We live in a world full of technological devices, instruments and machines. Even if we buy them from good retailers, our cars we use to commute, or our CD-players and nowadays the mp3-players we use to listen to music one day break down, and eventually we change them. Can you imagine a TV which never gets old and can be used forever? The answer is obviously no. But we human beings have a miraculous system that always repairs itself-a system called DNA Repair. The proteins which are produced using DNA as a template, are also used to repair DNA when necessary. Before going into details of DNA repair, let us look at what DNA is, what DNA damage is, and how it occurs.

DNA (deoxyribonucleic acid) is one of four major macromolecules (the others being carbohydrates, lipids, and proteins) that constitute living things. DNA mainly contains genetic information encoded by a combination of four different DNA building blocks, nucleotides, to produce proteins. These proteins in turn play a role in cellular reactions. Genetic material is faithfully copied and passed on from generation to generation, perpetuating the characteristics of the parent and providing children with the information necessary for existence. Our sex, most of our personalities, as well as physical traits (eye color, hair color) are dependent on DNA as a part of the biological order established in our body. Moreover, even aging is a result of the shortening of the packed DNA (chromosome) through time. DNA is crucial for our body, but having such a unique molecule can come at a cost. In particular, cancer and many other disorders are thought to be caused by a lack of proper DNA-handling in cells, due to a defect in DNA repair.

DNA is a fairly stable molecule made up of two strands. Along each individual there are covalent bonds which hold sugar and phosphates together, and the two complementary strands of DNA are bound by hydrogen bonds. But, are these bonds strong enough? Are they unbreakable? To be able to function properly is DNA ever in need of maintenance? Like everything in this world, DNA too can be fragile in extreme conditions (Figure 1). Physical or chemical agents that might cause changes in DNA are commonly known as DNA-damaging agents or mutagens. Mutagens can be either endogenous (like free radicals which are produced from normal metabolic byproducts) or exogenous (like UV radiation or some toxic food chemicals). In addition, DNA can be damaged when synthesizing itself before cell division. These changes may be caused by enzymatic errors or mis-incorporation of nucleotides. Studies have shown that DNA damage, due to environmental factors and normal metabolic processes inside the cell, occurs at a rate of 1,000 to 1,000,000 molecular lesions per cell per day. While this constitutes only 0.000165% of the human genome’s approximately 6 billion bases (3 billion base pairs), unrepaired lesions in critical genes (such as tumor suppressor genes) can impede a cell’s ability to carry out its function and appreciably increase the likelihood of cancer formation.

Although there are many ways that DNA can be damaged, we are equipped with DNA repair mechanisms that can reverse the process. As soon as damage occurs to the DNA, it is detected by sensor proteins. These proteins scan the DNA all the time for any bulges or breaks. Once damage is identified the proteins tag it and DNA repair is initiated. A second precaution against damage is provided by a process called DNA Damage Checkpoint (Figure 1). Once this has been activated, cell division is delayed or comes to a halt in order to prevent the change from being passed on to any new cells.

Damage can occur on a single strand or on both strands. Depending on where or how the damage has been introduced, we have different repair systems for each type of DNA damage (Figure 2). In figure 2 we can see the difference between the original, undamaged DNA and the damaged DNA. The DNA repair systems responsible for repairing different defects are also shown in the figure to give a better idea of different DNA repair systems. Of particular interest is the fact that there are more than 150 genes that have been identified to date as being related to DNA repair. When we consider the number of possible defects that can threaten the DNA, this number is surprisingly low in comparison to the total number of genes (~ 30,000 as estimated by the Consortium of the Human Genome Project). Related to that, research in recent years has started to show that the genes which are important for one particular type of DNA repair are in fact required for different repair systems too. When we think about the enormous number of defects introduced into the DNA as opposed to the very few number of proteins involved in DNA repair (as compared to the whole genome), we can easily appreciate the perfection of the system. To give an idea of how DNA is repaired a nucleotide excision repair is shown in figure 3. At the top of the figure, UV exposure causes damage to the DNA. After that, DNA repair is initiated and recognizes the damage. The proteins (represented by circles in different colors) which are responsible for the repair act one after another to bring the DNA back to its original, intact shape.

If damage in DNA is not repaired at all, then the cells with the damaged DNA are either eliminated via a process called apoptosis or mutation occurs. The term mutation refers to permanent changes in the DNA. Although most people assume mutations are harmful, they can be silent or even beneficial depending on the region of DNA in which they occur. In the worst case, when they are deleterious, they can cause many genetically related disorders as well as cancers (Table 1). In this table, we can see different disorders which are caused by lack of appropriate repair systems.

If the rate of DNA damage exceeds the capacity of the cell to repair it, the accumulation of errors can overwhelm the cell and might also result in premature aging. Biologically, aging is an irreversible state in which the cell no longer divides, and is a protective response to the shortening of the DNA ends (telomeres). The telomeres are long regions of repetitive DNA that undergo partial degradation each time a cell is divided. Aging in cells may serve as a functional alternative to apoptosis in cases where the physical presence of a cell is required by the organism, thus serving as a “last resort” mechanism to prevent a cell with damaged DNA from dividing inappropriately. Since inappropriate division might lead to cancer, the induction of aging and apoptosis is considered to be part of a strategy to protect against cancer.

On the other hand, there is an interesting example for researchers where we see a proficiency of DNA repair activity in an organism called deinococcus radiodurans, the most radiation-resistant organism known to date. Specifically, it exhibits a remarkable resistance to radioactivity (which in turn causes double strand breaks on DNA) most likely due to enhanced DNA repair.

In this article we have tried to answer the question of what DNA repair is, how it is regulated in the cells and what the results of a deficiency in DNA repair are. Studying wonders like the DNA of our biological system is a means of contemplation that leads us to deep reflection on the intricacies of the universe. But one question remains unanswered, how has DNA learned to repair itself?

Hasan Altinbasak is a researcher at the National Institutes of Health.

References

• Lodish H, Berk A., Matsudaira P, Kaiser CA, Krieger M, Scott MP, Zipursky SL, Darnell J. (2004). Molecular Biology of the Cell, p. 963. WH Freeman: New York, NY. 5th ed.
• A physical map of the human genome. The International Human Genome Mapping Consortium. Nature 409, 934–941 (15 February 2001)
• http://www.riken.jp/engn/r-world/info/release/tress/2005/050609_2/index.html
• Wood RD, Mitchell M, Lindahl T. Human DNA repair genes, 2005. Mutat Res. 2005 Sep 4;577(1-2):275-83.
• Tom Strachan, Andrew Read. 2003. Human Molecular Genetics. John Wiley & Sons Inc.
• http://bbrp.llnl.gov/repair/html/overview.html
• http://biology-pages.info

In the winter of 2007, I met Dr. Ayse Coskun at a Turkish Women’s Coffee Night at the Raindrop Foundation in Houston, Texas. I had been attending the Coffee Nights for a few months and mentioned to Dr Coskun that, while I enjoyed the social events, I found myself wanting to go deeper. I did not want to take classes exactly; instead, I wanted to do interfaith dialogue in an informal rather than an academic setting. Almost immediately Dr. Coskun suggested that we meet for lunch. We lunched together several times: an American Christian and a Turkish Muslim at an Asian-fusion restaurant with statues of Buddha as decoration! I was charmed by Dr. Coskun’s openness, humor, and obvious intellect. Ayse made me feel comfortable, and she seemed to enjoy me as much as I did her. God’s blessing was with us as we laughed and planned.

Ayse and I decided to contact women from diverse faith traditions to see if they might like to share our interest in learning about one another’s religious perspectives. We agreed that our group should be small (8-12 women) and consist, at least at first, of only people from Abrahamic traditions (to simplify matters). We also decided that our “experiment” would have a time limit (8 months, meeting 2 hours each month) so that those we invited would not have to make an indefinite commitment. To my shame, Ayse had to do all the inviting, because I knew only Presbyterians! Ayse invited another Muslim woman (new to Houston, but familiar with interfaith dialogue). She also invited a young Roman Catholic woman and a Conservative Jewish chaplain, who in turn invited another Jewish woman. Rounding out the group was a member of the Unity Church of Christianity and two others who had explored a variety of other traditions. Later a Quaker (Religious Society of Friends) seminary professor and another Roman Catholic joined us.

At our first meeting I experienced no awkwardness or hesitation. Each woman listened to the others with delight and respect. Our meeting did tend to be a bit chaotic, not because we were disorderly but because we were extremely curious. It was like wandering through a magical forest with a group of precocious children; everyone had unusual questions and surprising insights. (Fortunately Dr. Coskun would, after one of our diversions, gently but firmly coax us back to the topic at hand.)

