a thousand factors, which has continued up to a certain day and which was expected to come to a result, is never possible again. Now, the book of personal accounts is closed, and a new stage in the accounting procedures, over and above all others, begins. We can call it the farewell to everything: to life, to beauty, to what we enjoy so much, to all the hopes and expectations which are now setting.

In this state, where all desires fade away, where all dreams vanish, where all hopes subside, where all sadness grows darker, and where all ideals turn into a broken dream, any person-no matter who-will feel thoroughly shaken. Maybe they fall to their knees, but there is not much that can be done anymore. As they see themselves topple over and be buried under the ground, they become gloomily pensive, moaning in desperation and sweating with the thought that they too will perish like everything else; they moan as their crystal palaces shatter, as their dreams are overturned and as joyful laughter, loving and being loved, and enjoyment of life all come to an end. Now the winds of autumn moan within their soul, and to them, every gusting wind sounds out the emptying of life everywhere. With such a feeling of emptiness, all the philosophies, civilizations, and cultures which we can describe as the order that is woven from common feelings, thoughts and the experiences of millions-maybe billions-of people, merely flow into the same vague and indefinite void. Newcomers are no more than shadows and those departing disappear into disordered dreams. Hollow frames, blurry lines, and cold absence replace all vital activities and all that which once seemed rose-colored.

The beauties which were always enwrapped in colors no longer shine, neither is there a sign of the brilliant faces, nor a trace of the tempting attractions he or she once knew; now the end of this fleeting world is apparent, and the most lovely faces are like autumn leaves on the path that has been stamped out by non-existence.

To some, the cavities opened in a person’s soul by death are so deep that, just as all souls who set off to such a void quake at their own non-existence, they too are startled by other people, nations, and even all existences and universes that pour into nothingness; they go through horrors. These people always play tunes of longing and grief; woeful sighs are heard around them all the time. Their dark atmosphere echoes with complaints about having come to this wilderness.

Be they young or old, such grief and disappointment are inevitable for those who lead a life confined to the limits of the body and the material world. Alcohol, gambling, entertainment, and leading a heedless life may provide some with temporary comfort in a state of oblivion, but they hold absolutely nothing to offer in the name of happiness. On the contrary, the usual condition of those who are addicted to such activities is nothing but stress, madness, misery, and frenzy. They writhe in successive afflictions every moment; they constantly suffer the darkest moods and enter delirious states.

Faith, hope, and breadth of conscience are what free people from their own constraints and carry them round the comforting and spacious realms of the soul; they enable everybody to take a relieving breath by dispersing the haze and clouds of heresy, unbelief, doubt, and hesitation; they turn dungeons into palaces and make one aware of the heavenly breezes; they elevate petty humankind to an expanse equal to and even transcending universes.

Whether it will be possible to explain this to those who are entangled in bodily existence and unable to see the vastness within their souls, I do not know.

What is the Qur’an?

The word “Qur’an,” which comes from the Arabic root q-r-a, means “something that is read or recited repeatedly or diligently.” As a book, the Qur’an has about six hundred pages in Arabic and consists of 114 chapters of 6,239 verses altogether.¹ The longest chapter is about forty-eight pages, and shortest is one line.

The Qur’an is the religious text of around 1.4 billion Muslims worldwide.² Muslims believe that the Qur’an is the verbatim word of God, revealed through Archangel Gabriel to Prophet Muhammad, peace and blessings be upon him, who is the final messenger in a long chain of prophets. The verses were revealed at different times and places over twenty-three years, sometimes as answers to specific questions, or in reference to certain events happening at the time. The Qur’an has been recited and practiced daily by Muslims since its revelation, and it is the first and primary source of Islamic jurisprudence. The Qur’an has to be interpreted in the light of the practices of the Prophet, the second source of Islamic teachings and practices. The record of everything Prophet Muhammad said, did, or approved of is termed hadith in Islamic terminology.³

How did the revelation of the Qur’an start?

In 610 AD, the Prophet Muhammad, peace be upon him, was sitting alone in a cave nearby Mecca. He was forty years old, and he was on a spiritual retreat. According to his own account, Archangel Gabriel appeared to him and commanded him to read. He was illiterate, and he replied that he could not read. The angel embraced him in a devastating grip until the Prophet thought he would faint. Then, the angel commanded again, “Read!” The same chain of events occurred, until he was commanded to read for the third time, when he asked, “What should I read?” Upon his submission, Gabriel brought the first revelation:

Read: in and with the name of your Lord Who has created,
Created human from a clot clinging (to the wall of the womb),
Read: and your Lord is the All-Munificent,
Who has taught by the pen,
Taught human what he did not know. (Alaq 96:1–5)

After an initial period of confusion and fright, he eventually came to accept the Prophetic mission given to him by God. He was to announce that there is no God but He, and call humankind back to the service of God, a path they had deviated from long before. From then on, the revelation continued, with some occasional gaps, for twenty-three years.

