The lead article in this edition describes how a believer is expected to respond in difficult times. Storms are temporal and breezes are eternal in Gulen’s worldview, so thus believers “are neither shaken by the noise and clamor that is being intentionally made around” them, nor do they “panic in the face of the dust that envelopes us.” And for him, believers should trust in God, equip themselves with wisdom, and try to live up to their beliefs, God’s good pleasure, and distinct cultural values.

What would you do if terrorists installed a bomb somewhere in your city and they do not tell you how to defuse it? This is what is called “the ticking time-bomb scenario” and some people believe that under such circumstances torture is legitimate, if as a result the terrorist is forced to speak. Drawing on this scenario, Ayse Meva Nur provides an interesting discussion in this issue and she touches on human rights conventions and what Islam says about torture.

The intense rivalry between the magicians in the movie The Prestige was fatal. For Veli Keskin, the rivalry in the world stage between various power centers is as tragic as that which existed between the magicians; however, the global one has cost millions of lives. Keskin’s analogy has produced an eye-opening essay in which we find both the magicians on the stage in theatre and those on the political scene using similar techniques in shaping the perceptions of their audience.

Imagine you find a gift in your mail box one morning. It is a beautiful shirt perfectly suited to your taste. But who sent you this shirt? How did he or she know what your preferences were? Was the sender a man or a woman? With limited information it is not possible to discover the relationship between the sender and the receiver. But one can easily infer that the sender is someone who loves the receiver and wants to please the receiver. The former perspective, which is positivist, is not sufficient for explaining many things in our lives; but with qualitative inference we can reach some conclusions. Huseyin Coskun gives this and many other examples and explains how “qualitative inference allows one to address the non-physical or metaphysical aspects of the physical phenomena by freeing all of our cognitive faculties.”

1. Genes and inheritance
2. Obesity
3. Lack of exercise

The diagnosis of diabetes is described as a level of sugar that is above a certain amount in the blood stream. In fact, diabetes itself is the metabolic disorder of three food sources: carbohydrates, proteins, and lipids (Cholesterol and especially triglycerides). As healthcare providers we, doctors and scientists, are very much aware that the physiology-that is, the mechanism-of this wonderful sugar metabolism is one of many harmonies existent in the human body. While patients with diabetes seek help from us, our help is limited to what we have learned-and are still learning-from the human body. Thus, the medication we use today are not miracles, but rather a good example of understanding how one of the many mechanisms in body works.

Since the discovery of insulin in 1921, a hormone that is secreted from the pancreas and the only one to work at lowering the level of sugar in the body (several others increase the sugar level)-the development of treatments for diabetes has been focused on greatly in an effort to better serve humankind. Such developments include tiny, sharp needles and pens to deliver the insulin-known as insulin pens. Currently many alternative insulin delivery methods have been developed-via the skin or lungs-yet none of these are as successful as the human body’s normal program for dealing with a rise in the sugar during stressful conditions and after meals. Despite the incredible efforts and impressive studies carried out on both animals and humans, not every method of diabetes management (treatment) is suitable for every individual. Each person is unique regarding the capacity of their pancreas to generate insulin.

In the United States, more than 20 million people have diabetes; however this number is well below the actual number of sufferers. Having enough insulin is not the solution to the problem, while resistance to the action of this hormone can limit its efficacy leaving the glucose (sugar) level high. This further suppresses the pancreas’ ability to provide insulin and the remaining glucose becomes toxic to many vital organs, causing several of the following conditions:

• Heart (heart attack)

• Liver (fatty liver)

• Brain (stroke)

• Vessels (hardening of the arteries)

• Blood (easy clotting)

• Feet (gangrene and amputation)

• Immune system (suppression of the immune system, in turn leading to a tendency to infections, giving the opportunity of germs to invade various parts of the body; in the same way increase of tuberculosis bacteria, yeast infections, pneumonia)

• Skin (late healing after abrasions or trauma)

Excess sugar is converted into cholesterol which will further accelerate the detrimental effects to the vital organs (brain, heart, kidney).

Current suggestions for the management of the problem with sugar are education, better diets, correct and regular exercise, correct medication and careful follow-up. We know that God created cures for every illness. Respecting and thinking of this will encourage many of us to concentrate on solving the problem of diabetes. Prophet Muhammad, peace be upon him, indicates “Eat and drink, but never waste” and “Leave the food table before you are full.” The diet that is recommended for people with diabetes is to eat small amounts of food during the 3 main meals and to add 3 snacks to control the undesirable rise in sugar that occurs after eating a large amount. We are informed that we are full due to the induction of tension receptors in the stomach after the meal, the induction of the brain, and the digestion of food that leads to an increase in the level of sugar in the blood stream… etc. Unfortunately, most diabetics wait for the third mechanism to operate before leaving the table; as a result, they may continue to eat and further increase their blood sugar level, and this may in turn be the reason for early or late complications in diabetes.

Today, the greatest number of diabetics per population are the Pima Indians living in Arizona. Interestingly, a new molecule that has recently been developed seems to have a preventive efficacy for the development of diabetes and to assist in its satisfactory management, even after the diagnosis of diabetes. This molecule was actually found to be present in the saliva of Gila Monster again that is fairly close to the area where these affected tribes live.

Kelly J. Smith is a clinical diabetes research scientist in Arizona. 

By virtue of the light that faith and trust in the Absolute Truth emits within us, we are neither shaken by the noise and clamor that is being intentionally made around us, nor do we panic in the face of the dust that envelopes us. Instead, with this strength from the inner light, we are resolute in the face of the tyrant and any of the cruelties that befall upon us without cessation. For we are of those who hold trust in God and arm ourselves with wisdom; we are of those whose endeavor it is to aspire to spiritual zeal and God’s superior pleasure in every place while living up to our unique cultural values.

At the present time, with the dawn of every new day and the fresh blessings that are within-may the Hand of Power behind them be glorified-we, together with all believers, seem to be elevated to a realm that in its beauty contains pavilions of heaven, exquisiteness, and great beauty; this occurs after we have been cleansed from innumerable centuries of ancient fog and smoke that cover the entire world. The seething animosity, hatred, and raging wrath on our right or on our left does not concern us. So prevalent are these perpetual breezes within those most terrifying of blizzards, typhoons, and thunder storms, which are part of the commonplace events that go unnoticed, that they cause the weak at heart to despair; yet we march resolutely on. We stride towards those peaks of ideals that gleam with the radiant days dreamed of in our souls. Unswervingly we tread in the direction of our ancestors’ spiritual ambiance.

Gripping tightly with faith and active hope, we live with the belief that one day we will be revived as ourselves and we will stand on our own two feet. This hope to which we cling at all times has, in fact, left the windows for a new resurrection open. Even during merciless times and ruthless events, we have reserved our faith for those imminent and promised heavenly days. Lying behind our submission, surrender, and trust is the fact that we have given ourselves over to the Hand of Blessing, for He will transform both this world and the beyond into flawless abodes for us. We have arrived at the conviction that all good done in this world will flow into the vineyards and gardens in the realm that is beyond. In the face of the abundant favors which are bestowed upon believers, we always discern the divine messages and humbly rejoice at the indications of such Divine attention. We rejoice and are almost completely unaware of such severe dolor.

What is more, and this is not an overstatement, in the tasks in which we are employed and on the path on which we walk almost every one of us can hear the rhymes of the Hereafter, like beautiful poetry, echoing within the depths of our hearts. Although such sensations arise in proportion to the expanse of one’s inner world, nonetheless every believing soul can intuit these elevated ideals and esteemed reminiscences that were once a remarkable poem.

However, at times and under particular conditions such elation and literacy in the meaning of events may not be perceived. On occasion, due to our immaturity, we may even view our surroundings in a fog. Particular states of affairs may cause such murkiness, however, none of this is permanent; given that faith, surrender, and submission have penetrated our souls, then all of these shall come to pass; as they do, they will impart within us a renewed spirit of endurance. In fact, for people of this caliber of insight, life is experienced afresh every day-this is a kind of life which occasions as many unexpected events as it does ordinary ones, and each day presents laughter interspersing the laments, ecstasy follows upon agony, and permanent pleasures come with suffering.

On the horizon of the believer, the summer heralds revival in the same way that spring does, while autumn and winter paint sunsets with the color of dawn and deliver the glad tidings of resurrection. Thus is the course of these four seasons, which follow one another with unique promises of bliss in the ambiance of pure delight, enchantment, and relief. Each morning delivers the exhilaration of the revival, the days give rise to a different enjoyment to all, the evenings unwrap shutters of the realms beyond, and the nights swathe all things with such charm that the language of the soul can be decoded in the heart with each blessed hour. Every minute and each second sparks a light and holiness that melts even the coldest of hearts with the warmth of mercy.

