An individual’s conduct becomes straightforward by performing religious duties; one’s ego (inner self) becomes straightforward by following the Shari’a’s truth; one’s spirit becomes straightforward by acting in accordance with knowing God; and one’s innermost senses or faculties becomes straightforward by complying with the Shari’a’s spirit. The difficulty of being straightforward in all of these levels caused the Prophet, the most straightforward of people, upon him be peace and blessings, to say: Sura Hud and others similar to it have made me old, thereby referring to the Divine command: Be straightforward as you are commanded, which is in sura Hud (11:112).

The Prophet, upon him be peace and blessings, never deviated from the Straight Path, and was always straightforward in his deeds, words, and feelings. He guided Companions who sought salvation and eternal happiness to straightforwardness by saying: Declare: “I have believed in God,” and then be straightforward, a saying that concisely sums up all essential elements of belief and conduct.

If people claim progress on the path to the Truth but are not straightforward in their state and conduct, all efforts will be in vain, and they will have to account in the Hereafter for the time spent without straightforwardness. To reach the intended destination, an initiate must be straightforward at the beginning, maintain it throughout the journey, and be straightforward at the end of the path, as gratitude for being rewarded with knowledge of God. Being alert to possible deviation at the beginning, engaging in self-supervision during the journey, being closed to wrong thoughts and actions, and considering only God’s pleasure and approval at the end are significant signs of this state:

I know one among the people of straightforwardness:
He was the most distinct in the realm of guidance.
He sold his soul to the lights of (Divine) Identity,
And died purified of all the dirt of human nature.

A servant should seek straightforwardness, not wonderworking or the power of spiritual unveiling or discovery. God demands straightforwardness; however, a servant desires extraordinary spiritual abilities. When they told Bayazid al-Bistami about a man who walked on water and flew in the air, he said:

Fish and frogs also float on water, and insects and birds fly in the air. If you see a man float on his rug on water without sinking and sit cross-legged in the air, do not show any interest in him. Rather, consider whether he is straightforward in his state and conduct, and whether they are in accordance with the Sunna (the way of the Prophet, upon him be peace and blessings).

What Bayazid advises is that a believer be straightforward and completely humble as a servant, not one flying in the atmosphere of wonders.

Straightforwardness is the last step on a three step stairway leading to nearness of God. The first step is consistency, where a traveler strives to embody Islam’s theoretical and practical dimensions. Success in this continuous effort brings one’s carnal self under control. The second step is settlement or tranquility, where an initiate purifies his or her inner self of the vices contaminating the spirit and heart (e.g., show, fame, and vanity, all of which cannot be reconciled with servanthood), thereby purging the heart of all that is not God. The third step is straightforwardness, where the doors of Divinity and creation are slightly opened to the traveler, and the Divine gifts are bestowed in the form of wonderworking and blessings, although he or she neither desires nor seeks them.

Straightforwardness, the last station of the way, means living without deviation from loyalty to God and under His direct protection; it is an environment in which Divine gifts and favors are bestowed. Flowers never fade away and hills and slopes do not experience winter, for it is an environment of eternal “spring.” This is what is pointed out in: If only they were straightforward on the path, then, assuredly We would give them to drink of “water” in abundance (72:16). So long as people pursue straightforwardness on the path of belief in Divine Unity and fulfill their covenants with God and His Messenger by fulfilling the Divine ordinances, Divine gifts and bounties will flow abundantly.

Our master, upon him be peace and blessings, declares: So long as the heart of a servant is not sound and straight, his belief cannot be true and upright; so long as his tongue is not true, his heart cannot be sound and straight. He also declares: Every morning, the parts of a man’s body warn his tongue, saying: “Fear God concerning us. For if you are true, we will be true and straight; if you are crooked, we will also deviate.”

Finally, let us hear from As’ad Mukhlis Pasha a very significant warning:

Straightforwardness requires always being true and steadfast;
Fix one of your legs in the center, and let “the free arm of the compass” [your other leg] travel around.

Notes

1. Al-Tirmidhi, “Tafsir al-Qur’an,” 57.
2. Muslim, “Iman,” 62; Ibn Hanbal, Musnad, 3:413.
3. In other words, he submitted himself wholly and without reserve to God.
4. Al-Qushayri, Al-Risala, 397; Ahmad ibn ‘Abd Allah Abu Nu’aym, Hilyat al-Awliya’ wa Tabaqat al-Asfiya’, 10 vols. (Beirut, 1967), 10:40.
5. Ibn Hanbal, Musnad, 3:198.
6. Al-Tirmidhi, “Zuhd,” 61; Ibn Hanbal, Musnad, 3:96.
7. In other words, one is to be well-grounded in Islam and to keep the company of those who can provide proper guidance.

How about quantum computers? Quantum computers make use of a quantum mechanical phenomenon, so-called quantum superposition (being in different states simultaneously). Classically, voltage across a circuit element can be either positive or negative when measured by a voltmeter, but not simultaneously negative and positive. Could it somehow be possible to be in both states simultaneously?

Quantum superposition

For electrical circuits, the answer is obviously no. In microscopic scales of single atoms, or photons (i.e., single quantized packets that constitutes the light beam), however, the answer is yes. Consider an optical component, for instance, that splits an incoming light beam into two beams of equal intensity. In optics, such a device is called a 50/50-beam splitter. You can ask what happens when a single photon is sent to such a beam splitter. Since a single photon cannot be split in this simple experiment, you might expect that it would either be transmitted or reflected with equal probability . Experiments, however, show that this is not actually true in the single photon level. The single photon is indeed simultaneously reflected and transmitted.

Once microscopic quantum superposition is brought into our macroscopic world, we can imagine many interesting phenomena. Simultaneously occupying many different places and being dead and alive at the same time are only two of them. Of course such technology, especially applied to humans is highly science fiction, given current experimental and theoretical challenges. Nevertheless, quantum superposition has a strikingly interesting similarity with the spiritual states already achievable by saints, such that they can be available in more than one place at a given time or become dead and alive, in the sense that they live both in the future and in the past.

It is not known exactly why quantum superposition exists, but what we know is that it is a necessary ingredient for our complex universe to perform its vital functions in a finite amount of time. Quantum superposition principle reflects the great wisdom and power of the Omnipotent. Similar to the single photon example above, with this principle, God gives the underlying particles of the universe an immense power to achieve many tasks simultaneously. Otherwise, regarding the finite age of the universe (about 15 billion years), our physical universe and the events taking place all around us would not come into existence. The Quantum superposition principle has also inspired researchers to build unprecedentedly fast computers to solve the problems that are intractable with any classical computing method. In this article, we introduce this new strategy to computing.

Quantum computing with superposition

Having provided some background about the quantum superposition, we ask the question “How could we exploit quantum superposition for fast computing?” Below we will give a glimpse of that power. Consider a three-bit register. It can only store one out of eight numbers in the set, {0, 1, 2, 3, 4, 5, 6, 7}, in a given moment of time. For example, number 5 is stored in a three-bit register as “101.” Now suppose that these three bits are replaced by their quantum cousins, so-called qubits (short for quantum bit). You can imagine, for example, a quantum register consisting of three rubidium (Rb) atoms. These individual atoms can be prepared in the 0 and 1 logical states simultaneously by shining a laser beam for a certain amount of time. Then it is possible for three atoms combined to be prepared in a superposition of eight numbers, which is impossible classically. In other words all those eight guys physically exist in the same room, although it doesn’t allow more than one guy to fit classically. If we want to make operations on all of these numbers, we don’t need to perform serially; instead, we can achieve that in only one computational step on a single hardware. Thus, quantum superposition leads to a massive parallelism, which renders the computational complexity (i.e., a measure of how efficiently a given problem could be solved) highly reduced for various difficult problems in computer science.