When the Qur’an was revealed, what was the reaction?

Although there were Christian and Jewish people living in Mecca and nearby cities, idolatry was the predominant religion in seventh-century Mecca. They conceived the Prophet’s monotheistic message as an insult to the religion they had inherited from their ancestors. Also, Mecca was at the center of trade routes, and the Ka‘ba, a holy shrine inside Mecca, was a centre of pilgrimage. The Ka‘ba was filled with idols, and removing them would pose a threat to the economic welfare of the Meccan chiefs. Therefore, most Meccans, especially the rich and powerful, opposed the message right away. They attempted to prevent the message from spreading by verbally assaulting early Muslims. When the Muslim community kept growing slowly but surely, the opponents proceeded to persecute and torture the Muslims. Since the early Muslim community consisted of weak and poor people, they were an easy target. Some Muslims concealed their identities for a while and practiced their religion in secret. When persecution became unbearable, in 610 AD they migrated to Yathrib, a nearby oasis city, in order to be able to practice their religion freely. That city is now known as Medina.

While few people believed the message in the early stages, there are many historical accounts reporting the impact of the Qur’an, even on those who did not convert. They confessed that the Qur’an has a mesmerizing beauty, beyond the most exquisite poems written of that time. Due to the prevalence of oral arts (as opposed to written media), eloquence and oratory was valued and appreciated by the common people at the time. Consequently, the beauty and power of expression of the Qur’an was widely acknowledged. Some famous poets believed the message simply because they perceived the eloquence of the Qur’an to be beyond human capability.⁴

How did the revelations come?

Archangel Gabriel brought the revelations to the Prophet on different occasions, in various forms. When the revelations came, people could detect that it was happening by changes in the Prophet’s condition. He would lose attention to everything else, sweat profusely, and his weight would increase. Once, a companion was sitting together with the Prophet when the revelation came, and the Prophet’s thigh was resting upon his. He thought his thigh was going to break due to Prophet’s increased weight. When the experience was over, the Prophet would recite the verses.⁵

How was the Qur’an preserved?

When the Qur’an was revealed, it was recorded by the scribes of revelation, and subsequently announced to the public. After the verses had been announced, many people memorized them, and recited them daily in their prayers. Since the Qur’anic order of verses is not chronological, the Prophet himself, under divine guidance, would indicate the location and sequence of different verses when the revelations were recorded. The entire Qur’an was compiled based on the records of multiple scribes shortly after the Prophet passed away. The Qur’an compiled from written records was subjected to confirmation by the most prominent memorizers of the Qur’an at that time.⁶ During the time of Uthman, the third caliph⁷ after the Prophet, several copies of the Qur’an were produced and sent to the largest cities under Muslim rule. In time, many copies of the Qur’an were written. Today, Muslims take pride in the fact that all the copies of the Qur’an around the world are the same. The text has remained intact for over fourteen hundred years.

What does the Qur’an say about people of other religions?

Muslims are required to believe in the earlier prophets and their scriptures, in their originally revealed form. The authenticity of the current Gospels and the Old Testament is widely disputed, even by Christian and Jewish scholars. Muslims believe that the original texts were tampered with as they were passed from generation to generation. As such, Muslims regard it as normal that other religious texts contain passages not compatible with Islamic teachings and only believe in the sections supported by the Qur’an or Prophet Muhammad’s sayings.

The Qur’an gives a special status to Jews and Christians and calls them the “People of the Book,” that is, people who received scripture. People of other religions are welcome to choose Islam out of their own free will, but forceful conversion to Islam is explicitly prohibited (Baqara 2:256). People who choose to keep their religion are to be treated respectfully, and if they are living in a Muslim country, their rights are under the protection of the Muslim ruler. Because of this protection, many minorities have preserved their religious identity and have been free to practice their religions under Muslim rule for centuries. Muslims, in daily life, are also required to treat people of other religions kindly and respectfully.⁸

With respect to the question of salvation in the hereafter, the answer is more complex. First of all, even Muslims are not guaranteed to be saved from hellfire, if they do not practice their religion. Faith alone is not sufficient for salvation, and practicing the faith is essential.