In this spiritual atmosphere, who knows what ingenious reflections people contemplate in proportion to their capacity, what inarticulate things they murmur about realms unknown by many, in what profound visions they immerse themselves, and on what horizons of the beyond their sights are set. The moment these reflections take wing toward the heavenliness of the past, they roam in the sweetest dreams of the future and they garner a variety of things from the virgin garden of considerations that is connected to the realms beyond this world.

Yes, due to the two wings of faith and hope we are able to fly through infinity with our insight and affection. As we continue to strengthen our relationship with Him, time and again we are so aware of matters that exceed our imagination that it is as if we are being embraced by compassion from all four directions. Our ambience shimmers with otherworldliness and we regard our abode as the corridor to the Hereafter. This particular world, constructed in accordance and perception of our inner universe, transforms itself into an enchanted world that announces the luminosities that lie beyond. It is because of this boundless inner sight that our horizon never truly darkens in its entirety; even though the darkness may fall, layer upon layer, most of the time our spiritual sight shines powerfully with the gleams of the Hereafter. So long as we pay due diligence to where we are, making the best of the conditions in which we find ourselves, and set focus on our permanent horizon, we will never be destitute.

Dwelling with the marvels of His blessings, we can assuredly rely on “strong support” (Qur’an 11:80) and with such a point of recourse we can unwaveringly challenge the most gigantic waves that can confront us. On occasions though, certain times which appear to have veered off course and which are saturated with ruthless events may appear to impede our path and they can potentially dishearten some. Yet the storms or typhoons that come and clash with our bosoms will strengthen our immunity; they go as they come and leave behind numerous gifts that are manifest in the qualities that make us who we are. This is the way through which worries vanish and concerns are truly transformed into pleasures; “all praise belongs to God” replaces the moans and the events that occur around us start to shimmer with promises of imminent bliss.

Thus far, in accordance with such light, sparked by the faith and emitting from within, and the resulting hope that rests all its security upon the Absolute Truth, we have been able to perceive and evaluate everything in a manner of beauty and elation. Henceforth, with the same fervor of hope, we stand firm in our position and remain intact; our insight will discern everything through the same light. Hence now, O you unreceptive wind of hate and bitterness! Go and blow from any corner you please! Soon the Irresistible Power will surely pronounce to you “enough is enough O arrogant one, cease your snarling … cease now!”

Note

1. With the phrase “ominous days” the author is referring to the phrase “days of disaster,” found in the Qur’an, 41:16.

There are books that I have always kept within arm’s reach on my desk-books that I have enjoyed rereading over and over again, and from which I draw the strength, joy and peace of the heart. Many of the selections from the Mathnawi-the magnum opus of Rumi, the world-famous Sufi master and poetic genius-included in Tales from Rumi, were the first of his stories that I read in Turkish many years ago. Going back as far as I can remember, I was aware that I was reading stories from the celebrated Rumi, who lived and died centuries ago in the Seljuk Turks’ capital of Konya in the heart of Anatolia. Yet, I had no idea then that I was in touch with “world literature.”

I never thought that I was not reading the Mathnawi stories in their original language; instead, I read them in an abridged version in modern Turkish-a book that greatly broadened my perception of the world. I do not think that any of my peers had the language skills to read the original Persian, or even Ottoman Turkish, versions of the Mathnawi. Indeed, many of the world’s literary masterpieces are not read or offered in their original language, and except for a small subset of world literature, most works are unknown outside of their culture. Moreover, when they are translated and read beyond the author’s environment, they require so much local knowledge to be understood that they lose their flavor.

However, Rumi is one of the rare literary figures whose works have circulated beyond their culture of origin, either in translation or in their original language. Now, there are a substantial number of his works that are available in many languages. The Tughra Books has recently published Tales from Rumi, a selection of Rumi’s stories from the Mathnawi, which have been adapted for young readers. This collection of accessible and abridged tales makes the Mathnawi available in an attractive 130-page hardcover book in the English language. The range of stories is admirably broad; each tale in this collection-from “The Rabbit and the Lion” to “The Teacher’s Fear”-has a fascinating, action-packed plot and ends with a moral that reinforces the message. It is most likely that readers will come away with a burning desire to read more of Rumi. Its intended audience includes readers interested in exciting tales and in world literature, especially younger readers, who wish to eliminate barriers and to broaden their perspectives.

Recently, there has been a growing global perspective and the increased awareness of the need to expose children and teenagers to world literature and to broaden their understanding of the larger world. In this age of globalization, while acknowledging the cultural perspectives of Rumi’s stories, young readers will become better aware of the commonalities that exist across the boundaries of various cultures. The stories in Tales from Rumi are selected from among numerous stories in the Mathnawi, adapted and edited by Professor Ali Fuat Bilkan, and translated into English by Jeanette Squires Okur. The stories will provide an enjoyable avenue to this great work of world literature and will offer a truly global perspective for this age group as well.

I would like to especially point out the potential benefits of incorporating this world classic into a secondary education curriculum. Other than recommending it for a list of suggested reading at secondary education institutions, I think that this collection of selected and abridged translations of stories from Rumi’s world classic could also be successfully used in school character education programs, which focus on personal, social, and global dimensions. The classroom study of Tales from Rumi-in an explanatory manner, respectful of cultural and linguistic diversity-will offer teenage students excellent opportunities to discover similarities in values across geography, culture, and time. Rumi’s tales have a variety of vivid human or animal characters portrayed with all the character, wit, and failings of humans. The spectacular and amusing illustrations and snapshots throughout the book are also moving and meditative-bringing the tales to life.

Native and nonnative English readers can understand the virtues and vices of characters in the tales and draw important lessons by making use of their reasoning skills and their appreciation of the book’s enlightening and comprehensible morals. Indeed, there is always more to be found in all the tales when they are read and reread, told and retold, visited and revisited, and mediated upon. In this manner, the tales’ messages may reveal themselves variously at different stages of human development. The tales could provide younger readers with the key to a better understanding of the elements of a good character and provide them with an understanding of the universal traits of respect, modesty, generosity, and the need to learn from mistakes-wisdom that have been revered by the generations of the past and acknowledged by those in the present.

Tales from Rumi is surely a marvelous introduction to one of the best books of the world literature for the youth audience, readers who do not wish to be myopic but want to see more of the world and cross borders they have not yet crossed.

Huseyin Bingul is a staff editor of The Fountain.

Almost all of us are familiar with the fact that our bodily organs are composed of tissues, which are made of cells. The perfect machinery of the cells is controlled by our genes; i.e. DNA and RNA. Therefore, a minor defect or mutation in the genetic code may affect either partial or entire systems within the body. Some of these genetic diseases are inherited from our parents or relatives. Others may be introduced into our body through environmental mutagens, such as ionizing radiation, ultraviolet rays, or different chemicals within our food and drink; these can result in cancer or cardiovascular diseases. We can protect ourselves from the latter by using appropriate outfits, taking care with our diet, etc. However, inherited genetic disorders are usually unavoidable and sometimes have fatal consequences. Modern medicine is striving to find a way to treat these diseases. Although there are some medical procedures that may lessen the pain of patients or extend their life expectancy, there is no available comprehensive curative therapy for genetic disorders.

Gene therapy has become one of the rising stars in the field of molecular medicine during the last decade, with more than 1500 proposed or ongoing clinical trials worldwide. Gene therapy promises to provide curative therapies for a large number of inherited or acquired diseases, such as monogenic disorders, cancer, or cardiovascular disease. Gene therapy is universally defined as the replacement of an abnormal/dysfunctional gene in the cells of an individual with its correct and functional version. Mechanics use a number of tools to fix our cars for us when they give us trouble; in the same way, gene therapy can be used by doctors to alleviate or completely eradicate some diseases from our bodies.

Gene therapy is classified into two categories based on the target cells that are to be treated. The transduction of the differentiated cells of an individual, i.e. the somatic cells, is known as somatic gene therapy; the transduction of reproductive cells, i.e. gametes (sperm or ova), is known as germ-line gene therapy. Currently, there are many regulations in place that limit the likelihood of the modification of the germline in any gene therapy approach. This is because fear exists that the ability to alter the germline will result in the widespread application of gene therapy to achieve eugenic genetic enhancements, such as improvement of intelligence or physical characteristics. On the other hand, transgenic animals, which are used to detect the function of the genes within an organism, can be generated by modifying the germ-line. Furthermore, gene therapy is also classified into two groups: adult and fetal (in utero) gene therapy, according to the individual to be treated. There are several advantages and disadvantages to these methods, such as immune response, the pooling of mitotic cells, the amount of vector that is required, etc.; however, these are matters for a different article.

Gene therapy is achieved by using special exogenous genetic material transfer agents which are called vectors; these can be compared to the special tools used by auto mechanics. Over the years, a number of gene transfer vehicles, i.e. vectors, have been developed and these can be divided into two principal categories: non-viral (synthetic) and viral (virus-based) gene delivery systems.