For example, let’s consider RSA, a well-known algorithm (i.e., a set of instructions to solve a problem on a computer) for secure communication that was invented by Rivest, Shamir, and Adelman, hence the name, in 1977 at MIT. It is widely used in electronic commerce protocols. The details of RSA are out of scope in this article (See the FAQ section of the RSA Laboratories’ web site in Ref. [1] for a brief introduction to RSA). Here, we only want to mention its vulnerability to quantum computers if they were to exist. The security of the RSA cryptosystem relies on the difficulty of factoring large numbers, which is intractable with classical computers. Factorization for small numbers, say 15, is quite simple. When the number of digits increase up to a few 100s, for example, enormous computational resource is required. RSA Laboratories publish the RSA challenge numbers (see Ref. [2] for the list of challenge numbers and the prize) on their web site to test the security of their algorithm at various key lengths. The largest integer, RSA-640, which has 193 decimal digits (640 bits), was factorized recently by F. Bahr, et al. The next challenge number in turn is RSA-704, and the prize is $30,000. Imagine factorizing a 1000-digit number. You would probably be a considerably rich person in just a few minutes, if you had a moderate quantum computer and the RSA Laboratories kept feeding you with new challenge numbers, because the factorization of such a large number with current computational resources takes forever, perhaps even more than the estimated age of the universe. Of course, the RSA Laboratories will not let you be very rich, by simply quitting posting new challenge numbers. They would be interested in your quantum computer, though.

How does the quantum computer crack the world’s most secure cryptosystems with little effort? One can construct new algorithms for quantum computers based on above described principle of superposition. These algorithms can take the outcome of previous calculations and input them as a superposition to the next stage of the instructions, which results in a highly efficient form of computing (please consult Ref [3] to have for a simple explanation of quantum superposition for fast computation). In 1994, Peter Shor from AT&T’s Bell Labs in New Jersey just did that. He developed the world’s first quantum algorithm, which efficiently performs factorization. In 1996, Lov Grover also at Bell Labs invented the unstructured database (i.e., a disordered list such as a list of city names not in alphabetical order) search algorithm for quantum computers, so-called Grover’s algorithm.

Suppose that there is a basket with ten balls in it. You are now asked to find a specific one with your eyes closed, say red. It is known, however, beforehand that there is only one red ball in the basket. All you, or your smart digital friend, can do is just pick one randomly and see if it is red. If you are lucky enough, the first ball you pick might be red. In the worst case, however, you will be successful at your last choice. So, classically you have to repeat the process on average at half times the number of balls. If you made a quantum friend rather than classical, however, your life would be smoother. You would be able to find and manage your stuff easily, no matter how messy you are. Quantum computers speed up such unsorted database searches quadratically. You can find, say your favorite socks, in a number of trials that is about the square root of the total number of your stuff. You may think that you don’t have that much stuff. But consider identifying a specific element in a considerably large pool of unsorted data. As the number of elements in the set increases, it quickly becomes intractable to find what exactly you are looking for. In that case the significance of quadratic boost cannot be denied.

Motivated by the above mentioned factorization and unsorted database search algorithms, the power of quantum computing has inspired great attention, since their invention, among many disciplines including physicists, computer scientists, mathematicians, engineers, and material scientists.

Quantum computer today

Despite promising developments in theory, progress in the physical realization of quantum circuits, algorithms, and communication systems have been extremely challenging to date. There are many approaches for quantum information processing. Major model physical systems include nuclear spins, ions, neutral atoms, solid state nanostructures, superconductors, and optical circuits. In optics, for example, the qubit can be represented by the polarization (i.e., direction of oscillation of electric field) state of a single photon. So that the instructions described by the algorithm could be implemented by manipulating the polarization states of single photons. Unfortunately, all the models for quantum computing have their own drawbacks besides their advantages.

Given the trends, nobody knows whether or not a sufficiently scalable (i.e., large enough to harvest its potential power) quantum computer would be available in the decades to come. Nonetheless, D-Wave Systems, Inc., The Quantum Computing Company, was eager enough to unveil the “world’s first commercially viable quantum computer” (see Figure 1, and Ref [4] for the story.). D-Waves’ 16-qubit quantum computer makes use of superconducting element niobium, which operates at an extremely low temperature. It can search for molecular structures that match a target molecule, create a complicated seating plan, and fill in Sudoku puzzles. Although the device is very slow compared to an inexpensive PC, D-Wave intends to develop a 1000-qubit quantum computer.* The goal is to scale the quantum computer to about 10 thousand qubits to solve the most challenging problems outright, which are simply intractable with classical computers. The researchers, however, are not very optimistic. Prof. Lloyd of Massachusetts of Institute of Technology, a pioneering scientist in superconducting approach for quantum computing that underlies the D-Wave’s quantum computer, says “It’s too good to be true.”

Once quantum computers of reasonable power are built, the world will be unimaginably exciting and perhaps scary too. When the first commercial computer, Universal Atomic Computer I (UNIVAC I) (see Figure 2), was shipped to the United States Air Force in 1952, nobody was indeed aware of what this fat guy would lead to in our social, economical, political, and psychological life. Its descendants, however, are now inevitable parts of our lives. They are helping us in many aspects of daily life. Controlling machines, sending electronic mail, scheduling our plane tickets, communicating with our best friends, playing games, making our payments are only some of them.

In this article we only sketched the quantum superposition principle as an important ingredient for quantum computation. This is certainly not the whole story. “Entanglement” [6], for example, is another complementary resource for quantum computing and communications, as well as quantum mechanics to test its foundations.

Contrary to its classical counterparts, the power of quantum computers indeed comes directly from our granted capability of tailoring and mimicking the amazing design hidden in the microscopic world of atoms, photons or other quantum particles. Quantum computers sooner or later will bring the most science-fiction into reality. They will play a significant role especially in the development of ultra-intelligent machines and robots superior to classical ones, and communication systems whose ultimate security is guarantied by the nature’s architecture which was lay down by God. Quantum computers will reveal to us the deepest secrets of our Creator embedded in our universe, which cannot be explored using conventional computers. That day, the future will only be lacked by our limited imagination.

Acknowledgment

This article was produced in MERGEOUS [7], an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

Omer D. Ikramoglu is a freelance writer in optics and quantum physics.

References

1. RSA Laboratories, http://www.rsa.com/rsalabs/

2. RSA Challenge Numbers, http://www.rsa.com/rsalabs/node.asp?id=2093

3. A short introduction to quantum computation by A. Barenco, A.Ekert, A. Sanpera and C.Machiavello from La Recherche, November 1996. http://cam.qubit.org/articles/intros/comp.php

4. J. R. Minkel, “First “Commercial” Quantum Computer Solves Sudoku Puzzles”, Scientific American, Feb 13 (2007).

5. UNIVAC I, http://en.wikipedia.org/wiki/UNIVAC_I

6. S. Candaroglu, “Quantum Entanglement: Illusion or Reality?” Fountain, Issue 61 (January-February 2008).

7. http://www.mergeous.com/

* At the time of writing D-Wave Systems had only 16-qubit quantum chip and they were intending to develop a 1000-qubit quantum computer by the end of 2008. Although they couldn’t meet their goal, they now have a design of a 128-qubit most powerful ever quantum chip which awaits the tests (see http://www.dwavesys.com for up to date information).

