They took their muddy shoes and heavy coats off. Dad, looking very sad, sat down on the sofa while my mom whispered something quickly to my sister before vanishing to her bedroom. I could only catch some ominous words like, “…dead…. wake…. we got to go.” My sister did not ask any questions. In no time, Mom came out of her room dressed in black, kissed me on the cheeks, and left. Dad, who up to that moment had been silently gazing at the brown carpet, robotically stood up and followed her. On his way out, he reminded my sister to lock the door.

My sister turned the key twice as if the Big Bad Wolf might knock on the door in a minute. Then she turned off the TV-custom dictates that there is no music or laughter in a mourning house. We sat there looking at each other in silence. My sister looked pitiful, so I gave her some time to digest whatever Mom had whispered to her. Meanwhile, I started to decode what my little radar had caught.

Someone is dead-no doubt about it. Since the news was given sotto voce, it had to have been a shameful death like committing suicide or being shot while stealing. Or, God forbid, it might be an awful death like being crushed by a train or chopped to pieces by a revenge murderer. Since my parents were grieving, it probably involved somebody significant to us. Could it be one of their coworkers? A relative? At this point I grew so anxious I knew I would explode if I did not ask. “Who is dead?” I asked in a trembling voice. “Dad’s stepmother,” my sister answered matter-of-factly.

The answer took me by surprise because I did not know Dad had a stepmother. I knew he had lost his mother suddenly at age six and had lost his father ten years later. I sensed a mystery concealed before me and I could have sworn my sister knew more. The question was how I could fish out the secrets my sister’s heart held so faithfully.

My sister, an ordinary eighteen-year-old, was nice to me most of the time except when I asked too many questions and messed up her drawers. She would never repeat what she knew about her friends and acquaintances, so at times I felt my sister was a mysterious person and I imagined her heart was full of secrets.

“Dad’s stepmother?” I repeated it in my mind over and over trying to define what it meant to me. I knew of only one stepmother, a pretty infamous one for that matter: Snow White’s stepmother. She was mean and cruel. Some people would rejoice at such a person’s death. Yet, everybody was sad. I made up my mind to go ahead and ask my sister no matter what the consequences. My assumptions were taking me nowhere. “Where did she live?” I asked, expecting to be hushed. “In our town,” my sister answered. “Is she nice?” I asked, then corrected myself. “I mean, was she nice?” My sister nodded. Seeing her handle my interrogation calmly, I was encouraged to ask more. Mercifully, my sister spared me all the sweating by revealing the story on her own.

“Dad was six years old when his mother died. Grandpa married again right away so that somebody would take care of his little boy. He chose to marry a close relative of his first wife. Apparently, everybody was surprised that an attractive man with a high standard of education married someone so plain and uneducated. But I guess he only cared that a relative of Grandma would treat his son nicely. He had three more children with his second wife, two girls and a boy.”

I stood there all ears, almost forgetting to breathe, listening to this astonishing revelation. Not only had I a step-grandmother, but a step-uncle and two step-aunts as well. I forced myself to stop wondering and focus on my sister, who, after taking a deep breath, went on:

“Grandfather was right. She took care of Dad so well that she didn’t make any difference between her own children and him. She continued to be good to him even after Grandfather died ten years later. She never remarried. She worked hard to make ends meet, and Dad, because he was the eldest child, helped by dropping out of high school to work full time. That was when he took evening courses and learned to be an electrical repairman.

“At twenty-six, Dad married Mom. I heard that his stepmother loved Mom and boasted to her neighbors about what a fine lady her son had married. In the beginning, everything was fine and they all lived happily together in the same house. After a while, Dad started to give less and less to the family budget and spent more and more from his pay on gifts and movie theater tickets. Mom and Dad used to like to go to the movies every week in those days.

“One night Dad’s stepmother apparently complained. She reminded Dad that she was having a hard time paying the bills. Dad accused her of being interfering and jealous of his love for his wife. His stepmother must have felt humiliated because she vowed that unless he apologized and changed his ways, she wouldn’t speak to him again. Dad insisted he had done no wrong and saw no reason to apologize. Both of them must have gone to bed feeling sore and angry at each other.

The next day, when his stepmother came home from work, most likely hoping that the new day might have helped him to see things in their true color, she found that Dad and Mom had packed up their stuff and moved out. She must have felt betrayed. The sting in her heart, I reckon, made her swear an oath that she never broke. She sent word to Dad telling him that from now on she would have nothing to do with him and warned him never to come back.” My sister stopped her narration and it felt as if time had stopped, too.

“This is too awful to be true,” I mumbled in disbelief. “Did they ever speak again?” I asked, hoping against hope. My sister shook her head. “Neither she nor her children ever spoke to our parents.” My sister continued, “They saw each other almost every day on the street, in the shops, at the stadium, at the hospital, at the post office, you name it. But they changed paths or ignored each other.” She shook her head. “Pride is such a terrible thing sometimes,” she concluded, and I could not have agreed more.

“You know, you met her once!” My sister startled me with this exciting remark. “I did? When? Where?” I impatiently looked into her eyes. “Remember the day when you hurt your knee in the park and when we were on our way back home, and you were limping, two old ladies stopped us in the middle of the road?”

“Yes, I remember,” I interrupted her. Although it had happened almost five years ago I recalled the incident clearly because that peculiar encounter had made quite an impression on me. The intensity with which one of the old ladies looked at me, the way my sister looked around as if she did not want to get caught doing something wrong, had naturally not escaped my curious eye.

“I remember, one of the old ladies kissed you on the cheeks. Then she looked at me and asked her friend, ‘Is this his youngest daughter?’ Her friend said yes and then the first lady hugged me, wiped tears from my face with a tissue, and gave me two candies. Then you pulled me away. You said we were late and our parents would be worried. I followed you but I was looking behind, waving back at the nice lady because she made me feel so special. Later, when I kept asking you who she was, you hushed me. You were angry and sorry at the same time. I even saw you wiping your eyes. I thought you were crying because she didn’t give you any candies.”

“No, silly,” my sister tried to laugh, though I sensed that the same mood of anger and sorrow had overtaken her. “I was crying,” she explained, “for all the things we missed. Every day I came home from school with our neighbor’s son, passing by their door, stopping by just to breathe in the wonderful smell of baking bread and to envy the big smile of his grandmother, knowing quite well that a cold and empty home was waiting for me to turn the key. I was angry with Dad because his pride was depriving us of a God-given right-the wonderful presence of a grandmother. Why did everyone in town just stand by and watch this tragedy? Everyone was pretending to mind their business. No one had the courage to intervene and bring it to an end.”

My sister started crying and I felt pity for us my eyes watered too. Who knows what beautiful bedtime stories she might have known, who knows what delicious meals she could have prepared, and whether she would have had the ear to listen to me-the ear my mom, who worked full time, never had.

“But why did she kiss me twice and give me two candies?” I asked, almost to myself, fearing that my sister would reprimand me for such a stupid question. “She…,” my sister sniffed trying to collect her voice, ”she worked in the only day care our town had. So she practically took care of me and our big sister and big brother as a part of her job for four whole years each. When you were born she had retired. I guess she was sad that she never got to hold you as a baby.” I could hold the tears no longer. Her soft kiss on my cheeks and her compassionate, intense look lingered in my mind. She would have made a wonderful grandmother.

The doorbell startled us, and we hurried to open the door, wiping the tears on our way. Surprisingly, my parents had returned in much worse shape than they had left. Usually close relatives of the deceased stay at the wake until dawn. My parents had been gone for barely an hour. This time Dad, soaked to the bone with rain, his face swollen red from crying, went straight to their room. Mother looked distressed too. She sat on the coach and took several deep breaths.

“What happened?” asked my sister when she realized that Mom was not going to tell us without prompting. “We were not wanted there,” Mom managed to say before she broke down in tears. I shivered as I imagined someone yelling at my parents, “Get out of here!”

“Who told you that?” my sister demanded.

“Her son,” Mom said. I could not help but note that “her son” would have been our uncle, had all this not happened.

“He shoved us out,” Mom continued, sniffing. “He told us that it’s useless to honor the dead when we had shown her no respect in her lifetime.” That made sense to me as much as I wished it did not.

“What did Dad do?” asked my sister. I was becoming annoyed with Ms. Detective. I was afraid of what was coming next. “What could he do?” Mom took a deep breath. “Your Dad stood there speechless for a few minutes. He couldn’t confront his stepbrother. No one at the wake came to his defense, so we left the house in humiliation. He wept all the way home,” Mom said breaking into tears again.

A deep sadness flooded my heart as I realized that our step-grandmother had taken with her to the grave any chance of reconciliation and that I would never come to meet my uncles and aunts. I left Mom to my sister’s questioning and went to check on my dad. The door of their room was ajar. He was sitting on the bed, his back bent, his gaze fixed on the floor. I wished I could read his mind, but more than anything I wished I could console him. But how could I?

There sat my dad, a middle-aged man, proud father of a son and three daughters. There sat my dad, a diligent follower of politics who never missed the evening news in the election season. There sat my dad, a faithful patron of the coffee shop, and a big fan of soccer who could never get enough of the Brazil team at the World Cup. There sat a man sobbing like a child with his head between his palms. I wondered if he felt like a loser. For some unknown reason I could not side with him, although my heart was breaking with pity. And suddenly, I realized that I had spent the whole afternoon utterly fascinated by my sister’s account of my parents’ sins. Immediately, I felt sick and afraid. Did disloyalty flow in our veins? Was that to be the inheritance in our family?

Right at that moment Dad raised his head and looked at me with an expression pleading for something neither I nor anybody else breathing on earth could grant him: forgiveness. Avoiding my reproachful look, he raised his fists and started hitting his graying temples, shouting painfully to himself, “Ungrateful, Ungrateful!”

I could not stand watching him any longer. I backed out and closed the door. And at every rapid beat of my heart I prayed to God to have mercy on us all for what we had done to our parents and to show us a way of atonement.

Mirkena Ozer had her major in Turkish language and literature. She lives in Atlanta, Georgia.

A new world

At the end of the nineteenth century the belief was widespread in the scientific world that everything had already been discovered and all that remained was detail. If we look at it from a physicist’s perspective Newtonian mechanics was only one aspect of the explanation of matter. With quantum mechanics at the beginning of the twentieth century our outlook expanded and the existence of other dimensions was unveiled. These developments were indicators that other dimensions could follow.

In 1927 Bohr (1885–1962), Heisenberg (1901 –1976) and Pauli (1900–1958) were looking for answers to questions like “What is an atom? How does it function? What does it resemble?” The philosophical explanations were fairly striking. Studies had shown that truth was not deterministic but statistical (based on probabilities) and that material truths were also based on the observer. In conclusion, quantum truths were colored by objectivity.