Non-viral gene transfer can be achieved by using both physical and chemical methods. The physical methods include: i) Electroporation, in which areas of the cell membrane break down as result of an applied electric pulse, thus allowing DNA to enter the cell, ii) Ballistic gene transfer (the Gene Gun), which bombards particles coated with DNA into the cells, and iii) Microinjection, in which DNA is transferred through microcapillaries into the cells [1]. In terms of chemical gene transfer, lipofection is the most promising method; in this method negatively-charged DNA molecules bind to cationic lipid particles through electrostatic interaction and the DNA–lipid complex enters the cell through endocytosis/pinocytosis. Although these non-viral delivery systems exhibit low toxicity and can be easily produced in high concentrations on a commercial scale, in general, gene transfer using these agents is inefficient and often transient. Therefore, as a result of the viral vectors’ ability to efficiently deliver and integrate genes into the host genome, they are being engineered extensively to achieve a sustained and high-level expression of the gene of interest (transgene).

Viral vectors

Have you ever thought that one of the major pathological agents that cause catastrophic and even fatal diseases could be used to treat the same or a similar disease?

Viruses are equipped with specialized molecular mechanisms that allow them to efficiently transport the genomes into the cells they infect and use the cell’s machinery for their own reproduction. Molecular biologists first harnessed this machinery of transduction in the 1970s. Paul Berg used a modified SV40 virus containing DNA from the bacteriophage lambda to infect monkey kidney cells that were being maintained in culture. Viral delivery systems are based on replicating viruses that have the ability to deliver genetic information into the host cell, a process known as transduction [2]. Due to the fact that there are several advantages to viral vectors, these are the vehicles being employed in approximately 75% of all ongoing clinical trials worldwide. Numerous viruses are being used as the basis for the vectors, including, but not limited to, adenovirus (24%, n=377), retrovirus (20.9%, n=329), adeno-associated virus (4.3%, n=67), herpes simplex virus (3.2%, n=51), vaccinia virus (7.9%, n=124), poxvirus (5.8%, n=91), and baculovirus (more detailed information is available at www.wiley.co.uk/genmed/clinical). The first step to construct a viral vector for transferring the gene of interest involves the identification of the viral sequences that are necessary for replication and pathogenesis. Then some of the genes are removed to make room for the transgene and to render the viral vector replication-incompetent. Consequently, the vector is unable to replicate within the host, and therefore is safe for delivering genes to human cells or tissues (Figure 1).

There are advantages and disadvantages to all of the currently available vectors; the suitability of the vector, therefore, actually depends on the disease or condition that is being treated. For instance, if the goal of the gene therapy is to increase bone marrow engraftment with the transient expression of a growth factor, the use of chemical transfection or naked DNA transfer methods would suffice. However, if the objective is to provide long-term treatment for an inherited disease, then the use of an integrating viral vector is more desirable. Thus, a vector that might be ideal for treating one defect may not be ideal for another. Driven by the desire to develop the “perfect” vector, scientists are continually striving for novel forms of gene delivery that might become the “magic bullet.” Somia and Verma [3] have proposed that the ideal gene therapy vector should include all of the following properties: 1) easy production at a high titer on a commercial scale with a reasonable shelf-life for transport and distribution 2) sustained or regulated expression of the transgene product that is adjustable to the nature of the disease, 3) absence of immune response against the vector and the transgene product, 4) ability to target specific tissues and/or cell types while avoiding professional antigen-presenting cells, 5) absence of size limitations for the genetic material to be delivered by the vector, 6) site-specific integration of the transgene into the chromosome of the target cell to avoid insertional mutagenesis, or faithful division and segregation if it is to reside in the nucleus as an episome independent of local chromatin environments, and 7) an ability to infect dividing and post-mitotic cells. Unfortunately, none of the currently available gene delivery vectors carry all of these features; however, many vectors have enough of the attributes to make them promising for clinical use.

Candidate diseases

During the last 4 decades, gene therapy for many diseases has progressed from preclinical to clinical studies; these range from monogenic recessive disorders such as hemophilia and cystic fibrosis to more complex diseases such as cancer, cardiovascular disorders, human immunodeficiency virus (HIV), neurological and ocular pathologies. The prevalence of diseases that fall under the scope of gene therapy is enormous and most of them have catastrophic or fatal outcomes. Therefore, gene therapy approach for almost any of the diseases mentioned above has an obvious appeal and rationale. To date, more than 1,540 gene therapy clinical trials have been initiated, and these are continuing or have been completed in 28 countries, using more than 100 genes, including antigens, cytokines, tumor suppressors, growth factors, and deficiency genes [4].

Candidate monogenic disorders that are considered to be good candidates for treatment by gene therapy include the hemoglobinopathies, X-linked genetic disorders, amino acid metabolism disorders, and lysosomal and other storage diseases. Currently, there are more than 4000 monogenic diseases registered in the OMIM database. The ultimate aim in treating monogenic diseases with gene therapy is the correction of the disorder by the stable transfer of the functioning gene into dividing cells (stem/progenitor cells), which will ensure the permanence of the correction [5]. The first recognized successful clinical gene therapy trial involved the treatment of 11 children who suffered from SCID-X1 (Severe Combined Immunodeficiency), an X-linked inherited monogenic disorder caused due to a mutation in the common cytokine receptor gamma chain (γc). In these patients, immunity was not fully developed due to the blocking of T-cell and natural killer cell development as a result of mutation. Unfortunately, the trial in SCID-X1 also exemplified one of the potentially serious side effects of gene therapy. Three of the children developed uncontrolled clonal T-cell proliferation, that is, leukemia, almost 3 years after treatment. This case was associated with the integration of the retroviral vector close to the promoter of the LMO-2 proto-oncogene. As a result, LMO-2 protein expression was up-regulated in an abnormal way and resulted in leukemia [7]. Another candidate monogenic disorder for gene therapy is cystic fibrosis (CF), in which abnormally thick mucus is produced in the lungs of the patients, causing difficulty in breathing and increasing the frequency of serious lung infections. CF is known as the most common inherited genetic disease in Europe and USA, especially within the Ashkenazi Jewish population. The average life expectancy of patients with CF is less than 40 years; hence the treatment of this disease has become one of the prime targets of gene therapy research.

In addition to its use in the treatment of monogenic diseases, gene therapy is also becoming a therapeutic alternative for the treatment of various forms of cancer. Indeed, almost 65% of ongoing clinical trials are related to cancer (more detailed information is available at www.wiley.co.uk/genmed/clinical), an area in which much more promise can be seen; this is also a reflection of the urgent need for new therapies to tackle the escalating incidence of this disease. Several different principles are used to treat cancer, including gene therapy that is targeted at tumor suppressor genes, such as p53, or central signaling molecules, as well as “suicide gene” therapy, in which the transgene is capable of converting pro-drugs (selectively less active drugs) into drugs that are toxic for tumor cells. Furthermore, various gene therapy protocols have been developed to strengthen the host’s anti-tumor immune responses by immunotherapy. Most of these studies have been early clinical trials designed primarily as studies of the safety, applicability, and toxicity of gene therapy. Several of these phase I and II studies have, however, shown partial remission of tumors and, in rare cases, complete remission. However, complete cure of the tumor has not yet been achieved. In some trials, including TP53 gene therapy trials, regression in tumor size has been observed in up to 50% of patients. China has become the first country to license gene therapy as a regular treatment for neck and head cancer; here Gendicine, a replication-defective Ad5 vector expressing p53 from a Rous sarcoma virus (RSV) promoter, is used for therapy [6].

In addition to its applications for cancer and monogenic diseases, gene therapy has become one of the favorite methods in cardiovascular research field. This is in step with the rise in clinical trials for cardiovascular gene therapy from 8.3% to 9.1% during the last few years, becoming the second most popular application for gene therapy. In accordance with the variety and occurrence of cardiovascular diseases, different gene therapy strategies have been developed to tackle each disease on its own terms. The expectation is that gene therapy will provide a new avenue for therapeutic applications in the growth of blood vessels, as well as the protection, regeneration, and repair of heart tissue, the prevention of the reoccurrence of constricted or narrowed arteries following cardiovascular intervention, the prevention of the rejection of a bypass, and risk-factor management [4]. Long-term therapeutic gene expression is required in some diseases, such as hypertension research, where reversal and prevention are the key targets. On the other hand, for some other types of cardiovascular diseases, such as ischemia, atherosclerosis, and restenosis, shorter-term gene control will be sufficient to prevent further progress of the symptoms. Therefore, different gene-therapy vectors have to be considered for the treatment of each specific cardiovascular disorder.

Consequently, gene therapy offers new avenues of treatment for diseases including monogenic disorders, cancer, cardiovascular diseases, infectious pathologies and many more. As we follow the tradition, “God did not send down any illness for which He did not also send a cure (Bukhari)”, gene therapy using either viral, non-viral, or any other novel methods may pave the way for the cure of many diseases that are highly prevalent in the world and which for decades have been perceived as untreatable.

