There are a great many similarities between the three monotheistic traditions, Judaism, Christianity, and Islam. The central goal of the religious journey in these Abrahamic traditions is to acknowledge the Creator and to love Him by obeying His wise and compassionate guidance. A common area where almost all the doctrines of the three traditions are overlapping is unquestionably “morals.” Decency, chastity, modesty, righteousness, and purity are virtues that believers are encouraged and required to struggle to achieve.

When people look at Muslim women who wear a headscarf, usually they only notice the headscarf as being different than Western-style clothing. Many believers who wear a headscarf prefer to use the term “modest dress” since it captures the essence of the practice better. Modest dress is prescribed to both men and women in the Qur’an. The general guidelines include covering certain parts of the body, wearing loose and non-transparent clothing to conceal the silhouette, and to dress in such a way as not to draw attention to one’s self. Modest clothing and covering the body is enjoined for men as well as for women; men are advised to cover at least between the knees and the navel, whereas for women the only parts that can be revealed are the face, hands, and feet. This difference is solely due to the physical nature and attractiveness of the female body, and should not be misinterpreted as gender inequality. Still, most men prefer to cover themselves from head to toe especially during prayer as a sign of respect in the presence of God Almighty.

Nevertheless, some people have a hard time grasping why the hair is so important. First, the hair is only one of the many parts that need to be covered. Second, if hair was not so attractive, women would not spend hours in front of the mirror or spend hundreds of dollars to make their hair pretty! However, the concept of covering in Islam is not restricted to only the headscarf, which would be undermining the meaning and effect of this practice. The underlying principle is to keep your beauty to yourself, your spouse, and those of the same sex, so that you will not be viewed as an “object.” The ultimate goal is to be modest before God and other human beings. Western feminists contend that one of the greatest problems of our age is the reduction of women to mere objects that are valued only for their physical beauty. I must add, though, that in Islam, physical beauty and marital relations are not viewed as a sin or something to be ashamed of. They are a gift of God and we are to enjoy them within the limits prescribed by God.

In the Qur’an, God has commanded believing men and believing women to act in certain ways to avoid indecent interaction with the opposite sex, which has great repercussions for individuals and society in this world and the Hereafter. Islam is a religion of prevention and protection, rather than a religion of punishment. All aspects of Islamic law aim to prevent sin in order to avoid punishment that would otherwise be necessary to ensure perfect justice. (It is also important to point out that in Islam, sin is regarded as a transgression against one’s self or a state of being away from God and acting contrary to our own nature) In other words, God knows His creatures and their weaknesses best and lays down guidelines to keep them from sinning because of His love and mercy for His creatures. Modest dress also has the same logic and nature. God has commanded it in the Qur’an and Prophet Muhammad implemented it in his life and taught it to his followers for sound and compelling reasons.

The practice of wearing modest dress existed in various cultures and religions prior to the advent of Islam. Hence Islam did not invent the covering of one’s hair or modest dress in general. Veiling (I use the term here to refer to wearing a headscarf and not to covering the face as the term “veil” may also connote) was a common practice in the Byzantine Empire during the Hellenistic era and also among the Sassanids of Persia. The veil was a sign of respectability and high status and was used to distinguish noblewomen from slaves and unchaste women who were not allowed to cover their heads. Subsequently, the practice was established in the Judaic and Christian systems ¹ and the Arabic peninsula at large (even prior to the advent of Islam).

Judaic doctrines and traditions have emphasized the covering of hair and modest dress throughout history. Rabbinic law forbids the recitation of prayers in the presence of a bareheaded married woman, since it is considered nudity. ² Jewish women in Europe wore the headscarf until the end of the nineteenth century when the pressures of a secular society triumphed over religion. Today, many Jewish women cover their hair in synagogues, yet only certain sects such as Hasidic Jews continue the practice in everyday life by wearing a wig.

The place of veiling in Christianity is as prevalent as in Judaism. The most obvious sign is the modest dress nuns have been wearing for centuries. Veiling was part of the Christian tradition, not exclusively for nuns: “And Rebekah lifted up her eyes and when she saw Isaac… she took her veil and covered herself” (Genesis 24:65). The Catholic Church had a canon up until the 1950s requiring women to cover their hair inside a church. Certain Christian denominations such as the Amish and the Mennonites still retain a head covering for women.

Likewise, there is a strong connection between clothing, modesty, and morality in Islam. Thus, the concept of modesty extends beyond mere clothing and encompasses austere manners. This ideal code of conduct and modest dress are required from both men and women. There is strong emphasis on the protection of people’s dignity in the Qur’an. (For instance, assaulting someone with words or slander is a grave transgression.) One of the most compelling reasons for modest dress in the Qur’an is modesty and to protect women from molestation. It is not a sign of male superiority or of high status, as was the case in ancient societies.

And tell the believing women that they (also) should restrain their gaze (from looking at the men whom it is lawful for them to marry, and from others’ private parts), and guard their private parts, and that they should not display their charms except that which is revealed of itself; and let them draw their veils over their bosoms, and (tell them) not to display their charms to any save their husbands, or their fathers (and grandfathers and both paternal and maternal uncles), or the fathers of their husbands, or their sons, or the sons of their husbands (both their own and stepsons and grandsons), or their brothers (and foster- and step-brothers), or the sons of their brothers, or the sons of their sisters, or the Muslim women and the women of good conduct with whom they associate, or those their right hands possess, or the male attendants in their service free of sexual desire, or children that are as yet unaware of femininity. Nor should they stamp their feet (i.e. act in such a manner as) to draw attention to their charms (and arouse passion of men). And O believers, turn to God all together in repentance that you may attain true prosperity. (Nur 24:31)

Reasons for wearing modest dress

First and foremost, it is essential to know that “There is no compulsion in religion” (Baqara 2: 256). Faith is a personal matter between a believer and her Creator. Likewise, choosing to put one’s faith into practice is a natural outcome of the believer’s spiritual journey. I decided to start wearing the headscarf after about two years of soul searching.

Despite being raised in a Muslim family and a predominantly Muslim society, I was taken by the numerous positivist philosophies sweeping away the young generations. I did have a vague belief in God that I never really thought about or confirmed in my heart and my mind. Hence, I did not really know what I believed in and why, which made it all the easier to drift away on the currents of disbelief. I cannot thank God enough though for bringing certain seemingly difficult incidents into my life that forced me to question who I was and where I was going.

As a matter of fact, every person is endowed with the inner urge to find meaning in his or her existence. If and when we choose not to shut off these existential questions and try to find satisfying answers, our personal quest for our Creator begins. We are all given numerous faculties, such as our mind, heart, senses, and so forth, that are meant to be used in this quest. By observing the universe and our own continuous creation, we can witness that there is no deity but God, and that He is the Creator of causes and effects simultaneously. This confirmation compels us to heed the message of God (the scriptures) and to read it with an open mind and heart to verify its truth. Once we confirm that the Qur’an is indeed our Creator’s message sent to us personally to inform us of the purpose of our creation, then our worldview is transformed. In a way, the Qur’an is like a manual. It is “our” manual, teaching us how best to use our faculties and our lives. God is telling us why and how He creates us (what our reality is) and what sort of attitude and conduct is in harmony with our creation (our nature, fitrah). If we follow His recommendations, which are glad tidings (bushra), we will be at peace with ourselves and the universe. He also warns us that when we do not follow the instructions in the manual, we may harm ourselves. In other words, we will be unhappy and live in a “hellish” state of mind and heart in this life and the Hereafter. It is ultimately our choice (since we are given free will) to heed and follow this manual or not. Every believer can experience and attest to the truth of the message in their life (or not).

Analyzing the messages in the Qur’an from this paradigm, we may find endless wisdom and mercy in its recommendations. The following is a summary of the many wisdoms and the mercy I see in the prescription of modest dress for all believers who may choose to adopt it in their lives, and this is why I decided to start practicing it:

A. Individual level: Inner peace and harmony

Adhering to the guidelines of Islamic modest dress brings inner peace to the individual for several reasons. Modesty and striving to mold one’s self in Islamic manners helps to discipline our ego which is the main source of personal ills. When I use the term “Islamic.” I am particularly referring to the literal meaning of the word Islam, “submission.” So, a Muslim is someone who tries to submit her free will to the Truth, that is, the truth that we (and everything else around us) are being sustained and created continuously by God, and do not exist independently. Our ego, which is only one of the many faculties we have, is given to us as a tool. By striving to discipline its excessive desires, and channeling them in a positive direction, we transform ourselves for the better. ³ Submitting to the wisdom and compassion of God and obeying His recommendations about how we should dress is only one of many aspects of trust in God. Adhering to modest dress always reminds us that God is Ever-Seeing and that we are constantly in the presence of God. This is the utmost source of inner peace.

As a side note I would like to also add that many women mention that wearing modest dress frees them from the pressures of society to conform to a particular physical type or to fashion. Knowing that they are not being judged as feminine “objects” helps to enhance their self-esteem. When we dress and act modestly, others value us as human beings based on character and intelligence.