Second, the Qur’an is very clear on the fact that every person will be rewarded for all good deeds and will be held accountable for bad deeds, regardless of his or her religion. In this context, the Qur’an states that no action is in vain:

Surely be they of those who declare faith (the Community of Muhammad) and be they of those who are the Jews or the Sabaeans, or the Christians (or of another faith) – whoever truly and sincerely believes in God and the Last Day and does good, righteous deeds – they will have no fear, nor will they grieve. (Maeda 5:69)

On the other hand, unjustified erroneous beliefs, such as ascribing partners to God, are harshly criticized by the Qur’an:

As it is, some say: “The All-Merciful has taken to Himself a child.” Assuredly you have (in such an assertion) brought forth something monstrous – The heavens are all but rent, and the earth split asunder, and the mountains fall down in ruins – That they ascribe to the All-Merciful a child! It is not for the All-Merciful to take to Himself a child. (Maryam 19:88–93)

This, and similar verses (e.g. Maeda 5:72, 73, Tawba 9:30) have led others to believe that people that hold such beliefs are doomed to hellfire. Since salvation in the hereafter is a matter of dispute among scholars, the safe way for Muslims is to avoid making judgments in this matter, since God alone is the ultimate judge. Muslims are neither expected nor encouraged to ascribe people to Heaven or Hell. Let us conclude this section with an authentic saying of the Prophet, narrated by Abu Hurayrah, one of the Prophet’s companions:

I heard the Apostle of God (peace be upon him) say: “There were two men among Children of Israel, who were striving for the same goal. One of them would commit sin and the other would strive to do his best in the world. The man who exerted himself in worship continued to see the other in sin. He would say: ‘Refrain from it.’ One day he found him in sin and said to him: ‘Refrain from it.’ He said: ‘Leave me alone with my Lord. Have you been sent as a watchman over me?’ He said: ‘I swear by God, God will not forgive you, nor will he admit you to Paradise.’ Then their souls were taken back (by God), and they met together with the Lord of the worlds. He (God) said to this man who had striven hard in worship: ‘Had you knowledge about Me or had you power over that which I had in My hand?’ He said to the man who sinned:’ Go and enter Paradise by My mercy.’ He said about the other: ‘Take him to Hell.’”

Abu Hurayrah said: “By Him in Whose hand my soul is, he spoke a word by which this world and the next world of his were destroyed.”⁹

Why is the Qur’an considered a miracle?

Muslims regard the Qur’an as a miracle, beyond the capacity of any human to produce. Scholars point out several miraculous aspects of the Qur’an. One of these aspects relates to Qur’anic predictions that came true about events that took place shortly after verses were revealed, as well as events that took place centuries later. Some examples of predictions are: Mecca’s conquest (Fath 48:27), the Roman victory over the Persians (Rum 30:2–6), that all male children of the Prophet would die before the age of puberty (Ahzab 33:40), and that the body of the Pharaoh (who drowned chasing Prophet Moses through the Red Sea) would be recovered many centuries later (Yunus 10:90–92).

Another aspect relates to scientific facts that were unknown at the time of the Prophet. Among many examples, it suffices to quote the following:

i. The universe started from a single piece (Anbiya 21:30), and it is constantly expanding (Dhariyat 51:47).

ii. Mountains are like masts, that is, the bulk of a mountain lies underneath the earth’s crust (Naba 78:6–7).

iii. The earth is a globe (Naziat 79:30).

iv. Heavenly bodies follow orbits (Anbiya 21:33).

v. The atmosphere is a protective roof for the inhabitants of the earth (Anbiya 21:32).

vi. Plants have genders (Ta Ha 20:53).

Finally, the Qur’an is regarded as a linguistic miracle by Arabic-speakers.

What is the main message of the Qur’an?

The Qur’an talks about a variety of subjects, but according to the classification of Said Nursi, a notable scholar,¹⁰ it has four main themes:

i. The unity of God and His attributes

ii. The notion of Prophethood, and stories of Prophets

iii. The afterlife: descriptions of Heaven, Hell, and Judgment Day

iv. Social regulations and justice: rituals of worship, manners, and regulations governing social and economic life.

Contrary to common misconception, the last category constitutes less than one tenth of the Qur’an. The bulk of the Qur’an details the essentials of belief and places them in the broader framework of God’s attributes and the mission of human beings on earth.

Among the many messages the Qur’an delivers, if one has to be picked as the main message, it is that human beings are created to know and serve the one true God, and are tested during their life on earth. They will be sent to their destinations of Heaven or Hell, depending on their actions in this life.

Was the Qur’an built upon the stories in the Bible?