Dr. Ferhat Ozturk is a postdoctoral research associate at University of Nebraska Medical Center.

References

1. Wells DJ. “Gene therapy progress and prospects: electroporation and other physical methods.” Gene Ther. 2004 Sep;11(18):1363-9.
2. Kootstra, N.A. and I.M. Verma, “Gene therapy with viral vectors.” Annu Rev Pharmacol Toxicol, 2003. 43: p. 413-39.
3. Somia, N. and I.M. Verma, “Gene therapy: trials and tribulations.” Nat Rev Genet, 2000. 1(2): p. 91-9.
4. Edelstein, M.L., M.R. Abedi, and J. Wixon, “Gene therapy clinical trials worldwide to 2007–an update. J Gene Med, 2007. 9(10): p. 833-42.
5. http://www.biomedisch.nl/en/gene_therapy_targeted_diseases.php
6. Peng, Z., “Current status of gendicine in China: recombinant human Ad-p53 agent for treatment of cancers.” Hum Gene Ther, 2005. 16(9): p. 1016-27.
7. Cavazzana-Calvo M, Fischer A, Gene therapy for severe combined immunodeficiency: are we there yet? J Clin Invest. 2007 June. 117(6):1456-65

One category of galaxies is the spiral; this is dependent on the galaxies’ appearance. The magnetic field of the Sun is also a spiral. Among many things that have a spiral form are the cochlea inside our ears, our navel cord, our fingerprints, the teeth of mammoths, elephant trunks, some spider webs, the horns of some goats, cluster of sunflowers, thousands of types of mollusks, the pattern in which subatomic particles move, plus many more examples. Grapevine shoots, ivy, some microorganisms, and the positioning of some leaves around their branches are in the form of a helix. Nature displays brilliant examples of spiral and helix forms over a wide spectrum, ranging from fossils to galaxies. Below we will discuss some of them:

The Archimedean spiral

Named after its discoverer, this spiral is the geometrical location of a point which moves across a line turning around a fixed point at the speed of q and with a straight angle (Figure 1). The equation for the polar coordinates is p=aq. The distances between the curves are equal. A good example of this type of spiral is the spider web constructed with equal distances from the center.

The Equiangular (Logarithmic) spiral

This spiral type was defined by Descartes in 1638. In an equiangular spiral, any line that crosses the center cuts through all coils of the curve (Figure 2). The equation for polar coordinates is Inr=a.q or r=ea.q. Sea shells and the shells of snails are formed with this spiral.

Fibonacci Numbers and the Golden Ratio

The following numbers, the sequence of which is made by adding the last two numbers together, are known as Fibonacci numbers: 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, … In other words, each number is the sum of the preceding two numbers. Let us divide each number with the preceding one and write down the quotients:

1/1=1; 2/1=2; 3/2=1.5; 5/3=1.666…; 8/5=1.6; 13/8=1.625; 21/13=1.615…; 34/21=1.619…; 55/34=1.6176…; 89/55=1.618…

If we continue to divide in this way, we will reach a mathematical constant, i.e., 1,618034, which is known as the golden ratio (φ).

Let us now draw a new geometrical shape with the Fibonacci numbers. Next to a 1-unit side square put another square that has equal dimensions. Then add another square, this time equaling the sum of the sides of the previous two (2 units). As we continue to add new squares with double the units of the previous two we get what is called the Fibonacci or golden rectangle. When we draw an arc from one corner of this rectangle to an opposite corner and continue drawing through neighboring squares, as in Figure 3, we will get a spiral. A good example of this is the nautilus shell. The golden rectangle and the spiral is frequently used in fine arts, architecture, and technology.

The Helix

The space curves that coil around a cylinder and cut through its main axis at a right angle is called a cylindrical helix (Figure 4). An ivy plant climbs a tree in a helix, and a helix is the shortest distance to a certain height. The Selimiye Mosque, Edirne, Turkey, features one of the best examples of helices in architecture. The architect Sinan designed the minarets of this mosque with three balconies, which are reached via different stairs that have no connections between them.

The 3D Archimedean spiral and the Logarithmic spiral (Helico spirals)

Conical helices are the space curves that coil around a right cone and cut through its main axis at a right angle. Sea snails, or limpets, have this spiral shape (Figure 5).

Galaxies and hurricanes

Galaxies and hurricanes are also spiral in shape and they have some similar features. Sharing the Stamp of Unity, the law of which governs the entire universe, both galaxies and hurricanes are affected by major forces, like the force of gravity, angular momentum or rotation.

Spiral galaxies are divided into two categories: elliptical and barred spiral galaxies. Barred spiral galaxies have arms that extend away from the main core (Figure 6).

(As evidence for a people open to belief) We have assuredly set in the heaven great constellations, and We have made it (the heaven) beautiful for those beholding. (Hijr 15:16)

The Nautilus: A wonder of creation

The hard shell of the nautilus has a beautiful logarithmic spiral shape. Each coil is at a distance from the next at an increasing proportional distance, each coil is multiplied by a constant. The chambers in the shell are similar, but they widen in a geometric sequence. It is amazing that calcium carbonate, the material that makes up the shell, can accumulate in such a way so as to comply with this geometrical pattern. In this pattern, the nautilus occupies the least space that is possible, thus losing as little heat as possible. Architects have been inspired by the nautilus to produce designs to use the smallest possible space to contain the most possible room.

The Cochlea

The cochlea in our ears is like a double-ramp tunnel coiled upon itself. Etymologically, the word cochlea comes from a Greek word that means snail. The spiral shape of the cochlea reminds one of sea shells.

Horns

Horns of the sheep and goats have the shape logarithmic spiral; they grow in the form of helicoids, as if coiling around a cone.

The Rose

The leaves of a rose are lined up and shoot out in a spiral shape.

Spirals open for us gateways to thought in our efforts to explore the wisdom and beauty that have been set in motion in the universe and are constantly maintained. Spirals, like other living or non-living objects or beings around us, are exquisite works of art that point to the fact that nothing exists from coincidence. Looking through a telescope to a marvelous galaxy in outer space or examining a sea shell on the beach or holding a rose in the spring may become a rewarding act if we contemplate on their Fashioner, for such “contemplation for an hour is worth voluntary prayer for a year.”

Article 1 of the United Nations Convention against Torture defines torture as:

… any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind.

There is also a myriad of laws and conventions prohibiting the use of torture. In the oft-repeated words of the European Convention of Human Rights, Article 3 states that “no one shall be subjected to torture or to inhuman or degrading treatment or punishment.” A large number of international laws have been adopted to combat torture from Article 5 of the 1948 Universal Declaration of Human Rights to the four 1949 Geneva Conventions, the 1966 UN International Covenant on Civil and Political Rights, Article 7 of the 1984 UN Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment (CAT) , and the 1987 European Convention for the Prevention of Torture and Inhuman and Degrading Treatment or Punishment.

The ticking time-bomb scenario

In spite of torture being almost universally condemned, some have sought to justify the use of it in the “ticking time-bomb” scenario. While some versions of the scenario are more or less elaborate, the basic idea is that a terrorist has placed a bomb in a public place; if it is detonated many innocent lives will be lost. The authorities have detained a terrorist and are certain that the terrorist has relevant information as to the whereabouts of the bomb. The terrorist knows details that could lead to its defusing, however without the terrorist’s confession there is no other way to defuse the bomb. If the information is provided, the bomb will be diffused and the terrorist will not be tortured. But if the terrorist does not reveal the relevant details, he will be tortured until he does so.

The question posed in this situation is whether the torture of the person is permissible, impermissible or obligatory. Defenders of torture argue that it is permissible, and in some cases even obligatory; the right of the person with information not to be tortured is outweighed by the right of potential bomb victims not to be killed or injured. Given the choice between inflicting a small level of harm on a wrongdoer and saving the lives of many innocent people, is it morally indecent to prefer the interest of the wrongdoer?

The problem with the ticking time-bomb scenario is that it is impossible to know in advance how much pain would be caused by the bomb exploding and how much pain would be caused by the torture. Morally, it does not matter who experiences the pain or how intense it is. No one should go through such pain.

A critique of the ticking time-bomb scenario as a defense of torture

There are many reasons why torture is impermissible. Even if we accept it as a necessary evil, torture is an unreliable way to obtain information and evidence, especially when terrorist organizations know about torture and prepare for it by ensuring that no individual knows all the facts of any one operation. A person being tortured will say almost anything the torturers want to hear, even if it is false, so that their pain and suffering will come to an end. Another reason why torture should be prohibited is the fact that every society detests the violation of common morals; torture is a way of destroying the existing moral fabric of societies.