On the basis of the omnipotence puzzle, one can reject the existence of God as an absolutely perfect, omnipotent and eternal being because the notion of such a being seems to be incoherent, thus it has no real referent. However, there are various theistic views that try to make sense of this puzzle by preserving omnipotence as an essential property of God. Let’s examine Aquinas’s and al-Ghazali’s views regarding omnipotence and see how an answer to such questions can be produced.

Aquinas

Aquinas was one of the most prominent figures of Christianity in the Middle Ages. He attempted to systematize the Christian faith within the framework of Aristotelian philosophy. His philosophy is known as Thomism and accepted as the official doctrine of the Catholic Church to this day. One of the central issues Aquinas dealt with was God’s nature and His omnipotence. Let us examine his ideas on this.

According to Aquinas, hypothetical cases such as God killing Himself or lying, imply contradictions in relation to God’s nature. God is eternal and truthful by nature. And in his terms, “anything that implies a contradiction does not fall within the power of God” (Aquinas, 1963, Q. 25, art. 3, p. 165). Contradictory cases are impossible; they could never happen. Since they are not genuine cases, divine power is not applicable to them. However, Aquinas did not carefully formulate the idea he proposed here. In expressing this intuition he used the modal verb “cannot” with the subject term “God” in most cases. Take into account the following of his remarks:

God cannot make yes and no true at the same time, not because of His lack of power, but because of the lack of possibility, such things are intrinsically impossible (Aquinas, 1952, I-18, 19).

Even though he did not think that the term “cannot” in the sentence above does not pose a limitation on divine power because the case in question is not a genuine case, the linguistic meaning of “cannot” implies that God’s power is applicable to such a case, and therefore He is unable to do it. Let’s continue with al-Ghazali’s view on omnipotence.

Al-Ghazali

Al-Ghazali can be regarded as one of the most influential Medieval theologians in the Islamic world. His criticisms directed to Avicenna’s or al-Farabi’s attempts to interpret Islam in terms of Aristotelian philosophy had a major influence on the formation of the Islamic world. He is usually considered to be a dogmatic theologian who attacked philosophy and prevented free thinking and intellectual progress in the Islamic world. However, if his criticisms are examined carefully, we see that his target was not the activity of philosophy but the false beliefs produced by certain philosophers. Avicenna and al-Farabi were critized by him on the grounds that their philosophies included some elements coming from Aristotelian philosophy, which is not accepted by Islam. It should be noted that his way of critizing them is not any less philosophical than his opponent’s way of arguing. He was certainly not dogmatic in rejecting them and engaged in philosophical activity in doing so. One of the most recurrent topics in his work was the omnipotence of God.

Like Aquinas, al-Ghazali excludes contradictions or impossibilities from the scope of divine power. That is to say, impossibilities are not objects of power. Let’s examine what he says exactly in his masterwork, Tahafut al-Falasifa (The Incoherence of the Philosophers):

The impossible is not within the power [of being enacted]. The impossible consists in affirming a thing conjointly with denying it, affirming the more specific while denying the more general, or affirming two things while negating one [of them]. What does not reduce to this is not impossible, and what is not impossible is within [divine] power (al-Ghazali, 1997, 17th Discussion, 29th paragraph, 179).

However, al-Ghazali is more sensitive than Aquinas in expressing this idea. In his main works where he analyzes omnipotence, the Tahafut and al-Iqtisad, he never uses “cannot” as a modal verb in a sentence whose subject is God. I think this was a conscious decision, because the semantics or meaning of the term “can” or “cannot” includes the idea of ability or inability to do something, which is closely linked to the notion of power. The sentence “God cannot do x” presupposes that x is included in the extension to which divine power is applicable but God is unable to do it. To avoid this, al-Ghazali simply says “the impossible is not within divine power.” The idea assumed here by al-Ghazali is expressed by the notion of category mistakes in contemporary philosophy of language.

Category mistakes

When an expression systematically misleads us because of category confusion in representing a certain fact, then it is a “category mistake” (Ryle, 1949, 16). For example, referring to faculties, libraries, museums and scientific departments as being in the same category with universities is a category mistake. The university is not a member of the class of which the listed units are members of, but it is rather the way in which all of them are organized (Ryle, 1949, 16). We can give more examples. Predicating colors of numbers is another category mistake. For example, “Number 2 is yellow” is a sentence asserted as a result of category confusion. Numbers are not the things to which the color predicates apply. In other words, color-predicates have a certain range or extension of applicability, which excludes numbers. On the other hand, the properties of “being odd” or “being even” apply to numbers but not to material objects. To say that this chair is even is another category mistake.

So each predicate has a certain extension to which this predicate legitimately applies. Things or expressions that are not in the scope (extension) of a certain predicate lead to a category mistake if they are associated with this predicate. So the sentence “God cannot do x” includes a category mistake if x is a contradiction because contradictions are not within the scope of divine power.

As a result, the question of whether or not God can kill Himself can be answered in the following way by supporting al-Ghazali’s unnamed intuition of category mistakes: this question presupposes that divine power is applicable to such a case, but this is a category mistake. Because of that, this is an illegitimate question that can be answered neither by “yes” nor by “no.” It is like the following question: How many times did you kick your dog? Assume that you don’t have a dog. If you do not have a dog, then there is no point in asking the number of times you kicked the dog that you do not even have. Considering the reality, it is an absurd question.

The notion of Omnipotence

An answer formulated in this way, in response to the puzzle, treats the notion of power as a crucial element in understanding the relation between God and the universe. It also allows us to understand the meaning of omnipotence clearly. An omnipotent agent is an agent who can perform everything that falls under the scope of the notion of divine power. An omnipotent agent cannot be characterized as a being that is able to do anything unqualifiedly. Cases that do not fall under the scope of power are not legitimate cases to which divine power is applicable. The classical criticism of this view is that God is limited by proposing such a scope of limitation. However, what is limited is not an agent, namely God, but a notion, which is divine power. Contradictions are used in determining the notion of divine power. So they put a limitation on the definition or meaning of “divine power,” rather than on the agent who is powerful. By excluding these contradictions from the scope of power and including things that are within this scope, the notion is defined. In this sense, defining is putting limitations on the notion of power. God conceptualized in this way has infinite power, i.e. He can create everything that falls under the scope of power. Otherwise, allowing such contradictions within the scope of divine power will undermine of the very concept of God. Then, for instance, we should have said that God can kill Himself. If God can kill Himself, then He could not be accepted as God anymore because God is essentially eternal by definition. In order to have an intelligible idea of God, the scope of divine power must exclude such absurdities.