The Qur’an mentions many of the Biblical prophets by name, and there are commonalities among stories told in the Qur’an and the Bible. However, there are differences as well. Some specific examples are:

i. The Qur’an mentions that the news of the Prophet Muhammad’s (peace be upon him) coming was delivered by the earlier prophets.

ii. When relating the story of Prophet Joseph (peace be upon him), the Qur’an does not use the term Pharaoh to refer to king of Egypt, but the Bible does. Scholars argue that the title Pharaoh did not start to be used until much after Joseph. The preservation of Pharaoh’s body as a sign for later centuries is mentioned in the Qur’an but not in the Bible.

iii. When relating past Prophets’ stories, the Qur’an uses very respectful language, and never ascribes intentional wrongdoing to any of the Prophets. This is in stark contrast with, for example, the stories of Prophet David and Prophet Lot (peace be upon them) in the Bible.

iv. The Qur’an rejects the concept of Trinity, and proclaims that Jesus (peace be upon him) never claimed to be the son of God.

Furthermore, one needs to keep in mind that religion is not a collection of Prophet stories. It is a way of life. In this regard, the Qur’an reiterates the essentials of belief (which, by and large, overlap with those of Christianity and Judaism); reinforces, adds or omits some of the social regulations of earlier religions; and introduces rituals for worship. However, the style of the Qur’an is very different from the style of the Bible; it refers less to historical events and puts more emphasis on God’s attributes and the afterlife. Overall, it would be wrong to claim that the Qur’an is merely an extension of the Bible.

Is violence condoned in the Qur’an?

The topic of peace and war in the Qur’an is very broad; so, it cannot be successfully addressed in the limited space here. The short answer is that violence is never approved in the Qur’an. Peace is the norm in Muslim life, but the need for war on certain occasions is acknowledged. War is only allowed to reestablish peace in and among societies. Legitimate reasons for the declaration of war are:

i. For self-defense

ii. For the protection of weak people against oppression

iii. On account of the violation of peace treaties between Muslims and others, or against those allying with the attackers of the Muslim community, or those attacking members of the Muslim community without just cause.

Difference of religion, that is, simply being a person or nation of a different religion is not considered a legitimate reason for war.¹² Also, a person or a group cannot declare war. Just as justice cannot be executed by individuals but only by government-appointed officials or representatives, so it is only within the government’s authority to declare a war. Moreover, when engaged in warfare, Muslims are bound by wartime regulations. For example:

i. They cannot harm innocents, such as women, children, elderly, people who dedicate themselves to religion in monasteries, and in general, non-combatants.

ii. Torture and rape are prohibited.

iii. Damaging the physical infrastructure, such as the water supply, trees, tilled land, animals, is also prohibited, unless unavoidable.

iv. When the enemy inclines to peace, Muslims are not authorized to continue warfare.

The Qur’an also states that killing an innocent soul is as evil as killing the whole of humankind (Maeda 5:32). Hence, violence perpetrated by terrorist groups and any other form of warfare which breaks these regulations cannot be attributed to Islamic teachings.

Can the Qur’an be translated?

There are many Qur’an translations available in a variety of languages. The scholars are in unanimous agreement that no translation can do justice to the Qur’an. Hence, the reader should not fall into the error of assuming that the message communicated in the Qur’an is limited to that found in its translation. The translations have well-known shortcomings. No language is a perfect substitute for another and the concepts that exist in one language may not exist in others. The style and beauty of expression is almost always lost, and the translator has to choose a specific meaning out of many meanings of a certain word. This is very much true for the Qur’an, in which:

i. Words are used with multi-layered meanings.

ii. Some words map onto specific religious concepts, which should be explained in detail before their meaning can be given.

iii. Many verses refer to other verses or historical events; hence, a contextual explanation is usually necessary.

iv. Some verses are abrogated by others, and the user needs to know the chronological order of revelation before each verse can be interpreted.

Therefore, reading a translation provides a basic understanding, but also raises many questions in the reader’s mind. Those questions can only be answered by referring to a properly qualified teacher or through reading books or articles dedicated to the explanation of certain concepts. Such an explanation necessitates looking at the Qur’an in its entirety, considering the interpretations of leading Muslim scholars, and looking at the practices and explanations of the Prophet of Islam.

Among the most widespread translations are those by Abdullah Yusuf Ali,¹² Marmaduke Pickthall,¹³ and Muhammad Asad.¹⁴ A recent translation by Ali Ãœnal combines the best of the previous translations. It provides detailed annotations, and it is written in modern English.

Why do Muslims recite the Qur’an in Arabic?