Rutherford’s (1871–1937) experiments showed that atoms were not hard and unbreakable but comprised mainly space with little particles roaming about. Quantum theory, on the other hand, showed that the atom was unlike the hard objects in traditional physics, and that matter, rather being comprised of concrete sub-particles, had dual properties (waves/particles). The particles that made up the atom are seen not as being entities with existence in their own right but as going from one form to another like a dance of energy.

The physical aspect of the universe is like the waves produced by TV broadcasts. Just as television broadcast waves may show an apple, a flower, birds or human images the energy waves in the universe similarly take the forms of apples, flowers, birds, humans and, indeed, sound.

On the topic of electrons and light Richard Philip Feynman (1918–1988) argues that the only thing we can say regarding the behavior of tiny things is that they behave differently. An atom acts in a manner which is quite different to what we have seen previously. For Feynman it needs imagination to understand how they behave.

Feynman asserts that not all the conclusions drawn in science are absolute; they are only results or hypotheses on what may happen in the future. For Feynman we cannot know what will happen because we have not carried out countless number of perfect tests.

The truth of oneness

The cosmos is a realm of geometrical rules and operating on the principles of physics in an orderly and organized manner. The small things possess the same properties of bigger things; the former ones are perhaps not more elegant nor are there more wisdom in their makeup than the latter ones; but they do not fall too far behind either. All existence is in a chain of creation from the twine to the quark, from thereon to atoms and molecules, and finally reaching the human. In every thing, every task, every organization there is a perfect ranking and unity from the smallest to the largest.

From the electrons that exist within one millionth of a millionth of a centimeter to galaxies with diameters of one hundred thousand light years everything in the universe is connected. As David Bohm says (1917–1992), Quantum mechanics has proven that things very different from one another are connected to each other without the cause and effect chain. Everything is connected to everything else. Scientists who read the book of the universe in the light of science arrive at the Qur’an’s greatest truth, in other words, the truth of Unity and the reflection of Oneness in the physical world.

In the early days, it was noticed that the four basic forces (electromagnetic force, gravity, nuclear and weak nuclear forces) formed the basis of the atom bringing about one force. This raised the thought that a simpler theory could be made to explain all events and the universe as a whole. “Implicate Order” was a step in this direction. This theory explained that the energy fields light, heat, electricity and magnetism, once considered to be separate entities, could now be seen as “different aspects” of the same thing. The forces and material factors that help all systems to function in a harmonious way were nothing more than a reflection and manifestation of the one absolute truth.

The aim of science

For Erwin Schrödinger (1887–1961) the true aim of science should be to find answers to the questions of who we are, where we came from and where we are going. John Eccles (1903–1997), who received the Nobel Prize for Medicine in 1964, thinks science in its current state can neither bring explanation to the wisdom of our existence nor can it offer answers to basic questions like “Who am I? Why am I here and why do I exist? What will happen to me after I die?” In a similar vein, Robert Jastow thinks that science will never unveil the secrets shrouding creation.

The 1980 winner of the Nobel Prize for Medicine, neurophysiologist Roger Sperry (1913–1994), in an interview in 1983 stated that science itself is in conflict with materialism. For him there is no explanation of why the science and religion should be conflict. He thinks such a conflict is a remnant of the conditioning produced by the materialist philosophy.

With materialism taking root in the scientific world, life became meaningless, everything seemed banal. In the twentieth century when developments that rocked the very foundation of materialistic philosophy started to change the picture of the universe, it became clearer that there was no differentiation between science and religion. The sciences became more apparent as a way of knowing God. We believe that these developments will carry on to the 21st century in an exceeding manner.

Osman Cakmak is a professor of chemistry at Gaziosmanpasa University, Tokat, Turkey.

References

• Feynman, Richard. The Character of Physical Law, The 1964 Messenger Lectures, MIT Press.
• Schrödinger, Erwin. What Is Life? Cambridge University Press, 1992.

Ramadan is a time of intensive worship and devotion to God, of reading the Qur’an and reflecting on its teachings, of comprehensive thanksgiving, giving to charity, practicing self-control and kindness, of training oneself to be a better person spiritually and improving relationships with others.

Fasting is not that difficult

To non-Muslims fasting in Ramadan may appear to be a time of hardship and deprivation, but that is not the experience of Muslims. There are at least five ameliorating factors that make fasting much easier than it appears. These are (1) the magic of intention, (2) the community spirit, (3) the ability of the human body to adapt, (4) social/cultural cooperation, and (5) divine help. The initial intention significantly reduces the perceived difficulty. Once one commits to fasting, it becomes much more doable and feasible. Knowing and seeing that fellow believers are fasting with you and sharing the early breakfast or the dinner with them strengthens the community spirit. Thirdly, the human body is amazingly adaptable. Within the first few days of fasting the body adapts to the new schedule and one does not feel hunger as one normally would. In communities where Muslims are a majority or a significant minority, there is assistance or cooperation offered to the fasters, such as flexible holidays and working hours. Finally, for any worshipper, there is divine help which eases the task once the worshipper has committed to doing it.

Over 500 million Muslims, from age 9 to 90 fast every year. Fasting does not prevent them from conducting their mundane work or business as usual. As a pillar of the religious life in Islam, fasting is probably the most practiced form of worship. Muslims think of Ramadan as a kind of tune-up for their spiritual lives.

The four dimensions of Ramadan

As the third “pillar,” or religious duty in Islam, fasting has many dimensions: The behavioral dimension, the religious dimension, the social dimension and the spiritual dimension.

The first is the obvious behavioral dimension. Fasting in Ramadan is a means of learning self-control. Due to a lack of preoccupation with the satisfaction of bodily appetites during the daylight hours when fasting, the spirit gains a measure of ascendancy. The soul is freed of the chains placed by carnal desires. Fasting provides a break in the cycle of rigid habits or overindulgence.

During fasting, not only the stomach, but also the tongue, eyes, ears, other limbs, and the heart and mind are equally obligated to be restrained. Just as we control our physical appetites, we also must control our negative emotions and actions. The Messenger of Islam, Muhammad, peace be upon him, expressed that fasting is not only restraining from food and drink, but that it also means refraining from impious acts. He said that if a person does not control their senses and behavior, then God does not require that person to refrain from eating. He added that if someone verbally abuses you, acts ignorantly towards you, or even hurts you, you should respond by only saying, “I am fasting; I am indeed fasting.” According to the masters of Sufism, the spiritual dimension of Islam, not only one’s organs, but also one’s thoughts and feelings need to be tightly controlled during this month.

As far as the social dimension is concerned, fasting is a way of experiencing hunger and developing sympathy for the less fortunate and thus learning thankfulness and appreciation for all of God’s bounties. Fasting increases people’s sympathy and compassion for those who have been deprived of their daily means of survival. Although everybody knows, in an abstract sense, that there are people who suffer from hunger and poverty around the world, this knowledge may not be great enough to have an impact on our daily behavior. During the fast of Ramadan, this knowledge is internalized, because we now not only know that there are hungry people, but we have a glimpse into their experience of hunger. This deeper, internalized knowledge helps us minimize wastefulness and to sincerely do our best to help those in need.

Ramadan is also a time of generosity. People are more generous, more cordial, and more ready than at other times of the year to do good and charitable work. Muslims often invite one another, friends and guests, Muslims and non-Muslims, in particular neighbors, regardless of creed, to share the evening meal and exchange gifts and best wishes.

Fasting establishes a continuity of practice with religions such as Judaism and Christianity, in which fasting is recognized as an important element of devotion to God. The very verse in the Qur’an that commands Muslims to fast reminds them of this connection: “O you who believe! Fasting is prescribed on you just as it was prescribed on the people before you.”

The spiritual dimension

In the spiritual dimension, fasting during Ramadan is an act of obedience. It leads to sincere thankfulness, which is the heart of worship. It also empowers our spiritual side over our physical tendencies. If we imagine our body as a vessel, such as a ship, our mind, heart and carnal desires are like hands that are trying to control this vessel. Fasting weakens the effect of the carnal self and strengthens the effects of the mind and the heart on the control of the body.

The experience of hunger in fasting breaks the illusory lordship of the carnal self, or ego, and, reminding the carnal self of its innate helplessness, convinces it that it is only a servant. Self consciousness, or the notion of “I,” is part of the “trust” that has been given to humans as the vicegerents of God on earth [The Qur’an, Ahzab 33:72]. “The All-Wise Creator entrusted each human being with an ego that has clues and examples that urge and enable them to recognize the truths about the attributes of the Lord of Creation and His essential qualities. Ego is the measure that makes known the qualities of His Lordship and the functions of His Divinity.” [Nursi, 2005, 552] Although God is closer to us than our jugular vein [The Qur’an], His names and attributes cannot be fully comprehended as they are infinite and we are finite, mortal, limited creatures. The virtual attributes that God gives us can serve as units of measure for comparison and for a better appreciation of God’s names and attributes.

It may be asked “Why did God make our ego a means to know His attributes and names?” Nursi answers this question as follows:

An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, and cannot be determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical boundary line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known.

In our case, this hypothetical boundary is our ego. Ego imagines within itself a fictitious lordship, power, and knowledge, and so posits a bounding line, hypothesizes a limit to the all-encompassing Attributes, and says: “This is mine, and the rest is His.” Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true nature of the Divine Attributes and Names.

Through this imagined lordship, ego can understand the Lordship of the Creator of the universe. By means of its own apparent ownership, it can understand the real Ownership of its Creator, saying: “As I am the owner of this house, the Creator is the Owner of this creation.” Through its partial knowledge, ego comes to understand His Absolute Knowledge. Through its defective, acquired art, it can intuit the Exalted Fashioner’s primary, originative art. For example, ego says: “I built and arranged this house, so there must be One Who made and arranged this universe.”

Ego contains thousands of states, attributes, and perceptions that, to some extent, disclose and make knowable the Divine Attributes and essential Qualities. It is like a measure, a mirror, or an instrument for seeing or finding out, an entity with an indicative function. [Nursi, 2005, 552]

It is not necessary for a unit of measure to actually exist; like hypothetical lines in geometry, a unit of measure may be formed by hypothesis and supposition. It is not necessary for its actual existence to be established by concrete knowledge and proofs. The self, however, sometimes forgets its true nature and imagines its “knowledge,” “power,” “ownership,” and “ability” to be real. When the self forgets its true nature and the purpose of these feelings, it becomes a seed that may grow into a tree of arrogance. Nursi points to the importance of fasting for keeping the self under control:

Fasting Ramadan breaks the carnal self’s illusory lordship and, reminding it that it is innately helpless, convinces it that it is a servant. As the carnal self does not like to recognize its Lord, it obstinately claims lordship even while suffering. Only hunger alters such a temperament. God’s Messenger relates that God Almighty asked the carnal self: “Who am I, and who are you?” It replied: “You are Yourself, and I am myself.” However much God tormented it and repeated His question, He received the same answer. But when He subjected it to hunger, it replied: “You are my All-Compassionate Lord; I am Your helpless servant.” [Nursi, 1995, 222-3]

Conclusion

Fasting in Ramadan may appear to be a difficult form of worship to those who have not experienced it. But there are many factors, some of which are listed above, that help the faithful to fulfill their commitment. Only God knows the true wisdom behind fasting, but we get a glimpse of it through the Qur’an, the prophetic tradition, and our personal experiences. Fasting is first a means of self-control, a way to increase in piety and find freedom from the tyranny of carnal desires. Secondly, fasting provides an opportunity for reflection, intense worship, and thankfulness. It enables members of the community to empathize with those who suffer from poverty and hunger. In the spiritual dimension, fasting leads to a sincere appreciation of God’s bounties and deep gratitude for the same, which is the essence of worship. Finally, the experience of hunger in fasting reminds the self of its true nature; that is its weaknesses and its dependence on the grace of God. It breaks the illusory lordship of the self and it reminds the carnal self of the purpose for its creation, which is faith, knowledge, worship, and love of God, as well as service for humanity.