Conclusion

As it is shown in the sample case of omnipotence, the apparently theological problem has logical and linguistic aspects. This puzzle can be handled by some clarification of the meanings of crucial terms regarding this puzzle. Both Aquinas and al-Ghazali were aware of this aspect of the problem even though they did not clearly express the intuition, which we call “category mistakes,” in contemporary philosophy of language. Much confusion is encountered in daily life, especially in the topic of religion, that stems from the misuse of language. If we want to get rid of such confusion and be clear in our thinking, then we should seriously ponder on the use of language.

Bibliography

• Al-Ghazali, Abu Hamid. Tahafut al-Falasifa (The Incoherence of the Philosophers). Michael E. Marmura (tr.), Utah: Brigham Young University Press, 1997.
• Al-Iqtisad fi al-Itiqad. Ibrahim Agah Cubukcu and Huseyin Atay (ed.s), Ankara: Ankara Universitesi Ilahiyat Fakultesi Yayinlari, 1962.
• Aquinas, Thomas. On the Power of God (Quaestiones disputatae de potentia Dei). Lawrence Shapcote. Trans. Westminster, Md.: The Newman Press, 1952.
• Summa Theologiae. Latin text and English Translation. T. Gilby. (ed). 60 vols. London, 1963.
• Ryle, Gilbert. The Concept of Mind. London: Taylor and Francis Books. 1949.

Nanoscience and nanotechnology started off in the early 1980s when scientists were able to detect materials on the nano-level through microscopic systems. This development enabled the synthesis of nano-level materials such as carbon nanotubes, nano crystals, and metal oxide nanoparticles. Nanotechnology is a type of technology, resulting from the research conducted on the atomic, molecular and macromolecular levels. A nanometer is one-billionth of a meter. Nano-level studies are conducted with materials whose sizes range between one to a hundred nanometers. Studies on the nano-level are conducted in the contemporary science fields such as chemistry, materials science, physics, biology, etc. One of the most compelling reasons that renders the research with nano-level materials so significant is that nanoparticles reflect a lot more different characteristics than when they do at the macro-level. Due to their small sizes, nanoparticles, especially those under 20 nm, have magnificent optical, magnetic, and chemical properties.[1] Nanoparticles include much more energy than the macro-level materials; this is because the ratio of the surface area of nanoparticles to their volume is much more bigger than the ratio in macro-level materials. A significant amount of energy is stored in nanoparticles as free surface energy. This energy revealed on the nano-level not only increases the reactivity of iron nanoparticles (the propensity to chemical reactivity), but also renders the magnetic qualities of materials quite differently than they would be at the macro-level.

Many types of nanoparticles are widely used in our daily lives. Iron, gold, silver and cadmium sulphide nanoparticles are some of the most commonly investigated nanoparticles. Yet iron nanoparticles receive special attention from scientists essentially in the field of biotechnology. Iron nanoparticles demonstrating different magnetic features have a wide range of use in fields, including but not limited to health care and electric/electronic industry. Owing to its magnetic feature, iron is also used in magnetic recording. The production of needle-shaped iron nanoparticles with high magnetic features has facilitated the manufacturing of mobile electronic devices with a high recording capacity. In this paper, we will focus on the use of iron nanoparticles’ contribution to the advances in the field of biotechnology, among numerous other contributions of iron nanoparticles in other fields.

Nanobiotechnology

Nanobiotechnology, among other fields of nanotechnology, is the field that focuses on biological systems. Nano-level devices designed to work with biosystems, nano-level cell biology, cell and nanoparticle interactions are some of the applications used in nanobiotechnology. Through those applications, biochemical processes and reactions in living beings can be scrutinized in great detail, which, in turn, enables scholars to come up with innovations in both diagnosis and treatment of various illnesses.

The following are the primary application areas of magnetic nanoparticles in the field of bionanotechnology: development of magnetic resonance imaging systems, and cancer research. Especially, iron oxides (magnetite, Fe3O4, maghemite, Fe2O3), owing to their cohesion with the chemical structure of biological systems, are prevalently used in biotechnology.

Magnetic Resonance Imaging (MRI)

MRI, mostly used in the medical field, is the method to monitor the internal structure of living mechanisms. Through the magnetic area and radio frequency waves, the image of a living tissue is formed. MRI is a complex system that produces images based on the intensity and movements of hydrogen atoms in the tissue. The MRI technique is used to diagnose almost all sorts of illnesses today. Yet it is most frequently used with illnesses pertaining to the central nervous system, brain and spinal cord. It has also been used to diagnose muscle-related and skeleton-related medical conditions, such as meniscus and herniated disc symptoms, as well as all types of neurological illnesses. MRI has not been found detrimental to any living organism thus far.

It is the paramagnetic ions such as gadolinium that are most frequently used as contrast enhancement agents in MRI applications. Although gadolinium has a high moment, this moment is too low compared to superparamagnetic materials. For this reason, superparamagnetic iron oxide nanoparticles are known to be more efficient MRI contrast enhancement agents. Known as such, those iron oxide nanoparticles are quite advantageous over gadolinium. Those nanoparticles can easily be functionalized to interact with biological samples. For example, superparamagnetic nanoparticles, which are not normally taken up by cells efficiently, can do so after being covered with another material (e.g. Dextran) that can ordinarily go into a cell. Thus, MR images of particular tissues could be obtained clearly, which enables us to make more accurate diagnoses and treatments.

Iron oxide nanoparticles are also deemed to be an efficient potential future method in cancer treatment. The results of several studies conducted to fulfill this goal are encouraging.

Iron oxide superparamagnetic nanoparticles are being tested as a method in hyperthermia treatment. Hyperthermia is defined as an abnormally high body temperature, and its treatment is carried out through the removal of certain tissues by increasing its temperature up to (42–46) 0C for 30 minutes. For instance, cancer infected liver tissues are exterminated through the hyperthermia method, which sends biologically activated iron oxide nanoparticles to those infected tissues. Moreover, none of the healthy tissues are damaged during this process. You may find more detailed information in references [1, 2, 4, 6] on how nanoparticles are aptly sent to the cancer infected tissues only while the surrounding healthy tissues remain unaffected by them. Hundreds of researchers carry out experiments and publish their findings on this topic everyday. Yet, further research needs to be done in order to reach solid conclusions.

Iron, which seems to carry greater potential significance than we previously thought, should receive much attention from scholars due to the fact that a chapter (surah) in the Holy Qur’an is entitled “Iron” (Hadeed). The question is, why was a 29-line chapter in the Qur’an is called (Iron) when the word “iron” was only mentioned once throughout the entire chapter.

The chapter “Iron” first begins by drawing the reader’s attention to the attributes and praised names of God. It invites people to believe in God and his messenger Muhammad (peace be upon him) by exalting God as the Almighty, Sovereign, Ruler, One whose existence is without a beginning and an end, Manifest and Hidden. Then, the chapter goes on to encourage believers to donate their wealth for the sake of God, for those who follow the word of God are rewarded with a place in Heaven. It also advises believers never to lose their ardor, while reminding them that even the earth will be resurrected after all has perished. And the wisdom behind the creation of iron is explained as such:

Assuredly We have sent Our Messengers with manifest truths (and clear proofs of their being Messengers), and We have sent down with them the Book and the Balance so that (relations among) humankind may live by equity. And We have sent down iron in [the essence] which is stern might and benefits for humankind, so that God may mark out those who help (the cause of) God and His Messengers, though they do not see Him. Surely God is All-Strong, All-Glorious with irresistible might. (57:25)

This particular verse includes several remarkable points. First, the very use of the phrase “sending down” for iron is so striking that it was also mentioned in [3, 5]. Another perplexing statement is, We sent down iron in [the essence] which is stern might and benefits for humankind, which might pave the way for thought-provoking venues regarding nanotechnology. The verse also indicates that which makes iron so special, its indiscernible or hidden qualities, rather than the outer surface of it. The specific reference to the “essence” of iron hints at this point. If the message of the verse had been related to the external qualities of iron, then the choice of the words would differ accordingly. Since the Qur’an is the word of God, there is wisdom behind the selection and sequencing of each word and letter. From this point of view, we can interpret that this verse informs us about the significance of the essence of iron on the nano level.