Gradually we created an agenda, but even that was adjusted (or ignored) as situations drew us in different directions. For example, at first we began and closed our meetings with prayers offered by individuals who represented various traditions; we heard prayers in Hebrew, in Arabic, and from St. Francis and St. Augustine. In time however, while we still closed with prayer by an individual, we began to open our meetings with a unison prayer written by our Jewish chaplain (see sidebar), because it seemed to speak directly to what we were about.

Our agenda also began to include a time for sharing personal concerns, because we realized that we wanted to know one another as persons, not simply as “token” Jews, Presbyterians, etc. Therefore, when Dr. Coskun told us during a recent Personal Concerns Time (PCT) that she had to return to Turkey to help care for her ailing mother, we were able to respond immediately. We asked her to teach us a Turkish prayer for healing and promised to pray daily for her mother. It was during our PCT that the Jewish Chaplain told of bombing threats to her synagogue and a Catholic told of several instances of vandalism at her church. One of our group then volunteered to draft a letter as a basis for correspondence that might be sent to all places of worship that receive threats or damage. Often our Personal Concerns Time lasts only briefly; sometimes, as in the above cases, it leads to prayer and action.

The major portion of our meetings has consisted of sharing parts of our scriptures, giving overviews of our various faith traditions, or considering a specific issue from the point of view of our culture and faith. We have also laughed together, eaten together, and spent time exploring the kosher kitchens and touching the beautiful Torah scrolls at a synagogue. Most importantly, we have talked about topics that probably would not have been included in an academic setting. For example, the subject of our last meeting was “Mothers.” We first wrote down adjectives describing our own mothers and found that, despite our different cultures, many of our mothers could be described similarly: selfless, loving, forgiving, religious, and stoic amidst difficulty.

As we turned to what our various faith traditions had to say about mothers, most of us quoted from our scriptures. The Muslims pointed to the section of the Qur’an that dealt with justice, citing many passages about the high respect given to mothers in Islam, respect even above that given to fathers. Mothers (as well as fathers) are to be obeyed in all matters except when obedience would go against service to Allah or might bring harm to someone else. According to Muslim law, children are not to argue with or even say “oof” to a mother. Mothers (and sisters as well) are to be cared for financially by the eldest son. There are also rules governing the benevolent treatment of widows, orphans and stepmothers.

The Roman Catholics pointed to the importance of the Virgin Mary. Mary is considered to be not only the mother of Jesus but also the Queen of Heaven and, given Jesus’ instructions from the cross, the mother of all Christians: “Woman, behold your son; . . . Son, behold your mother” (John 19). While Catholics do not worship Mary, women, in particular, pray to her because Mary experienced the problems and pain of being a girl, a young mother, and a grieving mother, all the while being faithful to what God required of her.

Jewish contributions to the discussion included the law to “Honor your father and mother.” Depending upon how one interprets that law, it can be considered more strict or less strict than the Muslim “Obey your father and mother.” Jews stress the importance of “honoring” parents, even if the parents are abusive and cannot be “loved.” Many stories in Hebrew scripture extol good mothers (Moses’ mother who risked her life that her son might live (Exodus 2), and the mother in I Kings 3, who chose to give her child to another rather than have him cut in two. Many of the Jewish laws regarding the Sabbath apply only to men, because women are the keepers of the family and must be free to do unexpected chores if needed. Unfortunately, in recent years, Jewish comedians have made their mothers the object of jokes; damaging stereotypes have arisen from this practice.

While the Protestants hold Jesus’ mother in high esteem, they do not have the same special feelings about Mary as do Catholics. In general, the Protestants had less to add about mothers, except the household code in Ephesians 5, which is St. Paul’s list of reciprocal responsibilities for family members. The Protestants pointed out, however, that portions of the household code (“Wives, be subject to your husbands as to the Lord”) have been emphasized while other portions (“Husbands, love your wives, just as Christ loved the church and gave himself up for her.”) have been less emphasized, with the result that women (even wives and mothers) have often been devalued in Christian culture.

The above discussion was particularly pertinent to us women, but given that we added intimate stories about our own mothers and laughed (with a degree of sadness and shame) at the jokes about Jewish mothers, the session would probably have informed/entertained men as well. Our conversation went so long that we had to delete the Business portion of our meeting. And we all agreed that the talk of “Mothers” needed to be expanded to include religious perspectives on women in general. We are also eager to tackle topics such as “Weddings and Funerals,” “Art, Music, and Poetry,” and “Angels and Jinns.”

Early in our time together we decided to call ourselves WIN (Women’s Interfaith Network). As well as describing what we hope to be, the acronym is appropriate because we feel like we are “winners” already, having enjoyed one another these past months. We will probably never completely understand one another’s faith or customs, but we have come to appreciate and trust one another. Perhaps appreciation and trust is even more important than understanding because, while the latter connotes mainly an intellectual connection, the former implies that one sees the reflection of God in the other. For myself, I now even see the others differently in a physical sense: the younger women seem more beautiful, even radiant; and the older women seem both softer and stronger. All have become persons I admire, and I thank God for the blessing of their good and energetic presences in the world.

Before the end of our committed time, several have expressed an interest in continuing and expanding the group. In fact, even before our experiment was half over, several wanted to add friends-an indication of how valuable and enriching we think WIN has been. We have begun work on Mission and Vision Statements and are brain-storming about how best to proceed. As WIN members have offered their ideas, I have begun to see how our special relationship might benefit the community around us. I have also begun to understand in a tangible way that, while I often pray for peace in the larger world, God’s will towards that goal includes small efforts of people like those in WIN, joining to live out peace on a local level.

Truly, both as a group and as individual women, WIN has been God’s special blessing to me.

“Borei Ha’ Olam, Creator of the stars, sun and moon,

“We are mindful of Your world and our responsibilities to it. Bless all who gather here today that we might become leaders of change and visionaries of human rights and freedom. Sustain us with courage and endurance that we may sustain one another. Renew our hopes and heal our wounds.

“Compassionate and merciful God, may the joy and celebration of this occasion remain as a source of inspiration and dedication to pursue higher ideals for many years to come. We seek Your guidance so that we might have the courage to advance the cause of internalizing oneness and thereby spread God’s shelter of peace and dignity for all humankind.

“Let us find unity in the commonality of our searching and in the sameness of our quest for peace and equality for all. Amen.”

A prayer written by Jewish Chaplain Bobbie Osadchey and prayed in unison at the open of each WIN meeting.

Who are gifted students?

Gifted students display distinctive qualities in many ways. They usually think differently than their friends; they can come up with extraordinary ideas and self-developed thoughts; details are important for them; they have the ability to learn quickly and progress in academic and intellectual fields; they display high performance in one or more type of art. However, these talented people only make up 2% of the society. These individuals do not like to overexert themselves to increase their grades in education, nor do they study in a systematic manner or do homework. They tend to choose practical solutions, produce new ideas, and try to develop these ideas. They analyze and question whatever they learn, but nevertheless they can still be disorganized. They are often the students who cause problems at school. Awkward and disruptive in the classroom, they can be argumentative or uninvolved in activities. Research into the lives of many people who throughout history have caused great change has discovered that the outstanding talent of these famous people usually passed unnoticed by their teachers, and they were actually problematic children in their early years as students. Edison, for example, was taught at home by his mother, an experienced teacher, because he could not conform to or thrive in school life.

To help teachers to recognize gifted students, various tests have been introduced into the education systems of schools in the West. One of these exams is the IQ test. Some consider IQ tests as the most efficient way of discovering the abilities of students, while some other educationalists say that the only “skill” an IQ test indicates is the ability to take IQ tests; in fact the more you take, the higher you score.

In general, gifted students are recognized by the following qualities:

1. They are quick to learn; they understand and learn the topics in which they have greater ability more easily than other pupils, and they comment on or question the information provided.

2. They try to improvise on whatever they learn; they ask questions that will assist them in progressing in the topics they learn and constantly try to develop on these subjects.

3. They enjoy speaking with older people and usually choose the company of friends older than themselves. They obtain pleasure from discussing with older people, usually teachers.

4. They have the ability to judge and transform information.

5. They have extraordinary desire for intellectual activity.

6. As well as being energetic or overactive, they can also be introverted individuals who prefer their own company.

7. They absorb even the tiniest detail in subjects in which they have an interest.

8. They study only to satisfy their overwhelming desire to learn, and not to please their families or teachers.

9. They are curious, continually asking why and how and other similar questions.

10. They have very good memories.

11. They easily figure out complex objects and events.

Gifted individuals may have many more qualities than those listed above. Another aspect to consider is that if a child has one or a few of these qualities we should not come to the conclusion right away that he is a gifted child. A child could be talented in one certain topic. An individual who shows outstanding performance in mathematics could be completely unsuccessful in social studies and even worse in art, and a student who is successful in art may be very poor at physics. The understanding that an intelligent student must be successful in every field of education is misleading because this is not the case with all individuals. Further, methods of discovering a student’s ability in one field may not be suitable for other subjects.