Muslims strive to recite the Qur’an in its original language, since only the Arabic version is considered the word of God. It is recited in Arabic in the daily prayers and as a form of worship. But translations and commentaries are available in every language, and readers are encouraged to consult those. The memorization needed for the daily prayers is minimal, and can be done by an uneducated person in a single day. Most people memorize much longer portions of the Qur’an, and people who have memorized the entire Qur’an are not uncommon. Reciting the Qur’an in a beautiful and sad voice is a highly valued Islamic art. “Embellish the Qur’an with your voices, for indeed a beautiful voice enhances the beauty of the Qur’an,” declared the Prophet.¹⁵ Many Muslims also try to learn at least some Arabic to be able to understand portions of the Qur’an. However, knowing Arabic is not essential to be a good Muslim. Being a good Muslim is measured by God-consciousness and by how much one practices the religion.

Conclusion

The Qur’an is considered the word of God by over a billion Muslims. Western readers unfamiliar with the Qur’anic message should familiarize themselves with the Qur’an before making any judgment about it. However, reading a translation only provides a basic understanding, and supplemental reading is necessary. This brief article serves as an introduction to the Qur’an, by providing answers to frequently asked questions. The reader is encouraged to consult the reference list below. Further detailed information is widely available through the Internet and printed media.

References

• Abu Dawud, Sunan, accessed on 06/01/2007at:
• http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud
• Muhammad (2003), The Message of the Qur’an, The Book Foundation, Bristol.
• Canan, Ibrahim (2004) “Rivayetlerin Isiginda Kur’an’in Cem edilmesi” (“Compilation of the Qur’an in the light of Historical Records”) Yeni Umit April–June 2004,
• Gulen, Fethullah (2000), Prophet Muhammad: Aspects of His Life, The Fountain, Virginia.
• Khan, Muhammad M. (1995), The Translation of the Meanings of Summarized Sahih Al-Bukhari: Arabic-English, Kazi Publications Inc.
• Kurucan, Ahmet (2006), Niçin Diyalog: Diyalogun Temelleri (English, “Why Dialogue? Pillars of Dialogue”), Isik Yayinlari, Istanbul.
• Nursi, Said (1997), The Words, Kaynak Kol. Sti. Izmir.
• Pickthall, Marmaduke (2001), The Glorious Qur’an, New York.
• Unal, Ali (2006), The Qur’an with Annotated Interpretation in Modern English, The Light, Inc., New Jersey.
• Teece, Geoff (2005), Religion in Focus: Islam, 1st ed., Smart Apple Media, North Mankato.
• Wikipedia, Online Encyclopedia, http://en.wikipedia.org/
• Yusuf Ali, Abdullah (2004), The Meaning of the Holy Qur’an, Amana Publications, 11th ed., Maryland.

End Notes

1. Pagination differs across different prints, but the text does not. The 604-page version refers to Arabic text only, written according to a particular script, which takes longest verse as the measure of a single page, and shortest chapter as a measure of a single line. With roman text and explanations, the translations usually exceed thousand pages.

2. Teece, Geoff (2005)

3. Gulen (2000)

4. Nursi (1958), 25th Word on the Holy Quran

5. Bukhari, Volume 4, Book 52, hadith 85.

6. Canan (2005)

7. Caliph is a historical title given to leaders of Muslim community. It is no longer used.

8. Kurucan (2007)

9. Abu Dawud, Adab, Book 41, Number 4883. Compilation of Sunan was completed on 241 A.H.

10. Nursi (2000).

11. Kurucan (2006)

12. Yusuf Ali (2004). Originally publishes in 1938.

13. Pickthall (2001). Originally published in 1930.

14. Asad (2003). Originally published in 1980.

15. Al-Haakim, al-Mustadrak, 1/236

Most, if not all, of water’s anomalous properties make life possible. To name a few of its many oddities, water is the only material that naturally exists in all possible forms (solid, liquid, and gas) on earth. Of all known chemical compounds, water has the second highest capacity to store heat, which is crucial for climate regulation and keeping living organisms’ body temperatures constant. Water is the second best heat-conducting liquid (after mercury), and this helps large masses of water to reach uniform temperatures quickly. Water has an astonishingly high heat of vaporization which eases body temperature regulation for humans and animals via providing a cooling system through sweating. This high heat of vaporization also prevents dehydration.

The absorption coefficient of water is a million times lower for the visible region of light than the rest of spectrum, a property which enables passage of the useful and prevention of the harmful rays from the sun, and makes the earth amenable to the accommodation of biological life. Furthermore, the greenhouse effect which keeps the Earth’s climate at moderation also stems from this aspect of water. Because the sunlight that is reflected from the Earth is mostly in the infrared region, it is effectively absorbed by the water vapor in the atmosphere due to water’s higher absorption of light within the non-visible regimes, and hence the heat does not escape from the earth.