B. Family life: Solidarity and peace

The family is considered a vital unit in Islam. A peaceful marriage is essential for many reasons, one of which is the adequate upbringing of children. The break up of families leads to crisis for family members as well as society as a whole. That is why divorce is described as the most disliked of the permissible practices. The practice of modest dress and piety by both husbands and wives may help to maintain the solidarity of the family. Being extremely careful about the way one acts, talks, and dresses around the other sex may serve as a barrier preventing many indecencies from occurring. As I mentioned above, Islam is a religion of prevention (vs. punishment). Therefore, all the ways to temptation are blocked in case we destroy our lives in this world and the Hereafter. Statistics leave no doubt that these incidents are very common in both Western and Eastern societies in this century due to the decay of the role and importance of religion in the face of the rise of materialism.

Thus, the Qur’an and the Prophetic traditions on the matter of modest dress and manners aim to reduce these indecencies and preserve peaceful marriages. Even though many examples of men and women who claim to be pious, yet engage in unlawful acts with the opposite sex, may be cited, the ideal of Islam still proves to be true. God knows that human beings are imperfect creatures and the guidelines are there to set the perfect standards one should struggle to achieve.

C. Social level: Perseverance of society

Islam does not only seek to guide the individual out of the context of her surroundings. The realities of everyday life require human beings to interact with others unceasingly, hence social matters are also addressed in the Qur’an. The modesty of an individual’s dress and manners automatically affect society at large. Indeed, the problems of sexual harassment of women and sexual assault are widespread in our societies. Trying to catch and punish the perpetrators of these offences after the harm is done does not solve the problem. Individuals should reform themselves, learn good morals and values. Only in such a way can the entire society be reformed. When and if women practice ranges of nudity, the society at large is affected negatively. For instance, harmony among married couples and the piety of individuals may deteriorate. This does not mean that only women must watch the way they act and dress, but as the Qur’anic verse 24:30 states, men are obligated to lower their gaze and adopt modest dress and manners as well.

Tell the believing men that they should restrain their gaze (from looking at the women whom it is lawful for them to marry, and from others’ private parts), and guard their private parts and chastity. This is what is purer for them. God is fully aware of all that they do. (Nur 24:30)

Men are first warned to control themselves, and then the required dress for men and women complements the decency of society. Also, to reduce the debate only to the matter of clothing is indeed wrong and misrepresentative of Islam. God is concerned with our inner selves primarily. Thus, modest dress serves its purpose only when it is appropriately complemented by the right morals and manners, and a whole Islamic way of life.

Eren Tatari is a PhD student in the Political Science Department, Indiana University, Bloomington. Her research interests include Muslims in Western politics, gender studies, and the political representation of minorities.

Notes

1. Esposito, John. The Oxford Encyclopedia of Modern Islamic World, OUP, 1995, pp. 108–111.
2. Muhammad, Sherif. “Women and their Legal Rights in Monotheistic Religions.” The Fountain, Issue 41, Jan-Mar 2003, pp. 30–44.
3. For instance, the ego falsely claims or wants to be independent. It does not like to recognize authority or feel gratitude. Hence, the challenge is to use the other faculties God has given us (such as our intellect and heart) to discipline our ego and submit our free will to God’s will. In Islam, human beings are not deemed intrinsically evil. We have the potential to be higher than angels or lower than animals. We have been given many faculties as tools to find and stay on the Straight Path.

References

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

The conservation of soil is also important. But as its value has not been properly appreciated until recently, soil has become seriously polluted with chemical substances which can hurt the living species in it. These poisonous chemical substances include cadmium, arsenic, chrome, and mercury at excessive levels, lead, nickel, molybdenum and fluorine at medium levels and boron, copper, manganese and zinc at low levels.

There are a number of sources of these substances which accumulate in subsoil. Tones of such substances are dispersed into the atmosphere as a result of the burning of fossil fuels, the casting of minerals and other industrial activities. Atmospheric processes cause these substances to disperse and mix with the soil first and penetrate into plants later; polluted water and soil consequently cause disastrous problems for construction, the environment, and health.

The level of borax which is available in soil, for instance, is becoming overwhelming due to the extensive use of detergents and fertilizers. Super phosphate, which is a kind of fertilizer, and limestone, which is found in soil, are generally composed of small quantities of cadmium, copper, manganese, nickel and zinc. Cadmium and chrome are utilized in producing metal coatings; cadmium is also used in battery production; and arsenic is utilized in cotton, tobacco and fruit plantations as an insect and weed killer. As products in which these substances are found have been increasingly used in recent years, these substances have been consumed by human beings in higher proportions in their daily air, water and food intakes.

Although presently a partial solution, a method of improving soil by the use of plants has recently been developed and introduced as a clean and permanent solution. Research conducted has proved that plants have important functions in cleaning chemically polluted soil, and significant scientific findings have been obtained about how plants survive in an environment replete with poisonous chemicals.

Plants: The volunteer soil cleaners

The use of plants to eliminate substances which are unfriendly to the environment or to diminish their negative effects on the environment is called “phytoremediation.” Cleaning polluted soil with techniques that necessitate engineering processes is a rather costly operation. On the other hand, certain plant species have been granted the ability to concentrate heavy metals such as zinc, cadmium and nickel, which they take up from the soil, in their stems, shoots and leaves. The parts of these plants containing the concentrations of heavy metals are collected, reduced in volume and are stored for future use.

Plants which are capable of storing metals in themselves are used for soil-cleaning purposes in the mining industry. Bio-mining is defined as obtaining minerals by way of growing plants in polluted or mineralized soils and then harvesting them as soon as they have concentrated a sufficient amount of minerals in their tissues. Plants are burned after being baled and their residual ashes are being sold as mineral ores. Zinc has been produced at a rate of 30–40 % from ashes of the plant thlaspi caerulescens which was grown in a plantation rich in zinc in Pennsylvania.

How plants are employed in soil cleaning

Lately, a number of research projects have initiated on the plant thlaspi caerulescens, which is seen as useful in terms of soil cleaning. Thlaspi is a member of the broccoli and cabbage family and it grows in soils containing high rates of zinc and cadmium. These plants develop wide root formations in soils containing heavy metals; they transfer these heavy metals via their hair-like roots first to their stems and later to other parts, and store those heavy metals in their leaves. Storers like thlaspi are a good model of the mechanism of metal-storing and even shed light onto the biological system which plays a role in this process. The biological composition of these plants has been enriched with genes so that they assume a role in increasing the solubility of heavy metals in soil, in the transfer of metals to their roots, and in producing proteins to play the intermediary in such transfers.

While a typical plant is equipped with a storage capacity of 100ppm (gr per ton) zinc and 1ppm cadmium, thlaspi is created with a storage capacity of up to 30,000 ppm of zinc and up to 1,500ppm of cadmium, without any signs of being poisoned, whereas an ordinary plant may be poisoned with a zinc level of only 1,000ppm or cadmium between 20 and 50ppm. What would it have meant for living beings which are nourished by plants, if all plants had been created with as high a storage capability for heavy metals as that of thlaspi?

It has been noted, while researching the zinc-storage mechanism of thlaspi, that certain parts of the plant have been stimulated for the purpose of transferring zinc. While in ordinary plants gene-decoding of proteins which are charged with zinc transfer is regulated according to their zinc contents, in thlaspi synthesizing of the carrier proteins continues until the zinc contents of its tissues reaches very high levels.

How radioactive cesium is cleaned

It has been found, as a result of research into soils polluted with radioactive cesium-134 and cesium-137, that the area polluted by cesium-137 is under the threat of radioactive pollution, even if the effects of pollution that it caused over the soil surface would be lessened. One of the most important reasons for this is that cesium-137 is a long-lasting radioactive isotope with a half-life of 32.2 years.

Phytoremediation is preferable to alternative cleaning methods, which cost much more due to high energy inputs. However, cesium, in the form it is found in soil, is not absorbed by most plants, and ammonium ions cause the dissolution of cesium-137 in soil.

However, amaranthus retroflexus, which is a member of the goose-foot plant family, has been found to be forty times more efficient than other plants tested in cleaning the soil of radioactive cesium. Thus, polluted lands are expected to be cleaned within fifteen years if this plant is grown and harvested two or three times annually.

A plant fed by arsenic

Arsenic is utilized in the production of agro-chemicals that are used to kill weeds and insects in the sub-soil. The fern named pteris vittata has been found to be created with the capacity to store arsenic. When this plant fern was discovered to contain two hundred times more arsenic than the surrounding soil, it was understood that it is fed by arsenic. This discovery is expected to open new horizons in cleaning the agricultural land, especially in industrial and mining areas.

How damage caused by aluminum can be decreased

Aluminum, which is one of the most abundantly available elements (among oxygen, silicon, iron, magnesium, sodium, potassium, aluminum and calcium) in the earth, is among the main components of clay in sub-soil. It does not pose a threat to plants when it has a basic or neuter pH value. However, Al+3 which is a kind of aluminum dissolvable in acidic soils, is poisonous to the extent that it threatens plant roots.