Types of education for gifted students

In different countries of the world there are various kinds of education for gifted students. These can be categorized as separate education, combined education, and individual education.

1. Separate education: Separate education is grouping students to be educated according to the subjects in which they show higher performance. This kind of education is usually regarded as unsuitable in present-day understandings of schooling on the grounds that if not well balanced separate education may encourage selfishness, a sense of arrogance and unsound personality.

2. Combined education: This is a form of education where talented individuals continue studies in their usual environment among their friends in the five different formats noted below:

a) Education in special classes: Students known to have a higher rate of ability are taught in special classes in their own schools.

b) Early education: This is enrolling gifted children in schools earlier than the normal school age, usually a year earlier but in some cases maybe even two years, depending on a child’s general intellectual performance. This format is not advised because early education is said to have negative effects on the physical, emotional and psychological development of children.

c) Accelerated education: This is where children known to have outstanding intelligence are advanced to a higher class. This can be implemented two times at the most.

d) Groups of equal ability: This is a form of education where students with the same abilities in certain subjects are taught in specific, segregated classes and then encouraged to develop their skills in their topic of interest.

e) Enriched schedule: This is where a skilled individual is provided with special activities in his or her own classroom alongside the normal curriculum.

3. Individual education: A student with outstanding abilities is provided with a specific education in their own field of interest.

Recommended types of education

If we look at the various kinds of education, the most appropriate forms of learning seem to be groups of equal ability and the enriched schedule because separating children from their usual environment and friends can induce various problems.

Education of groups with equal ability

This is a method where students of equal ability are taught in one class. The ideal number of students per class is three, and a teacher is usually assigned to the class as a counselor.

After lessons the students research the topics relevant to their interests or abilities. This research begins with easier tasks, and while they are investigating the topic the students are actually learning and practicing different methods of learning. They learn in sequence how to research a topic and what to do when they are faced with a problem. The students learn study and learning methods without realizing that they are actually learning. This is a very effective method, and in this kind of education students gain the chance to learn and research, develop and innovate while remaining among their friends in their normal environment. Therefore, they are not subjected to the negative aspects of segregation, and gifted students in higher classes become an example for younger, outstandingly gifted students in lower classes.

Education with an enriched schedule

In the enriched schedule education program, the student continues his or her usual education in his or her own classroom guided by the teacher to perform research in the field in which he or she has greater ability. He or she then explains the research discoveries to classmates. Thus, while students are developing skills in explaining discoveries they are also teaching their friends and representing model students in the classroom. Teachers play a big role in this type of education. It is their duty to recognize the students’ fields of interest or abilities and arrange a program suitable to the students’ characters.

What the education of a gifted student entails

Gifted students should not be told of their superior capabilities because the word “superior” or “outstanding” could lead to arrogance in the student, which will cause problems with classmates. Students who think they are superior will begin to think that studying is unnecessary, which could lead to them abandoning their education completely. Nevertheless, their education can be customized according to their greater abilities.

Gifted students are individuals who need special education and trained, professional teachers, just like a student with hearing problems, a blind student or a student with a learning impairment.

Conclusion

The main differences between a student of normal learning capacity and one of outstanding abilities are that a gifted student can achieve what others think impossible. A ship being commanded from land, the discovery of electricity, the invention of motor vehicles, priceless classic paintings, music, literature and works of art are all the products of extraordinarily skilled people.

Outstanding talent is a gift from God, a great blessing. One who has a gift and the people responsible for discovering it and ensuring it develops, namely the mother, father, and teacher, must recognize it in the early stages and educate these children in a beneficial manner so that they will be able to do work which is of interest to them, work that ordinary people would not be able to do. In this way, they will be able to benefit others as well as themselves.

They must also develop in their character and spirituality. If a talented person does not have a good character, he or she could become more dangerous than a person of normal intelligence. Great responsibility lies with teachers and the education authorities.

Reductionist, their next-door neighbor, was editor-in-chief of a highly recognized magazine. He was kind of older, and so had rather a fatherly attitude toward them. Not surprisingly, each of the three writers had one thing in mind-to catch the attention of their next-door neighbor, which was a really tough job. Having seen thousands of different articles in his life, and still editing several of them every day, Reductionist had become very good at categorizing ideas and pieces of writing. So, it was really difficult, if not impossible, to come up with something that he would call original. This state of Reductionist caused competition, and sometimes jealous actions, among the three writers.

Reductionist used to invite his neighbors to accompany him whenever he was invited to a program related to writing. Rational especially liked them because he learned new things from different people. Romantic loved staying alone, but doing this in different settings opened ways for new inspiration. Regular, on the other hand, was not very thrilled at the idea of traveling because it disturbed his daily schedule. But he thought it was OK being with friends as part of a bigger schedule that spans a larger time.

At the end of one of those trips, they were traveling back home on a dark and rainy night. As they covered each mile of the road, they talked about various topics. After some random ones, they started talking about a topic that really interested all of them: writing. They discussed different issues surrounding the main idea of writing, such as how to start writing, how to write well, how to make your words carry meanings that would satisfy the mind and the heart, and so on. When it came to the issue of inspiration and new ideas, Romantic told a short story:

“A farmer had two fields. He started cultivating both. After the first season, he saw that one of the lands was yielding produce but the other one didn’t. Several consecutive trials only confirmed the quality of the fertile one. The more trials the farmer made, the faster he received the produce and the more he reaped. Then the farmer decided not to use the barren field anymore.

“The inspirations are gifts from God. He plants seeds in our hearts in that way. People who value and pay due respect to inspiration are like the fertile field in the story. The farmer enjoys the produce and uses that field more. People who ignore inspiration or postpone dealing with it are the barren land. They don’t foster the seed, and the farmer ceases using them.”

After the apt parable, everybody was submerged in silent thought for a while. Then Romantic suggested, “Why don’t we pull over and talk about this all together with peace of mind? I’m really enjoying this.” But Rational did not share her perspective: “You know, I really would love to, but we have a long way to go. It is not wise to stop and forget about our trip. What are you going to do when we are all sleepy and not able to continue on the way? And what is wrong with talking while traveling, anyway?”

At the words of Rational, Romantic started crying: “You never listen to me; you always want me to forget my heart. I feel like I am among friends who are like dead statues.” Irritated by the words of Romantic, Regular took a turn, but talked in a way so as to manage the feelings of everybody: “Hey, umm… I think focusing on the discussion is a good idea, but it is not what we usually do. We are not near a lake or on top of a hill. It is neither sunset nor nighttime in a café. So, it may be better to wait until tomorrow.” Although these words were as neutral as they could be, Romantic still felt neglected: “I don’t think you are going to give yourselves to the matter if we keep going and talking at the same time. Instead, you are going to exploit and consume this lovely talk as a means to keep awake. This is a clear betrayal; it is hypocrisy toward your heart.”

“Wait a minute. I don’t think being wise is the same thing as hypocrisy. Do you have a really good reason to forget about everything else for the sake of this topic? I mean, what makes this topic so important that you want us all to sacrifice everything for it?” rebutted Rational.

Romantic could not answer this question, and turned her face outward into the darkness veiling the fresh green of the trees. She thought, “I am just like those trees and flowers that suffer from not being able to display their beauty because of the darkness.”

Reductionist, who was driving while listening to all the talk, said, “What is it that you are aiming to get from this talk, whether we do it now or later? I don’t want to be discouraging here, but isn’t this another hay-fire that is going to give a burst of heat and light, but will prove ordinary and transient in the end? This is just another emotion-provoking breeze about inspiration. I have experienced several of those, and yet here comes another. What difference is this going to make when we already have thousands of them out there? What is the point in discovering America over and over?”

Hearing all these arguments, Romantic, Rational and Regular all shut their mouths. Although the three roommates wanted to talk about the new perspective that Romantic had presented, their dispute about how to do it had weakened them in the face of Reductionist’s arguments. Nobody could say a word after Reductionist had spoken, and silence covered the quartet like the night.