Water is one if the best solvents, which is very important for cleansing. Finally (and thankfully), water does not display its peculiarity when it comes to taste. Such a “famously odd” molecule is somewhat ironically tasteless and odorless, and extremely easy to drink and consume.

“If We so willed, We would make it bitter and salty. Then should you not give thanks?” Waqi‘ah (56:70)

Although each of the aforementioned physical aspects of water deserves mentioning in its own right, from here on we will focus on water’s properties from a biological standpoint. To this end, we will first introduce some aspects of water, look at the interaction of water with bio-molecules, and finally elaborate on three particular biological examples (protein folding, cellular membranes and water channels), which demonstrate how such interactions provide the bases for life.

Life based on water

“We made every living thing from water.” Anbiya 21:30

Thanks to its abundance on earth, water is easily accessible and inexpensive. However, in the summer of 1986, Professor Michael Levitt of Stanford University spent almost half a million dollars on a tiny amount of water, that would hardly wet the point of a pin. Certainly, the money was not spent on the water itself, but the expenditure (it now costs about 50 cents to run such a simulation) reflected the cost of running a simulation on a cluster of supercomputers for two weeks to understand the interaction between water molecules and a particular protein. Eventually, the money turned out to be well spent. Although the same protein had been modeled before by a research group at Harvard University in 1977, the simulation had been carried out as if the protein were in a vacuum. Levitt and his co-workers realized that the previous attempt to model the proteins in the absence of water was a poor predictor of the real-life scenario. Likewise, earlier DNA simulations meant to model the double helical DNA in the absence of water had failed, Levitt and his colleagues also succeeded in simulating the DNA by adding water in the environment, and the water molecules were found to be interacting with nearly every part of the DNA. Levitt’s groundbreaking discoveries not only revealed the importance of the interaction between water and biological molecules, but also paved the way for computational biologists to simulate biological entities in the presence of their native watery media.

When a drop of oil is placed in water, it does not mix with water. Hence, oil and water are said to be immiscible. In contrast, sugar easily dissolves in water and forms a homogenous mixture upon mixing. Although not as obvious at first sight, the underlying principles which govern this phenomenon can explain how water can interact with biological molecules.

Materials can be classified according to their “water tendency”: the ones that tend to avoid water (e.g. oil), are considered hydro-phobic (hydro: “water,” phobic: “fearing”), whereas materials that mix well with water (e.g. alcohol) are called hydro-philic (or water-loving). Water’s particular molecular structure turns out to yield a non-uniform electron distribution, and thus makes water molecule highly “polar” (see Figure 1.a). As a consequence, polar or charged molecules prefer being close to water molecules, whereas the apolar or neutral ones tend to avoid them.

Many curious aspects of water stem from another fact-that water molecules can interact with each other through “hydrogen bonding” (see Figure 1b). Although the molecules in a liquid are highly disordered, hydrogen bonding gives water molecules some order even in the liquid phase. A molecule’s ability to cooperate in hydrogen bonding is very important for breaking (or formation) of hydrogen bonds, and affect two parameters (i.e. the “order” and the “energy”) of the system which determine the feasibility of a certain chemical reaction.

Actually, most, if not all, of the oddities of water are due to these two properties (water-tendency and hydrogen bonding). Furthermore, these two aspects determine a great deal of how water interacts with other molecules, and the way water enables the proliferation of life. We will now elaborate on some biological phenomena and try to understand them in the light of these aspects of water.

Protein folding

Proteins are biological molecules that carry out the vital tasks of life. In the cell, proteins are initially synthesized as linear chains of amino acids ranging in size from a few to several thousand amino acids in length. Subsequent to synthesis, a linear chain spontaneously folds into a particular three-dimensional (3D) form (see Figure 2). This precise fold is essential for the execution of protein’s specific function (see Figure 3). As simple as it may sound, protein folding is currently one of the biggest questions in biophysics.

Researchers are working hard to be able to devise principles to estimate which 3D fold a certain linear amino acid sequence adopts, and what functions the eventual 3D structures execute. Although these questions related to the protein folding phenomenon are still far from being totally understood, some clues have been discovered.

In 1969 Cryus Levinthal stated that an average size protein would fold within about 1030 times longer than the expected lifetime of the universe if it were to fold via sampling all possible conformations even if the conformational sampling is very fast (e.g. a millionth of a millionth of a second for each conformation). This obviously is not what happens in reality, and the experimentally observed folding times are within milliseconds (a thousandth of a second) – second regime. This discrepancy between the estimated and the measured timescales is referred to as the “Levinthal Paradox.”