The ticking time-bomb misrepresents the real world. It is a simplification of reality in order to persuade people that torture can be permissible under certain circumstances. The torturer, for instance, is not portrayed as cruel and insensitive to the victims’ pleas, but rather as a heroic and conscientious public helper desperate to save the lives of innocent people that are weighing on his conscience. If one was to take this scenario hypothetically, it is worth asking how long a suspect should be tortured. How much should he be tortured? Should the frequency increase if he doesn’t talk, or as time runs out?

Secondly, if an official is willing to torture a person to extract information, why should he stop there? If the terrorist does not crack under pressure and pain, why not move on to torturing his family and friends in front of him? Seeing loved ones hurt is another form of torture that may be viewed as potentially useful as actual torture. Who is to guarantee that in order to extract information from a possible suspect, all probable measures, such as hurting loved ones, should not take place? In a world where the truth is unclear and where the existence of information held by a suspect remains ambiguous, the ticking time-bomb scenario should not be a valid point of reference.

Another way of looking at the ticking time-bomb scenario is the argument that it can help prevent future terrorist acts and act as a warning for others. If torture is permitted, it might be argued that it can help stop crimes. This cannot be the case in a society where right and wrong is judged upon what the behavioral norms of people are. If torture is permitted even in exceptional circumstances, then we run the risk of violence becoming tolerated and accepted in society as a normal response.

Contrastingly, it can be argued that even though in theory the requirements of the ticking time-bomb scenario can be met, in practice it is very difficult. Firstly, there is no guarantee that the suspects being interrogated are in fact terrorists, or, even if they are involved with a terrorist group, it cannot be certain or probable that they in fact have any information. Secondly, torture is not guaranteed to work if the assumption is based on mere possibility, as opposed to the certainty, that torture will make anyone talk. Thirdly, there is very little evidence suggesting that torture obtains results within a short time and in the most effective way.

Torture in Islamic jurisprudence

In Islam, human beings are considered as being the most exalted of all creation, created in the finest manner, adorned with rights and freedoms that cannot be undermined. Consequently, torture and inhuman practices inflicted on human life are strictly forbidden. An authority or state body whose aim is to restore justice cannot go outside the sphere of what is just and apply torture-this is haram, forbidden, in Islamic jurisprudence. The Qur’an explains the concept of justice in the following verse:

O you who believe! Be upholders and standard-bearers of right for God’s sake, being witnesses for (the establishment of) absolute justice. And by no means let your detestation for a people (or their detestation for you) move you to (commit the sin of) deviating from justice. Be just: this is nearer and more suited to righteousness and piety. Seek righteousness and piety, and always act in reverence for God. Surely God is fully aware of all that you do. (Al-Maidah 5:8)

In Islamic jurisprudence, a guilty person cannot be forced into confession through torture. If such a case arises, a person cannot be punished for the information they provide as a result of such force. This is because the most important right of an individual under Islamic law is the principle presumption that a person is innocent until proven guilty. In Islamic jurisprudence, a conviction has to be based on sound proof and certainty and not on mere probability, like the ticking time-bomb scenario. If there is reasonable doubt, it is seen as being in favor of the accused, not against. This principle is based on the saying of Prophet Muhammad: “Prevent punishment in case of doubt. Release the accused if possible, for it is better that the ruler be wrong in forgiving than wrong in punishing.”

Said Nursi, a twentieth century Islamic scholar, refers to the strict prohibition of torture in Islam as “pure justice” as opposed to “relative justice,” which is taking on the lesser of two evils. He makes reference to the Qur’anic verse “He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind” (al-Maidah 5:32). Nursi further explains his ideas in light of the Qur’anic verse above.

“[N]o innocent person can be deprived of his or her right to life or sacrificed for the community’s sake. Any right is a right in God’s sight, and thus cannot be abolished for one considered just as great or fundamental.”

When a relative justice approach is taken, the right of an individual is overlooked in favor of the rights of the community. Nursi argues that attempts made to apply relative justice are wrong if it is possible to apply pure justice.

By looking at Islamic principles on torture and the ticking time-bomb scenario as a whole, it can be said that because torture is strictly prohibited in Islam, it cannot be used to attain a confession from a terrorist. As a result, there would be uncertainty and doubt as to the guilt of that individual. In such cases, punishment needs to be prevented on the presumption that the suspect is innocent until proven guilty.

How to prevent both terrorism and torture

In order to eradicate terror and terrorists, we need to be able to go deeper into the core of the problem and ask ourselves this simple question: would a reasonable person go and threaten to kill thousands just for the sake of killing? There has to be a reason behind such an act. If we cannot discover what is bothering one individual, we cannot solve such a problem. If such problems are not listened to and dealt with in a proper humane manner then one side will continue to torture and the other side will continue to threaten to kill, but for how long? In the end, what we need to realize is that we are dealing with a human being who is facing torture, not an animal.

As long as there is not full certainty that the terrorist is guilty, there has to be another way to deal with situations like the ticking time-bomb without having to resort to torture. There has to be an alternative, one that does not discriminate against an individual on the basis of race or religion, without segregation, belittlement or force. One alternative could be interrogation and reasoning with the terrorist, discovering the reason why they have such a person who poses a threat. The interrogators must ask themselves what has made the suspect what he is, what has triggered him to take such a drastic action, and try to discover what he wants. If voices are being heard and individual problems are being dealt with, why is there still such rebellion and terror in our society? If there is terrorism in a society, there must be injustices. In a society where justice is being served, there cannot be terrorism.

Another solution to terrorism lies in the religious foundations and moral upbringing that should be grounded in every individual and society to prevent such scenarios like the ticking time-bomb from arising in the first place. If every society is sustained by religious, moral and human values, then would, without a doubt, be peace. This moral framework is most effective when it is established early on in life through educational upbringing so that later on such concerns do not develop.

Fethullah Gulen, a modern day scholar and thinker, acknowledges that it is through religion that such a moral framework can be instilled within people.

Humankind, since the beginning of time, has found true peace and happiness in religion. As it is impossible to talk of morality and virtue where people do not practice the true religion, it is also difficult to imagine real happiness. For morality and virtue originate in good, clear conscience and what makes conscience good and clear is religion, which is the connection between humanity and God.

It is extremely important for individuals to realize that when dealing with such scenarios as the ticking time-bomb, no religion supports such behavior. In the Qur’an it is stated that “… those who affront believing men and believing women without their having done any wrong to deserve it, they have surely burdened themselves with calumny and a blatant sin” (al-Ahzab 33:58).

Similarly the Bible states “Do not murder, and anyone who murders will be subject to judgment” (Matthew 5:21). Also, in Jewish scriptures, there is reference to Hillel who says in the Talmud, Shabbat 31a “That which is despicable to you, do not do to your fellow.”

If religion and moral values are instilled within individuals effectively, even when there is no one present, the fear of God and the love for God will prevail to prevent such treacherous acts like torture and killing from taking place. Those individuals who fear God are less likely to break the rules if they believe that they are being watched and that any action they do will have a consequence. It can also be said that those individuals who love God in His goodness, compassion and mercy will be more likely to do virtuous acts, above and beyond simple duty. It is when society is filled with such conscious people that crime rates can drop and the door to torture and terror can remain closed. There will neither be terrorist’s withholding information regarding the whereabouts of a bomb nor law enforcement agents waiting to torture possible suspects.

In a nutshell, there are numerous arguments for and against the use of torture in exceptional circumstances like in the ticking time-bomb scenario. However, such circumstances cannot justify the breaching of one human’s right in place of another’s, regardless of the quantity of lives involved on either side of the spectrum. Everyone must have an absolute right to life. It is the lack of prohibition of torture by various states that enable such unnecessary exceptions like the ticking time-bomb to arise. There can be no legitimate basis for the limiting of this human right, because a human right to be free of torture is absolute.

Note

1. Convention Against Torture and Other Cruel, Inhumane or Degrading Treatment or Punishment, adopted 10 Dec. 1984, entered into force 26 June 1987, 1467 UNTS 85 (1985), available at http://www.ohchr.org/english/law/cat.htm

2. European Convention for the Protection of Human Rights and Fundamental Freedoms, signed 4 November. 1950, entered into force 3 Sept. 1953

3. Universal Declaration of Human Rights, adopted 10 Dec. 1948, G.A. Res. 217A, 3 UN GAOR, UN Doc. A/810, at71 (1948), available at http://www.un.org/documents/ga/res/3/ares3.htm

4. International Covenant on Civil and Political Rights, adopted 16 Dec. 1966, entered into force 23 March 1976, 999 UNTS 171, reprinted in 6 ILM 368 (1967), available at http://www.ohchr.org/english/law/ccpr.htm

5. M. A. Abdel Haleem, Adil Umar Sharif and Kate Daniels. Criminal Justice in Islam: Judicial Procedure in the Sharī’a , UK: I.B.Tauris, 2003, p. 48.