Although she had been upset by the rest of the group, Romantic was still awake and happy in her mind. She decided to daydream about previous inspirations she had received. That way, she lived again the exhilaration and joy that came along with them. Triggered by that energy, Romantic gave a giggle that disrupted the increasing weight of the dark and silence. Rational, who was sorry to have upset Romantic, used this as an opportunity: “I have an idea. By going slower, we can sincerely concentrate on each other and on Romantic’s inspirations. That way, we can convert our trip into a journey toward the making of an article.” This suggestion triggered Regular to say: “Yeah, depressed nights, too, are part of our custom for in-depth talks.” Now everybody was waiting for Reductionist to approve the idea. Reductionist first slowed down. The reduction of the noise from the engine strengthened the silence. In the tense atmosphere, Reductionist laughed like a thunderclap, and said, “I am going to tell you guys a little story. A writer had three pens. He picked the first one and wrote an article with it. After finishing it, the pen said, ‘I wrote this article for you. Do you like it?’ The writer smiled back and said, ‘Yes, thank you.’ Then the writer put that pen in his office so that it could do things for him. Another day, the writer used the second pen to write a piece. After he finished it, the pen turned to him and said, ‘I wrote what you told me. Do you like it?’ The writer smiled back and said, ‘Yes, thank you.’ Then the writer put that pen in his bag so that it would write things as he wanted. And finally the writer used his third pen to write another article. After finishing it, the pen turned to him with a smile and said, ‘Thank you for using me.’ The writer smiled back at the third pen and put it in his pocket right next to his heart. He carried it everywhere he went, and whenever he had an original idea, he welcomed it with the help of his third pen.”

By that time, the rain outside had turned into a rain of smiles inside the car. Motivated by the unexpected story Reductionist had told, everybody engaged in an effort to welcome the inspiration that came through the one next to the heart. Romantic was not late taking her turn: “You know, for everything there is a season. You have to sow your seeds in the fall and wait until summer to reap. If you sow any time else, you not only waste your time but also lose your seeds. So, I guess the best time to work on an idea is when it first descends from the heavens to your heart.”

Both Regular and Rational looked at Romantic with wide open eyes. Regular said, “You have an important point there.”

“That is absolutely right,” concluded Rational.

Seth Mette has a PhD in Aerospace Engineering and is currently working as a postdoctoral fellow at West Virginia University. He has a special interest in psychological fiction.

Although the dialogue of civilizations has always been laudable, modern global developments such as economic inequalities, environmental destruction, the spread of information technology, and the increasing power of civil society make dialogue critical for global peace and welfare. Facing these Herculean global challenges, economic and political solutions are not enough because they empower the rich and powerful at the expense of the poor and weak, leading to the erosion of human dignity. Without a moral dimension, globalization is doomed to remain fragile. Furthermore, it can create resentment as well as a sense of injustice and anger among the poor and weak. However, conflict between the winners and losers in globalization is not inevitable. Religious leaders have the authority and responsibility to add a moral dimension to globalization by voicing “the silent cry of those who today suffer from want, hunger, disease, powerlessness, and lack of freedom” (p. 11).¹ In Sacks’ account, religion is integral to global politics.

Belying Enlightenment predictions that religion would become “mute, marginal, and mild,” (p. 11) people are turning to religion across the globe, from Latin America to the Middle East, from the U.S. to China. Increasing global religiosity does not necessarily contribute to humanity’s hope for peace due to the dual nature of religions as a source of conflict and conflict resolution. In order to contribute to dialogue, harmony, and peace religions must find ways to “acknowledg[e] the integrity of those who are not of our faith.” It is their willingness to “make space for difference,” to “hear the voice of God in a language, a sensibility, a culture not our own,” or simply, their capacity to “see the presence of God in the face of a stranger.” If religious leaders fail to accommodate other religions, with the increasing salience of religion in international politics, religions will continue to be a source of discord, not harmony. Sacks is unequivocal in his contention about integrating faith into solutions to global problems: “If faith is enlisted in the cause of war, there must be an equal and opposite counter-voice in the name of peace. If religion is not part of a solution, it will certainly be part of the problem” (p. 9).

After describing the moral and political necessity of incorporating religion in global politics, Sacks answers the most thorny question facing religious mobilizations for equality, peace, and harmony: Can monotheistic traditions accommodate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is the unity of God compatible with the dignity of difference? Offering a Jewish perspective on monotheism, Rabbi Sacks suggests that monotheism is compatible with the diversity of religions.

Before explaining the Jewish perspective for making space for other faiths, Rabbi Sacks argues that the notion of the universality of truth and the danger of particularity (a notion he traces back to Plato’s The Republic) can have non-religious as well as religious roots. Rabbi Sacks identifies Western universalist cultures that have propagated the idea of the existence of one universal truth: ancient Greece and Rome, medieval Christianity and Islam, and the Enlightenment. In addition to these five universalizing cultures, the world is going through a sixth-global capitalism. These attempts to unify the world under one religion or culture are not compatible with the Divine Will that is revealed by the diversity and complexity of the natural and social world. Despite his criticisms of universalist cultures, Sacks claims that some universal moral truths exist as codified in the Biblical “covenant with Noah” which forms the basis of modern human rights norms. Despite the existence of these moral universals, Sacks rejects that the existence of one God requires “one faith, one truth, one way.” By creating complexity and plurality in the cosmos, God teaches a lesson on the dignity of difference.

According to Sacks, Judaism represents the best example of a monotheist accommodation of religious plurality. In contrast to the universalist monotheisms of Christianity and Islam, Judaism is a particularist monotheism that “believes in one God but not in one religion, one culture, one truth. The God of Abraham is the God of all mankind, but the faith of Abraham is not the faith of all mankind” (p. 55). One God shows His majesty and mercy through diversity in the cosmos as well as in faiths. God and religion are uncoupled. “God is universal, religions are particular” translations of God in a specific language in the form of a specific life, nation, and community of faith.

Rabbi Sacks’ account puts Abrahamic religions on equal ground. Stressing that Judaism, Christianity, and Islam are religions of revelation, Sacks argues, “In the course of history God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, and Islam to Muslims. Only such a God is truly transcendental-greater not only than the natural universe but also than the spiritual universe articulated in any single faith, any specific language of human sensibility” (p. 55). However, as I explain later, Sacks revised or removed many of his statements accommodating Christianity and Islam in later editions of his book.

The dialogue of civilizations is the key to sustaining moral universals, accommodating the dignity of difference, and humanizing globalization. To this end, Sacks envisions two simultaneous dialogues with complementary functions-an interfaith dialogue and a faith–globalization dialogue. Before defining the term “dialogue,” he clears up some misconceptions about it. Dialogue is not about winning an argument or changing one’s own beliefs, but it is a “disciplined act of communicating . . . and listening.” By communicating we make our “views intelligible to someone who does not share them.” By listening we enter “into the inner world of someone whose views are opposed to” our own. In short, the aim of dialogue is not “to change one’s beliefs but make space for another deeply held belief” (p. 83). Once the space for another’s belief is created, the dignity of difference can flourish.

While interfaith dialogue should focus on finding religious justifications for the dignity of difference, faith–globalization dialogue should offer ways to enhance distributional justice in world resources. The integration of religious communities into this process is imperative because they embody the moral responsibility to alleviate the suffering of the poor and oppressed.

Among some Jewish moral responsibilities is tzedakah, which requires Jewish people to give charity for distributional justice. In addition to tzedakah, Jonathan Sacks stresses education, civil society, and environmental sustainability as other topics which activists should incorporate into the dialogue of civilizations.

The Dignity of Difference is an important contribution to the debate about interfaith dialogue, as well as globalization and its discontents. It weaves its argument through theology, political science, economics, and philosophy. Yet, there are three issues Sacks fails to address. First, it is not clear to what extent Sacks’ reading of Judaism is a standard Jewish reading. In other words, “how Jewish is his description?” This is important because of his claim that Judaism is the only particularist monotheism advocating the dignity of difference and accepting Judaism, Christianity, and Islam on equal theological grounds. As Richard Harries the Bishop of Oxford details, after the first publication of the book, other Jewish authorities criticized Sacks’ description of Judaism, Christianity, and Islam as being on equal theological grounds.² This criticism suggests that there is not a unity of opinion among Jewish scholars about whether and how to accommodate other Abrahamic traditions.

These criticisms led Sacks to rephrase and remove some statements. For example, in later editions, he removed this statement which had been included in the first edition: “Judaism, Christianity, and Islam are religions of revelation-faiths in which God speaks and we attempt to listen.” He also revised the statement that “God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims” so it became “As Jews we believe that God has made a covenant with the singular people, but [this] does not exclude the possibility of other peoples, cultures and faith finding their own relationship with God within the shared frame of the Noahide laws.” From an interfaith perspective, these criticisms and Rabbi Sacks’ responses indicate interfaith dialogue may not be sustainable without an intra-faith dialogue within each religion.

Secondly, Sacks refers to seeing God in the face of the stranger, but his examples and his argumentation are based on monotheistic traditions. Accepting the dignity of an atheist or a polytheist from a monotheistic perspective is hard, and Sacks fails to get directly involved with this difficulty.