Yuksel A. Aslandogan is the Vice President of Institute of Interfaith Dialog, Houston, Texas.

Muhammed Cetin is the editor and Publications Coordinator of IID, Institute of Interfaith Dialog.

References

• Nursi, S. The Words, The Light, Inc. NJ: 2005.
• Nursi, S. The Letters, Truestar, London: 1995.

According to the Qur’an, every nation in the world receives at least one prophet who speaks to it in its own language. However, one nation, the Children of Israel, has received a great many prophets. The Qur’an does not explicitly tell us why so many prophets arose among the Children of Israel, but a careful reading of the Qur’an reveals an answer. This was what I learned from a profound and enlightening essay by Irfan Ahmad Khan in a book entitled Jewish-Muslim Encounters edited by Charles Selengut (Paragon House 2001). The book is a collection of eleven papers given at a conference in Cordoba, Spain, sponsored by the Inter-Religious Federation for World Peace.

Almost all prophets, according to Khan, are like Hud who was sent to the people of Ad or Salih who was sent to the people of Thamud to warn them of their impending destruction due to their corrupt and immoral ways and to call them to repentance. However, the prophets of the Children of Israel are different. First, Abraham is the only prophet we know of whose two sons, Isma’il (Ishmael) and Ishaq (Isaac), are also prophets. Indeed, Abraham’s grandson Ya’qub (Jacob) and great grandson Yusuf (Joseph) are also prophets. Thus, starting with Abraham, God established a family dynasty of prophets. With Joseph and his brothers (the tribes) the extended family became the twelve tribes of Israel, or as they are usually called the Children of Israel/Ya’qub. The Children of Israel were blessed with many prophets inviting them to stay firm in their faith to God; this is expressed in various places in the Qur’an: “When death approached Ya’qub, he said to his sons, ‘Who will (you) worship after I am gone?’ They answered, ‘We will worship your God, the God of our forefathers, Abraham, Ishmael, Isaac, the One God. Unto Him we will surrender ourselves.’” (2:132)

Second, when Musa (Moses) is sent by God he comes not primarily to warn or rebuke the Children of Israel (his own people) but he is sent “to Pharaoh” ( 20:24, 51:38, 73:15 and 79:17), “to Pharaoh and his chiefs” (7:103, 10:75, 11:97, 23:46, and 43:46), “to Pharaoh and his people” (27:12). Musa is sent to Pharaoh to warn him of the destruction that will fall on Egypt if the Pharaoh does not stop setting himself up as a God and does not let the Children of Israel go free. Musa comes to rebuke Pharaoh and to rescue the Children of Israel. Only when the nation is free from Egyptian bondage do they receive the Torah from God, by the hand of Moses without any mediation of an angel.1 This very enlightening essay by Irfan Ahmad Khan stimulated me as a Reform Rabbi to realize that, as opposed to the accusations of some who blame the Qur’an for being antagonistic toward Jews, there are many narrations in the Qur’an, which present events from Jewish history as archetypal events for all humanity to draw lessons from. Perhaps the fact that the spiritual history of the Children of Israel was so well known is a simple explanation of this. As a Rabbi I believe that the many prophets God sends to the Children of Israel is a sign of the ongoing covenant between God and the Children of Israel.2 The Qur’an narrates Prophet Musa speaking to his people as follows: “O my people! Remember God’s favor upon you, for He appointed among you Prophets, and appointed (among you) rulers, and He granted to you favors such as He had not granted to anyone else in the worlds” (Maidah 5:20).

The principle that God can make a covenant with a whole people, and not just with those who are faithful believers, also helps me understand a powerful verse where the Qur’an narrates that at Sinai, before God gives the Torah to the Children of Israel, He makes a covenant with them. God raises the mountain above the whole people saying, “Hold firmly to what We have given you (the Torah) and remember what is in it” (2:63). The whole nation’s fate stands under the shadow of Mount Sinai, and this explains the miracle of all Israel agreeing to the covenant. This may be the reason why Musa is the only prophet whose book comes not from an angel but directly from God. Individuals who hear a prophet may choose to believe or disbelieve, but in this case God Almighty makes “an offer that you cannot refuse,” so, as far as Judaism is concerned, everyone of the Children of Israel has to struggle for all generations to come with living up to the covenant they chose to enter into. This concept, of a chosen (by being pressed into choosing) people, can lead-and among many ultra orthodox Jews has led-to exaggerated and self-righteous feelings of pride. Thus, when the Qur’an (A’raf 7:171) mentions another time the same event, when the Mount was moved above the Children of Israel, this verse is followed by a reminder in 7:172 that the “children of Adam” were all made bear witness against their own souls: “‘Am I not your Lord?’ They said ‘Yes, we do bear witness.’” God Almighty made a covenant with all individuals “lest [they] should say on the Day of Resurrection, ‘We were indeed unaware of this.’” This reminder by the Qur’an that no religious community should be self-righteous is similar to that of prophet Amos who tells the Children of Israel, “’Are you not like the Children of Ethiopia to me, O Children of Israel?’ says God. ‘Did I not redeem Israel from Egypt, and the Philistines from Caphtor, and the Syrians from Kir?’” (Amos 9:7).

Thus, although the covenant was made with the whole community of Israel, this community like all other nations, also had people among them whose hearts are like rocks that spring forth streams, while others only yield water when split, and others sink for fear of God (2:74). It is this last segment of the Children of Israel that Prophet Muhammad refers to when he rebukes the Children of Israel. The Qur’an correctly understood does not attack all of Israel. Every community, including the Muslim umma, contains groups of faithful believers and a party who disbelieve. This has always been true and sadly will remain true until the end of time when Judgment Day will occur.

There are ten other papers in this book which will be informative and enlightening to most people; one of them is a stimulating comparison of the similarities and differences between Sufism and Kabbalah mysticism. I recommend the volume to both Jews and Muslims who would like to get an insight into a neighbor’s religion as well as a new insight into one’s own religion.

Allen S. Maller is the former Rabbi of Temple Akiba in Culver City, California. He has authored several books and is currently the editor of a series of prayer books for the Jewish High Holy Days.

Notes

1. See A’raf 7:143–145 for information on God’s speaking to Prophet Moses and the Tablets being entrusted to him.

2. Editor’s note: With all respect to the author’s religious tradition claiming an “ongoing covenant” between God and the Children of Israel, which he further expounds on in the paragraph that follows in his interpretation of the Qur’anic verse 2:63 extending the said covenant to cover all generations of the Children of Israel, Muslim interpreters have commented on this verse and 2:64 arguing that favors mentioned in these verses were related to a certain period when the Divine trust-the representation and promotion of God’s eternal religion-rested on the shoulders of the Children of Israel. Muslim commentators point out that the Children of Israel had great power as a leading nation of human civilization even before Prophet Moses, especially in Egypt during and after the time of Prophet Joseph.

This sadness will continue until the journey through the intermediate world of the grave (‘Alem al-Barzakh) is completed, safe and sound, and the believer flies to the abode of eternal happiness and blessing without being detained by the Supreme Tribunal in the Hereafter. A believer’s sorrows will never stop until the meaning of: Praise be to God, Who has put grief away from us. Surely our Lord is All-Forgiving, Bountiful (35:34) becomes manifest.

Sorrow or sadness arises from an individual’s perception of what it means to be human, and grows in proportion to the degree of insight and discernment possessed by one who is conscious of his or her humanity. It is a necessary, significant dynamic that causes a believer to turn constantly to the Almighty and, perceiving the realities that cause sadness, seek refuge in Him and appeal to Him for help whenever he or she is helpless.

A believer aspires to very precious and valuable things, such as God’s pleasure and eternal happiness, and therefore seeks to do a “very profitable business” with limited means in a short span of time (his or her life). The sorrows a believer experiences due to illness and pain, as well as various afflictions and misfortunes, resemble an effective medicine that wipes away one’s sins and enables the eternalization of what is temporary, as well as the expansion of one’s “drop-like” merit into an ocean. It can be said that a believer whose life has been spent in continuous sadness resembles, to a certain degree, the Prophets, for they also spent their lives in this state. How meaningful it is that the glory of mankind, upon him be peace and blessings, who spent his life in sorrow, is rightly described as “the Prophet of Sorrow” by Necip Fazil, the famous Turkish poet and writer.

Sadness protects a believer’s heart and feelings from rust and decay, and compels him or her to concentrate on the inner world and on how to make progress along the way. It helps the traveler on the path of perfection to attain the rank of a pure spiritual life that another traveler cannot attain even after several forty-day periods of repentance and austerity. The Almighty considers the heart, not outward appearance or form. Among people’s hearts, He considers the sad and broken ones and honors their owners with His presence, as stated in a narration: I am near those with broken hearts.1

Sufyan ibn Uyayna says: God sometimes has mercy on a whole nation because of the weeping of a sad, broken-hearted one.2 This is so because sorrow arises in a sincere heart, and among the acts making one near to God, sadness or sorrow is the least vulnerable to being clouded by ostentation or one’s desire to be praised. Part of every bounty and blessing of God is assigned to those who need it to purify that bounty or blessing of certain impurities. That part is called zakat, which literally means “to cleanse” or “to increase,” for it cleanses one’s belongings of those impurities that entered them while they were being earned or used, and causes them to increase as a blessing of God. Sadness or sorrow fulfills a similar role, for it is like the part in one’s mind or conscience that purifies and then maintains this purity and cleanliness.

It is narrated in the Torah that when God loves His servant, He fills his or her heart with the feeling of weeping; if He dislikes and gets angry with another, He fills his or her heart with a desire for amusement and play. Bishr al-Khafi says: Sadness or sorrow is like a ruler. When it settles in a place, it does not allow others to reside there.3 A country with no ruler is in a state of confusion and disorder; a heart feeling no sorrow is ruined.