The significance of iron as stated in a single verse of the Qur’an has been briefly discussed. Numerous studies on the use of iron in nanotechnology seem to be on the horizon, which will only contribute to our admiration for the miracle of the Qur’an.

Kamil Ezgin is pursuing a PhD degree in chemistry in USA. For correspondence with the author kamilezgin@gmail.com.

References

1. Dale L. Huber. Synthesis, Properties, and Applications of Iron Nanoparticles, small, 2005, 1, No. 5, 482-501.
2. An-Hui Lu, E.L. Salabas, and Ferdi Schuth, Magnetic Nanoparticles: Synthesis, Protection, Functionalization, and Application, Angew. Chem. Int. Ed. 2007, 46, 1222-1244.
3. Edib Masûkî. “Enteresan Bir Tespit: Demirin Sakladiði Sir,” Sizinti, 1985, No. 73.
4. Peter Majewski and Benjamin Thierry. “Functionalized Magnetic Nanoparticles- Synthesis, Properties, and Bio-Applications,” Critical Reviews in Solid State and Materials Sciences, 2007, 32, 203-215.
5. http://www.mergeous.com/bullet.asp?tag=72
6. Volker Mailander and Katharina Landfester, “Interaction of Nanoparticles with Cells,” Biomacromolecules 2009, 10, 2379–2400.

Walking into patients’ rooms during random visits always demands courage, self-esteem, and a positive outlook, together with a strong sense of spirituality. But chaplains learn early on to overcome a fear of rejection when they initiate a visit, enter a hospital room and experience a patient who opens their heart in a slow but sincere manner.

Some people think it is about religion. But I found that people accept or reject a chaplain’s visit for a variety of reasons. Religion often never enters the conversation. Chaplains are, in most cases, expected to leave that part to the patients. We just carry them wherever they want to go. Sometimes people respond that they are “Okay that way,” which I interpreted as having their own way of meeting their spiritual or emotional needs. For many, loneliness was one of the main reasons to accept, and anger, the main reason to reject a visit from a chaplain.

In the emergency room, when doctors put forth their greatest efforts to save a patient’s life, death is oh so near. How this death, which we always imagine as being a million miles away from us, so close at that moment? I reflect; “Am I in the same room with the angel of death at this very moment?” The reality of death removes all blocks between the chaplain and the patient; it brings us back to our humanness and our primordial state in front of God.

I encounter lonely, elderly men. These were once tough men, brave men; men who fought in our country’s wars. They were hard workers, often at menial jobs done sacrificially to provide for their families. Most never knew how to express their emotions. Many of them, shattered by the horrors from fighting in wars and suffering family tragedies, needed to be heard. It is a privilege to be the one listening to their stories and moved by a compassion that was never before experienced.

It is not often that any of us witness older men shedding tears. In the privacy of our visit, they voiced their doubt, fear and anger. “No one should ever have to see what I saw, what I was involved in. God – where was God then?” My heart would be crying out to God, “How do I respond? What do I say?” They were asking difficult questions that deserved more than a glib reply. I did not possess the words or the compassion in my own strength. I needed to increasingly rely on God in my encounters. I too wondered “why” and felt their fear and frustration. I listened. I know “God works all things for the good for those who love him” (Romans 8:28). Yet, meeting these men and women, voicing their prayers and concerns to God with them, I grieved.

A life-threatening illness grants a saint’s wisdom to the most vulgar person. Not an automatic or an easy transition, but it cultivates the soul gradually, inch by inch. Since the time Albert learned about his cancer, he has been seeing through a different lens; “All my accomplishments, my goals and ambitions meant nothing for me in seconds when I learned that I had cancer.” Lost is the pleasure of health, and the reality of life and death are finally under daylight. The sick person has the longest time in the world to reflect on this.

Anxious and distressed, an old lady complains that the young do not understand the suffering that old age brings. “Why does God, whom we know as merciful and compassionate, let us suffer?” is a common question among the sick. Some patients are angry with God. Their inner struggle covers up the beauty behind the illness. Yet, it is not ours to correct anything too fast. Their feelings are precious. Acceptance of God’s will can eventually follow the anguish, uneasiness and questioning in the beginning of illness.

To say that life sometimes hurts and is often unfair is an understatement. And it does not satisfy the “why” questions. Facing what is a major fear of all people, the loss of all we hold dear – abilities, youth, dreams, beauty, wealth, pride, fame, life itself – we can only listen.

They see with the eye of certainty and I come to understand with them, that our bodies are prone to separation and death; and the pleasures of this world do not continue. This warning is very bitter and painful at first, yet then it becomes beautiful. We should remember that we are mortal; we have a duty in life and we should prepare well for the next life. It is said that a good friend is harsh but honest. So is illness, it seems.

Sometimes being around patients’ sadness, fear and hopelessness day after day is depressing. But the most draining encounters are with the ones who have turned completely away from God. I honestly grieved for those, who in their times of terrible tragedy, seemed to feel no need for God.

Amidst the dark thoughts, I hear a patient reminding me that life is not only about sickness, but it is a reflection of God’s beautiful Names in miscellaneous ways. I happen to see only the sad part of patients’ life stories, as a chaplain, but that is not all. “Just as, through hunger, you learn of His Name, the All-Providing, so too through your illness, you come to know His Name, the All-Healing.” Thoughtful as he is, Jack says: “I might have cancer now, but I appreciate life in general; there is so much that I am thankful for. Just one big thing that I learned from my sickness: I never thought that I took life for granted. But now, I understand that I did.”

Arthur Frank, a former cancer patient and the author of At the Will of the Body, says there is a problem with the view that physical recovery is the ideal ending of illnesses. He asks “if recovery is taken to be the ideal, how is it possible to find value in the experience of an illness that either lingers on as chronic or ends in death?” Along the way of a health problem, there is the opportunity for spiritual transformation and renewal. This renewal, as a result of physical illness, is the ideal. Either an illness ends with death or not, but one should be aware that there is more than pain that one can receive from illness. From Job we learn, “Shall we accept good from God, and not trouble?” (Job 2:10).

I feel that this man who became poor-looking and weak in the hands of his illness was one of the fortunate ones, as he benefited from this gift of his serious illness. While some of his fellows become neglectful and forget God Almighty through the calamity of good health, this man’s long talk was only about God’s beautiful Names. His illness is good health while for some of his peers good health is a sickness.