Third, while Sacks talks about accommodating more religious voices in global governance to rectify the inhumane aspects of globalization, he tends to ignore the most outstanding obstacle in front of the integration of religious voices into politics: secularism. How can secular state institutions integrate religious voices while maintaining the separation of church and state? With their claim to sovereignty, nation states, tend to eliminate differences in the name of state- and nation-building and security. Can secularism, sovereignty, and nation state accommodate religious pluralism? If so, how?

Interfaith dialogue can provide solid, theological ground for the religious foundations of the dialogue of civilizations. Creating space for others’ beliefs is one of the most important and urgent challenges of increasingly interconnected and complex global world politics. By articulating Jewish justifications and parameters for the dialogue of civilizations, Rabbi Jonathan Sacks joins the company of other religious voices such as Fethullah Gulen³ and scholars such as Fred Dallmayr⁴ advocating interfaith dialogue, tolerance, and harmony. Any religious and secular voices advocating that end will help both to avoid the clash of civilizations and possibly to add a moral dimension to globalization.

Voices for interfaith dialogue from Judaism are particularly important for religious and practical reasons. Jewish scholars’ struggle to accommodate other religions can influence other Abrahamic religions and the interactions of Abrahamic religions with non-Abrahamic religions. Politically, it is important because Jewish voices for interfaith dialogue may moderate the ongoing tensions in the Middle East and Palestine.

Notes

1. Jonathan Sacks expands some of his arguments in his subsequent book To Heal A Fractured Word: The Ethics of Responsibility. New York: Schocken. 2005.
2. Richard Harries (2004). “Jonathan Sacks’s The Dignity of Difference: How to Avoid the Clash of Civilizations,” Scottish Journal of Theology. (57)1: 109-115. For another thorough review see Fred Dallmayr (2003). “The Dignity of Difference: A Salute to Jonathan Sacks,” Kroc Institute Occasional Paper # 24:OP:1.
3. Ali Ünal and Alphonse Williams (Compiled by). Advocate of Dialogue: Fethullah Gulen. Fairfax, VA. The Fountain Press. 2000.
4. Fred Dallmayr. Dialogue Among Civilizations: Some Exemplary Voices. New York. Palgrave Macmillan. 2002.

In this issue we examine diverse topics from astronomy to art, from dialogue to genetics. On reading the lead article, you will be filled with hope that once those “who are spiritually alert with faith, hope, and tenacity” roll up their sleeves ready for work, the true message of Islam will be revealed to everyone in the world, for Islam is “a combination of systems that is perfectly compatible with human nature and rich enough to meet all the material and spiritual needs of humanity.”

Although we see it every day as the source of light and heat above us, most of us do not know that the sun is like an “enormous piano with ten million notes.” “The Trembling Sun” expounds on how helioseismologists gather important information about the sun’s core by studying the echoes that appear on the sun’s surface from the energy produced by these ten million notes.

From the macrocosmic sounds of the sun we move on to studying the marvelous microcosmic world of seeds in “Tiny, With A Great Mission,” which is a contemplative piece on how seeds are equipped with all the necessary information, how are they programmed to become the plant they are meant to be, and so on. In “Will and Balance in Nourishment,” we learn that there is no limit to the absorption of foods that have high calories (lipids, carbohydrates, and proteins), and that this can lead to being overweight. However, in the absorption of minerals, the rules of dynamic balance occur in our intestines, regardless of our will, by the help and mercy of God. The former becomes a test of our appetite, while the latter is a measure divinely installed in our body to protect us from various malfunctions. A similar protective mechanism is found in the DNA, our genetic coding. “A Miraculous Mechanism: DNA Repair” lists various precautions to prevent DNA damage, such as detection by sensor proteins, the damage checkpoint process, and apoptosis.

We are grateful to the authors for their contributions, and owe a special thanks to Ozge Ozturk, Hacer Sartepe, and Sermed Ogretim for their help in producing this issue.

The four main functions required for life, namely the digestive, respiratory, circulatory, and excretory systems are all found in plants but performed by different organs. If these functions are non-existent the dynamism or the essence of existence that we call life will disappear and death is inevitable. If these four functions (digestion, circulation, respiration, and excretion) are in working order, it means an organism is alive but only at the level of plant life. To reach the animal level of life, in addition to the four main functions, functions like senses, nervous and muscular systems are also required.

If these functions fail, life continues, but at the level of plant life. We sometimes hear people saying “in a vegetative state.” When you hear this, people are usually talking about a person who has lost the use of the animal functions. He or she may be unable to see, feel, hear, or move. Intelligence, comprehension, will power, conscience and the many other special aspects of human beings cannot be compared with the essential functions of living; these are additional characteristics of being human which accompany the animal system of functions and emerge in relation to a person’s spirituality. This obviously does not mean that those who have lost their abilities are less human and they do not have any rights; on the contrary, it means to say that they are not responsible any more.

The focal points of sensory functions of sight, hearing, touch, taste, and smell are found within the head in the brain, which is the command center of our body and the most complex form of existence we know of in the universe. The brain is connected to the nervous system which communicates with all the organs in the human body. This is why the head is so precious; it is a very sensitive part of the body and has to be protected like a jeweler guards precious stones. If you tread on a nail, it may hurt for a while, but with treatment the wound can be cured. But if a nail were to penetrate someone’s head, this could damage any of the sensory functions or, God forbid, could even result in death.

As you have probably understood from our introduction, the head is firstly the center of animal functions then the focus point of the addition of the human senses. When you mention the head we are the first thing that comes to mind: the eyes. Did we hear you ask why? It’s because we are what you are reading these words with right now, and because you can see the beautiful creations of the universe with us-that’s why.

If my Creator had not created us and positioned us in the two cavities on your head, you would have no knowledge of the beauties of light, color, insects, flowers, roses or birds. You would be afraid to walk without us because you would have no idea where you are about to tread. The effect of sight can only be sent through us to your brain and reflected into your mind. The development of human knowledge would have been very delayed if God had not created us or the other sense organs because the only way to gain knowledge is through healthy sense organs. The sense organs are the only way of detecting and recognizing the characteristics of objects.

You need us to realize that water is transparent, apples are red, quinces are yellow and violets are purple, you need us to recognize your mothers, fathers and friends. You need us to eat, drink, read and write and so you do not bump into walls. What do you think will happen if we close our lids for ten seconds and you try to walk down the street? Try it if you want!

You see-it was harder than you thought. You were scared in case you bumped into something or fell over. Look, Peter, just take a deep breath and give praise to our Creator while our lids are closed tight, for you could not tolerate being in the dark for a mere ten seconds, so what if you never saw the light? Just think sometimes about people who are not as fortunate as you, who cannot see for one reason or another. Give praise to our Creator for not giving you such a trial, and pray for the patience of those friends who have been deprived of sight.

Yes, now we have come to our characteristics and delicate creation, so pay attention. When Darwin saw God’s magnificent skill in our creation, he realized that we could not have been just a coincidence or a self-made creation, and it was impossible for us to be a creation of unconscious nature. Due to the guilt he felt inside, he found it necessary to say that the idea that “the evolution of complex organs like the brain and the eye could have been formed by natural selection, seems, I freely confess, absurd in the highest possible degree.”

There is no artificial optical device that can match the esthetics or precision of our creation. Our operating principles depend on the optical laws God Almighty has determined for the light. As a matter of fact, just by looking at our structure, human beings worked out the rules of optics, you made the simplest of cameras, and you went on to produce the most magnificent photographic cameras possible. But whatever you do, never try to compare one of us to those cameras you have invented or you may become rather embarrassed. Your cameras are a simple toy compared to us. From the time of the invention of the old, wooden box cameras that had to be covered with a black cloth up to the modern digital cameras of the present, 175 years have passed. Many people worked for years to bring cameras to such a perfect state. Can anyone claim that the old camera made of a wooden box and a lens evolved by itself and turned into the high-quality, digital cameras of today? With all the knowledge accumulated by hundreds of scientists over the years, can this invention really be called a coincidence? So, can we be a coincidence? Could the eyes of mollusks or insects make themselves evolve and transform into the eyes of humans? Of course not! But to understand this a little better you must pay attention to our structure.

We are globe-shaped and look like covered capsules with a multi-layered structure which is quite solid and supple (Figure 1). Each of us is approximately 24mm in diameter. We have an outer layer made of something called sclera (hard coating). We are protected by a strong cover made up of dense ligament fibers, and beneath this is the choroid layer (a layer of blood vessels), where the blood vessels nourishing us go into; this layer covers us completely like a network of vessels. In the middle of the eye is the retina which is a layer of film. It is located in the most precious place where our actual receivers of light reside. There are other layers which each have their own duty beneath these layers, but we won’t go into too much detail.