6. Abu Dawud, Salat, 14; Tirmidhi, Hudud, 2.

7.Said Nursi, The Letters, The Fifteenth letter from the Risale-i Nur Collection, NJ: The Light, Inc., 2007) p. 92.

8. M. Fethullah Gulen, Criteria or the lights of the way, London: Truestar Publications, 1996, p. 5.

I consist of 217 bones in your body (however, since the bones in the thigh and sacrum areas fuse together in order to form a stronger bone, their number decreases, and the anatomists accept the number of bones as 206). I have 22 skull bones, 33 spinal bones, 24 rib bones, 64 bones in the hands, the forearms, the arms and the shoulder girdle and 66 bones in the feet, the legs, the thighs and the hip area. In addition, I have 6 small ear bones, 1 breastbone and 1 hyoid bone (at the root of your tongue), which make up the total of my 217 bones. It is quite amazing that so many different bones have cooperated with each other and contributed to such a perfect system.

Each piece of my skeleton has been created with special shape and quality that is proper to its place and duty. The bones that protect your brain are flat, whereas the bones in your arms and legs are long and cylindrical; while the bones in your wrists and ankles are short and rounded, your hips and girdles have been made of wide and big bones. The craggy surface of my bones makes it easy for the muscles to attach to them firmly. Each bone has certain durability that protects me from undue weight, flexure, twisting, and pressure. Bioengineers carefully examine my bones that have been created in a perfect form for where they are positioned and for what they do. They take my wonderful structure as a model, and they use it for producing new technology such as buildings or bridges. As you know, constructional engineers have to be very careful in their estimates of material and durability. They have to use different materials for different places, and these points will be exposed to forces like pressure, compression, tensile, or flexure (bending). If the estimates of the materials are not made accurately, the building or the bridge can easily collapse. When you humans build a strong building, it might be too heavy and bulky, resulting in a waste of material and money. Even if you use good quality material, if you do not use it in the right place, all your work might be unusable. Unlike human beings, the Creator has made me such a delicate and well-balanced system, in which you cannot find any material missing or unnecessary or any wrong line in a particular bone. That can only be explained with the boundless knowledge of God the Almighty. He knows exactly how you will be able to do hundreds of different movements in all your life-including running, lying down, jumping, lifting a heavy item, playing sports, writing, and eating. In order to allow you to perform those actions, He has created a perfect design for each piece of my bones and the joints that connect them.

In building my structure, He has used materials in different hardness and durability to make your movements easy. The first material is the bones. Not all bones are the same. Compact bone (dense bone) is found in my hardest parts. For example, the long bodies of the femur, the tibia, and the fibula (bones between knee and ankle) are made of compact bone, and they are very rigid and strong. Softer bones, which look like a sponge, are found at the edges of those long bones and within my flat bones. The second material, my cartilage, is placed at the bone edges and on the joints where, by absorbing excessive pressure, the cartilages are able to prevent damage to the surface of joints and to the nerves that go through the vertebra. My cartilages achieve this thanks to their soft and flexible substance, which also provides a perfect aesthetical quality. In addition, because of this flexibility given by God, cartilages protect the bones from breaking easily (depending on the rigidity of the bones), and they balance your strong and abrupt movements. If it were not for the cartilages on the joints, not only the bony surface would be damaged but also my movements would be mechanical and harsh just like those of a robot. My third material is the ligament, and its main substance, the fibers, that are made of collagen protein. The fibers of this ligament are very strong straps, which hold my bones and cartilages together.

All my joints and tendons that fasten the muscles to my bones are tied up and strengthened by those ligament fibers, which vary in shape, length, and quality. The collagen fibers are also used as the basic substance of my bones and cartilages. Those fibers, which are placed among the cells of the tissues of my bones and cartilages, provide the tissues with strength and durability. The distribution of the fibers in my bones is determined according to the direction and intensity of the pressure coming upon me. To see an example, you can look at the head of my femur (between my knee and thigh) where it makes a joint with the thigh bone. The spread and design of the fibers placed right at this joint requires a flawless calculation, which you can better understand by examining a diagram of it.

Not all my joints are flexible in the same degree. For example, the joints in your skull, which protects your brain and sensorium, resemble the toothed blade of a saw. They are strong joints, which are firmly locked with each other, and they allow no mobility. Of course, it can be no one but God who is able to give my skull such strength and hardness, since He knows exactly how much protection my delicate brain, eyes, and ears need. Moreover, my skull is not shaped simply as a bony capsule; at certain places, God has put little channels for the blood vessels to go through, little cavities for the sensory organs, and a big hole for the spinal cord to connect to the brain. Can any of these be formed by coincidence? The joints between the vertebrae (little bones of your spine) are more movable than the skull and less movable than your fingers. They help to allow you stand upright and sit, twist, and bend or lie down. The joints in my shoulders and legs are freely movable, which enables you to do movements in all directions. Perhaps the most wonderful of all are the joints in your hands! It would not be a distortion to say that-behind all your work to make a discovery or an invention or a new technology-is the skillful creation of my hand joints. Everything that you use with your hands-including all kinds of tools, furniture or appliances, art works, and books-can be produced or utilized only through the perfect ability of my joints to move. If my fingers lacked that great ability to move freely, many of my thoughts or intentions would not be able to be translated into actions.

Your muscles that help in the movement of all my movable parts have to attach to my bones to be supported. While one end of your muscle holds my bone firmly, the other end pulls another bone with the help of the joints. That is how movement in your body occurs and how you can take a step, do exercise, or wave your hand.

Although not as much as the skin, I have a very good ability to renew myself. When one of my bones is broken, if you line up the two pieces exactly in relationship to each other, the bone cells, called osteoblast, quickly divide to produce new cells, fill the gap, and repair the break. Then, I take calcium salts, which harden and strengthen the area, and gain back my health. Calcium is a vital mineral in the growth of bones. When you are a little but growing fetus in your mother’s womb, you need plenty of calcium for your bones to develop. If your mother gets sufficient amounts of dairy products, fish, and green vegetables, there will not be a calcium deficiency. But the good news is that, even if an expectant mother does not get enough calcium, the unborn baby is unlikely to have calcium deficiency. That is because Our Lord God, whose Mercy is infinite, provides baby with calcium by making it be absorbed from the mother’s bones and teeth and ensures the healthy development of the baby’s tiny skeleton. The mother has the willpower to feed herself, but since the baby is helpless, its need is met by the calcium taken from the mother’s body. After birth, the baby has to be nourished well with calcium and vitamin D by means of healthy foods, and it has to have enough exposure to sunlight. In order to maintain my health, my biggest need is calcium salts and vitamin D, a vitamin that needs the body’s exposure to the sun in order to contribute to healthy bone growth. For this reason, you have to take care of me especially at your young age. If you do not get those salts and vitamins, your bones will not develop well, and this could result in skeleton disorders.

The cavities within my bones are called marrow cavities (or medullar space) and they have important duties too. If your bones were filled merely with bony substance, my weight would be too much, and you would not even be able to stand up. Moreover, my bones would not be as strong as they are now. According to calculations with static forces, a rounded iron stick, which is filled, is less durable than the one with a hole in it, and the stick with a hole in it can be bent easily. My long, rounded bones have been designed according to that principle, and they are more resistant to twisting and bending. Another important function of my marrow cavities is to house the production of little red blood corpuscles, which have important duties within the blood. When you are young, all my bone marrows are red, and they produce red blood cells. Then, slowly after the puberty, the bone marrows in my long rounded bones start to turn yellow, get fatty, and produce white blood cells. The spongy bone marrows in my flat bones, however, stay red in color during your entire life, and they keep producing red blood cells.

The shape and size of my bones and their proportions to each other all determine the shape and quality of your body. Although I develop according to my genetically inherited qualities, the loads that you made me carry and outside impacts all affect my development significantly. When you are a baby, my bones start out as cartilages. At young ages when I am just starting to become bony, if I have to carry too heavy things, I start to harden and become bony too fast. This leads to the incomplete growth of the length of your neck bones, and your arms and legs which will remain too short. Playing basketball or volleyball stimulates the growth and elongation of your bones. Mineral salts, vitamin D, and the hormones secreted by the parathyroid gland play role in the ossification of my bones. The elongation of my long bones is achieved by the cell division and formation of new cells in the areas called epiphysis, which are the rounded ends of the long bones. This bone-lengthening process ends after puberty. While the lengthening of bones stops earlier in girls around ages eighteen or nineteen, it continues in boys until the ages twenty-one or twenty-two, which is the reason why men are generally taller than women.

When you were born, all of my components were cartilages, which are very soft and flexible. That is the measure that the all-knowing and all-caring God has taken, to ensure that neither you nor your dear mother gets any harm during your birth. If I became bony before the birth, your mother could die, and many of your bones could break during the birth. However, thanks to the cartilaginous components, which are like plastic, the risk of death and becoming disabled decreases greatly. As you become older, the cartilages are replaced with bone cells, and the accumulation of calcium salts make me hard and bony. The cartilages remained only on the joint surfaces and at the ends of ribs.