Consequently, proteins cannot rely on randomly sampling all the possible conformations to fold, but the folding must rather be a driven and directed process. Scientists hypothesize that water comes to the rescue at this point. As the linear protein chain is being synthesized, water-hating amino acids try to bury themselves away from water as soon as possible. This leads to the rapid collapse of the linear amino acid chain into a compact structure where hydrophobic regions are protected from water (see Figure 2c). This initial compaction which is provided by the interaction with the ambient aqueous medium is thought to be the key step in achieving folding within reasonable timescales. After the first rapid compaction, the protein adapts its final structure by sampling a much smaller number of possible conformations.

Simultaneously, hydrogen bonding helps the stabilization of certain folds with respect to other possible structures and contributes to the folding process. Eventually, the functional 3D fold is thus realized from the nascent linear protein chain.

Cellular compartmentalization

“He has let flow forth the two large bodies of water, they meet together, (but) between them is a barrier, which they do not transgress (and so they do not merge).” (Rahman 55:19-20)

Compartmentalization is an important feature of life. First of all, the boundary of a cell must be well-defined and well-controlled. Secondly, different tasks are carried out by specialized compartments (so called organelles) within most of the cells. The major design principle of the cellular boundaries depends on the immiscibility of water and oil. The subunits of cellular membranes are “lipids” which simply are oil-based molecules. A lipid molecule has two parts: A water-loving “headgroup” and two water-fearing “tails”. Because of the dual water-tendency of lipids, they can self assemble into bi-layers (see Figure 4 a and b), which eventually form enclosed structures. Thanks to the properties of water, this compartmentalization is readily achieved.

The cell membrane thus formed is impermeable to ions, and many chemical agents important for sustaining the cellular functions. Although such a barrier is essential for holding the cell contents as well as maintaining intracellular balance, material exchange between inside and outside of the cell is also an indispensible trait for carrying out the vast majority of vital processes (nerve impulse formation and transmission, cell signaling, nutrition, etc.). In order to achieve well-controlled material transport across the membrane, the cell membrane is decorated with various proteins that function as “channels” (see Figure 4c). These channel proteins come in different flavors and show specificity towards different chemicals. For instance, the channel protein for the potassium ion (K+) only allows the passage of potassium ions, whereas the sodium channel only lets sodium (Na+) through. Other channels have “gating” mechanisms that enable the channel to be “open” or “closed” depending on the need for the transport to happen. Although the specificity and gating mechanism of every channel protein relies on a unique ingenious design principle which deserves detailed mention in its own right, in the rest of the article we will focus on the water channel, for it once again exemplifies the perfect harmony between water and the bio-molecules.

Aquaporin: The water channel

Almost 170 liters of water is recycled in the human kidney on a daily basis, and this requires that kidney tissue possesses high water permeability. Since water cannot diffuse in and out of the cell membrane very rapidly for the reasons given above, reconciliation of the enormous daily flux of water in the kidneys has been a long-standing puzzle. The discovery of water channels (also known as “aquaporin”) by Peter Agre in 1992 resolved the mystery, and this finding was awarded the Nobel Prize in Chemistry in 2003. It is now known that the recycling machinery in the kidney chiefly consists of millions of aquaporins. Like other channel proteins, aquaporins also display selectivity: water is effectively transported across aquaporins, whereas the passage of other ions and miscellaneous agents is not permitted.

However, how this selectivity is achieved presented another riddle: Hydrogen is smaller than water and can move through the smallest opening. How, then, is the hydrogen selected against, while water is allowed? It was also well known that water molecules which are ordered within the channel constriction (see Figure 5) normally form a “proton wire” through which the hydrogen ions (i.e. protons) can easily flow just like an electrical current flows along an electrical wire. Thus, as water is transported across aquaporins, hydrogen ions should in principle move rapidly in and out of the cells through the chain of ordered water molecules (i.e. the proton wire) in an uncontrollable manner. This would cause an imbalance in the cellular environment, and most likely would lead to cell death.

The answer came from a computer simulation of aquaporin by Emad Tajkhorshid and Klaus Schulten at the University of Illinois at Urbana Champaign. They found that the water molecules change their orientation (see Figure 5) as they spun through the water channel. This rotation was achieved via water molecules’ specific interactions with the amino acid residues in the channel. Thanks to this orientation, the formation of the proton wire is disrupted (just like a break in an electric circuit) and the hydrogen ions are not permitted through the channel, while rapid water diffusion takes place. The interaction between water and aquaporin thus provides just another reason water is rightfully considered the cradle of life.