We each have a main casing that is round and has a dome-shaped surface which slightly protrudes. The center of the hard coating, the cornea, is transparent so that it will allow light to pass through. On the outer part of the transparent area is what they call the white of the eye, and the whole areas seen from the front is covered in a clear membrane (the conjunctiva) with mucus cells. This keeps us lubricated. So as to focus light rays, our cornea section is more curved than other sections. There is a tiny chamber behind this curved front and this is actually where the lens, which separates the main chamber, is found. In the front chamber between our lens and cornea is a transparent liquid, the iris, which gives us our color. The black hole in the center of the iris is called the pupil. The iris, which has a special structure of muscles, works like a curtain contracting and expanding our pupil in response to the brightness of light. If the light is powerful, it contracts to protect the retina from any damage, whereas if the light is dim, the iris expands the pupil to allow more light into the retina.

The fibers (zonules) that hold the lens suspended in place and the cluster of muscles (corpus ciliare), which changes our lens according to the focus distance, are in front of a layer of blood vessels. Our lens, which plays a role in focusing, changes shape and adjusts according to whether the focus point is near or at a distance by thinning and thickening. We do this with the help of the fibers that keep the lens suspended.

Behind the lens is a larger chamber filled with a jellylike, transparent liquid (vitreous humor). The pressure and consistency of the jellylike liquid ensure that we keep our round shape. There are photoreceptive cells in the shape of rods and cones which are sensitive to light in the dark chamber behind our retina. The visual images formed by the rays which pass through the cornea and lens to the retina are upside-down. There is a small pit in my retina where almost every cell has a light receptor cell. This is where your sharpest vision is formed, but that doesn’t mean that it is where you actually perceive the object you are looking at. Sight is what happens when a group of cells in the brain’s visual center is stimulated, and the images on our lens are comprehended. It is unbelievable how fast is the effect of the chemical and electro events on our light receptor cells. The effect of light is conveyed to your brain through the stimulation of electric signals in our receptors’ optic nerve where the actual vision is produced in the brain, so in a way we are just the means of vision.

Because we are such delicate and sensitive organs, our Creator placed us in the cavities within the bone structure of your head for protection. We fit in the very strong and secure structure comprising your chin bone, cheek bones, forehead bone, orbital bone (just around us, your eyes), nasal bone and occipital bone (at the rear and bottom of your skull), but this is not our only protective mechanism. We have top and bottom eyelids that we close to protect ourselves from oncoming dangers. The frequent blinking of our eyelids prevents our cornea from becoming dirty, just like the windscreen wipers of a car. Our eyelids are not just simple folds of skin, they are a secretion system of glands which continuously lubricate the inner part of your lashes and seize dirt and dust, turning them into harmless particles. When you feel emotion, the secretion produced by the tear glands between us and the nose fills the tear ducts, passes through the two canals, and gives us a good wash. But when you cry too much, the excess secretion empties through another canal, which also washes your nose.

As this system is complex, it can also go wrong sometimes. If you consider our many parts and our millions of cells you will clearly see the possibility that any one of our components may fail. However, our Creator has formed the eyes in most people’s heads without any defect or failure, so we can serve you with vision of the universe.

The Creator gives us something called illness so we are reminded of our weakness, a defect or failure which arises as an act of wisdom. Some illnesses, like diabetes, deficiency of vitamin A or atherosclerosis, may have a negative effect on us and even render us useless. We eyes also have some defects which occasionally appear, such as not being able to see at a distance, or close up. Focus defects are easily remedied with spectacles or lenses, but faults in the sensitive light receptor cells in the retina are more difficult to amend. The pressure of the liquid in our larger chamber must be correctly balanced. If this pressure increases too much, we will give you a great deal of pain due to what doctors call glaucoma. If we lose our transparency, your vision will become clouded by what is called a cataract. Apart from this, there are many viruses and bacteria that can cause infections and diseases, but the cells of your immune system are like soldiers who, with the Creator’s help, protect you from those bacteria and viruses.

Look, Peter! It would take pages and pages for us to explain ourselves to you, but we don’t really want to confuse you with even more anatomical information. Our whole aim is to explain the reasons for the creation of our parts, to astonish you with the wisdom and fine art of the Divine, so you will contemplate the wonders of creation and give praise to the Almighty for the blessings he has bestowed upon you. If we have been successful in achieving this, that would be the greatest reward we could ask for.

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

Through this religion, humanity welcomed the most profound and rewarding transformations spreading in ever-widening circles from the center and witnessed the most vital changes. It was Islam which indicated the paths leading to absolute peace and salvation; it offered decisive solutions to the problems of humanity that had amassed over centuries. And today, despite the age-long efforts of many aggressive and brutal people to defame its luminous face and prevent its advance, Islam still maintains its position as a unique source of hope and treats everyone who takes refuge in it with an elixir of immortality.

Although there have been some who chose to darken their fate by breaking away from Islam during a gloomy period or by opposing it for the sake of obstinacy in a false cause, Islam’s ever fresh and fulfilling message has always been like a lighthouse for those on the voyage and a safe haven for those in peril. For all some people may say, the entire world will one day appreciate this great truth thanks to the real representatives of this religion and will run to its climate of soothing breezes. Who knows? This religion may embrace us all, just like in the first ages of revival, and blow a new soul into this moribund world! May the followers of this religion not disappoint those who pin their hopes on them by dallying and wavering; may they not shake the trust in them that has started to grow in public opinion.

In a single breath, this religion once saved the masses that had sunk up to their throats in heedlessness, ignorance, and aberration, and it elevated them to lofty horizons beyond imagining; likewise, it will certainly be a source of inspiration for today’s dispersed and aimless masses and speak to them of the privilege of being human.

One day, with its well-preserved heavenly nature, this religion will wake the riotous masses of this age to being truly human and will reveal the divine in Islam’s essence to everyone; for this religion is not an empty system that consists of nothing but abstract measures, principles, and theories. Islam is a combination of systems that is perfectly compatible with human nature and rich enough to meet all the material and spiritual needs of humanity. It is the voice originating from the realms beyond the heavens that promises a bright future for every individual and society. And now, with its unique rhetoric and enchanting effect engrossing everyone, it offers to humanity a mysterious key to unlock the gates of this world and the afterlife by way of carrying them to the heavenliness once attained in the past.

Although our religion is not being fully expressed due to some of its disloyal followers and destructive enemies-as is no doubt the case today-its voice will be heard in the skies and beyond at a providential period of time, by means of the efforts of its auspicious students who have managed to wed their heart with their mind; this will be the true shab-i arus (wedding night) for the people of their time.

If such splendors were achieved in the darkest days of history, why should they not be realized once again? As long as they are aware of their own wonder and spiritual merit, human beings are the same human beings that they were in the past, happiness in this world and in the hereafter is the main goal as it was in the past, the disciplines need to reach the goal are the same disciplines as they were before …. All that remains is for the representatives who are spiritually alert with faith, hope, and tenacity to roll up their sleeves ready for work. Hearts are under God’s control; so all this can come true one day. “When God manifests Himself with His favor, He makes everything easy / He creates the means for attainment, and grants it instantly” (Ibrahim Haqqi). We cannot say representatives of the necessary caliber do not exist at all today. It is true that there is some slackening of enthusiasm and we are acting slowly, but it is also true that many exceptional projects have been realized so far.

So many of our precious values have been revived all over the world that to ignore that fact would be ungrateful, just as it would be unfortunate to remain in despair while they stand before our eyes. How many other developments can we refer to that have been achieved as fast as that in our day? How many other revivals were there that have been as immediate as that of our day? And how many philosophies and worldviews have we seen that have been embraced by the masses in a time as short as this revival we see in our day? The world is the same planet, humanity is the same humanity, the goal is the same goal; then, why should past achievements not be realized again? Once the long-awaited truthful representatives can make their voices heard, albeit at low volume, but in a tone appropriate for all humans of diverse natures, and if those with sensible minds and spirits are made aware of their own true values, then fair-thinking souls who have always sought a glimpse of light throughout the ages will be saved from the confinements of this world and will rush forward to the expansive lands of these enlightened representatives, discovering a very different life.

Opposing revivalist movements, hedonistic circles try to sabotage every positive development; resistance comes especially from a powerful minority whose minds are completely fixed on gaining this world at the expense of the afterlife. These circles go all out to damn and smear the most positive and innocent activities that do not fit into their worldview, if it can be called a view. While they engender a new conflict every day by attacking every thing that is carried out on behalf of religion, sometimes with words like “backwardness” and at other times with delirious slanders like “fundamentalism” and “fundamentalist,” the pure souls who have awakened to true human values have always smiled back and entreated God the Ever-Patient, hoping that even those hostile circles-who are also favored with the wonder of being human-may one day feel regret for what they have done and ask pardon.