Dear Peter! Now it is time to ask a question that might bother you a little: have you ever been at a reopening of a grave? Sometimes in graveyards, when they do not have extra space for new burial, the dead person’s body is buried next to a body that belonged to a family member. When the grave is reopened, you can clearly see that, except for the newly buried body, all parts of the other dead body have been mingled with the earth. You can see that only my skull and other bone components have remained without decaying. After a very long time, those bones will decay too but much later than my other tissues. In the past, when the Holy Qur’an was just being revealed, some people refused to believe in God and the Day of Judgment, and asked: “Who is going to resurrect those decayed bones?”(Qur’an 36:78). The following verse is an answer: “Say, ‘He who created them in the first place will give them life again: He has full knowledge of every act of creation’” (Qur’an 36:79). In many other verses of the Qur’an, which deal with both the first creation and the Judgment Day, also mention decayed or dried bones, which still exist after many years. This means that God wants to draw your attention to the bones of your body! Perhaps, He is saying: “O, Peter! I created your bones, your joints, and your whole skeleton flawlessly. I took all measures for you to be able to live your life perfectly; to the littlest details, I created a delicate body, mind, and soul free of defects or faults. When I created you that perfectly, do you think I took something else as a model, or applied someone else’s plans? Not at all! Therefore, I, who created you out of nothing with my infinite knowledge and might, will of course be able to recreate you!”

Well, Peter! That is how I understand my Creator and the message of His Holy Book, which appeals to all of humanity. Your ability of comprehension and appreciation is more perfect than mine. Therefore, each time you move your body or body parts, just think of the wonderful pieces of bone accompanying and supporting your organs. Reflecting on them for some time will gain you a fresh view of life. That is what I wish as your skeleton!

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

(Al-Hajj 22:73)

In some verses of the Qur’an, mosquitoes and other small creatures are mentioned; when these verses were revealed to Prophet Muhammad, peace be upon him, some unbelievers sarcastically responded, saying: “This does not seem like the word of God.” They mocked these verses as they thought that God Almighty would not give examples of such “trivial and non-significant” animals in His Book. Later, Almighty God revealed another verse related to these responses:

God does not disdain to strike any parable – (that of) something like a gnat or something greater or lower than it. Those who have already believed know that it is the truth from their Lord. As to those whose unbelief has long been established in their hearts, they say, “What does God mean by such a parable?” Thereby He leads many astray, and thereby He guides many. He thereby leads none astray save the transgressors. (Al-Baqara 2:26)

During the revelation of the Qur’an, biological and physical sciences were not adequate to explain and shed light onto some of the sublime verses regarding these small creatures. However, in this century we have witnessed astounding advances in science and now we are better able to understand the extraordinary structure of such creatures. Once again, we are amazed at the accuracy, precision and eloquence of the Qur’an, which illuminated not only the Age of Ignorance, but also the modern world. Even though for believers the harmony of the universe testifies to the existence of the All-Knowing One without a need for understanding the details of physics or biology, for non-believers masses of learning or years of scientific education may have led them astray. In this article, even though the Qur’anic verses mentioned above speak of flies in general, our focus will be given in particular to the biological aspects of mosquitoes.

Mosquitoes are two-winged flies that belong to the family Culicidae. In nature there are approximately 3,500 species of mosquitoes. They have a pair of scaled wings, a pair of halteres,1 a slender body, and long legs. Their length varies, but is rarely greater than 16 mm (approximately 0,6 inches), and they can weigh up to 2,5 mg. A mosquito can fly for 1 to 4 hours continuously at up to 1 mile/h, traveling up to 6 miles in a night.2 Most species are nocturnal or crepuscular (dawn or dusk) feeders. During the heat of the day most mosquitoes rest in a cool place and wait for evening.

It is widely thought that mosquitoes are insects that live on blood. On the contrary, this is not true, because not all mosquitoes suck blood; only female mosquitoes do. Mentioning the mosquito in the feminine form in the Qur’an can be considered to be one of its miracles, not only because the female mosquitoes are more powerful and complex than the males, but also because they transmit and spread diseases. The male mosquitoes appear only in breeding seasons and they feed only on plant juices.

Females do not require blood for their own survival, but they do need supplemental substances (like protein and iron) found in blood to develop eggs. Prior to and during blood feeding, they inject saliva into the bodies of their source(s) of blood. Female mosquitoes hunt their blood host by detecting carbon dioxide (CO2) and 1-Octen-3-ol from a distance. Circulating blood in animals and humans radiates body heat. Thanks to the sophisticated heat sensors installed in their body, mosquitoes follow body heat and exhaled gases and fly to their target. From an unbiased point of view, that who led to the creation of carbon dioxide and 1-Octen-3-ol must have led to the creation of the sensors of female mosquitoes, allowing them to sense these chemicals. That who created the eggs of mosquito must have been aware of the needs of these eggs. This process alone proves the extensiveness of mercy, knowledge, wisdom and encompassment of a Conscious Sustainer Who is operating behind all these processes.

When mosquitoes land on their prey they search for a thin place on the skin where a great deal of blood is passing. In order for the mosquito to obtain blood it must circumvent the physiological responses of the prey. The mosquito sprays the place from where it is to suck blood with a type of local anesthetic. When blood flows from a cut, with the help of enzymes the blood quickly coagulates. The mosquito uses an elusive mechanism to effectively block the clotting of blood with their saliva, which contains a complex mixture of secreted proteins. Mosquito saliva also contains enzymes that facilitate in sugar feeding as well as antimicrobial agents that control bacterial growth in the sugar. Mosquito saliva contains fewer than 20 dominant proteins.3 Although there has been great progress in determining these molecules and their role in bloodfeeding, scientists are still unable to ascribe functions to more than half of the molecules found in mosquito saliva.

In general, there are four distinct stages in the life cycle of the mosquito: egg, larva, pupa, and adult. The adult is a flying insect, while the larvae and pupae are aquatic and live only in fresh water. All mosquito species lay their eggs on fresh water or on a moist surface. These eggs will not hatch until covered by rising water caused by rainfall, melting snow in the spring, or other such phenomena. The larvae of all mosquitoes live in water and have four developmental periods. In this stage, the larva actively feeds on organic material in the water. The larvae of most species have a breathing tube and come to the surface of the water to get oxygen. The durations of this stage depends on the species and the water temperature. The mosquito pupa is very active and lives in water. The pupa has a comma-shaped body with two visible separate regions. The tail of the comma is the developing abdomen of the mosquito. The abdomen is composed of nine segments. Between each abdominal segment are flexible areas that allow the pupa to swim. Active movement is unusual for most insect species during the pupal stage; however, mosquitoes will dive under water when the surface is disturbed or there is a disruption in light penetrating the water. The pupa has two large “paddles” on the eighth segment of the abdomen that propel it through the water as the abdomen flexes up and down. When the abdominal movement stops, the pupa floats back to the top of the water. A float hair, found on the first segment of the abdomen, helps the pupa to stabilize on the water’s surface. The pupal stage lasts for a few days and this is the stage when all the larval tissues change into adult tissues. The adult mosquito is capable of flying long distances. Males and females mate during the first 3 to 5 days after they have emerged from the pupal stage. Females mate only once. Males generally live for only a week and their primary function is reproduction.

The entire body of the adult mosquito is covered by an exoskeleton layer which provides the body with strength and support. The body of an adult mosquito has three regions, the head, thorax, and abdomen. The head contains the eyes, antennae, palpi,4 and mouthparts of the mosquito. Mosquitoes have compound eyes. This means their eyes are made up of numerous facets. Each facet is capable of forming a separate image. Therefore, the multi-imaging eye allows the mosquito to see movement over a large area, helping it to react quickly. The antennae are important sensory organs for the adult mosquito. They house a very significant sensory structure called the Johnston organ that helps to transmit movements of the antennae to the brain. The antennae differ according the sex of a mosquito. Males have many hairs on their antennae, making them look fury, while females have very few hairs. The mosquito has two sets of wings, the fore wings and the hind wings. The fore wings are used to propel the mosquito through the air, while the hind wings are highly modified structures that help to balance the mosquito during flight. Mosquitoes do not have lungs; rather, they receive oxygen through holes on their skins. These holes open and close according to the amount of oxygen the insect needs to function. Oxygen exchange takes place by diffusion. The mosquito has a needle, a hollow in the upper lip, which has a special cover used while sucking the blood from the skin of prey. The skin is not pierced by this needle, as thought, but by the upper mandible which look like a knife, and the lower mandible which has teeth leaning inward, that works and moves as a saw. The hollow lower lip has a lubricant that gathers the parts of the mouth as one organ. The skin of the prey is pierced by the upper mandible, which works as a knife, and in piercing the needle is inserted until it reaches a vein, and then the mosquito starts to suck blood. This process clearly indicates that mosquitoes have the necessary equipment to survive and sustain life in an amazing manner.