How some plant species, among which are wheat, corn and barley, can be cultivated in acidic soils in spite of high metal rates is being researched. Studies in this context are being conducted on arabidopsis thaliana (the mustard family) whose gene map is prepared and which constitutes a model. A mutated arabidopsis, for instance, has been discovered to have been equipped with the capacity to render aluminum harmless. If the genes which play their role in this process can be determined, then gene transplantation will be possible to increase the resistance of plants which are sensitive to aluminum, such as barley, and barley production will accordingly be increased.

All these facts clearly indicate that the earth is like a great and continuously working factory or a guest house continuously becoming full and empty. The pollution which is an inevitable result of the activities of living creatures is kept under control by micro organisms, plants and animals which are the mirror-bearers of Almighty God’s attribute, al-Quddus, “the All-Pure.” The relations between these living creatures and the universe have been so perfectly programmed that all of them beautifully perform their duties.

References

• Brady, N.C. The Nature and Properties of Soils, 1990, 10th Edition.
• http://www.agclassroom.org/teen/ars_pdf/9earth/2000/06phytoremedation.pdf
• Altunay, Bedirhan. “Biotechnology of the Environment,” 2006, Sizinti, No: 335, p.526–528.

Greed is a very powerful feeling in human beings; if not restrained, it is very harmful. Expressing his deep longing for times when most of the crimes we know today “only existed in the dictionary,” Gulen is in a sense pointing to this sickness of greed of today when he praises “the auspicious people of those days” who “were exceptionally contented with what they possessed, stayed away from what was forbidden, and fixed on what was lawful, and they pursued a life in justice.” Greed for more property, greed for more wealth, territory, welfare, comfort, and pleasure can only be subdued by contentment.

The Aral Sea is another victim of greed. The communist regime, which wanted to transform the whole of Uzbekistan into a huge field of cotton, diverted the rivers that fed this, once the fourth biggest inland sea in the world, into deserts. The regime was successful in that Uzbekistan really became the largest cotton producer of the world; but the cost was high. Timur Ceylan analyzes a very serious ecological problem in Asia as the Aral Sea is dying before the world’s eyes.

Three articles in this edition are dedicated to topics concerning women in the context of Islam. Fulya Celik deals with the enormous change in the lives of women that took place following the advent of Islam. Stressing an analysis of the social conditions before and after Islam, she mainly discusses how Qur’anic principles restored the universal human rights women were denied before and even today. Eren Tatari deals with her experience of the dress code of Islam for women. Drawing attention to Christian nuns and icons of Virgin Mary as well as the Jewish dress code for women, she underlines the fact that covering one’s body is in the nature of being human and Islam was not the first to enjoin it. And finally, Asli Sancar narrates her journey into discovering a role model for women, a journey which started in the US, continued in Turkey for decades, and was crowned back in the US with her award-winning book: Ottoman Women: Myth and Reality.

Dear Peter, in order for you to understand me better, keep in mind a basic principle about the functioning of living organisms-they all depend on energy use. If no energy enters a living system, then no metabolic activity, no life function can be carried out. Think about a car without fuel. No matter how great the car is, it simply won’t work without any fuel in the tank. The human body is no different. Plants and animal products which people consume as food provide the body with fuel. However, you cannot make use of the energy in nutrients in the form in which you take them in. They need to undergo a process so that they become usable fuel for us, like crude oil being refined into gasoline to make a car work. This is roughly what my duty is. Without my functioning, you would be devoid of the energy to move a finger, and eventually die. Do you understand now how important a set of pipes I am? You just think that I look like a soft and hollow canal and misjudge me as simple. Well, I know that I don’t have such complex parts as the heart, lungs, and kidneys, but I’m created as a perfect work of art in plain design.

Although the hoses you use for watering your garden wear out and break in a relatively short time, my walls made of four layers keep functioning through a lifetime without any holes unless I contract a disease like cancer. My outer layer consists of a durable connective tissue, the next one consists of two sets-one horizontally and one vertically laid-of straight muscles, the next layer under that consists of glands spread in a soft connective tissue, and the innermost layer is the epithelial mucosa where the actual absorption takes place.

Now, let’s come to how I achieve digestion, one of your body’s vital activities. Actually, there is no place for me to take any pride in it; I’m just doing as I am ordered. Anyway, the complex processes occurring within my simple-looking walls are just fascinating! Every one of my cells producing the particular enzymes to break up each nutrient is like a separate factory. Some of these enzymes break proteins into different levels of peptides, some break the peptides into amino acids, some break fats into fat acids and glycerin, whereas some break carbohydrates down into glucose. All of these particular enzymes have their sub-branches within themselves. For example the enzymes breaking down fructose (fruit sugar), lactose (milk sugar), and starch are all different. In order for the enzymes to be effective, my inside needs to have the right pH level; the enzymes work in very sensitive conditions. To give you an idea, the enzymes in the stomach-which happens to be the second station the nutrients are destined for before they come to me-work in an acidic environment (pH: 2.5–3). In my case however, basic fluids are secreted and this strong acidity is neutralized for my enzymes to work.

My overall length is around 8.5 meters from the first entrance at the stomach to the last exit. The small intestine is nearly 7 meters long and the remaining 1.5-meter section is the large intestine. Although the small intestine is the longest section of the digestive tract, it is still called small since it is smaller in diameter than the large intestine.

The small intestine is also divided into three sections. The very short (25–30cm) and relatively thicker part right after the stomach is the duodenum. Bile-which works like detergent and facilitates breaking up fats-produced by the liver and digestive enzymes from the pancreas enter the duodenum. Thus, the nutrients are digested one step further and pass on to the second section (jejunum) and then to the third (ileum). You cannot easily tell apart these final two sections. As blood circulation is more intense in the second section, this section is more reddish and the contractions here are faster and stronger. The third section is narrower and has thinner walls. The blood circulation here is relatively lower and the movements are more limited. The thin membrane of connective tissue (mesentery) around me which attaches me to the abdomen wall and prevents me from knotting up is relatively fatty in this third section.

My most vital parts are the villi-tiny nipples covering the curly surface of my inner wall like a carpet. Shaped like the fingers of a glove, villi yield an enormously large inner surface. They contain a net of capillaries and lymph canals. In addition to the glands secreting the enzymes to break down nutrients, the secretion of certain glands protects me against the destructive effect of the stomach acid. Some cells secrete mucus for lubrication and protection of the passing nutrients. As some cells of the villi secrete digestive enzymes, some of my cells absorb the nutrients broken down until the final phase and pass them to the bloodstream.

Peter, how can some guys mistake such a splendid mechanism as a work of unconscious nature? What I’m telling you about is a manifestation of such great knowledge and might that it leaves you spellbound. I know the characteristics of foods, I know about the other organs’ needs, I adjust various enzymes and an absorption system, I fit them in a limited space… In addition, I do all these in the most ideal way, without any waste or flaw! C’mon Peter, can all these happen by themselves? Now, if I were to start telling everyone about the absorption mechanism in detail, they would probably see those cells as divine beings! The One who assigned special carrier molecules and a system for every nutrient molecule, has placed two transfer systems as blood and lymph pathways in every single one of those millions of villi! The blood pathway passes amino acids, water and salts into the blood directly, whereas the lymphatic pathway absorbs fats to pass them to the blood indirectly. After absorption, the nutrients become a property of the body and they are carried in the bloodstream to all the cells waiting for them in need.

Well, what about the waste then? Since everything you eat is not beneficial and usable, and some things are even toxic, they should be disposed of as soon as possible. The unabsorbed remnants are still too watery to be disposed of; sending them away as they are will be a waste of water and minerals. But don’t worry, everything is perfectly planned! Now the large intestine comes on duty. In this 1.5-meter section, the water of the waste and certain minerals are absorbed, and the waste solidifies. The large intestine is also divided into three sub-sections. The pouch connected to the junction of the small and large intestines is named the cecum and there’s the appendix at its end. This end sometimes festers and you have to have it removed in an appendectomy. Now, there’s this made-up story that the appendix was once longer since your ancestors only ate plants, that it has evolved into a shorter form for I now eat more meat, so on and so forth… Bah! Nothing is created in vain, Peter. If it didn’t have a duty, it simply wouldn’t be created. Only after some time did it dawn on them, after researchers proved that it is so necessary, that as a lymphoid organ, rich in blood vessels, it produces antibodies to fight the germs which somehow make their way into me.

The rest of the large intestine is the colon and the rectum. The mucosa covering my inner surface is rather smooth. It secretes mucus to facilitate the removal of waste. In addition, useful bacteria are made to work in abundance in the large intestine for your needs. These bacteria synthesize the group B vitamins like B12, thiamin, and riboflavin, along with vitamin K. You see how all the processes are carried out so splendidly? If it weren’t for vitamin K, your blood would fail to coagulate, and the slightest injury to your blood vessels would kill you. Could you ever have imagined that what looks to you like a sewage canal could produce vitamins of vital significance? Your Creator has infinite wisdom.

Peter, now you may wonder how the acts of this organ which resembles a long hose are regulated, how the nutrients inside are propelled, and then thrown out. To put it briefly, the “willful” part of your brain does not even know about it. Indeed, if it knew, it would be constantly busy with me and unable to do anything else.