Was the one with the most sound and prosperous heart, upon him be peace and blessings, not always mournful and deep in thought? Prophet Jacob, upon him be peace, “climbed and went beyond the mountains” between him and his beloved son, Prophet Joseph, upon him be peace, on the wings of sorrow and witnessed the realization of a pleasing dream. The sighs of a sorrowful heart are regarded as having the same value and merit as the habitual recitations and remembrance of those who regularly and frequently worship God and the devotion and piety of ascetics who abstain from sin.

The truthful and confirmed one, upon him be peace and blessings, says that grief arising from worldly misfortune causes sins to be forgiven.4 Based on this statement, one can see how valuable and meritorious are the sorrows that arise from one’s sins, from the fear and love of God, and that pertain to the Hereafter. Some feel sorrow because they do not perform their duties of worship as perfectly as they should. They are ordinary believers. Others, who are among the distinguished, are sad because they are drawn toward that which is other than God. Still others feel sad because, while they feel themselves to be always in God’s presence and never forget Him, they also are spending time among people in order to guide them to the Truth. They tremble with fear that they may upset the balance between always being with God and being in the company of people. These are the purified ones who are responsible for guiding the people.

The first Prophet, Adam, upon him be peace, was the father of humanity and Prophets, and also the father of sorrow. He began his worldly life with sorrow: the fall from Paradise, Paradise lost, separation from God, and, thereafter, the heavy responsibility of Prophethood. He sighed with sorrow throughout his life. Prophet Noah, upon him be peace, found himself enveloped by sorrow when he became a Prophet. The waves of sorrow coming from the absolute unbelief of his people and their impending chastisement by God appeared in his chest as the waves of oceans. A day came, and those waves caused oceans to swell so high that they covered mountains and caused the earth to sink in grief. Prophet Noah became the Prophet of the Flood.

Prophet Abraham, upon him be peace, was as though programmed according to sorrow: sorrow arising from his struggle with Nimrod, being thrown into the fire and living always surrounded by “fires,” leaving his wife and son in a desolate valley, being ordered to sacrifice his son, and many other sacred sorrows pertaining to the inner dimensions of reality and meanings of events. All of the other Prophets, such as Moses, David, Solomon, Zachariah, John the Baptist, and Jesus, upon them be peace, experienced life as a series or assemblage of sorrows, and lived it enveloped with sorrow. The Greatest of the Prophets and his followers tasted the greatest sorrows.

Notes

1. Al-‘Ajluni, Kashf al-Khafa’, 1:203.
2. Al-Qushayri, Al-Risala,139.
3. Ibid., 138.
4. Nur al-Din Abu al-Hasan al-Haythami, Majma‘ al-Zawa’id wa Manba‘ al Fawa’id, 9 vols. (Beirut, 1967), 4:63.

It is usually easy to associate with people from one’s own culture. Why step out of your comfort zone to extend a friendly hand to someone from a different culture? Perhaps, if my experience is typical, to enjoy one of the most rewarding experiences of your life. This opportunity is readily available to Americans who wish to make the effort. To interact successfully with Turkish students and professionals in America, for example, the American host must navigate differing perceptions of family, society, and ultimate duty. By practicing role reversal, a person of goodwill can overcome the barriers of language, religion, and nationality. Allow the person getting help to become a helper, and the student to become a teacher. Take into consideration the enthusiasm many cultures have for personal relationships. You might find your own life changed for the better.

Turning the tables to build intercultural friendships

Americans in university cities can build lifelong friendships with sojourners from around the world. Year after year, bright and ambitious young people leave other countries to acquire an American degree, make American friends, and soak up a culture and language very different from their own. They have traveled halfway around the world to meet us. Traveling a few miles across the city is a small step by comparison, but the rewards are great.

My adventure in trans-cultural friendship combined a personal interest in the Turkish language and culture with a graduate-school class. I analyzed interactions with Turkish sojourners in several different settings, wrote a scholarly paper, and completed the class. My family also made lifelong friendships with fascinating people. Much that we learned can be applied in other contexts.

Edward T. Hall describes Turkey as a “high context” culture, and America as ““low context.” In Turkey, much more time is devoted to developing the relationships behind transactions than to the transactions themselves (Friedman, 1979, pp. 45–54). Relationships, connections, and group harmony are the important values. The validity of the group is more important than individual rectitude.

Given these insights, it would appear that an American wishing to establish rapport with Turkish sojourners should understand the basic elements of Turkish culture. Beyond this, the technique of “turning the tables” has value. Create a situation in which the guest can function as a host, the student as a teacher, the outsider as the portal to an alternate inside.

First adventure

In August 2004, I went to a local university to meet a “language partner.” Picture a casually dressed, fifty-something man walking through the parking lot with an elegant young woman. The director of the language partners program introduces them, gives them a list of suggested activities, and leaves it to them to make further arrangements.

“Dawn” is an engineer who wants help with her colloquial English. The fifty-something man wants to learn Turkish. Each wants to see the world through the eyes of the other culture.

The two arranged a first meeting in a wide-open public place-the university’s student union. They brought notebooks. He brought a Turkish elementary-school primer. They sat on adjacent chairs and practiced reading aloud.

On the second meeting, in the same place, Dawn introduced her husband “Freedom.” The researcher and Freedom chatted for a few minutes, discussing common interests in history and politics. The researcher apparently passed the test, since the couple extended an invitation to continue the lessons at their apartment.

When you are invited into a Turkish home, the researcher had learned, expect to be served food and drink, and be sure to bring a small gift. With this in mind, he purchased a book at a used bookstore. He knocked on the door, greeted the couple, and stepped in. Freedom reminded him to leave his shoes at the door. The three chatted for a few minutes about history and politics, Dawn served tea and cookies, and they began doing language work.

This established the pattern the visits followed over the next eighteen months. The American would speak to Freedom first, discussing Freedom’s academic progress. He would present them with a small gift, usually an inexpensive but thoughtfully chosen book. Dawn would serve tea and a snack of some kind-baklava, spinach cake, yaprak dolmasi (stuffed grape leaves), and so on. The language partners would work together on their parallel projects while the husband was in the apartment. Week by week, I made progress in my Turkish textbook.

Since I am a professional writer, I also proofread Freedom’s scholarly papers for colloquial correctness. Towards the end of the experience, I also helped Dawn translate three affidavits into clear English.

A few months into the adventure, the researcher invited his young friends over for a Thanksgiving dinner. The Turkish couple brought a bouquet of roses. Dawn brought a pair of fluffy slippers in a grocery bag to wear while visiting, which greatly fascinated the American six-year-old daughter. The families ate together, then sat in the living room and talked while the six- and eight-year-old girls frolicked. The guests enjoyed being around children.

Some time later, Freedom and Dawn invited the researcher’s family to their apartment for an iftar, the formal after-sunset feast held during Ramadan. That year, at the end of Ramadan, the researcher’s family had their friends over for a Bayram (Eid) dinner. Over the course of the project, the researcher had the Turkish couple over for dinner several times, and invited them to attend his daughter’s wedding as valued friends of the family.

Towards the end of Freedom’s master’s degree program, Dawn got a job translating for a Turkish family that had come to the USA seeking specialized medical care for their thirteen-year-old son. Dawn introduced the researcher to this family so that he could continue his informal self-study of Turkish. In May of 2006, Freedom completed his degree program, and the couple returned to Turkey.

I e-mailed them nearly twice as often as they e-mailed me (142 to 74). Fifty-one times, these exchanges involved the kind of practical help that a native speaker of English can offer someone whose native language lies completely outside of the Indo-European family.

These numbers are not asymmetric when weighed against the fact that I was a guest in their apartment approximately sixty times, and received from them the coaching I needed to acquire a rudimentary knowledge of Turkish.

Another goal of the encounters, to foster mutual understanding, was also apparently reached. In an e-mail from Turkey several months after their return Dawn wrote:

“Turkish people are religious people (of course not all of them but the majority). I saw the same thing in the USA. From the cinema and TV shows we watch through TV, American people seem like they don’t care about religion and they are very free about what they do in their lives. I think in real life it is not like that. As I see in your family, you care about your family very much and you try to teach your children about what is important in life for you. I think it is the same in Turkey.” (Gençer, 2006)

Second adventure

A second adventure in acculturation involved a Turkish family sojourning in the USA to seek medical care for a seriously ill son. The project began when Dawn introduced everyone at the clinic lounge. Later social encounters included picnics, and a series of language exercises at the hospital cafeteria.

The “Smith” family consisted of “Henry,” the father. “Margaret,” the mother. “Janet,” a seventeen-year-old daughter, and “Eric,” a son who had his thirteenth birthday while in a sterile ward of the hospital, undergoing bone marrow transplant therapy.

I met the family through Dawn, who had found work as a translator for the Smiths, helping them in their dealings with medical personnel. At one highly stressful point in their sojourn, the daughter’s student visa was revoked. Janet had curtailed her exchange student activities to find the university-connected health center, whose services offered the last hope of saving her brother’s life. As she was the only member of the family comfortable with the English language, Janet was needed at the hospital. Furthermore, Eric had only consented to the painful course of treatment because that ordeal gave him the opportunity to spend time with his beloved sister.

While Janet’s visa situation was being negotiated, she, Henry, and Margaret composed affidavits to plead their case. Dawn translated these into English, to the best of her ability, and asked for my help with a final edit.

At the initial meeting, following Dawn’s directions, I found the fourth-floor children’s lounge. Dawn took me in through the airlock, and explained how to put on the disposable overshoes. We went to Eric’s room. He was seated in his bed wearing pajamas and playing a video game. Janet, the big sister, was also present. Dawn and the parents, Henry and Margaret, escorted me to a visitor’s lounge.

We sat around a table, they offered me some donuts, and we conversed. Henry and Janet had an apartment near the hospital, but Margaret spent every night with her son in the hospital room. Dawn explained that American hospital personnel do not understand the intensity of the family bond in Turkish families. Apparently, it would be unthinkable for a Turkish mother to leave a dangerously ill child in the care of strangers overnight. She slept in an overstuffed chair in the room.

Janet’s visa problems were resolved, and I had banked some good will for my earlier efforts on their behalf. They were glad to hear that our church was praying for their son’s healing. After all, Margaret explained through Dawn, Christians and Muslims worship the same God.

I brought a few small presents, including a book of handy English phrases, listed with their Turkish equivalents, and the English repeated phonetically in the Turkish alphabet.

The Turkish tutorial sessions began in June 2006, and lasted almost six months. For our first tutorial session, Henry greeted me with a smile, and led me to the first-floor cafeteria. He was cleanly dressed, but looked as though he had missed shaving that day. I used an unobtrusive digital voice recorder to record the lessons. A continuous buzz of background conversation can be heard on the recording. Henry brought out several sheets of neatly hand-written Turkish sentences, and a brief essay describing his situation. The bulk of the conversation consisted of discussing the prepared lesson. I heard myself on tape frequently interrupting, and interjecting encouraging words (Yes! Yes!) and attempts at Turkish repartee. Henry spoke carefully, slowly, with frequent backtracking and repetition.