Listening to patients is the most valuable gift that one can offer them. Asking questions to make patients talk is one major task of a chaplain, and preaching is not a way to reach out to them without truly understanding their problems. Who would care to listen to any advice without given the right of being heard? As I listen to the words of wisdom pour out of this very old man, he reprimands me and says “You’re the one who should be preaching to me, but here I am preaching to you.” Yet I smile at these words of comfort about God’s love and our need for Him. And I remember the verse: “Those who say when afflicted by calamity: “To God do we belong and to Him is our return” (Qur’an, 2:156).

Lucinda Miller is ordained in the Free Methodist denomination and is now serving as a hospice chaplain. Gulsum Kucuksari is in the process of completing her PhD in Islamic Studies at the University of Arizona.

Notes

1. Said Nursi. The Gleams, Twenty-Fifth Gleam, NJ: The Light, Inc., 2008, p. 292.
2. Ibid.
3. Ibid. p. 293.

In the early 1970s, a young graduate student, Richard Blakemore, observed an interesting group of bacteria in a mud sample collected from Eel Pond in Massachusetts. These bacteria were migrating through a certain edge of the microscope slide. Rotating the slide did not affect their motion; they were still moving through north. Repeating the experiment in the dark also showed that it was not light that affected the bacteria’s swimming direction. The experiments left one possible explanation to the directed motion of the bacteria and that was a crazy one-that they were sensing the magnetic field of the earth! It wasn’t hard for Blakemore to place a magnet next to the microscope slide and to prove that the crazy idea was indeed true. The bacteria were attracted by the south pole of the magnet and repelled by the north pole of it. This was the beginning of a new field of an interdisciplinary research, which attracted many scientists from very different fields such as, microbiology, physics, geophysics and paleogeology.

To understand how magnetotactic bacteria feel the magnetic field, it would be useful to check one’s transmission electron micrograph (Figure 1). The chain of magnetite (iron oxide) crystals forming a specialized organelle, called magnetesome, can be seen easily. The length of the whole chain is around one micron and each small crystal is around 50-60 nanometers. Each small crystal can be considered as a small magnet. These small magnets are aligned in a way that they support each other and the chain becomes a strong magnet. A lipid bilayer membrane surrounds this chain and holds them together. Forming chains on a straight line is not an expected behavior for small magnetite crystals. If they are produced synthetically, they accumulate together to form an aggregate. The pathways of chain formation in magnetesome are still an open question.

Magnetotactic properties are not limited to a certain species. There are many different bacteria that have magnetotactic properties. Therefore the magnetesomes may differ in size, length and even in chemistry. Some magnetotactic bacteria have greigite (iron sulfide) minerals instead of magnetite. Alsothere are magnetotactic bacteria that have more than one magnetesomes. (Figure –2)

Magnetesomes passively align bacteria parallel to the geomagnetic field but do not exert a force on bacteria to change their speed. Aligned with the magnetic field, the bacteria decide to either move towards south or north. Interestingly, almost all magnetotactic bacteria in northern hemisphere are north seeking, almost all magnetotactic bacteria in southern hemisphere are south seeking, and magnetotactic bacteria living around the geomagnetic equator consist of almost equal number of bacteria of each magnetic polarity. The bacteria in northern and southern hemispheres may have different polarities but they have one thing in common; they both move downwards. The geomagnetic field is not exactly parallel to the earth’s surface except around the geomagnetic equator. As it may seem in figure-3, the magnetic field lines are tilted up and down respectively in southern and northern hemispheres. Therefore the north seeking bacteria in northern hemisphere end up at the bottom of the water and so do the south seeking bacteria in southern hemisphere. Most of the magnetotactic bacteria cannot survive in atmospheric oxygen levels, so sensing vertical position and moving downwards, where oxygen concentration is low, is crucial for them.

Being north seeking or down seeking, i.e. polarity, is a genetic property for magnetotactic bacteria. Almost all progenies (descendants) of a north-seeking cell are also north-seeking cells. However this requires partition of magnetesomes to each daughter cell during the division. Occasionally, daughter cells may have no magnetesomes or they maybe too small to have a magnetic moment, so they develop their own magnetesomes. When these progenies develop their own magnetesomes they may have either polarity. Therefore any natural population of magnetotactic bacteria has less than 0.5% “wrong” polarity members. Wrong is written in quotation marks because without that “mistake” magnetotactic bacteria would live only in one hemisphere of the earth.

Magnetotactic bacteria are not the only creatures that can sense geomagnetic field. For example birds, also, can sense geomagnetic field and find their direction while they are migrating. However, birds use other factors such as sun and the horizon to find their direction and their body is much more complex. Also they do not sense magnetic field in a mechanical way like magnetotactic bacteria do, but probably they have some complex chemical ways of magnetic reception. That is another research field by itself and this article’s volume is not enough to go into it.

Everything, every entity that we see around us calls us to reflect upon their Creator. The ones that we see with electron microscopes or high-tech tools are not exceptions. Magnetotactic bacteria synthesizes magnetite crystals from scratch and then puts them in an order like beads hitched on a string. Could it be possible for them to manage this incredible task on their own accord and without acting in the name of God? To this day we cannot even understand the basic principles of that process to its complete degree in order to mimic it. In fact, the more we understand the more we esteem and at awe we become from the great craft of Supreme Artist.

Auroras (northern lights), with their beautiful colors, make long winter nights more bearable in Arctic Circle. They are emitted by charged particles, something very harmful for living creatures if ever reached to earth’s surface and trapped in earth’s geomagnetic field. (Figure-4) While thinking about magnetotactic bacteria I remember those beautiful scenes I had seen in pictures that had caught my awe and wonder and can’t help but express deep gratitude once more to the Creator and Sustainer of it all, of us all, who guides the tiny little cells to more livable environments with the very same geomagnetic field that He protects us from harmful solar winds. Extraordinary is the ordinaries we are surrounded by!

Ahmet Uysal is a PhD candidate in Physics at Northwestern University, Evanston, IL.

References

1. Richard P. Blakemore, 1982, “Magnetotactic bacteria”. Ann. Rev. Micrbiol. 36:217-238
2. Dirk Schüler, 2008, “Genetics and cell biology of magnetesome formation in magnetotactic bacteria”. FEMS Microbiol. Rev., 32:654-672
3. Arash Komeili, 2007, “Molecular mechanisms of magnetesome formation”. Annu. Rev. Biochem. 76:351-366
4. Thorsten Ritz, Salih Adem, and Klaus Schulten, 2000, “A model for photoreceptor-based magnetoreception in birds”. Biophysical Journal. 78:707-718
5. http://www.birdgeo.com/images/CTE1810.jpg
6. http://solar-center.stanford.edu/images/solar-wind-magfield_b.gif

Over the millennia, Noah’s Ark and the Great Flood has been documented in several revelations and scriptures and related across a myriad of cultures and civilizations more or less in the same form. Every major creed, every race or civilization will have something to say about “The Great Flood.” The re-iteration of such an overwhelming event over thousands of years of history seems to convey a timeless message, as well as certain codes of universal moral conduct.

Many aspects from the world of matter are reflected as sublime meanings in the spiritual or metaphysical realm. If the Ark is likened to a spiritual and social sanctuary, then the great flood symbolizes not only a physical destruction of Earth but also a destruction of the spiritual and moral aspects of humanity. The surging of flood waters and the sinking feeling are analogous to the spiritual drowning of a lost individual in the ocean of life. Overwhelmed and burdened by a heavy weight on their shoulders, they are unable to carry on their journey in safety. Although the soul constantly seeks and yearns for continuous safety and security where it can let go of the heavy burdens of daily life and take a deep breath, it usually turns towards many false sanctuaries or havens. Not having adequate protection, the great floods of spiritual turmoil eventually drown and suffocate it.