Under the control of the autonomous nervous system, the straight muscles of my walls gradually contract in waves-this is squeezing act is called peristalsis. The nerve fibers connected to me fall into two basic categories-sympathetic and parasympathetic. As the sympathetic fibers pressure me to slow down, parasympathetic fibers stimulate me to act. Thus, I try to keep a balanced functioning between these two opposite effects. When the waste material I propel this way assumes a state to be disposed of, it reaches the rectum, and when the walls here strain, I make a natural call to you that I need to get rid of garbage. This is the step where your will has a partial interference.

Colon cancer, which troubles many people today, appears in this final section. The major reason is consuming too much meat and fatty foods, lack of movement, and leading a stressful life. When these are combined, I fail to function properly. If you want to help me at that, you should consume fiber-rich foods such as fruit and vegetables, and also lead a peaceful life. My web of nerves is amazingly rich and complex. Therefore, I am sensitive to nervous changes. If you feel down or sad, and if you suffer too much stress, I begin to go into spasms. Then I fail to dispose of waste, the toxic material inside me begins to damage my inner walls and eventually increases your cancer risk. Therefore, you’d better take up the habit of a glass of warm water when you get up in the morning, and try to have regular meals at the same times of the day. Most importantly, always have fresh green vegetables on your table, reduce meat intake… and it would be great if you could afford to consume olive oil rather than any other.

Hey, wait! I was about to forget the most important point. If you don’t have any peace of mind, all of these will be useless. This doesn’t mean that you will never worry; after all, this world is a testing ground and you are a human being like anyone else. However, if you give in to troubles and get overcome by feelings like panic, fatigue, and hopelessness, then my functioning will be upset. So, troubles faced with active patience and effort without giving up hope do not harm me much.

Peter, I do not wish you to wait until you see colon cancer patients disposing of waste through a hole in their belly into a plastic bag before you feel grateful for the blessings you enjoy. Actually, maybe I have told you at most a tenth of what I know about myself. Anyway, I think even this much will give you an idea of what a work of art I am. Thanks for listening to me, Peter!

Irfan Yilmaz is a professor of biology at Dokuz Eylül University, Izmir, Turkey.

In my view, with its wonderful people, welcoming nature, and geographical features, this realm is no different than a hallway to the heavens. Once upon a time in its golden age this realm used to be perceived as a trajectory to the highest gardens of Paradise, and its value was worth the entire world. In those days, travelers from faraway lands would visit this realm, and once they sipped its dazzling flavor and felt inside the heavenliness in its aura their spirits were raised, and on departure they comforted their hearts with a promise of a revisit.

The inhabitants of this realm were more intimately connected with physical phenomena than we are today; they were in close embrace with all existence, and were like brothers and sisters to nature. Their homes, villages, and towns were in harmony with nature from all aspects; they were spacious and heart-expanding, and their surroundings were like a botanic garden. With their celestial horizons, crystal-clear sentiments, and otherworldly spirits these homes, villages, and towns made people living there feel as if Paradise was only one step away. This was why people considered their graves an important station on this journey of a single step. They decorated their cemeteries with the colors and patterns of their angelic horizons, for they believed the cemetery was the first point of arrival in the Afterlife. They transformed this splendid area, which appears horrific to the materialistic mind’s eye, into a pleasant resort.

When we were ourselves, our homes, streets, and walkways exchanged warm glances with their inhabitants; their demeanor was so meaningful that those who could observe them from the angle of their spirit could feel as if these places were intoning things that were unique to our realm. Almost everyone in this realm was intoxicated with a kind of music originating in their heart and refined in their beliefs, dreams, and subconscious. Every moment thrilled them with a different breeze of meanings and they were overjoyed.

There were occasional occurrences of frustration and sorrow, but they did not last for long. Such moments were immediately followed by the victory of this realm’s unique character, texture, and ever-enchanting nature that would overcome all the tumult in people’s conscience and convert the darkest autumns into the brightest springs. Our days and nights were always cordial, our months and years were all resplendent.

Every day started with a new beauty as the cries of spring were heard everywhere; the morning breeze brought the scent of Prophet Joseph’s shirt and rivers overflowed from the life-giving spring of Prophet Job . . . a kind of joy from the afterlife was being tasted in this realm. As the days were illumined with the rays from the sun, so were our hearts lit with the light from beyond the heavens. Like sunflowers, the eyes of the heart were vigilant for this light, our souls lived on a schedule adjusted according to the prayer times-the propitious times of the day-and hearts would beat with its excitement. Each portion of the day would then become like a new festival; each week, month, and year would come and pass in unique colors, caressing the heads of these fortunate people and reminding them every season that they were strolling on the walkways of Paradise. Every morning in the lands of this privileged community was like a kind of Resurrection; every noon rose with a new touch of heat; a cool breeze was felt everywhere in the afternoon; the music of silence was heard in the depths of the heart every evening . . . the entire day offered a feast of scenery through its windows opened to the beyond. Enchanted by this profundity and color, even the ones with hearts harder than rocks would soften like silk.

The generations of those days were blessed with glowing hearts and an affectionate setting. Unyielding security and peace ruled everywhere. Mobs, anarchy, tyranny, deep state, unsolved murders . . . these crimes that we experience so much today were unknown to those generations. They were foreign words, for order, harmony, justice, and mercy prevailed in their realm.

Ambition, jealousy, ill-gotten gains, illegal hoards, bribery, nepotism, swindling, cheating, embezzlement . . . these crimes were out of the question. Indeed, some of them only existed in the dictionary, for the auspicious people of those days were exceptionally contented with what they possessed, stayed away from what was forbidden, and fixed on what was lawful, and they pursued a life in justice.

Occurrences of enmity, feelings of murder and revenge, mischief and corrupt plots, passion for authority were the rarest things, for the people’s mindset was directed towards a serious dialogue effort, a philosophy of tolerance, an ethics based on love and compassion.

Autocratic rule was regarded as tyranny from ancient times; for them, despots were no different than pharaohs and were mentioned with imprecations; defaming and classifying others were works of despicable ones. People maintained a life in humility, munificence, and generosity-they acted on forgiveness and courage, breathed with sacrifice and sincerity.

In that bright era, alcoholism, drug abuse, smuggling were never as frequently committed as today. You would not see modern problems like “homeless children” or “addictions to various substances” even as entries in dictionaries. For people then behaved with their hearts, spirits, and minds in control; there were people who made intellectual efforts, sincere hearts that beat for their country and humankind.

They were the prototype people of virtue, and in their abode neither filthy affairs such as those listed above nor corruptions like sinfulness, prostitution, impertinence, and bohemian lifestyles that bring disgrace on being human, could exist. Above all, avoiding sin, and maintaining chastity, virtue, divine ethics, and accountability were their most distinct attributes and natural state of being. They were on a straight track with a clear road map in their hands; they were blessed with a humane profundity that prepared them to walk on such a broad road. They lived straight, walked straight, and became a blissful memory for the generations to come. I wonder where we are on this road.

I began my research by reading all the Turkish material I could find on the subject. Most of the works I found were Turkish translations of European travelers’ reports about Ottoman life. Of course, it was necessary to separate fact from fiction, because many travelers, males in particular, described aspects of Ottoman life they had never personally seen-the inside of the harem, for example. But in spite of this, I was able to glean a fairly accurate description of Ottoman women and the harem from a number of different travelers (mostly women) who can be considered as eye witnesses to harem life. The portrait of Ottoman women that emerged reflected a very feminine appearance and demeanor, refined manners and decorum, and a pious and chaste character. Their domestic roles of wife and mother further reinforced this strongly feminine image.

The portrait of Ottoman women I found from my reading was a far cry from the Orientalists’ exotic stereotype. I learned that only approximately ten percent of the young slave girls in the imperial harem were actually royal concubines, and this number included concubines to the princes as well as to the sultan. The rest were groomed and trained for service to the royal family by means of the administrative hierarchy in the imperial harem. Even the belly dance, which is always associated with slave girls in the harem, apparently did not even exist in the imperial harem. That is what we are told by Leyla Saz Hanýmefendi who grew up in the palace from the age of four and who was closely associated with the royal family during the reign of six different sultans during the nineteenth and twentieth centuries. Armed with the information and knowledge I had gained from many travelers’ reports and secondary sources, I felt ready to challenge the sensationalist myth of the harem. Little did I know at the time, however, that an even greater discovery regarding Ottoman women awaited me in future research.

By a quirk of fate, I found myself spending a year with my daughter who was studying for a master’s degree in Islamic studies at a leading North American university. One of the courses she took was related to the Muslim qadi or judge and Ottoman court records. Much to my amazement I learned that throughout the duration of the Ottoman state (six centuries) women had many significant legal rights, more perhaps during that time than any other women in the world. This was a point that had been somehow overlooked in the many sensationalist books on the harem! Investigating this point further, I learned that Ottoman women had legal agency or, in other words, they could sue and be sued in court independent of their husbands. They could enter into legal contracts like marriage contracts with their husbands, or into business contracts with others. They had the right to own property and to inherit it. They had the right to initiate divorce. They had full control over their own income and property and could do with it as they wished. Ottoman women also had the right to be guardian of their children in case of the death of or divorce from their husband. European women, on the other hand, gained these rights much later, and today in some parts of the world women are still struggling to obtain them. British women, for example, did not have these rights until 1882. Previous to that time they had to turn over any property, inheritance or income to their husband upon marriage. Women did not have legal agency nor were they able to make legal contracts independently. Also they were unable to defend themselves in divorce cases and they could not get legal guardianship of their own children.