After we had talked for a bit over an hour, Henry asked, “Is that OK for today?”

“I’ve learned a little sentence in Turkish that goes like this: Affedersiniz. Kaybolduk. Bana yardým eder misiniz?” I answered. (Excuse me. I’m lost. Can you help me?) He laughed, I turned off the recorder, and we made arrangements to meet the next week.

Time after time, when we settled down to talk, Henry’s careful preparations guided the remainder of the conversation. He was in charge, genial, and seemed to take pleasure in imparting information, in helping.

We exchanged frequent e-mails to set up or cancel our meetings. Henry spent at least five times as long coaching my Turkish as I did his English. In part, this was because his English is much better than my Turkish.

Twice, Henry accepted an invitation to attend a picnic-one on the Fourth of July, sponsored by my church, the other a few weeks later sponsored by the Divan Cultural Center, a Cary, NC organization dedicated to fostering Turkish–American friendship. Both times, he and Margaret seemed to enjoy themselves, and delight in the opportunity to interact with other adults.

Even under conditions of weariness and extreme personal stress, this Turkish professional, a government-employed engineer, was unfailingly polite, and seemed to genuinely enjoy interacting with a sympathetic American. The format of becoming a tutor, a mentor, apparently provided a space of mastery during a time of uncertainty and anxiety.

Henry maintained control of the conversations, staying on the sure ground of a topic he knew well, the Turkish language. Although I was able to buy him a beverage once, he was careful to not let that happen again. When he attended a Fourth of July picnic sponsored by our church, he brought us a gift bag of imported delicacies. When he came to the Divan Cultural Center picnic, he timed his arrival to be after the food had already been mostly consumed. He was apparently wary of incurring asymmetrical obligations.

Conclusions

My family has “adopted” another young Turkish couple. This ongoing project involves several issues. How can an American establish rapport with people from a different nation, linguistic family, and religion? What can he learn once the rapport is established?

The technique of “turning the tables” helped insights and perspectives to cross the boundaries. By becoming a student of the Turkish language, I allowed people who were immersed in an alien linguistic environment to feel at home, and to talk about a topic they knew very well. By demonstrating a sincere interest in, and respect for, their home culture, I helped them to feel at home in my culture. By fulfilling the Turkish expectations of guests, I helped guests in my country to fulfill the satisfying role of hosts.

The first project demonstrates the progress of a mutually satisfying and symmetrical relationship with a Turkish family over the course of nearly two years.

The second project demonstrates how important control can be to a Turkish sojourner whose life has been shaped by traumatic events beyond his control. Although Henry often looked tired, he was always punctual and fully engaged in our conversations. The heart of each encounter consisted of animated conversation in simplified English and Turkish, a great deal of laughter, and a sense of delight in being able to make ourselves clear to one another in the other’s language.

What insights were conveyed over the bridges thus built? To some extent, Turkish sojourners and immigrants do indeed bring with them “differing perceptions of family, society, and ultimate duty.” For example, to avoid offending Turkish sensibilities, the wise westerner avoids extended contact with someone of the opposite sex unless the other party’s spouse is also present.

The longing all respondents expressed was for Americans to think beyond their own culture, and to take an interest in the different lives of people in other parts of the world. Given the Turkish enthusiasm for personal relationships, a small effort by a citizen of the United States can dramatically aid cultural understanding in both directions.

Thomas C. Smedley, MS, is a student at Regent University pursuing a doctorate in Communication Research. He is a technical writer with a special interest in building bridges between disparate communities – programmers and end users, Americans and Turks.

References

• Berry, J., Kim, U., Minde, T. and Mok, D. (1987, Autumn). Comparative Studies of Acculturative Stress. International Migration Review. 21-3, 491-511
• Gençer, N. (2005). Personal conversation.
• Gudykunst, W. & Ting-Toomey, S. (1988). Culture and Interpersonal Communication. Newbury Park, CA: Sage Publications, Inc.
• Teske, R. and Nelson, B. (1974, May). Acculturation and Assimilation: A Clarification. American Ethnologist. 1-2, 351-367.
• Weinstock, S. (1963, June). Role Elements: A Link between Acculturation and Occupational Status. The British Journal of Sociology. 14-2, 144-149.

While the shahadah, the testimony of faith, detaches one from finite and false masters, the salat, the ritual prayers, detaches one from worldly affairs, zakat, charitable alms, detaches the worshipper from the pangs of material wealth, and hajj, the pilgrimage, is a means of detachment from the burden of sins and racism or nationalism, and sawm, fasting, detaches the worshipper from physical desires and emotional impulses.

What appears to be a self-inflicted ordeal to some is really a profound human experience. Fasting addresses a fundamental weakness in the human self-the tendency to act on impulse. The constant exercise of willpower to refrain from eating, drinking or having sexual relations, even though the body is constantly sending impulses to the human self, means that the will is in control. Fasting is not just about staying hungry or thirsty; it is also a struggle to refrain from any destructive impulses of the human self. Prophet Muhammad, peace and blessings be upon him, remarked, “If one does not abandon lies and acting on lies while fasting, then God has no need for him to give up food and drink.” So the main outcome of fasting is the curbing of all physical impulses that do not originate consciously from the person. In this way, one’s absolute dependence on these desires and impulses is detached and transformed into a relative dependence and one is guided only by God, which leads the worshipper closer to God.

Therefore, the fundamental spiritual benefit of fasting is to exercise the willpower and to attain the self-control that we need for success in every part of our lives. Fasting consecutively for 30 days truly sharpens the willpower and makes self-control a habit; this is true to such an extent that at the end of Ramadan most people feel as if they are still fasting. The benefit of attaining such a razor-sharp willpower extends its positive impact to every part of human life. It is important to maintain this newly gained ability throughout the year until the next Ramadan. The Holy Prophet used to fast on Mondays and Thursdays every week outside of Ramadan. He recommended Muslims to do the same or come up with other formulae for regular fasting, although this was not made compulsory.

An interesting experiment was done in the 1960s at a preschool on the Stanford University campus when the ability of four-year olds to resist temptation was tested. A marshmallow was placed in a room and the children were told that they could have the marshmallow immediately, or if they waited until the tester had run an errand and returned, then they could have two marshmallows. Some children waited for two marshmallows, while others ate one immediately. These same children were followed over 14 years to see how they managed in life.

Those who had resisted temptation at four were now, as adolescents, more socially competent, personally effective, self-assertive, and better able to cope with the frustrations of life. The third or so who grabbed the marshmallow, however, tended to have fewer of these qualities and shared instead a relatively more troubled psychological portrait. Even more surprising, those who had waited patiently at four were far superior as students to those who acted on whim. Most astonishingly, they had dramatically higher scores on their SAT tests. There is perhaps no physiological skill more fundamental than resisting impulse. It is the root of all emotional self-control, since all emotions, by their very nature, lead to one or another impulse to act.1

Naturally how one is raised in childhood has a great bearing on the skill of self-control. If our parents do everything we want and bring us everything we ask for our self-control will be low. Fortunately, Islam’s practice of fasting can break this negative childhood conditioning.

Mehmet Ozalp is the Executive Officer of the Affinity Intercultural Foundation, Auburn, Australia. He is the author of 101 Questions About Islam.

Note

1. Coleman, Daniel, Emotional Intelligence, London: Bloomsbury, 1996, pp. 81-82.

Despite many theories we still do not fully understand the purpose of sleep, nor do we know the functions of different kinds of sleep. There are two main kinds of sleep that possess markedly contrasting physiological characteristics and mechanisms, and both of them occur normally in any extended period of sleep. One of these is known as activated sleep or rapid eye movement (REM) sleep that may also be referred to as “dreaming sleep” because it seems to be the stage where dreaming takes place.1 This state is characterized by a high degree of central nervous system (CNS) activity, a suppression of peripheral motor activity, and a temporal association with the vivid, hallucinatory experiences we call dreams. Brainwaves speed up, heart rate and breathing increases, blood pressure rises and the eyes dart around behind closed lids. Research has shown that if a person is awakened every time REM begins, preventing them from dreaming, after about three nights the individual will begin to show signs of having a nervous breakdown. Clearly dreams are an inner release mechanism which helps provide us with emotional balance and maintain our sanity. Dreams can be considered as guardians of our mental and emotional well-being.

The significance attributed to dreams will be presented here from a historical perspective starting from ancient times, passing through the Abrahamic religions and finally compared with contemporary psychological evaluations.

In most ancient cultures, consideration and even veneration of dreams played a great part. Some groups felt that dream life was more real and important than waking life. Not only were dreams looked to for information about hunting, as in Eskimo and African groups, but also for ways of healing physical and psychological ills, as seen in the Greek Dream Temples of Asclepius.2

Sources for information about dream divination in the ancient pagan world range from Homer in the eighth century bce to Artemidorus in the second century ce and the Greek Magical Papyri, some of which were written in the fourth century ce. Artemidorus’ five books are a compilation of dream interpretations that he collected from a variety of sources and then classified in a system. The system represented a synthesis of knowledge of dream interpretation at the time.3

Even though dreams are still a mystery, religious traditions value dreams and acknowledge that they can be used by God for divine revelation. Although the three Abrahamic religions differ on many other topics, they find substantial agreement on this particular point: dreaming is a valuable source of wisdom, understanding, and inspiration. In the Qur’an, as in the Jewish Torah and the Christian New Testament, dreams serve as a vital medium by which God communicates with humans. Dreams offer divine guidance and comfort, warn people of impending danger, and offer prophetic glimpses of the future.

Dreams have long been considered a legitimate form of divine revelation, particularly in Jewish mysticism. In Judaism information about dream divination is found in the Torah and the Babylonian Talmud. In the Torah dreams play an important part in the history of the

Jews, particularly as the motif of Jewish dream interpreters in a foreign court. Solomon, peace be upon him, received a dream from Yahweh who asks what he may give him (Kings 3:5). Solomon asks for the wisdom for which he became famous. Jacob, peace be upon him, dreams of the gates of Yahweh’s heaven and Yahweh promises Jacob land and blessedness for his people (Genesis 28:12). Joseph’s dreams in Genesis are prophetic and play an integral role in his brothers’ anger and conspiracy to kill him, peace be upon him. The brothers say “Here comes the dreamer. Come now, let us kill him and throw him into one of the pits, then we shall see what will become of his dreams” (Genesis 37:19–20).