However, mosquitoes tend to carry various disease that spread viruses and parasites; they do not succumb to these diseases themselves. The principal mosquito-borne diseases are viral diseases, like yellow fever, dengue fever and malaria. Mosquitoes are thought to transmit disease to more than 700 million people annually in Africa, South America, Central America, Mexico and much of Asia, with millions resulting in deaths. At least 2 million people annually die of these diseases. The first Qur’anic verse mentioned above is also quite striking in terms of the disease spreading aspect of these insects. A powerless animal can snatch away the health of person who could be regarded as powerful; however, both of them are weak against the will of the One who created them.

Dr. Ibrahim Yildiz is a research associate at University of Miami Chemistry Department.

Notes

1. Halteres are small knobbed structures found as a pair in some two-winged insects.

2. Kaufmann C, Briegel H (June 2004). J. Vector Ecol. 29 (1): 140–53.

3. Valenzuela JG, Pham VM, Garfield MK, Francischetti IM, Ribeiro JM (2002). Insect Biochem. Mol. Biol. 32 (9): 1101–22.

4. Palpi, plural of palpus, are jointed sense organs attached to the mouth of insects.

]]> https://fountainmagazine.com/all-issues/2010/issue-73-january-february-2010/faults-in-belief-and-fellowship/ Fri, 01 Jan 2010 00:00:00 +0000 http://107.21.79.195/all-issues/2010/issue-73-january-february-2010/faults-in-belief-and-fellowship/ Question: Feelings of fellowship between people can be damaged because of some unexpected behavior, and thus good will towards one another can easily be weakened. Is this situation a result of a fault and immaturity in our belief? How can we attain true perfection in belief and how can we maintain it?

Answer: Prophet Muhammad, peace be upon him, prayed that his community not be completely eradicated from the face of the earth, that they not suffer from pervasive famine, and not be attacked by an enemy which could destroy the great majority of believers; he said that his wishes had been granted. Working from this hadith, we can say that his community will not be subjected to general destruction, nor will they remain under the sovereignty of others permanently. However, the Prophet also reported in the same hadith that a similar prayer that he made for God’s prevention of bloodshed and mischief among his community was not granted (Muslim, Fitan, 19/20).

As to why this last prayer was not accepted, it can perhaps be argued that what was asked for lies within the capacity of human willpower. Humans are blessed with reason and mental capacity. It is not congruent with human dignity to be herded to and fro or to be gathered here and there, against their will. Human beings can exercise their volition and seek the possibility to live together with others peacefully.

“We try (test) people through one another”

By mentioning repeatedly in a number of verses (An’am 6:53) that people will be tested through one another, God warns the Muslim community of this grave threat that might loom over them. God Almighty puts us in trial in a variety of ways; sometimes with illness, sometimes with misfortune, sometimes through our worship, and at other times with our vulnerability to sins. Trying some of us through other people is another means of testing. Every individual person is unique; God created each of us like a separate species in and of itself. We all have different personalities; no one is like another person. By creating every one so different God reveals the manifestations of His beautiful names and glorified attributes and thus puts us through a trial with a promise of a reward for those who are successful. This test requires acknowledgement of these differences in the nature of each person; it is with this awareness that everyone should seek ways to coexist, despite all our differences.

It is reported that Bediuzzaman Said Nursi once praised one of his students and his good skills in his writing to another of his students. He said: “His writing is better than yours.” Upon this, which was also a kind of trial, his student remarked that he was pleased to hear this; he showed no sign of discontent. Bediuzzaman realized that this student was truly sincere in his words. It may not be possible that everyone has the same level of ease at heart in the face of such a situation; we should not expect such a purity of conscience from all. Yet, it is still in our hands to control our behavior.

We should also never forget that a person who displays bad behavior is not necessarily a bad person in all their aspects. Labeling someone thus, especially if that person is an observant believer, is a distorted perspective and reflects one’s own contempt. Moreover, discrediting another believer in such a way means that the discreditor is actually the one who is on the wrong path; he or she might suffer a blow from that person, or a severe dispute might occur. So, instead of making an immediate judgment about another person, it is always best to think of a way to resolve the dispute and to come to terms. The person who takes the first step and apologizes for what has happened can be considered to be a hero. Prophet Muhammad, peace be upon him, also points out that when two people are angry with one another, the virtuous one is the one who makes the first greeting (Bukhari, Adab, 62). The following verse in the Qur’an enjoins believers as follows:

Goodness and evil can never be equal. Repel evil with what is better (or best). Then see: the one between whom and you there was enmity has become a bosom friend. (Fussilat 41:34)

In contradiction of divine commands

I deeply regret and sometimes feel great sorrow when such weaknesses and lack of integrity surface, despite the above-mentioned divine instructions and warnings. It is not uncommon to come across two people, who normally meet each other at spiritual gatherings and discuss issues related with belief, becoming involved in a dispute. This means that such people are unable to perceive the resentment and hatred that is directed towards believers, and the plots that have been devised by antagonist circles obsessed with enmity; these can obstruct many good services. If these plots against and resentment towards believers are trivial matter, then what is significant for them, that their honor and pride were not regarded? So for us, is it truly the case that the denial of God and His Messenger is not a major issue, but a word uttered unfavorably on our behalf is more important?!

What do we value most? We should be aware of the attention that we give to frivolous matters which we unnecessarily overvalue at the expense of many issues of greater magnitude. God has blessed us with reason, and even beyond that, with belief and the ability to comprehend. So, it is imperative that we analyze how people fall out, albeit they share countless common denominators in belief and values. They believe in the same Creator, the same Sovereign, the same Lord, perhaps even follow the same Messenger and religion, and turn in the same direction for prayer; they may even live in the same country and are committed to the same lofty goals, treading on the same path… Hundreds of shared values should unite people, but we may still fall in dispute over matters that are as insignificant as the wings of a fly. If someone curses me, this does not give me the right to respond likewise. For Bediuzzaman, retaliation is a cruel principle.

“If for God the world was worth the wing of a fly, unbelievers would not be allowed to drink even a drop of water” (Tirmidhi, Zuhd, 13). The world is so insignificant that the unbelievers are allowed to drink. If this is the real value of the world, then what significance can some repugnant worldly issues have for friends who fall apart? Can this ever be reconciled with reason?

It is also reported from Hafiz-i Shiradhi that “the world is not a commodity worth disputing.” I believe that no one would consider this to be an exaggeration. Yet, how much are we reflecting this truth into our lives? Thinking over all these, I cannot help but ask myself “for what purpose are we reading, keeping ourselves busy with the Qur’an and the practice of the Prophet, or with the analysis of marginal matters?” Why are we wasting our time quibbling over such matters if they do not help us reach human perfection?

I am sorrowed by those who do not forgive

All of us need rehabilitation; we need to reflect on our integrity and revise our humanity. This is necessary for all of us. It is easy to overemphasize trivial matters and start the gossip that lies at the tip of our tongues; minds and pure hearts are tarnished with the tar of gossip.

Let me give you an example of how important this issue is: if a friend gets up from their seat and leaves the room, and if I infer in my mind or comment openly on this, saying, “I think he is overwhelmed by sleep too much, so he leaves the gathering to sleep somewhere else” he might be hurt if he were to hear this. What would befall me is to ask for his forgiveness the very first moment I came across him. Gossip is a grave sin. Prophet Muhammad, peace be upon him, says that gossip is worse than adultery on the grounds that God can forgive the adulterer if he repents and is determined not to commit the sin again. Nevertheless, a gossiper has to ask forgiveness from the person he or she has gossiped about as well as from God (Bayhaqi, Shuabu’l-iman, 14/255). Gossiping about a person who has a large following might result in a grave sin, for it violates the rights of all those people who admire that person. This is a very delicate matter. Unless we deem what God Almighty enjoins as significant as being significant, then many trivial matters will replace them.

We have serious faults in our belief; it is certainly imperfect. We have huge gaps in our commitments to the basic tenets of belief, both at a personal and social level. We seem not to possess perfect belief in the existence of God and His all-encompassing presence, nor in the fact that His will is superior over all other things, nor in the Hereafter where we will account for all we have done in this world.

I am disappointed with and deeply sorrowed by behavior that does not suit a true believer; indeed, for any weakness in this regard. I am heart-broken by my friends who are unable to forgive one another, by those who seek the errors of others, and by those who keep record of others’ sins like the Angle Scribes, and by those who ignore the good deeds performed by others.

Let us not allow any feelings or thoughts that might damage fellowship to enter even our dreams. If we believe, then let us be prepared to honor even the evil-doers and embrace those who have turned their backs on us. Let us make it our life principle to be without hands against those who strike us and without speech against those who curse us.

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