Furthermore, I learned that not only did Ottoman women have these legal rights, but that they actively pursued their rights as well. There are thousands of court records that attest to this. By no means were legal rights enjoyed just by a privileged few. They were accorded to Ottoman women of all social and economic strata. For example, one of my favorite cases was taken from early seventeenth-century Kayseri court records. It involves a woman named Teslime who was working on her land when her neighbor’s donkey strayed onto her property. When she seized the animal, her neighbor, who was a man, cursed her. Teslime immediately filed a complaint with the local qadi. Two witnesses were found to support her complaint and she won her case. While reading her case, I could not help but wonder how many women today would take a man to court for cursing them; and if they did so, how many would be taken seriously? There are countless recorded cases of Ottoman women who turned to the courts to get redress for injustices perpetrated against them. Upon review of such cases a different image of the Ottoman woman in the legal arena emerged: a strong and courageous woman who put Haqq (Truth and Justice) above everything else.

It was the discovery of this side of Ottoman women that really clenched my respect and admiration for them, because it enlightened me in regard to how Muslim women should be. They were not only very feminine and refined, but they were also strong defenders of Haqq. Their feminine and masculine natures were amazingly well balanced. As a Muslim convert, I have found the female model I was looking for. Whenever I get into trouble, I first ask myself, “What would an Ottoman woman do?”

Furthermore, I discovered that the spiritual nature of women was honored in Ottoman society.

Ottoman women were honored in the harem, not imprisoned there. Unfortunately, this way of perceiving women has all but been lost today. Much of the time women are perceived mainly as physical beings and, in its lowest form, as sex objects. They are often valued to the degree that they can rival the accomplishments of men. Ottoman women, however, were honored and valued as women.

I wanted to share these discoveries with others. I began lecturing on the subject of Ottoman women in Turkey, and these lectures eventually led to a small book in Turkish entitled, “Osmanlý Toplumunda Kadýn ve Aile (Women and Family in Ottoman Society).” Later on I began thinking about writing a book on Ottoman women in English-not an academic work, but a book giving a general overview that would appeal to any Western reader interested in the subject of women. Again, I rolled up my sleeves and set to work. As the book took form, so did my concept of how the book should be illustrated. I wanted it to reflect the spirit of the Ottoman woman-the beauty and harmony and refinement of her life. Once Tughra Books (formerly The Light, Inc.) agreed to publish the book and the design concept was agreed upon, members of their graphics design department did an extraordinary job that eventually led to the book being a finalist for the 2008 PMA Benjamin Franklin Award in the category of cover design/large format.

My book was published under the title “Ottoman Women: Myth and Reality” at the end of 2007. In the spring of 2008 I went on a book promotion tour in some major US cities: Los Angeles, New York, Washington D.C., Atlanta, Pittsburg, Rochester and Newark. The people I met and spoke to-men and women, young and old, American and Turkish, Muslim and non-Muslim-all responded positively to the book. Many were surprised to learn about the high social status of Ottoman women, particularly about their legal rights. Some, young Turks in particular, were thankful that the myth of the harem was finally being challenged. Almost all commented on the beautiful design of the book. The highlight of the tour occurred on the evening of the annual PMA publishing awards dinner in Los Angeles. That night my long journey of discovery in regard to Ottoman women was crowned when my book won the PMA Benjamin Franklin publishing award in the category of history/politics.

As a final comment, I would like to mention the great contribution to the book of my now deceased son, Sahin Sancar. He was with me every step of the way, from the signing of the contract with my publisher to the final touches in the design. He was a beautiful person and he contributed greatly to the beauty of the book. May he live eternally in beauty and light.

You would have thought them awake though they were asleep. We caused them to turn over to the right and the left, and their dog lay outstretching its two forelegs on the threshold. Had you come upon them unprepared, you would certainly have turned away from them in flight, and would certainly have been filled with awe of them. (Kahf 18:18)

Religion involves abstract concepts, including the belief in a Supreme Being that can intervene in human affairs. Such intervention can take the form of divine communication, which in its written form becomes scripture, the holy word that exceeds in quality and wisdom the literary achievements of mortal writers. These writings outline basic beliefs, and provide counsel that give humans certain guidance as they pursue their mortal pilgrimage in an uncertain world. Besides their profound impact on individuals, these guidelines help to form, and even transform, cultural and behavioral patterns that unify group thinking and social structure, that influence legal codes, that shape educational programs, and that influence life in innumerable ways. Religion, with its reliance on faith in the unseen, seems to clash with the scientific method, with its insistence on empirical data, on proof. Yet no such clash exists in true religion, which embraces all truth, visible or invisible, from whatever source. Faith and science, then, are merely different ways of knowing, two useful means of discerning truth.

Science and religion are so intertwined that some church names announce the connection: Church of Scientology, and Church of Christ, Scientist. Some of the great scientists do not feel there is a science-only limit on their research, and perceive themselves as much more than narrowly-focused scholars. For example, Dr. Francis H. C. Crick (1916–2004), the co-discoverer of the current DNA double helix model, researched the human spirit;¹ Dr. Henry D. Eyring (1901–1981), world famous for his work on reaction rates in chemistry, saw no conflict between authentic religion and accurate science.² These and innumerable scientists have affirmed belief in the existence of the human spirit and life after death.

The claim that the Holy Qur’an is scripture sent by the Creator Himself should be easily verifiable in any stage of human civilization, according to the degree of knowledge a society has at a specific time. Muslims believe that the Qur’an is the last and final revelation of God, the miracle of miracles. It is the ultimate book of guidance and warning for the whole of humanity, a merciful message for mankind sent by God through the Prophet Muhammad (may peace be upon him). Therefore, Muslims critically investigate the veracity of its claims, and analyze them scientifically; they find every aspect of it to be true according to well established scientific facts. It is pertinent to mention that we are only talking about well-established scientific facts, not theories or hypotheses, which are numerous and prone to change.³ Modern humans, however, too often have sold themselves short by limiting the quest for truth to empirical logic and reason, by granting science supremacy over scripture. This is not to say that the scientific quest is fruitless, simply that it is unduly limited. Islam has made reason the ultimate judge in everything; in the Qur’an, God links disbelief to the refusal to use reason: “Those who disbelieve simply do not use their reason and neither do they understand” (Baqara 2:171). Reason and understanding, then, are meant to buttress belief, to fortify faith. Otherwise, one incurs the merited displeasure of God, who not only compares the disbeliever to one “who hears the sounds of a call but does not distinguish any word or idea,” but also teaches that to converse with such a person “is like talking to the deaf, dumb, and blind” (Baqara 2:171). In the Holy Qur’an, God calls upon humans to look into the universe and discover its construction and structure. He commands them to do so in the conviction that their investigation of the organization of the universe will lead them to the discovery of God and His Unity: “In the creation of the heavens and the earth, in the succession of day and night, in the phenomena of ships sailing across the seas with goods for the welfare of human beings, in the fall of rain water from sky to quicken a dead earth, in populating the earth with all species of animals, in ordering of winds and clouds between sky and earth – in all these there are signs and pieces of evidence for those who reason” (Baqara 2:164).

According to the Qur’an, any scripture claiming to be a divine revelation must also be acceptable on the strength of its own reason and logic. The Qur’an is not a book of science but one of signs (each verse in the Qur’an is called aayaat which also means “sign”). Nevertheless, it conveys scientific knowledge; of the 6,000 or more verses in the Qur’an, over 1,000 of them deal with core scientific facts. For example, Anbiya 21:30 suggests that the discovery of an expanding universe, commonly called the Big Bang theory, was revealed by illuminating inspiration long before it was discovered by such scientific luminaries as Edwin Hubble and Alan Guth: “Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of Creation), before We clove them asunder?” The Holy Qur’an is full of scientific explications, including tantalizing intellectual nuggets that describe the spherical nature of planets, the nature of their orbits, human embryology, and the fundamental role water plays in life on planet Earth.⁴

In this article, we would like to point out a yet another scientific secret that apparently has not been analyzed by Qur’anic scholars. The verse with which this article begins (Kahf 18:18) invites discussion of two important topics that are of interest to modern physicians and others: hibernation, and the prevention of bedsores that may afflict humans during times of extended immobility, as in hibernation or serious paralytic or other illness. In the Qur’anic story of the “people of the cave,” two signs appear: an instance of long-term sleep (hibernation) and a simple method to prevent bedsores.

The chapter state that a small group of youth, believers in One God who were fleeing their own family for fear of persecution, took refuge, and sought divine grace in a large remote cave, for which they are known as the “people of the cave.” They were overtaken by sleep in the cave, which was away from sunlight and is mentioned as one of the Signs of God.