Daniel’s dream visions illustrate how faithfulness to Jewish practice brings divine aid to triumph over enemies. In Joel, Yahweh declares that dreams are a valid form of spiritual information, “I will pour out my spirit on all flesh; your sons and your daughters will prophesy, your old men shall dream dreams and your young men shall see visions. . .” (Joel 2:28) In Numbers, Yahweh declares that he speaks to prophets in visions and dreams; however, this story is singling out Moses, peace be upon him, as a leader because God speaks to him “face to face.” In the Talmud, there are 217 references to dreams covering the origin of dreams, their purpose and meaning, wish-fulfillment in dreams, the relation of dreams to reality, and the technique of dream interpretation.3

The New Testament is full of dreams that are explained by prophets. There are constant references to communication between humankind and God, between humankind and the angels, and between the human being and his or her higher self through the medium of dreams. The moral standards of the individual are exactly reflected in the clarity and degree of quality of his or her dreams. Joseph, the eleventh son of Jacob, peace be upon them, had the ability not only to remember and interpret his own dreams, but to interpret those of others.4

God has chosen to communicate with humankind through dreams and visions according to the New Testament (Acts 2:17). He guides and counsels us through our dreams (Psalms 16:7). He establishes covenants with us through our dreams as in the dream of Abraham (Genesis 15:12, 13, 18). He grants us supernatural gifts in our dreams, like that given to Solomon (I Kings 3:5, 9, 12, 15). He has utilized dreams from Genesis to Revelation, and declared that He will continue to use them in the last days.

Islam has historically shown greater interest in dreams than either of the other two Abrahamic traditions, and has done more to weave dreaming into the daily lives of its followers. From the first revelatory visions of Prophet Muhammad, peace and blessings be upon him, to the myriad dream practices of present-day Muslims, Islam has developed and sustained a complex, multifaceted tradition of active engagement with the dreaming, imagination, origins, functions, and meanings of dreaming. Muslim scholars and theologians have followed the prophetic path in dealing with dreams, and have judged dreams according to the Qur’an and the Sunna, examples from the Prophet’s life.

The episodes about Prophet Joseph, peace be upon him, in the Qur’an are similar to those in the Old Testament (Genesis 37–50), and these episodes combine to make a clear point: dreams, and the ability to interpret them, are an important sign of God’s favor (Yusuf 12:4–100). In chapter 37, The Ranks (Saffat), the Qur’an retells a story found in the book of Genesis. Here the main subject is Prophet Abraham, peace be upon him, whose life is recounted in Genesis 12–25. The Qur’anic version focuses specifically on God’s command to Abraham to sacrifice his only son.

Prophet Abraham is true to his dream, not by literally enacting it in the physical sacrifice of his son (which is finally prevented by God); rather, he “fulfills his vision” by a demonstration of his absolute obedience to God. There is a very important point here which is worth noting. It is the unquestioned assumption by both Prophet Abraham and his son that the dream is a command from God, peace be upon them.

In addition there are narratives about the dreams of Prophet Muhammad, peace be upon him, in Qur’an, in chapter 8, The Spoils (Anfal). After the Muslim victory at Badr (March 15, 624 ad), where some three hundred and fifty believers vanquished close to a thousand non-believers, the Prophet received a revelation in which God affirms that He brought to pass the encounter which, without His contriving, neither of the parties would have sought. In this context the Prophet was told: “When God showed them to you in your dream as few; and if He had shown them to you as many you would certainly have become weak-hearted and you would have disputed about the matter, but God saved (you); surely He is the Knower of what is in the breasts ”(Anfal 8:43).5

Muslim scholars have ruled that true dreams are from God-some warn and others bring glad tidings. Ibn Mas’ud narrated, “The Prophet said, ‘Prophecy is finished but tidings remain.’ People asked, ‘What are these tidings?’ He replied, ‘A true dream which a man sees, or others see for him’” (Bukhari and Maalik). These tidings could be good or bad as God says in the Qur’an, which says, “So give them tidings of a painful doom” (Inshiqaq 84:24). These dreams are the ones about which the truthful and trustworthy Prophet Muhammad, peace be upon him, said, “At the end of time, the believer’s dream will rarely be incorrect; the more truthful a person is, the truer his dreams are; and the dream of a faithful believer is a part of the forty-six parts of Prophecy” (Bukhari and Muslim). What people see in their sleep is one of the three types. As narrated by Awf Ibn Maalik, the Prophet said, “Dreams are of three types: some are from Satan to sadden the son of Adam, some are the result of what a person thinks about while he is awake so he sees it in his sleep, and some are one of the forty-six parts of prophecy” (Ibn Majah).

Although dreams are not considered decisive, especially when there is an apparent contradiction with common sense, there is a very strong tradition on dreams in Islam, and there have been several scholars who have put a significant effort into composing books about dreams and their interpretations. Looking in more detail at Muslim teachings, the first example to consider comes from the scholar Ibn Arabi (1164–1240). His classification of dreams establishes the basic framework used throughout later Muslim history. According to Ibn Arabi, there are three basic types of dream. The first is an “ordinary” dream, produced by the imagination when it takes experiences from daily life and magnifies them as in a mirror, reflecting in a distorted symbolic fashion our wishes and desires. The second and much more significant type of dream draws its material not from daily life but from the “Universal Soul” (Preserved Tablet), a source of knowledge closely associated with the faculty of abstract reasoning. “Universal Soul” dreams reveal fundamental truths about reality, although, like the first type of dream, these are distorted by the imperfect mirror of the human imagination. Interpretation is therefore required to discover what the symbolic images mean. The third and final type of dream involves a direct revelation of reality, with no distortion or symbolic mediation-a clear vision of divine truth. Ibn Arabi’s typology portrays a wider range of dream experience than is usually acknowledged in Western psychological thinking, which focuses its attention almost exclusively on his first category, the “ordinary” dreams of daily life.

A further elaboration of this classification appears in the monumental Muqaddimah (“An Introduction to History”) written by the scholar Ibn Khaldun (1332–1402). Briefly, he emphasizes the idea that in sleep, people are liberated from their senses, freeing their rational souls to gain glimpses of transcendent truth. The distinctive feature in Ibn Khaldun’s theory is that he asserts the divine wisdom of creating sleep could be that it is an opportunity for humans to “lift the veil of the senses” and gain access to divine realities and higher forms of knowing. Dreaming appears in this light as one of God’s gifts to humankind, a “natural” means of spiritual insight potentially available to all people.

Having said this much about the dreams and their significance in the history of Abrahamic religions, let us turn now to psychology for a contemporary evaluation of dreams. Freud looked upon the dream as a somewhat disturbed form of mental activity, or as a form of psychic activity that, if it worsens, would tend to become pathological-an activity that is not significant in itself and at the very most manifests a more or less infantile desire. Freud insisted that one’s dreams were one’s earliest mental images and memories. He regarded the brain as a sponge.6 He said one’s primal evolutionary impulses were catalogued in dreams. Freud believed these were held in one’s memory for interpreting events that occurred later in life. Freud explained the dream as a picture-word puzzle.7

Jung completely abandoned such prejudices against the dream. He sees the dreams as a spontaneous, normal, creative expression of the unconscious in the form of images and symbols.1 Jung believed that dreams speak in symbols, images and metaphors, a language that is the unconscious mind’s natural way of expression. For Jung the dream world was just as rich, as diversified, and as polymorphic as the conscious world. One is not able to understand this “language” right away because the images are different from the language in one’s everyday life.6 Jung divided dreams into two levels. The first level is the objective level, when dreams illustrate the relation with the external world. This would be a thing such as people, events or activities. The second level is the subjective level. This level deals with the thoughts and feelings of the person.7

Many religious traditions still “believe that the ability to receive visions through dreams and in the waking state is a faculty that is latent in human beings, whose attachment to material things clouds their receptivity to impulses from the spiritual realm.”8 What has changed our view of dreams as divine revelations? Could it be simply our strong desire for worldly and material things that is blocking our divine communication channels?

Muhammed Toprak is a research fellow at The Royal Institute of Technology, Sweden.

Notes

1. Grunbaum, Gustave Von, Roger Caillois. The Dream and Human Societies, University of California Press, 1966, p. 85.
2. Crisp, Tony. Dream Dictionary: An A to Z Guide to Understanding Your Unconscious Mind, Gramercy Books, 2005.
3. http://www.sonoma.edu/users/h/holmstrl/DIVINATION.html
4. Virkler, Mark and Patti Virkler. Hear God Through Your Dreams, Communion with God Ministries, New York.
5. Translation of the Qur’an by M.H. Shakir.
6. Lohff, David C. The Dream Directory. Philadelphia: Running Press Book Publishers, 1998.
7. Bulkley, Kelly. “Dreams of Social Transformation.” Association for the Study of Dreams. 27 Nov. 2001.
8. Hoffman, Valerie J, “The Role of Visions in Contemporary Egyptian Religious Life.” Religion (1997) vol. 27, no. 1, p. 53.

Law and literature

The relationship between law and literature is ages old. If we go back to the origins of law, among the ancient Greeks it was aligned with rhetoric, speaking and writing. Rhetoric was originally intended to present arguments in court. As law became more professional, it was closed off from this. Thus, law and literature have taken different ways, literature being more and more concerned with the expression of human emotions and feelings, while law became increasingly concerned with the maintenance of social order.

Nexus between law and literature

Law and literature are closely interrelated. One of the sources of law is “legal fiction.” Legal fiction, that is, fictio juris means “any assumption which conceals or tends to conceal the fact that the rule of law [has] undergone any alteration, its letter remaining unchanged but its operation being modified” (Islam, 2002). By means of a legal fiction, a child can be adopted from one family into another. In the eye of the law a limited company is given a personality which is distinct from that of its members. Case law is based on a fiction that while enacting a particular rule of law, the legislature had a particular intention. Fiction also played an important role as a source of law in ancient times. There was a rule of procedure in Rome by which a non-Roman was allowed to make a false allegation that he was a Roman citizen and thereby a praetor urbanus was able to try his case. The fiction of citizenship was adopted merely for the purpose of extending the Roman law to the non-Romans. All were under the same “lex gentium.” In England the Court of Exchequer took jurisdiction over civil cases by means of a legal fiction that the plaintiff was the debtor of the king. These fictions were adopted by the courts as devices to add to the jurisdiction of the courts. The old Roman law was laid down in the Twelve Tables, and additions to it were made by Responsa Prudentium-the judgements of the men learned in law. The teachings of the most highly qualified of various nations are still considered as a source of international law.

Fictions stand in the way of the codification of law. A property may be in the actual possession of X, but at the same time may be in the constructive possession of Y, the owner. No trust may have been created, but law may presume the same. By fiction, a Hindu child in the womb becomes entitled to family property.

Legal fiction and legal presumption, however, are not the same. Legal fiction is a source of law while legal presumption is a rule of law. One fact is recognized by law as sufficient proof of another. A notification in the official gazette is presumed by law to have been duly signed by the person by whom it is purported to have been signed. These few examples are perhaps enough for us to understand that law can be regarded as literature.