What falls to our share today is to put our faith in God, to walk with added determination on the path we know as straight, to embrace everyone as compassionately as we can, and to pronounce even to hostile groups our overflowing love for humanity. What remains beyond this is to be content with God’s will, to assume active patience against the exasperations of the time, and to move forward with consideration.

How do we distinguish between the desire to emulate and envy? What are your thoughts regarding the charities and alms given away openly by some leading people in good work in order to inspire others and stimulate their feelings of generosity, while others cannot help but feel envy of their generosity?

Desire to emulate (gibta) is a desire to have the same blessings another person has without wishing for him or her to be deprived of them; it is looking up to others’ admirable qualities and achievements. Envy (hasad), however, is the inability to bear with others’ successes or to acknowledge the favors and virtues they are blessed with; it is to wish for the absence of those favors and good conditions for others and to desire to possess them all for oneself. Envy, therefore, involves resentment, indignation, and jealousy, whereas the desire to emulate is admiration. In a saying reported as a hadith of the Messenger of God, peace be upon him, it is said that “Believers admire, hypocrites envy.” By this, a bottom line is determined for believers so that they do not go further than admiration, and we are told that jealousy makes hypocrites squirm in a constant state of pain.

To emulate: harmless envy

It is also reported that the Prophet Muhammad, peace be upon him, said, “There are only two to envy: a person whom God has given wealth and he spends it in the right way, and a person whom God has given wisdom (religious knowledge) and he gives his decisions accordingly and teaches it to others.” It is harmless to admire those who, after they have learned the religion well and made it their way of life, illuminate others with their knowledge, which they have made a source of wisdom. They act as a genuine interpreter of the Qur’anic truths by both communicating and representing them. So, one can say, “I wish I were like him; I wish I knew my religion so well, so that I could have illuminated my own life while communicating it to others!” It may even be a self-rewarding act to do so, for it is in a sense self-interrogation; realizing our inadequacy we may be motivated to work harder and even to pray, and thus be filled with lofty feelings. It is not wrong also to admire prosperous people who have been made superior with wealth as well as with generosity, who give away their God-given property in great quantities in charity, and who never feel content with their giving, as if addicted to benevolence. As in the previous situation, one can say, “I wish I had the same resources, so that I could donate as much as he did. I wish I could have built a school and provided grants for hundreds of students as he did.”

Nevertheless, in the hadith given above, the Prophet, peace be upon him, uses “envy” instead of “desire to emulate,” emphasizing the fact that admiring others is also a state that is close to jealousy. No matter how harmless and even favorable it may be, desire to emulate shares the same border with envy, rendering its territory somewhat unsafe to walk through. Inability to define the limits of admiration may result in jealousy and envy. For instance, looking up to a friend who is well-versed in the religion, in an admirable condition, and who acts with good conduct, is fine, as long as it does not cross the border into comparison and covert competition, saying, “Why does he know so much that I do not know? How can he communicate our faith better than I can?”

Therefore, believers must keep a distance between themselves and admiration, which is adjacent to envy and separated from it only by a thin veil. They must be content with what has been appreciated for them; they should never complain of their fate, even with the slightest emotional disappointment; they should see no one as their rival, and they should strive to attain their highest potential in virtue.

Food supplies delivered at night

In his “Principles for Sincerity” Bediuzzaman Said Nursi warns not to “provoke [your brothers’ and sisters’] envy by making a display of [your] attributes,” defining the responsibility that falls on the shoulders of those people who are admired. Boasting incessantly, always bringing the subject to one’s own achievements, claiming success for oneself, and appearing at the forefront all the time are also acts of trespassing in the forbidden zone. Such a person may not envy another person, but with this attitude he drives other people to jealousy of him by provoking their envy.

For this very reason, boasting of one’s personal virtues and abilities is considered inappropriate in Islamic culture, so a tradition of engaging in good work privately has developed. Alms used to be left at certain places out of sight and reach of others, so that only the poor could come and get what they needed. Alms columns, for instance, which were around six feet tall with a cavity on top, were erected at certain points in towns; it was not easy to discern who was leaving alms there and who was taking them, so that the poor were not made to feel obliged, their feelings were not hurt, and their envy was not provoked. Foundations were instruments for transferring donations from benefactors to the poor without causing embarrassment or taunting of the latter, while the former were saved from ostentation and arrogance.

In Islam, intending to hide one’s voluntary prayers and alms is very important. The Prophet declared that God does not accept anything from the one who gives in charity to be known by others, someone crazy for show, nor from a philanthropist who taunts the beneficiary of his favors. Performing charity secretly and giving alms without revealing it to others are good ways of being saved from the desire to be praised by others. There are many people who help others secretly and disappear mysteriously without introducing themselves even to the poor person to whom they provided some relief. Many of our noble ancestors made extreme efforts to avoid ostentation, praise, and making others feel indebted; some of them, without being seen, simply left their alms in the path of a poor person or anywhere he or she was likely to sit. Others would place coins into the pocket of a pauper who was sleeping, while some others secretly carried bags of food supplies on their backs and left them on the doorsteps of those in need.

Imam Ali Zaynul Abidin, one of the grandsons of the Prophet, was one of those heroic souls. During the time of this blessed person who devoted his life to true servanthood to God Almighty, society was afflicted by unbearable poverty. Many of the poor would find food and clothes they desperately needed mysteriously left at their doors with a note allowing them to use it at no cost. They did not know who was leaving the bags until one morning, after many years, they found nothing at their doors. Nothing had been left that night for anyone. People were wondering what the reason for that was, and then they heard somebody announcing “Imam Ali has died!” The caretaker who washed the body of this blessed man before his funeral saw a huge callus formed on the imam’s back. The imam had carried bags of food and clothes to the poor for twenty-seven years, and no one had known about it. It did not matter, for it is only God’s pleasure that counts as the goal, and God knew what Zaynul Abidin was occupied with.

People like Zaynul Abidin fixed their eyes on God’s good pleasure and they chose to race without competition along the track of servanthood. Just as they did not envy others, they were also careful not to provoke others by contaminating their donations with ostentation, praise, and indebtedness. This was their way of investing in the afterlife and earning God’s pleasure, and the Qur’an describes it as tanafus.

The Goal is the Drink of Eternity

Tanafus is used in the verse And to that (blessing of Paradise), then, let all those who aspire (to things of high value), aspire as if in a race (with each other) (Mutaffifin 83:26). It refers to admiring a maturity of character displayed by another person, striving to attain the same virtue, and to working as if in a race with others for a lofty purpose. This verse encourages people, who compete with one another to the point of ruining each other for the benefits of this world, to race instead for eternal bliss and to taste from the drink of eternity.

The race for eternity and good work does not allow room for a competition in which uncontrolled admiration or envy is possible. Every contestant is expected to break his or her own record, as they are responsible for accomplishing the level of perfection determined solely for them. In this race, everyone is an escort for each other, for everyone is a member of the collective body.

In the race for eternity, once assigned works are fulfilled, rewards are shared and deposited to everyone’s account. In Bediuzzaman’s most fitting description, serving God is like carrying and protecting a huge and heavy treasure. So, the more people with strong arms join the company, the more those who carry the treasure on their shoulders must be pleased. Far from envying the strength of the helping hands, they must welcome their contribution and applaud them with love. Approaching these people in rivalry will push away sincerity from the work, and the expected result cannot be achieved.

True believers never envy, nor do they stroll within the territories of admiration which borders envy, but they race for good. They see each other as cordial assistants and everyone works to carry out a task they are assigned, or anything they are capable of doing. For instance, in the good work of teaching about God, one person can recite the Qur’an beautifully and soften hearts; another one can sing a religious song and enthuse the audience, paving the way for a third one, who can deliver a speech with wisdom. The task is apportioned, everyone performs his own share, and at the end everyone wins. From the beginning, it is not clear who to credit with this work which is not based on one person. Everyone participates and assumes responsibility. They make the best of what they can, and the end result, which belongs to all, is something more than one person can achieve. The Qur’an encourages such a race, saying, “Strive, then, together as if competing in good works” (Maedah 5:48).

To Set an Example and to Encourage

In such a race for good work, it is virtuous to give one’s charity openly to stimulate feelings of benevolence. At a time when people are troubled by slackening, indifference, and hopelessness, open charity can stir them to take part in good work with generosity.

“Giving alms secretly is more virtuous than giving them openly. For the person who wishes others to follow him it is virtuous to give them openly” said the Prophet Muhammad, peace be upon him. When a person who intends to direct his or her friends’ attention to the hereafter performs charity openly, he or she has no intention other than motivating them to engage in good work. By giving the prescribed alms (zakat), which is obligatory in Islam, openly, he or she both obeys the divine rule and reminds others of this duty.