These youth slept in the cave with their dog for an exceptionally long time (309 years according to the verse 18:25), during their slumber their physical position was periodically changed, and the cave was away from direct sunlight.

You would have seen the sun, when it rose, moving away from their Cave to the right, and when it set, turning away from them to the left, while they lay in a spacious hollow in the Cave. That was one of God’s signs. (Kahf 18:17)

Let us now discuss these topics: the hibernation or a state of sleep in which they thought they were awake-a hypnogogic state, the repeated turning over, and the avoidance of sunlight in the cave. First, let us examine hibernation, which is defined as a state in which mammals, and some non-mammals, experience depressed metabolic activity characterized by exceptionally slow breathing and lower body temperature during an extended period of inactivity. A means of rest and energy conservation, hibernation reduces the need for food by relying on fats already present in the body itself. Bears are perhaps best known for their hibernation during winter, when food is more difficult to acquire, but squirrels, bats and rodents also hibernate. The Common Poorwill, a bird found in North America, hibernates, as does the Western Diamondback rattlesnake, and the Dwarf Lemur, which hibernates more than half the year (sometimes in warm temperatures). It should be noted that in the Qur’an the hibernation is described as a hypnogogic state, a state when a person believes that he or she is kind of awake.

Scientists and others are currently intrigued by the potential that hibernation offers to humans. Could induced hibernation save a seriously injured person until appropriate medical help arrives? Could hibernation reduce the demands on the heart and other organs of seriously ill patients? Could life be extended through this means? Would persons suffering from clinical depression benefit from some “time off” with no stress? What about astronauts, who would benefit from hibernation during long flights to distant locations in space?⁵ The Qur’an seems to suggest the possibility of space travel, as allowed by God: “O company of jinn and men, if you have power to penetrate (all) regions of the heavens and the earth; then penetrate (them)! You will never penetrate them save with (Our) sanction. Then, which of the favors of your Lord will you deny?” (Rahman 55:33–34)

Is there any evidence of human hibernation in recent years?

Of course, the story of the believers mentioned in the Qur’an relates to a miracle that occurred long ago and it is mentioned to show the power of belief, and as one of the small signs denoting God’s existence and His mercy. However, documented occurrences of human hibernation in recent years have been highly publicized.

For instance, in 1991, Brittany Eichelberger, a West Virginia three-year-old, was rescued from a late December snowdrift, on a night when temperatures fell to –3 C. She survived, lost only a portion of one toe, and suffered a little from a weak arm and some minor pneumonia. A decade later, thirteen-month-old toddler Erika Nordby seemed to have frozen to death after crawling into the cold one night in Edmonton, Canada in February 2001. Although clinically dead, she came back after serious treatment by doctors who dealt with frostbite issues and were astounded to find that she suffered no major brain or other physical injuries that would be expected for one who had been outside for perhaps three to four hours. Although the brain had been deprived of oxygen for an extended time period, apparently the decreased body temperature and the resultant metabolism slowdown reduced the need for normal brain activity and blood flow. These “miracles” have prompted increased interest in whether similar miracles could be intentionally performed to prolong life. Karlee Kosolofski, a two-year-old, survived a six-hour ordeal in Rouleau, Saskatchewan, Canada on a night so cold (–22 C) that her body temperature plummeted to a documented 14.16 C (which placed her in the Guinness Book of World Records). A physician who helped her survive likened her badly-frozen legs to ice blocks. She lost a leg, had another severely scarred, and required grafts and surgeries. Ironically, Krista Rempel, the paramedic who was first on the scene in Rouleau later arrived first in Edmonton, to rescue Erika Nordby.⁶

To religious observers aware of the dual-rescue “coincidence,” it seemed apparent that the same paramedic was assigned to serve by God again to witness another miracle.

Cryogenics, which deals with the changes in materials when frozen, has helped humans (including astronauts and heart patients) by improving materials that help propel spacecrafts or that make open heart surgery safer. But what about the branch of cryogenics called cryonics, which deals directly with people, specifically frozen people? Could people be intentionally frozen until specialized help arrives within a few hours? What about within a few decades? Could patients be placed in suspended animation until a surgical procedure is improved or until genetic engineering becomes more advanced? So far, cryonicists have not succeeded in freezing and then reviving humans.

Hibernation induction (inducement) triggers (HIT)

Scientists have good reason to hope that induced hibernation can work on humans because it has worked on animals. For example, when HIT-hibernation induction (inducement) trigger-is extracted from the blood of a hibernating squirrel in winter and injected into an active squirrel in the spring, this second squirrel goes into hibernation. HIT can even be shown to induced short-term hibernation in a monkey, which normally does not hibernate.⁷ HIT, which a bear’s body releases when the temperature decreases, is thought be a type of opiate that is similar to morphine in its chemical makeup (http://www.sciencemadesimple.com/animals.html). Could HIT help terminally ill patients, such as cancer patients who take morphine? Could it lengthen the time that animal or human organs can remain independent in transplant operations? Studies have shown that a synthetic substitute called DADLE, can dramatically “increase the time animal organs can survive in the laboratory from 8 hours to 46 hours by using an opiate-like compound in combination with a preservation method that keeps a number of organs from the same donor animal linked with connecting veins.”⁸

In the Qur’an we do not find mention of the hibernation inducing agents that may be present in the cave, but it is intriguing to consider that various kinds of gases, including carbon monoxide and hydrogen sulfide, are found in dark caves. Called oxygen-mimetic gases, these have a molecular similarity to oxygen. Because they mimic oxygen in their binding capacity, these gases can inhibit the body’s capacity to utilize oxygen (known as oxidative phosphorylation). This inhibition is important because it can reduce metabolic activity to the point that a state like sleep or even hibernation can ensue. Later, revival occurs as organisms are again placed in regular air. The cave story in the Qur’an suggests that the cave was intentionally deprived of sunlight and kept cool.

With regard to the second sign, the Holy Qur’an mentions a state of “a very long sleep” in a group of believers and their dog. One of the most interesting aspects of this miraculous sleep is that God says, “We caused them to turn over to the right and the left.” As any health care professional is well aware, a human being cannot lie down on a bed or on the ground for a long time without developing bedsores unless they change positions periodically. It is continual, unrelenting pressure that damages skin and other tissue and causes bedsores (pressure sores), especially when this pressure is applied to areas of skin that cover areas in which bones or cartilage are prominent. The parallel between the modern remedy for bedsores and the universal wisdom of the Qur’an is impressive.

There are numerous secrets in the Qur’an that we see the world has ignored due to apathy, ignorance, or arrogance. Muslims, as well as others who seek for truth wherever it exists, would do well to pay closer attention to the Qur’an and to the aayaat or signs of God. As this article demonstrates, faith complements science at its best, and true science becomes a subset of true religion. Together, the two function more like an intertwined double-helix in DNA than like two geometric rays pointed in different directions.

Notes

1. See Astonishing Hypothesis: The Scientific Search for the Soul, 1994.

2. See The Faith of a Scientist, 1969.

3. See Thomas S. Kuhn, The Structure of Scientific Revolutions,1962.

4. These and many other subjects have been explored by many authors-notably Dr. Maurice Bucaille, The Bible, the Qu’ran and Science: The Holy Scriptures Examined in the Light of Modern Knowledge (1990), but also by such scholars as A. Abd-Allah, The Qur’an, Knowledge, and Science (USC-MSA Compendium of Muslim Texts. University of Soutern California. Internet. <http://www.usc.edu/dept/MSA/quran/scislam.html>. Accessed 30 May 2008.), and Dr. Zakir Adbul Karim Naik, Qur’an and Modern Science – Compatible or Incompatible? (2003; see also http://www.irf.net/irf/drzakirnaik/dznindex.htm (download of text), http://www.irf.net/irf/ drzakirnaik/index.htm, and http://www.islamicvoice.com/may.2000/religion.htm).

5. Tariq Malik, “A Sleepy Science: Will Humans Hibernate Their Way Through Space?”, Science 12 October 2004. Internet. http://www.space.com/scienceastronomy/ scitues_hibernation_041012.html.

6. CBC News Online, “Hypothermia.” Indepth: Health. 16 July 2004. Internet. http://www.cbc.ca/news/background/health/hypothermia.html. See also, Robert Roy Britt, “New Hibernation Technique Might Work on Humans.” 21 April 2005. Internet. http://www.livescience.com/health/050421_hibernation.html, John Harlow, “Race to be first to ‘hibernate’ human beings.” The Sunday Times. TimesOnline. 27 May 2007. http://www.timesonline.co.uk/tol/news/uk/science/article1845294.ece

7. Great Moments in Science, ABC, http://www.abc.net.au/science/k2/moments/s1038546.htm.

8. (Neil Swan, “Hibernation-Triggering Opioid Extends Life of Organs for Transplantation.” NIDA Notes, Research Advances. Vol. 11, no. 1 Jan–Feb. 1996, See also Chien, S.; Oeltgen, P.R.; Diana, J.N.; Salley, R.K.; and Su, T.-P. Extension of tissue survival time in multiorgan block preparation with a delta opioid DADLE. Journal of Thoracic and Cardiovascular Surgery 107:965–67, 1994; Oeltgen, P.R.; Horton, N.D.; Bolling, S.F.; and Su, T.-P. Extended lung preservation with the use of hibernation trigger factors. Annals of Thoracic Surgery; Oeltgen, P.R.; Nuchols, P.A.; Nilekani, S.P.; Spurrier, W.A.; and Su, T.-P. Further studies on opioids and hibernation: Delta opioid receptor ligand selectively induced hibernation in summer-active ground squirrels. Life Sciences 43:1565–1574, 1988; Charles F. Schwartz, MD, Anthony J. Georges, MD, Marsha A. Gallagher, Le Yu, Kenneth S. Kilgore, PhD, Steven F. Bolling, MD, “Delta opioid receptors and low temperature myocardial protection.” Annals of Thoracic Surgery. 1999;68:2089–2092. Internet. http://ats.ctsnetjournals.org/cgi/content/abstract/68/6/2089.