In this context, we can very relevantly talk about the Holy Qur’an which gives the impression of a perfect piece of exposition on one hand and a storehouse of law on the other. The Qur’an may sound astonishingly literary in terms of content and style, and at the time of its revelation poetry and oratory skills were the most outstanding forms of art in Mecca. Having heard the Qur’an’s enchanting verses, the best poets of the time tore apart their poems for they thought they could not challenge it. But as the Qur’an is the word of God, ascribing literary characteristics to the Holy Scripture is to devalue it. Nevertheless, various powerful forms of expression are found in the Qur’an to convey the message of Islam. The chapters and verses of the Qur’an maintain phonetic and thematic structures so that people can recall the message of the text. The narrative style of the innumerable events, particularly their dramatic presentation, have continued to amaze the scholars throughout the centuries. Sells says, “The values presented in the very early Meccan revelations are repeated throughout the hymnic suras. There is a sense of directness, of intimacy, as if the hearer were being asked repeatedly a simple question: what will be of value at the end of a human life?” (Sells, 1999). But these very verses are basically the laws meant to be for the whole humanity. Coupled with the Prophet’s practice the Qur’an as a main body of Islamic religious law undoubtedly covers almost all the aspects of human life ranging from family, sexuality, hygiene, social issues, business, economics, to politics both national and international. Thus the ultimate law comes in the form of a perfect exposition.

The impact of literature on law is far reaching with regard to teaching, legal writing, statutory interpretations and duly submission of petitions before the bench. Many authors have tried to show the human condition and the law’s effect on it through their literary works from a neutral point of view. The fictional situations presented in literature, they assert, can tell a great deal about political and social situations, and the individuals that often find themselves before the court. Ronald Dworkin in his article, “Law as Interpretation” stated, “I propose that we can improve our understanding of law by comparing legal interpretation with interpretation in other fields of knowledge, particularly literature” (Dworkin, 1982).

Intermingling of law and literature as reflected in the works of some great authors

Some popular as well as critically acclaimed literary works by prominent writers like Shakespeare, Kafka, Dickens, Camus, have dealt with the theme of law. Almost every careful reader would know that these writers were influenced by the legal system of their own time and were aware of its impact both the personal and social level. It would be wrong to think that they took law as the subject matter of their novel or play just to tell an interesting story. In fact, through skilful plot development their views about the then legal system are expressed. What is most interesting here is that they were influenced by the law and have definitely influenced the law as well.

The Stranger or The Outsider is a novel by Albert Camus where the virtues of truth confront the deceits and corruptions of law. We also come to know about the justice system of the time and existing loopholes as the trial for the murder of an Arab proceeds. Furthermore, the novel addresses the issue of the inevitable conflict between defective legal proceedings and a man’s individual way of thinking.

Franz Kafka’s The Trial is another novel where the author exposes how law is abused and made to bring enormous suffering to a man’s life. The main character, Josef K., awakens one morning and, for reasons never revealed, is arrested and subjected to the judicial process for an unspecified crime. Some crucial questions of judicial proceedings like a backlog of cases, arresting on suspicion and detaining a person for an uncertain period, absence of proper investigation, and absence of the right to self-defence are brought to our attention.

Shakespeare’s works contain a remarkable quantity of law terms and they are used very accurately. The use of legal jargon in Hamlet is particularly impressive. But it is The Merchant of Venice, a controversial tale of a Jewish moneylender, that examines themes of justice and the bias of legal systems.

Dickens’ popular novel Bleak House is particularly known for the novelist’s blunt attack on the flaws of the British judiciary system. Dickens’ experience of working as a law clerk in London came in handy in unearthing and depicting the law’s flaws so vividly. The plot concerns a long-running legal battle that takes place between two parties claiming the inheritance of a large property, a battle which in the end costs both parties dearly. Many believe that Dickens’s harsh portrayal of the lengthy Chancery system made way for the reforms that took place in the 1870s.

Benefits of intermingling of law and literature

The intermingling of law and literature produces certain benefits for both the subjects. First, literature is exceptionally capable of probing human psychology and conditions through text. This capacity can be combined with the legal framework which regulates human actions in real life and truly pave the way for a democratic judiciary which is a prerequisite for establishing a just and moral society. Second, literature is considered to be a carrier of human will and freedom of expression. This characteristic can be positively incorporated into the judicial system to facilitate more humane legal decisions. Third, literature helps us understand the text’s role in defining human experience as used in legal rhetoric. Fourth, by applying literary methods in legal writing, laws can be more readily interpreted and legal decisions can be conveyed more effectively. Fifth, reading and writing literature helps improve clarity of expression which is a must for everybody involved in the legal profession. Moreover, every citizen of a society should also acquire this clarity to enable them to defend themselves in the legal arena. Next, special cases can be accommodated through the application of literary standards to legal documents and thus despotism can be reduced to a great extent. In this regard some proponents of the admixture of law and literature argue that this looks back to and restores the image of the lawyer as a person of letters possessing a broad liberal education and being well versed in languages, rhetoric and literature, who views law as an aspect of the humanities and the public life, not a science or a business. Lastly, one of the skills literature teaches lawyers is the power of the imagination so that lawyers learn to place themselves in the shoes of the client, the opponent, the witnesses, the judge, and the jury in order to anticipate reactions to their pleadings, presentation of evidence, arguments, and settlement proposals.

However, one need not think that only law will benefit from this intermingling; rather, it is advantageous for literature as well. The law has immensely enlarged the area and scope for literature already. The law enriches itself every day and this ever widening sphere of law can be a great source for literature. Until now most literature in which law plays a major role has concerned criminal law, ignoring the many disputes over inheritance, contracts, divorce and real property. These very issues can be presented with more legal focus in literature if the writers are interested in knowing a bit more about law and the legal system. In this context we do very well remember the nineteenth-century British novels which are rich sources of thinking about law and lawyers and offer insight into the legal heritage, mainly because the novelists Charles Dickens, George Eliot, Anthony Trollope and others participated in the debate about the best way to implement legal reform. In this regard more scope will be created to consider human feelings, emotions, and the environment where a person is raised. Then theories of punishment-as there are different theories available, like reformative, punitive, deterrent, expiation, preventive, and so on-should be analysed thoroughly. This is where literature can open up windows of thought for the reformers.

In fact, law is not at all a stagnant subject, rather it has undergone huge changes over the ages and literature can very well claim to be the greatest contributor. Different writers in different ages have made the lawmakers think about the loopholes of the prevailing laws through their writings. This is how new interpretations of different laws have come about, and thus the loopholes have been exposed. Similarly, writers have provided us with new ideas about how to define crime and punishment under different circumstances and helped clarify law. Likewise, the discretionary power of the judges and its effects on the justice system can be viewed in a broader literary perspective. In this context the effort of Lord Denning, the greatest law-making judge of the century is worth mentioning. Lord Denning showed his willingness to override precedent to do what he saw as justice and foreshadowed the move towards moulding the law to suit changing times and circumstances.

The definition of an offence can be scrutinised even more critically if it is seen through literature. Taking lessons from literature, life can be improved, which can substantially help the law-enforcement agencies to maintain order in society with ease and comfort. Social and communal conflicts are commonplace in every country and they are well-depicted in literature; law can borrow these materials to deal with them. Literature also helps to find ways of dealing with psychological problems which are quite common in human life and have certain effects on the whole of society. Again literature tells us how to look at these sensitive issues and therefore may help the law manage them in a more delicate way. As edification is one of the objectives of literature, the blending of law and literature ultimately helps the moral development of anybody concerned with the law. Since literature critiques lawyers and the overall legal system, this intermingling will certainly widen the scope for criticising the different shortcomings of the legal system, such as delays in trial proceedings, imprisonment without trial, torture on remand or interrogation, lack of sincerity in investigation, corruption, and so on, and will no doubt help to find ways to curb them.

Recently, in the global perspective, law has expanded its sphere and in the process problems like eviction, mass killing, war crimes, arbitrary power, and illegal occupation by foreign armies have come to the fore. All these issues are the themes of many literary works by different writers, which can assist legal experts to find ways to think about and deal with them. Literature also helps in building a better society by illustrating the consequences of committing crimes and the dreadful conditions of a criminal life.

To conclude, the intermingling of literature and law can give us hope of having a legal system touched by humanity. It may help writers to produce literature with more experience of life and society. At the same time, we need not forget that law is a part of our culture, not a mere technical study and it has a lot to offer to literature as well. As literature is a storehouse of alternative visions of law and society, the more literature comes into the thoughts of a lawyer or a law student, the better is the chance of law in a society paying due regard to human values and emotions, a quality which many people believe law seriously lacks. Likewise, literature should be more concerned with the everyday problems of life and a true reflection of society in the broad view. The times demand that writers do not just project a series of imaginary pictures playing in their minds, and law can truly help literature meet this demand.

Ahamuduzzaman is a Senior Lecturer at the Department of Law, ASA University, Bangladesh. Sharif Rakib Hasan is a Lecturer at the Department of English at the same university.

References

• Brooks, Peter and Gewirtz, Paul. Law’s Stories: Narrative and Rhetoric in the Law, London: Yale University Press, 1996.
• Campbell, John. Shakespeare’s Legal Acquirements, London: Kissinger, 2001.
• Camus, Albert. The Stranger, USA: Tandem Library, 1999.
• Dickens, Charles. Bleak House, London: Yale University Press, 2000.
• Dien, Mawil, Izzi. Islamic Law: From Historical Foundations to Contemporary Practice, Notre Dame: University of Notre Dame Press, 2004
• Dworkin, Ronald, M. “Law as Interpretation,” Critical Inquiry, 1982, Vol. 9, No. 1. p. 179.
• Islam, Mahmudul. Constitutional Law of Bangladesh, Dhaka: Mullick Brothers. Second edition, 2002, pp. 58–60.
• Minda, Gary. “Law and Literature at Century’s End,” Cardozo Studies in Law and Literature, 1997, Vol. 9 No.2, pp. 245–258.
• Kafka, Franz. The Trial, Munich: Kurt Wolff Verlag, 1925
• Sells, Michael. Approaching the Qur’an, USA: White Cloud Press, 1999.
• Shakespeare, William. Hamlet. USA: Dover Publications, 1992
• –. The Merchant of Venice, USA: Penguin Group, 1998. 

For a long time astronomers have talked about the nine planets orbiting the Sun. These nine heavenly bodies have always been more special than other objects orbiting the Sun, such as asteroids and comets. The nine planets are larger than others; you can see some of them in the sky even with the naked eye if you know where to look. In September 2003, astronomer Mike Brown of Caltech and his colleagues announced the discovery of a new object in the sky, then named 2003 UB313 Eris, which is 27% larger than Pluto. This made astronomers reconsider the definition of a planet, thereby making Pluto and Eris two of the new category of objects orbiting the Sun dubbed “dwarf planets.”