Conclusion

“There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” Albert Einstein

… and that He sends down water from the sky, and revives with it the earth after its death. Surely in this are signs for people who will reason and understand. Rum 30:24 

References

1. Gedik, N. “The Miracles of Water,” The Fountain, Issue 43, January–March 2005.

2. Ileri, R. “Water and Vitality,” The Fountain, Issue 2, April-June 1993.

3. Unal, Ali. The Qur’an: An Annotated Interpretation in Modern English, The Light, Inc. NJ: 2005.

4. “Simulating Water and The Molecules of Life,” Scientific American, November 1998.

5. Errington, J. R. & Debenedetti, “P.G.” Nature, 409, 318–321, 2001.

6. Water, Wikipedia.

7. “Mysteries of Water,” Physics Today, June 2003.

8. Sener, Hamdi. “Mikroalemdeki Canli Motorlar” (Living Engines in the Micro World), Sizinti, September 2005.

9. Figures are modified from: Chemical polarity, Wikipedia
Hydrogen bond, Wikipedia
http://www.ccl.net/cca/documents/dyoung/water/
http://www.helsinki.fi/~jtvaara/images/water.gif
“Inner Life of The Cell” animation, http://multimedia.mcb.harvard.edu/
“Molecular Biology of the Cell,” 4th Edition; Bruce Alberts et al.
http://cache.eb.com/eb/image?id=53074&rendTypeId=4
http://www.mja.com.au/public/issues/179_11_011203/van10722_fm-5.jpg

Islam is a universal religion, and the significance it gives to rights is inclusive of all creation. The comprehensive Islamic perspective on the safeguarding of rights benefits not only people, but also animals as well.

Concerning this issue, it is easy to provide many examples dating right back to the time of the Messenger of God, peace and blessing be upon him. Once, while resting on his return to Medina after a military campaign, some Companions saw a bird’s nest and took the chicks out. The mother bird appeared at that moment, and upon seeing her chicks in their hands, she started circling above them in the air. Prophet Muhammad, peace and blessing be upon him, was worried as soon as he became aware of the mother bird beating its wings in grief and ordered the Companions to return the chicks to the nest (Abu Dawud, Adab, 164). The Prophet’s concern in this incident alone is enough to show that Islam is an all-embracing system that has unequivocally guaranteed the fundamental rights of every living creature; such an all-inclusive concept of rights is beyond the reach of any other system.

As attested in an authenticated hadith, one who dies while protecting his life, intellect, property, lineage, or religion is considered to be a martyr. Accordingly, striving peacefully for the preservation of these basic rights is also accepted as a form jihad. Today, indeed, it is a fact that the preservation of these five universals has established the principles of Islamic canon law and the foundations of the modern law on human rights. First and foremost, Islam calls on Muslims to preserve the religion. Muslims are also responsible and accountable for upholding all other universal principles.

Consequently, Islam approaches human rights in accordance with these basic principles and holds every human being accountable for preserving and maintaining these inalienable rights.

It is only in Islam that human beings are favored with being the vicegerent of God on earth and in which they are delegated to make use of the resources through the vicegerency that has been granted to them. And again, it is Islam that recognizes the right to free enterprise and free activity alongside the right to security and to maintain a family. Islam, therefore, recognizes the inalienable rights and the true dignity of every individual, and guarantees human beings all their rights in perfect compliance with human nature.

For example, the Qur’an explicitly asserts that taking the life of one human being is the same as taking the lives of all of humanity: “He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind” (Maeda 5:32). It is impossible to see this degree of sensitivity on the issue of rights in any other religion or in modern law. Islam takes the issue so seriously as to equate the killing of one person with the killing of all of humanity. The Qur’an draws our attention to the event that took place between the two sons of Adam, whose names are mentioned as Cain and Abel in the Old Testament, and informs us of the recompense awaiting the first murderer in human history in the following verse: “His carnal, evil-commanding soul prompted him to kill his brother, and he killed him, thus becoming among the losers” (Maeda 5:30).

In another chapter, the Qur’an emphasizes that the eternal punishment of hell is the recompense for one who kills another unjustly: “Whoever kills a believer intentionally, his recompense is Hell, to abide therein. And the wrath and the curse of God are upon him, and a dreadful penalty is prepared for him” (Nisa 4:93). It should be noted that Ibn Abbas and some scholars of the Tabiun (the generation that followed the Companions) deduced from the word halidan being used in the verse that eternal punishment is the recompense of the murderer, the same as that for those who deny God. This signifies Islam’s stance on human rights, which has evolved out of such essentials.