I remember Karen Armstrong at the Islamophobia conference in Istanbul, telling us how Americans rushed to the bookstores after the notorious 9/11 events and swept the books they could find on Islam off the shelves, including her own. A Prophet for Our Time holds a critical ground, as attention turns to Islam and the Prophet with every scandalous event, whenever certain persons with “Arabic names” are engaged in violent acts, or some impudent remark or drawing to offend Muslims comes up in the West. Unfortunately, shock waves seem bound to keep coming, for as long as we wait for them to awaken us to the necessity of making an attempt to understand the “other.” As for Armstrong, this is what her efforts are all about: not only understanding the other, but also learning to respect them in order to live in a peaceful world.

A Prophet for Our Time is not a first. In fact, Armstrong published her earlier study Muhammad: A Biography of the Prophet in 1991, ten years before 9/11. Armstrong had seen that Western people were in no position to revise their negative impression of the Prophet. She writes that Western culture has a long history of Islamophobia that dates back to the Crusades, and that Christian monks of the twelfth century in Europe insistently defamed him. In her own words, “This distorted version of the Prophet’s life became one of the received ideas of the West, and Western people have always found it difficult to see Muhammad in a more objective light.” After 9/11, things got worse as some sectors of the Western media continued this tradition of hostility, and went so far as to make provoking insults. Her response in the face of this unfair attitude is virtually her mission statement on writing about the Prophet:

“We can no longer afford to indulge this type of bigotry, because it is a gift to extremists who can use such statements to ‘prove’ that the Western world is indeed engaged on a new crusade against the Islamic world. Muhammad was not a man of violence. We must approach his life in a balanced way, in order to appreciate his considerable achievements…”

A Prophet for Our Time is a short biography, but not in the classical sense. The author informs the reader about the culture and conditions of the time, with the awareness of addressing a Western audience. As the events unfold, the book focuses on different aspects of the Prophet’s life such as the underlying reasons behind his wars, marriages, and so forth. We have a portrait of a decent person who made certain decisions and acted in a certain way for fair and understandable reasons. Rather than a holy figure, we are presented with a moral and social reformer who, in the face of a new situation, falls into a deep trance and then comes up with what he “believes” to be revelations to settle the issue. It should be noted that the overall narration reflects in many ways the tradition of Orientalist scholarship in which elements of Islam are explained by reference to the pre-Islamic society of the Arabian peninsula.

Here, one cannot help but remember Said Nursi challenging the critics of the Prophet. He wrote that if a person claims to bring messages from God, he is either telling the truth, or is the greatest liar. What we see in A Prophet for Our Time however, is an attempt to find a position in between. A comment in The Economist about the earlier biography summarizes the author’s stance: “respectful without being reverential…”

The Muslim audience may find the book a bit disappointing. In fact, the book has various points on which Muslims will agree, beg to differ, oppose, and even find offensive. Take the Prophet’s marriages for instance. They are explained in quite an agreeable way. However, Muslim scholars reject the account of the Prophet’s marriage to Zaynab as given in the book. Muslims believe that God Almighty willed people to understand that an adopted son (Zayd) was not like a real son, and the revelation about this marriage simply shattered a pre-Islamic taboo. Although the book notes this dimension, it rather makes the case sound like a love affair. At this point, we had better turn our attention to the sources of the book.

Some Western critics praise A Prophet for Our Time for being based on early Islamic sources such as Tabari and Ibn Ishaq. However, those who are familiar with Islamic studies know that the significance of these scholars of the early period was their compilation and recording of verbal reports which varied in reliability. Their works provided precious material for the next generation’s scholars, like Bukhari and others, who meticulously refined these reports and included the authenticated ones in their books. However, Orientalist researchers have felt very easy about referring to the early period compilations, taking the weak and unauthenticated reports as true, and rationalizing everything in their own way. Thus, most of the narrations from Tabari and Ibn Ishaq in A Prophet for Our Time are actually taken from just such an commentary by Alfred Guillaume.

The gharaniq issue can be given an as example. A Prophet for Our Time repeats the claim that the Prophet did not at first condemn the worship of the cult of the three gharaniq-the idols which pagans believed to be the three “daughters” of God. Different Muslim academics have indicated why such claims are impossible, so it will suffice to draw attention to a simple fact. Belief in one God, with absolute rejection of any idols, daughters, or sons to be ascribed to Him, was essential in Islam from the very beginning: the first martyrs of Islam, Sumayya and Yaser, preferred to die than to accept the idols of the Quraysh.

A Prophet for Our Time useful book from different aspects. Above all, Armstrong’s powerful language is especially commendable for its success in reflecting the author’s positive approach and dedication to mutual understanding between members of different faiths and to promoting a sense of “compassion” across the world. In this regard, Muslims as well as non-Muslims should respond to her call with their support. With due respect to her decent cause, I would still encourage those who would like to learn more about the Prophet to look for publications that are based on more authentic sources of Qur’anic exegesis and Traditions, and to be cautious about information derived from other sources that simply narrates narrations without any filters of authenticity.

Korkut Altay is a staff editor for The Fountain.

The Aral crisis is the best example of an ecological problem with serious social and economic consequences, directly or indirectly connected with all the states of Central Asia. The critical situation caused by the Aral Sea drying off was the result of agrarian economy tendency on the basis of irrigated agriculture development and volume growth of irrevocable water consumption for irrigation.

The Aral Sea was once the fourth biggest inland sea of the world, located between Kazakhstan and Uzbekistan (formerly in the Soviet Union). It moderated the inland climate for many centuries through water evaporation, which gave life to the surrounding deserts of Central Asia. The Aral Sea also was inhabited by more than one hundred fish species and supported productive fishing industries. Some fifty years ago the Aral Sea was surrounded by prosperous fishing towns like Moynaq.

The water area of Aral has periodically expanded and contracted in the course of history. These changes have affected the climate and the state of the region and led to important migrations in history. In spite of the massive glacier melting in the North and South Pole because of global warming, which would be expected to increase the level of inland waters, the Aral is rapidly losing its water. Because of poor environmental planning and the negligence of humans, the Aral Sea is now dying and according to the experts it will disappear in less than ten years.

The Aral Sea started to dry off in the early twentieth century. In 1918 Lenin decided that the only two water supplies of the Aral, the River Amu and the River Syr should be diverted for irrigation of the desert to increase land for agriculture. The idea was to boost agriculture, and this worked for a short period of time. The Soviets or Uzbekistan became the world’s largest exporter of cotton, which they referred to as white gold. The area of irrigated lands increased from 3 million hectares to 8 million. The population of the region increased from 7 million (1940) to 50 million (2000). At the initial stage of this project which seemed a brilliant idea at first sight, the irrigated land built up the economy of the Central Asian Soviet States and produced millions of jobs. Although, the result of the project was brief joy and success, the price of poor planning turned out to be by far too high.

First of all, the government had decided to grow cotton in a desert terrain. Cotton farming requires lots of water, which would not occur naturally in the desert. They also increased the production of other crops like water melons, cereal, and rice. Diverting the rivers cut the supply to the Aral Sea, and due to evaporation, it began to shrink. The first irrigation canals were initiated in the 1930s; however, these canals were poorly built, extremely inefficient, and wasted more than 50% of the water. Even today in Uzbekistan only 12% of canals are leakproof. The level of the sea has gone down constantly ever since; in the 1960s it became obvious that the sea level was falling; there was an average 20cm fall per year until the 1970s, when the fall became 50–60cm a year, and now it is 80–90cm a year. Especially in the period of 1960–1980 the diversion of water doubled, which reflected on cotton cropping as much as on the decreasing sea level.

The loss of water exposed the salty sea bed in the Southern Aral. Dust storms spread salty soil into the irrigated areas. Farmers tried to fight against salt contamination by flushing the soil with large volumes of water, which makes its way back to the sea. In addition, farmers used high levels of pesticides and fertilizers to increase the efficiency of crop production. However, these chemicals leave traces of nitrogen and other salts in high amounts in the soil. By flushing the soil with water to reduce salt levels, pesticides and fertilizers were also washed out and further polluted the sea.