The Ark as a representation of faith

Just like the physical need for air, water and food, the human soul similarly needs its own nourishment to survive. Without this food, it gradually decays and dies, wherein the heart becomes hardened, and a loss of sensitivity towards its environment begins. This apathy is the slow death of the human soul. In this context, the great miracle of Noah’s Ark, a significant event in the common history of humankind, represents the true spiritual sanctuary of faith that can guard humanity from drowning in the tumultuous ocean of life.

In fact, true concern for and connection with others can only be found in faith. One can even say that the greatest spiritual sanctuary and satisfaction for the human soul is faith. It enables the human soul to “let go” of those burdens that pull it down and drown it in materialism. It illuminates the heart and mind to truly feel and see beyond the prism of material life. The false perception that this fleeting world is the only goal of our life will not and cannot satisfy the innate need of the human soul for permanence and perfection. Neither comfort, wealth, nor a high social status (including other attractive but destructive desires like the love of fame) will satisfy these needs, as they are just means to a great end, not an end in themselves.

Faith is both light and power.1 Only the attainment of true faith can enable one to overcome any confronting challenges. The great enduring quality of the Ark resonates with the great qualities generated from a deep, certain faith. These attributes include perseverance and patience in doing good both in times of prosperity and in adversity, where it is especially difficult to do good in times of hardship, and even more so in times when advocating good is deemed dubious.

The Ark: A representation of common universal values

The great dangers surrounding and threatening our existence are not just in the visible world around us, but also within us: arrogance, pride, selfishness, greed, oblivion to the suffering or needs of others and many other such traits. We can certainly say that all these dangers, whether apparent or dormant, represent a “Great Flood” and, if correct precautions are not taken, they are bound to crush us – either physically or spiritually or perhaps both.

“The Ark” on the other hand can represent the common universal values that humanity at large shares. When the core human virtues, such as, being trustworthy, honest, loyal, sincere, and patient, are applied correctly and appropriately, they will be a means to protect us from the threat of the imposing “Great Flood.”

One can even say that the force of “The Flood” is so enormous that a protective sanctuary of an “Ark” with the ability to withstand such a destructive force is inevitable. This Ark must be established through the co-operation and dialogue of cultures, where the common universal values of humanity are realized and brought forth again. It will be these shared values of humanity that will serve as a protective shield against the debasing forces of “the Flood,” the real threat to our existence.

The common universal values of humanity are the moral pillars that will and can move each individual to take action for the sake of all and for the betterment of all because in essence these values are based upon recognizing the great, common needs we share rather than our apparent differences. Hence, for the sake of our common needs, it is pertinent to make every effort to co-operate and prevent animosities to the best of our abilities.

The application of these values requires the alleviation of misconceptions and misunderstandings of the great systems that formed civilizations, as well as pro-active dialogue between cultures, communities and individuals. Becoming increasingly more relevant in a constantly developing “global village” such as our contemporary society, these values will be founded and driven by respect, appreciation for the differences of cultures and their contributions to world history. As each individual is a masterpiece of the Creator of the Universe, then their freedom or right to belief, expression and travel should not be violated, for each individual has an inviolable dignity and honor.

The contemporary “social sanctuaries” or “Arks”

Existence is based upon the creation of opposites. Just as the darkest hour of the night happens before dawn; so too the Ark provided much needed solace and sanctuary as the “Great Flood” engulfed all. Similarly, the contemporary “social Ark” will serve to rectify and protect humanity from the social torment and tumults of our current times. Indeed, a great characteristic of a contemporary “social sanctuary” is that it will receive its energy and passion from deep faith and an ultimate sense of responsibility for its actions aiming to reinstate the common values of humanity first within itself and then with others. Each individual (moving as part of a collective whole) of this society will be a kind of “devotee and advocate of love” to provide selfless, altruistic service, consciously reaching out to help the community they come across and to overcome their problems at the expense of their own worldly desires. Being aware of their unremitting duty of gratitude and obligation towards the Creator, their philosophy will be to give without expecting anything in return, seeking only His approval. They will suffer great distress, but in this process they will set forth a great example of tolerance, respect, understanding and generosity. Over the last three decades, millions of individuals have been moved in this way through the inspiration of a great thinker and leader, Fethullah Gulen. 2, 3

One of the greatest diseases of our current times is prejudice and discrimination. Millions of people have suffered and still continue to suffer great anguish as a result of this crippling psychological and social disorder. The contemporary “social Ark” will take upon itself to help cure this disease by consciously drawing attention against the mentality which disregards the myriad of similarities and great common needs of humanity but instead focuses on small but unique differences of individuals or communities, thereby sowing the seeds of hatred. In contrast, they will actively teach what a great act of justice it is to focus on what brings humanity together rather than what seems to divide them. To further demonstrate this reality with example, they will recruit all their personal resources within their reach to melt the icebergs in hearts and bring together communities. Their actions will serve to blow out the fires of hatred and jealousy, fostering what has been neglected for centuries.

As they do so, they will learn and demonstrate how to hate hatred (which is easy to do) and love the act of caring (which is difficult to do). They will establish platforms where people can find common ground to work together to solve the current chaotic problems of our times. Social justice will be born when individuals begin to realize that each person is a unique master-piece that reflects (like a mirror) the most beautiful attributes of its Creator in various ways. When individuals will not be judged by their differences, but when their differences will be viewed as enrichment and a contribution, true global peace will arise. At that point humanity will board the final Ark of social justice and find solace and comfort in appreciating each other.

Sebnem Unlu, PhD, is a Research Faculty at University of Pittsburgh Cancer Institute, USA.

Notes

1. Bediüzzaman Said Nursi. The Words, Twenty-third word, Third point, The Risale-i Nur Collection.
2. Mücahit Bilici. “The Fethullah Gulen Movement and Its Politics of Representation in Turkey,” The Muslim World, volume 96, Issue 1, pgs. 1-20.
3. Serif Ali Tekalan. “A movement of Volunteers.” Paper presented at the conference “Islam in the Contemporary World: The Fethullah Gulen Movement in Thought and Practice,” Rice University, Nov. 12-13, 2005.

Dear Peter! I, your muscular system, would like to talk to you today; I allow you to walk and do all kinds of movements very easily. In the most recent essay of this department, the skeletal system, which works together with me, discussed how it protected your body and enabled you to stand straight and firm. Sure, this is true. However, as you know, huge rocks and trees can stand straight, too; but they do not have what you do-the ability to move. They are rigid and inflexible because they do not have a system that allows them to move.

You on the other hand, as the most splendid creation in the entire universe, have mobility. All animals have mobility at different levels, thanks to the muscular tissues, which work dynamically behind all the moving organs. However, you, human beings are like neither the animals nor the plants. You have not been created to live like a tree that is pegged down in earth or like an animal that unconsciously tries to meet only its biological needs. Our Designer, God, has made you and your descendants the most important of all creation. He has given you qualities that help you to discover the world, learn, invent and establish new civilizations. To realize such potential and to carry out such duties, you need to first have the freedom to make changes in your small immediate world, which can only be done through motion. In order to enable you with this ability to move, my Creator has put me at your service. I am a system that comprises hundreds of muscles and millions of packed cells.