The Holy Qur’an praises those who fulfill the need of any person without delay and encourages believers to run to do charity: “Those who spend their wealth night and day, secretly and in public, their reward is with their Lord, and they will have no fear, nor will they grieve” (Baqara 2:274).

It is reported that this verse was revealed to praise Abu Bakr, may God be pleased with him, the first caliph of Islam, who gave forty thousand dinars all in one day, ten thousand of which he gave at night, ten thousand during the day, ten thousand in secret, and ten thousand openly. Likewise, Ali, may God be pleased with him, also shared his only four dirhams of silver with the poor, giving each dirham either during the day, at night, openly, or secretly. Even though the verse might be indicating these two noble Companions of the Prophet, the ruling of the word of God is universal. Hamdi Yazir of Elmali interprets this verse as defining the types of alms, namely, obligatory (fard), necessary (wajib), and supererogatory (nafila) alms. A time may come when it will be necessary to donate all of one’s property for one’s religion and country, and in such a time of collective mobilization, it will be better to perform it openly to encourage others. Those of us who are in a position to guide our society especially should give in charity most of our property in order to teach people to make a sacrifice for the sake of sublime truths, and doing this openly is absolutely better and we may even consider it a duty.

Yet with a Handful of Dates

The Companions of the Prophet are the greatest examples of charity. Abdullah ibn Masud narrates that when the verse about alms-giving was revealed, all of them quickly went out to find something to give in the way of God: “Some of us worked as porters to earn yet a little. We carried things on our back in the marketplace, and once we were paid we hastened to the Prophet to join in the company of ‘givers.’”

One day, our Blessed Prophet called on his Companions for charity. It was either because he was going to send a contingent to somewhere and he needed equipment, or he was going to feed the poor coming from the desert and see to their needs. Responding to this call, Abdurrahman ibn Awf raised his voice with the valor he always displayed: “O Messenger of God! I have four thousand dirhams. Please accept them.” The Prophet was very pleased, and he prayed for him. After hearing the Prophet’s words of encouragement and seeing the great sacrifices of the generous ones, everyone wished to participate in this race for good work. The wealthy ones gave high amounts, while those with limited means looked for things to donate. Abu Aqil was one of those poor Muslims of Medina; he possessed nothing to give other than two handfuls of dates. But he had to have his name on the list of the “contestants” in good work. So, he spared a handful of dates for his family and gave the rest in charity.

Seeking God’s pleasure is a lofty aim, reaching for it by teaching about God is a holy mission, and racing for this cause without competing is very good work. Those people who are focused on God’s pleasure stay far away from envy and uncontrolled admiration. They are content with their lot and they carry on with the race as far as prevailing conditions allow them. They are not people of desires and misgivings; they do not seek refuge in excuses like “if I had the means, if I were able to….” They do whatever they can with all the means God has provided them with, and in this way they offer thanks in return for the blessings they are granted, and this is in fact an invitation to further blessings. They avoid admiration, just as they avoid leading others to it. Since God’s pleasure is their goal, when necessary they can retreat two steps or move forward one step. They may present their own achievements as if they were accomplished with the help of or completely by others, if this is what they think more proper for God’s pleasure. For them, only the fulfillment of duty matters; who did it is so insignificant as to not be worth mentioning. As long as the spoken words are sublime truths, then it does not matter who is articulating them. Once the truth is victorious, then it is the same whether one’s name is listed or not among the victors. For they are sailors on a ship whose captain is the Prophet Muhammad, peace be upon him. Once his ship docks at the land of peace, then everyone on board will step off onto the shores of salvation.

The sound of the sun

Sound waves are seismic waves which cause up-down and forward-backward movements. According to some scientists with poetic hearts the sound of the sun is like the sound of the heart beat. When a human’s heart beats, it makes varying sounds by contracting and relaxing, and cardiologists use these sounds to determine if there is a problem with the heart. Like the cardiologists who listen to our hearts, helioseismologists (scientists who research the sun’s seismic waves) listen to the sounds of the sun to learn more about its structure and mysteries. The power produced by these sounds makes the sun oscillate like a bell or tremble like someone suffering from a high fever. Another interesting point is that millions of different sounds have been discovered to emanate from the sun and every sound oscillates on a distinct frequency and displays a different pattern on the sun’s surface. If we compare the sun to a piano, a piano has 88 metal wires which produce sounds with varying tones, whereas the sun produces ten million notes. So the sun is like an enormous piano with ten million notes producing sounds at roughly five-minute intervals which create harmonic acoustics resembling the heart beat.

Scientists are trying to decipher these ten million different sounds, which brings us to another interesting point; we cannot hear the sound frequencies because they are too low (between 1–4 millihertz) for the human ear (the lowest range of human hearing is 20 Hz). 1–4 millihertz equals to a time span of 200–1,000 seconds, meaning that the sun oscillates once every 3–16 minutes. Even if our hearing ability was suitable, the sound would not reach us because there is no air or layer of gas between the earth and the sun to convey sound. If we could increase the sounds of the sun by 20,000–40,000 times, the sound humans would hear would only resemble a whisper. The sun is like a musical instrument that plays a continuous concerto of ten million notes every day in the sky above us, and we do not even perceive it. Can you imagine the astronomical music if we were to include the galaxy’s 200 million stars?

Scientists gather important information about the sun’s core by studying the echoes that appear on the sun’s surface from the energy produced from these ten million notes. The solar oscillations are divided into three categories called the p, g, and f modes. The p mode is the pressure of acoustic waves, g mode is gravity and the f mode refers to the surface-gravity waves. There are ten million of the p and f modes alone and the combination of these modes produce ten million different sounds.

In Bediüzzaman’s Risale-i Nur, his explanation of the letter “Lam” in the verse 36:38 in chapter Ya Sin in the Qur’an, affirms that everybody obtains understanding of this chapter according to his or her own spiritual senses and every chapter of the Qur’an contains thousands of aspects from which everyone benefits according to his or her own depth of understanding, from the common public to scholars, from scholars to the philosopher of the cosmos. In The Words, Nursi goes on to say, “Precise and wise scholars consider li to be causal and adverbial. They understand that since the All-Wise Maker operates behind the veil of apparent causality, He has tied the planets to the sun by His law of gravity and causes them to revolve with distinct but regular motions according to His universal wisdom. To produce gravity, He has made the sun’s movement on its axis an apparent cause. Thus a resting place means that “the sun moves in the place determined for it for the order and stability of its own (solar) system.” Like the Divine laws, that motion produces heat, heat produces force, and force produces gravity. … The sun is a light-diffusing tree, and the planets are its moving fruits. But unlike trees, the sun is shaken so that the fruits do not fall. If it were not shaken, they would fall and be scattered. They also may imagine the sun to be a leader of a circle reciting God’s Names, ecstatically reciting in the circle’s center and leading the others to recite. Elsewhere, I expressed this meaning as follows: ‘The sun is a fruit-bearing tree; it is shaken so that its traveling fruits do not fall. If it rested, no longer shaken, the attraction would cease, and those attracted to it would weep through space” (Twenty-fifth Word).

It is interesting that the sun’s oscillation, which modern science discovered in the 1960s, was mentioned much earlier by Bediüzzaman. In fact he went further and even explained the wisdom and necessity of the sun’s oscillation as a law of gravitation keeping the earth and the other surrounding planets in orbit. This is a subject which has only recently begun to be researched by scientists of the present. If we were to look further into the history of the valuable discoveries of Imam Rabbani, Ibrahim Haqqi of Erzurum, Ulug Bey, and many other scholars, we would be sure to encounter many other scientific facts.

References

1. “Solar Ellipticity Fluctuations Yield No Evidence of g-Modes,” J. R. Kuhn, K. G. Libbrecht and R. H. Dicke, Nature 319, 128 (1986).
2. “The Excitation and Damping of Solar Oscillations,” K. G. Libbrecht, B. D. Popp, J. M. Kaufman and M. J. Penn, Nature 323, 235 (1986).
3. “What do Observations Tell us about the Excitation of Solar Oscillation Modes?” K. G. Libbrecht, Proceedings of IAU Symposium 123, Advances in Helio- and Astroseismology (1988).
4. “Seismology of Solar Oscillation Line Widths,” J. Christensen-Dalsgaard, D. O. Gough, and K. G. Libbrecht, Astrophys. J. Letters 341, L103 (1989).
5. “Frequencies of Solar Oscillations,” K. G. Libbrecht, M. F. Woodard, and J. M. Kaufman, Astrophys J. Supp. 74, 1129(1990).
6. “Advances in Helioseismology,” K. G. Libbrecht and M. F. Woodard, Science 253, 152 (1991).