Even more unsettling is that the Soviet government knew that they would lose the Aral Sea; in 1968 an expert said “it is obvious to everyone that the evaporation of the Aral Sea is inevitable”; and they also knew that fishing would be hit but the sad fact is that the government saw the Aral as an “error of nature.” The consequences of cutting the Aral’s water supplies and the irrigation of the desert were the beginnings of serious ecological and social problems in the 1960s. The sea was lost to fishing and transportation. This business of “killing nature” has not only affected the people living in the immediate vicinity of the sea. They did lose their jobs and they had to restart their lives, but the whole environment was affected too. Loss of water caused an increase in the overall salinity of the sea. Besides that, the bed of the sea, which held toxic chemicals and pesticides, was now revealed. The local drinking water is hence contaminated. The Aral was once the habitat of more than 120 unique species; now it has only thirty-eight. Being a heat reservoir, it had a cooling effect on the environment, but now the temperature can go above 120 degrees, winters still being harsh. Poisonous dust and salt storms take their toll. Infant mortality, tuberculosis, cancer and lung disease are thirty times higher than normal levels because the water is contaminated by fertilizers, pesticides and salt.

Currently the sea has lost more than 60% of its surface area and more than 80% of its volume; as of 2004 the salinity is 45g/l, normal value being 10g/l. While shrinking, it has split into two lakes, the North and South Aral Seas, now 95 miles away from Moynaq, leaving vast areas of salty desert behind. A BBC reporter said, “What appears to be snow on the seabed is really salt. The winds blow this as far as the Himalayas. The children of Moynaq have made a playground out of the wrecks of ships which might have provided food and a future for them.” The drying out of the Aral may lead to even more serious consequences in future if measures are not taken soon. First, increased temperatures may lead to the degradation of mountain glaciers. This could be highly dangerous for the region because the glaciers feed the River Amu and River Syr, and they are the only remaining storage for the supply of fresh water and moisture. Second, the Aral’s sea bed emits massive amounts of salt and dust into the atmosphere. Polluted air is carried over the area by a powerful air stream. Traces of pesticides and salt from the Aral region are now found in the blood of penguins in Antarctica. Moreover, the pollution affects areas thousands of miles away, such as the glaciers of Greenland and the forests of Norway.

In 2003 Kazakhstan decided to make this split permanent by building a dam (Kokaral Dike) between the northern and southern parts. The restoration effort focuses on the Northern Aral which is small and less polluted. This seals the fate of the Southern Aral, and is synonymous with its vanishing. The northern water supply, the River Syr has been restored and diverted back into the sea. Although it will not be the same again for sure, planners think that fishing will be rescued and the North Aral Sea will stabilize the climate by smoothing out the high and low temperature extremes and increasing rainfall. The efforts have helped to lower the salinity level which has even allowed the reintroduction of fishing in this area. The result is surprisingly encouraging. There are other proposals like diverting the Volga, Ob, and Irtysh rivers but this would be very costly and could cause yet another catastrophe.

This story has everything in it. Humans who disregard the ecosystem takes the gift in nature for granted. As we can see, however, nature is not infinite and it is breakable. Hundreds of years may pass until the region completely recovers. The magnitude of the disaster is comparable in scope to those of Hiroshima and Nagasaki, and might be even worse. This is a great example of short-term greed and ill-guided economic moves disregarding the whole ecosystem and bringing consequences which have to be dealt with in the long run. In this particular case, there could have been other ways to avoid the damaging decision to cut the water supply of the lake fully, such as relying on a different type of crop which requires less water, or making more efficient use of water, and so on.

This disaster is a single example of the type of global catastrophe we might encounter again in the future. This being so it should be kept in mind when we think of our future. A lot of the damage humankind causes might still be avoided if we act firmly and quickly. This is not just necessary for our grandchildren or our children but even for our own generation since the consequences of ecological destruction are being seen more rapidly now. The widely known global warming cannot be belittled, and, as the Aral Sea example might have taught us, the consequences can be terrible. It is likely that more such unpredicted events will afflict us. Added to this, there are water pollution, deforestation, and the destruction of wet-lands. Every day we hear or read about these consequences of negligence and greed. But these geographical features are all in perfect harmony, and we cannot rudely and unthinkingly destroy them. As Lester Brown comments, “Previous generations have always been anxious about the future, but we are the first who decide if the Earth inherited by our children will be inhabited.”

Timur Ceylan is an expert engineer at AMD Technologies, San Francisco.

References

• National report: “On the environment state and use of natural resources in the Republic of Uzbekistan.” State Committee on Nature Protection of Uzbekistan. Tashkent, 1998.
• K.Isentaev. “Geological structure and perspectives of oil and gas reserves of the Aral Sea.” Workshop report. Almaty, 1997.
• Ministerial conference of Central Asia. “Assessment of the environment.” Aarhus, Denmark, 1998.
• J. Mahambetova. Non-government union. “Aral tenizi.” Aralsk, 1999.

How would you comment on the Qur’anic verses “You alone do we worship . . .” (Fatiha 1:5) and “This is the Book: there is no doubt about it. A perfect guidance for the God-revering, pious, who keep their duty to God” (Baqara 2:2).?

In this phrase, the object pronoun “You alone” (iyyaka) is placed before the predicate. This implies a very subtle point: “O God, we wholeheartedly proclaim, acknowledge, and confess that it is only You, and none but You that we turn to, bow before, and seek comfort in. We believe that by Your side alone we can attain serenity and peace.” Another point to note here is the tense; instead of abada, which is the past tense, in this verse na’budu is used for “worship”, the same root in the present. In the past, abada connotes “we did, we made, we performed, etc.” Such a tone, however, would in a way be contrary to the nature of worship, for it sounds like an accomplishment, which implies pride, as if the worshipper fulfilled something all by himself or herself.

The present tense form of na’budu implies that the task is not yet finished, which renders such a misinterpretation impossible. Meaning “we worship,” na’budu refers to the intention and determination to acknowledge the eternal impotence and poverty of humankind before His Presence. This can also be paraphrased as follows, “O Lord! I am determined that I will not sacrifice my freedom to anyone but You and I will not fall in humiliation before anyone or anything. I turn to You fully intent on servanthood and worship; my eyes are fixed upon You and no other. I am filled with a desire for submission and prayer. Resolute to distance myself from anything other than You, I wish to always stand opposed to all that You do not like or want. My intention is my greatest worship; I hope that You will accept my intention as my worship. I plead for Your favor, not in proportion to the number of things that I have done, but to those I have intended to do.”

In this phrase, na’budu, “we worship,” also emphasizes that the worshipper is not alone with such thoughts. Hoping that all others are thinking in the same vein, the worshipper proclaims, “In making this request, I am in full concord with all my fellow worshippers.” Through such an indisputable alliance, the worshipper is empowered with confirmation and testimony, and thus he or she turns to the presence of the Almighty Lord Who meets all needs. In this manner, they can relieve themselves of evil involuntary thoughts, and they can enact a complete form of worship toward the Perfect Divinity.

Perfect guidance

This is the Book: there is no doubt about it. A perfect guidance for the God-revering, pious, who keep their duty to God. (Baqara 2:2)

“Guidance,” in this verse is in the infinitive form. Since the infinitive is a verb form, like in other languages, in Arabic it expresses action and engagement; therefore, it implies that individuals cannot find guidance, or, ultimately, the main goal to which it leads, without having exerted any effort. The word also ends with a tanween (indefinite noun-ending with letter nun); a rule in Arabic grammar suggests that if a concept is used in the indefinite/unconditional form, then its perfect meaning is intended. Therefore, there is no doubt that this book is a transcending divine guidance for the pious. It is perfect guidance for the pious, as it is they who are free from the slightest skepticism, and it is they who are ready to comply with both the injunctions of faith (sharia al-garra) and the principles that are in effect in nature (sharia al-fitriyya). The pious are disposed to acknowledge the truth, and since they are not prejudiced, such perfect guidance can be viable for them alone (with the above-mentioned condition that they have to exert effort).

Nevertheless, there is another use of “guidance” at the end of the same page in the Qur’an in the following verse: “Those (illustrious ones) stand on the true guidance from their Lord” (2:5). Here “guidance” is in the form of a verbal noun (while the infinitive form implies human responsibility, the verbal noun is God’s creation). That is, it is a kind of actual guidance God bestows upon His servants, whomever He will, without the intervention of any cause-effect relationship. As far as we can deduce from the conditional in “for the God-revering, pious,” how one attains such guidance is by attaining a true level of piety. Faith and knowledge of God are the first level of ascending on this path, the last being the pleasure of God Almighty. Finally, as clearly expressed in the verse, only those who can live up to such guidance will attain salvation.

It can be derived from the context of this last verse that guidance is dependent upon God’s having created it. However, the behavior and preferences adopted through the exercise of free will are necessary if such guidance is to ensure safety and comfort in this world and if it is to become a means of salvation in the hereafter for humankind.

To conclude, the first “guidance” is a cause and the second is a blissfully granted result. Both are an answer to the prayer of “Guide us to the straight path” in Fatiha (1:7), while serving as guidelines for those on the road.

Note: See Nursi, The Words, Twenty-Sixth word, Sixth Way, for an explanation on verbal noun and infinitive in Arabic grammar.