While astronomers are engaged in the debate on planet definitions, astrophysicists still have not agreed about how planets were created. In fact, the journal Science recently put the birth of planets on the list of the top 125 questions scientists will tackle in the next quarter century.1 The comment ended with: “Planetary systems around other stars should provide clues.”

The reason scientists are interested in extrasolar planets- planets orbiting other stars, or exoplanets in short- is not limited to their curiosity about how planets were created. The second major motive for exoplanet research is the attempt to detect another “habitable” planet. NASA’s Origins Program,2 for example, is attempting to answer the question, “Are there worlds like the Earth around nearby stars? If so, are they habitable, and is life as we know it present there?” This is one of the major questions the new field of astrobiology is striving to answer.

In this article, we give an overview of planets and exoplanets with an emphasis on the critical conditions for life on a planet.

Planets and Exoplanets

The International Astronomical Union’s 2006 definition of a planet states that a planet is a celestial body that (1) is in orbit around a star, (2) has sufficient mass so that it assumes a hydrostatic equilibrium (nearly round shape) but is not itself a star, and (3) has “cleared the neighborhood” around its orbit.

According to this definition, Pluto is indeed not a planet as its “moon” Charon is half the size of Pluto, whereas the moons of all other planets are much smaller than their respective parent planets. In addition, Pluto’s orbit is not as “clean” as the orbits of other planets.

Having introduced the new planet definition, we want to emphasize the first and foremost condition: a planet has to be in orbit around a star-not around the Sun. According to NASA Jet Propulsion Lab’s PlanetQuest website, as of August 2007, about 250 exoplanets in 99 planetary systems have been discovered. (The site exoplanets.org gives 228 planets around nearby stars.)

Discovery of solar planets is not too challenging: you take a clear picture of the same portion of the sky periodically, and compare the successive pictures. If you see an object that changes its position, then you can be sure that it is an object orbiting the Sun. Because stars are very far away compared to bodies orbiting the Sun, they seem stationary relative to us.

To give a sense of how far the stars are from us, think of the nearest star, Proxima Centauri, which is 4.3 light years away. One light year is the distance light travels in one year, which is 5.88 million million miles. If you fly a supersonic jet-a jet that can break the sound barrier (765 mph), such as the SR-713 or the MiG-25R, which can reach three times the speed of sound in the air-you would have to fly for about 1 million years nonstop to arrive at the nearest star. The most distant planet, Uranus, is about 0.002 million million miles away from the Sun, which is more than 12,000 times closer than Proxima Centauri-your trip to Uranus with a supersonic jet will take only about 80 years.

Exoplanets are as far away as stars. Therefore, it is impossible to detect them using the simple picture-the-sky method utilized for the solar planets. Every star with planets in its orbit is affected by the mass of the planets. This causes the star to sway back and forth. With extremely sensitive instruments measuring the Doppler shift in the frequency of light received from the star, the effect of the planet on the star can be detected.4 Another method is called astrometry: precise measurement of the positions of the stars relative to very distant stars, which appear stationary because they are far away. Small movements of the star because of the presence of planets can be detected.5

Direct optical detection of exoplanets is extremely hard, as they do not give off their own light. In the presence of the bright star, the planet becomes totally invisible. There are a few solutions. In the transit method, a planet blocks some of the star’s light as it transits past the star.6 Sensitive instruments can detect such small dips in the brightness of the stars. Also, interferometric detection7 can be used to detect the extremely weak light from the planet. Another optical detection method is called the “choronograph,” which is used to physically block the glare of the parent star, exposing the planet.

How are planets created?

The motion of a planet around the Sun can be described using two conservation laws-conservation of energy and conservation of angular momentum. Based on the understanding of orbital mechanics and the well-known laws of motion (first published in their entirety by Newton), it has become routine to place satellites in orbit around different planets to conduct various studies. Although science has been quite successful in describing planetary motion, we still do not know how planets were created. The conservation laws mentioned above do not determine the number, orbits, rotation directions, sizes, or type-rocky or gas giant-of planets. Initial conditions play a significant role; initial mass distribution around the star, the size of the particles orbiting the star during the early stages of the star’s life, and the initial orbits of these particles-when considered with the laws of motion, conservation laws, and the law of gravitational attraction-result in different planet-creation scenarios.

There are currently two main theories of planet creation, the gravitational instability and core accretion theories. In the gravitational instability theory, planets form during a rapid collapse of a dense cloud. In the core accretion theory, planets start as small rock-ice cores that grow as they gravitationally acquire additional mass.8 By detecting planets recently created around different stars, scientists hope to test these theories.

Search for life on exoplanets

Diverse life forms on the Earth are taken for granted. The average individual does not think much about the inner workings of life and the conditions that make life possible on the Earth.

Earth is a rocky planet that contains heavier elements, such as silicon, iron, and so on. We know that heavier elements were created during the supernova explosions,9 which comprised a few generations of stars, and therefore more than a few billion years. In a galaxy that is very young, one does not expect there will have been enough supernova explosions to produce heavy elements.

In an old galaxy, however, one does not expect to see radioactive elements. Thus, the planets that form in an old galaxy might be as dead as the moon because there will not be enough radioactive fuel. The Milky Way, our galaxy, is neither very young nor very old. Note that ages of galaxies and stars are in the order of billions of years-our sun is estimated to have been created about 4.6 billion years ago, and it is a middle–aged star.

In the Milky Way, our sun is placed at just the right spot, about halfway from the center.10 At the core of our galaxy, the density of stars is so high that they collide with each other. At the outer extremities, at the rim of the galaxy, the star density is too low to generate the heavier elements that make up planets as very few supernova explosions are expected.11

The orbits of all planets are elliptical, but very close to being circles. This is very significant for a planet if life is to prosper. Eccentricity is a measure of the elliptical shape of an orbit. A perfect circular orbit has an eccentricity of 0 (zero), and as the eccentricity comes closer to 1, the orbit becomes like a sausage. The earth’s orbit around the sun has an eccentricity of 0.067, very close to a perfect circle. If the eccentricity were to become 0.3, the average global temperature would become 73 F (23 C), compared with 58 F (14.5 C) on the Earth now, and, “some parts of the African, South American and Australian interiors heat up to 140 F (60 C)” when the Earth passes closest to the Sun,” according to Darren Williams and his colleagues of Pennsylvania State University.12 On an orbit with eccentricity of 0.4, the average temperature would increase to 86 F (30 C). Given the current scientific opinion on global warming and how catastrophic conditions could become because of a few degrees increase due to increasing amount of carbon dioxide in the atmosphere, you can imagine how unbearable the Earth would become for many complex life forms. Therefore, for a planet to bear life on its surface, its orbit must be at an optimum range of distances from the parent star, which is dubbed the “habitable zone.”

All planetary orbits around the Sun-not only that of the Earth-are nearly circular, and they do not cross each other’s orbits. If there were a number of planets with highly eccentric orbits around the Sun, some of them would cross the Earth’s orbit increasing the probability of a collision.

Obviously, a planet with life as we know it on Earth would need to be a rocky planet. In the solar system only four planets (Mercury, Venus, Earth, and Mars) are rocky planets; the other four (Jupiter, Saturn, Uranus, and Neptune) are gas giants.

The existence of gas giants, Jupiter being the largest of all, appears to be very important, too. Meteorite collision is a likely Doomsday scenario for the inhabitants of the Earth. In fact, meteorite collisions are cited as the main cause of the extinction of many species from the face of Earth in its several billion-year history.13 Jupiter is about 5au away from the Sun-1au is the mean Earth–Sun distance, nearly 150 million km-and as the most massive planet it plays a critical role in protecting the Earth from meteorites and comets.

In addition to all these astronomical conditions, the Earth has a magnetic belt that protects it from charged particles ejected from the Sun and other bodies. The Earth has an atmosphere,14 and the presence of water is absolutely critical for life.15

Of the almost three hundred exoplanets so far identified, most of them are gas giants as massive as Jupiter-more than 300 Earth masses. Therefore, scientists do not expect a glimpse of life on them. Recently, Christophe Lovis of the University of Geneva and his colleagues reported three low-mass planets orbiting the nearby star HD 69830, described as “hot-Neptunes” or “super-Earths”, as their masses are from 5–20 times the mass of the Earth. Scientists predict that two of these planets may be rocky planets based on theoretical calculations.16 For more conclusive results, however, telescopes with much higher resolutions are needed. Such telescopes are expected to be operational within a decade.

In conclusion, research interest in exoplanets originates from questions about the mechanism of planet creation, and the attempt to find planets where life can exist as we experience it on our blue planet. We do not know whether we will be able locate other worlds similar to the Earth with their own inhabitants. One thing we know, however, is that life is only possible through a great many critical conditions acting together in stars and planets as well as in cells and molecules. Life is very special indeed. Although the existence of other planetary systems suggests that our solar system is not as unique as once thought, with its “blue” planet -a planet that can support biological life-it still seems absolutely unique. Many scientists think, however, that with better tools and methods it is only a matter of time before we locate an Earth-like exoplanet. Time will prove or disprove their predictions.

Dr. Ertan Salik is an Assistant Prof. of Physics at California State Polytechnic Univ, Pomona. As well as teaching and conducting physics research Dr. Salik is currently involved in many education programs.

Notes

1. Science, Vol. 309, No. 5731, pp. 1–204 (2005).

2. NASA Origins program: http://origins.jpl.nasa.gov and http://origins.stsci.edu/

3. http://www.sr-71.org/ Accessed 2008-07-26.

4. Struve, Otto. “Proposal for a project of high-precision stellar radial velocity work”, The Observatory 72 (1952): 199–200, http://en.wikipedia.org/wiki/Doppler_spectroscopy Accessed 2008-07-26.

5. http://www.planetary.org/explore/topics/extrasolar_planets/extrasolar/astrometry.html Accessed 2008-07-26.

6. Charbonneau, D.; T. Brown; A. Burrows; G. Laughlin (2006). “When Extraslar Planets Transit Their Parent Stars”. Protostars and Planets V, University of Arizona Press.

7. Exoplanet detection using a nulling interferometer, Manuel P. Cagigal and Vidal F. Canales, Optics Express, Vol. 9, No. 1, 2 July 2001.

8. http://planetquest.jpl.nasa.gov/news/giantRockyCore.cfm Accessed 2008-07-26.

9. Gedik, Nuh. “Supernova Explosions and a Miracle of The Qur’an,” The Fountain, April-June 2006.

10. Weed, William Speed. “Circles of Life,” Discovery, November 2002.

11. See Charbonneau 2006.

12. Weed, 2002.

13. Gonullu, Omer Said. “The Message of Meteorites,” The Fountain, January–March 2005.

14. Cakmak, Osman. “A Journey in the Atmosphere,” The Fountain, January–March 2002.

15. Gedik, Nuh. “The Miracles of Water,” The Fountain, January–March 2005.

16. Lovis, Christophe et al. Nature, 441, 305–309 (18 May 2006).