My most important feature is the cells that move by burning sugar, like a motor consuming fuel in order to work. My cells can shorten and lengthen thanks to the intracellular fibrils (myofilaments) that contract and expand. As a result of each contraction, I pull the bone or the organ that I am attached to and cause it to move or change shape. With the exception of your heart, your bones and organs cannot move on their own. Their ability to move depends on the nature of the muscle they are attached to.

Indeed, I can be called both an organ and a form of tissue. I can use my contraction ability not only as muscle tissue, but also as an organ and a system which runs throughout your body. That is the reason why I appear in so many different types and shapes of muscle bundles. Let me give you an example to help you better understand what a muscle consists of: Let us imagine that a thin thread is like a basic muscular cell. Let us now bring together a great number of threads and make string out of them. Then, let us bring together those strings and make a clothes line. Next, let us bring together a great number of clothes lines and make a very thick rope. Now, imagine this thick rope as a muscle and an organ. Yet, this example is too basic compared to the sophisticated muscle.

Very thin cotton fibrils make up the thin threads. In the muscle fiber, like those cotton fibrils, there are two filaments formed by the two types of protein molecules called actin and myosin, which help in the contraction function. Those little filaments are placed facing one another and they slide past each other during the contraction, which causes the muscle fibers to shorten. That is how the contraction and relaxation of a muscle occurs.

Peter, do you think that coincidence plays a role in this complex and wonderful mechanism and the incredible structure which I have attempted to simplify with an example? Not even a simple thread can be produced without a thread-maker or a machine. Each of your muscles comprises billions of fibers, wrapped all around your bones and giving shape to your body. Can such a complex and delicately intricate structure exist on its own and be positioned in the best place it could possibly be?

My muscles consist of bundles that are made of thousands of muscle fibrils; the size and shape of each muscle depends on which bone it is attached to and what function it does. For example, the muscles that move the bones in your arms and legs are long and spindle-shaped; whereas the ones that are attached to your body can be circular, or triangular, or spread over a broad area. Whatever shape they have, the red skeletal muscles, which are attached to your bones, are very strong and they are voluntary muscles, which mean you can control their movement. When you walk, run, do something with your hands, lie down or stand up, you always use my red striated muscles. The strias (stripes) can only be seen under a microscope because of the histological structure of these skeletal muscles that make up a great part of your body.

My smooth muscles are involuntary muscles that work without your control. Their movements are slow and their contractions last longer, which is the reason why they do not tire easily. The smooth muscles lie in the walls of digestive system, blood vessels, and urinary tract, but I will not talk much about them since each system has referred to the smooth muscles within itself and in detail in previous talks. Because they are not attached to your skeleton to work, the smooth muscles do not play a role in your movements, such as walking around; they only work for the movements of your inner organs.

The third type of muscle belongs to your heart (cardiac muscle) and although the heart has a little striated muscle tissue, it, too works involuntarily. Therefore, you should be aware of the fact that it is the striated muscles which work for the movement of the skeleton and do the major job, and that it is this that we refer to when we say “muscle.”

A great number of bones have been created in order to support your body, and joints have been placed between those bones for them to take the proper shape according to every movement. However, none of those joints have the ability to move by itself. A door or a window, no matter how good it is, cannot be opened or closed without an outside force to pull or push it. In the same way, a joint needs a force to move it and that force is produced by your muscular system. There are around 340 muscles included in your muscular system. It has been estimated that all the muscles in your body perform 510 different functions! While some of those functions are bone movements in your joints, other muscles can perform movements without moving a bone at all. Muscles that are placed in your forehead, face, eye lids and abdomen are those kinds of muscles. They can help you look worried by wrinkling your forehead or grimacing when you are disgusted by something.

Keeping with tradition, the muscles that are included in my system have been named based on the function they perform. For example, the muscle which moves an organ part towards another part is called an abductor, while the muscle that straightens a joint is an extensor, and the muscle that bends a joint is a flexor; the muscle that raises a part of the skeleton is a levator, that which the muscle makes a part of an organ prone is a pronator, the muscle that rotates a part of an organ is a rotator and that which brings an organ into a supine position is called a supinator.

In order for you to make all the movements that your body needs, my muscle components have to be both very strong and flexible. The most important feature of my muscle components is that they can be trained and strengthened with a systematic workout. The main goal of all sportsmen who compete is to increase the strength and the endurance of their muscles. As a result of intense exercises with weight and speed, the number, the diameter and the length of my muscle fibers will increase. Thus, I can gain more power to be able to do more work and also gain the ability to contract faster.

However, in addition to all this training and exercise, genetic factors also play a role in my health. For this reason, not everybody who works out can become a good sportsman; but if the person has innate muscular and skeletal capacity, with good exercise this capacity can certainly be enhanced and developed. However, if a person does not have the proper muscular structure for a particular sport, it would be unfair to expect them to be a champion! Although my muscles always seem to be of the same type at first sight, I might show different behavior depending on the distribution of the special fibers inside them. Some of my fibers twitch fast and tire easily, some of them twitch slowly and tire later. Depending on the distribution of these different fibers, the movements and sport that every person can do differ from person to person. In this case, an athlete who can run only 100m and an athlete who can run 10,000m do not have the same development of muscles; they have different amounts and distributions of special muscle fibers.

The contraction of any of my muscles can occur in two different ways: If the pressure put on my muscle is stronger than the resistance of the tissue, the tension remains constant and the muscle shortens. This is called an isotonic contraction. If the pressure put on my muscle is equal to the resistance, the tension of my muscle increases and its length does not change. That is called an isometric contraction. The amount of force that occurs during the contraction of my muscle depends on its length and the amount of the stimulus.

In order to produce muscle contraction, an electrical signal is sent through a motor neuron to the synaptic gap, which is positioned between the muscle cell membrane and the nerve cell. As a result, a chemical reaction occurs, which, in a very short time, causes the actin and myosin proteins in the muscle fibril to slide past each other and thus shorten the fibril, contracting the muscular cells. During this reaction, the temperature also rises a little and the total heat generated by all the muscles determines your body temperature. For this reason, in cold weather, my muscles vibrate, increasing your body temperature and trying to maintain it. You may now understand why moving the parts of the body in cold weather helps people avoid from getting sick or freezing. As you can see, every act of my Creator is quite purposeful. He can create two or even more functions within one task: Through your muscles, He not only provides you with the ability to move freely, but heat is also produced and you are protected from getting cold.

When a muscle fiber contracts frequently as a result of successive electrical impulses from a nerve fiber, it becomes tired after a while and needs rest. In this case, other muscle fibers which have not contracted for a while will take over and continue the job. However, if the electrical impulses from the nerve come too frequently and my muscle fibers do not have an opportunity to rest, a condition of constant contraction, which is known as physiologic tetanus, occurs.

The tension receptors that are placed on my muscles help maintain the harmony and coordination of all your movements including walking and running, bouncing and sitting down. They do this by constantly signaling the nerve system and providing feedback about the condition of my muscles, and about the speed and the intensity of contraction. Thus, through these receptors which control and coordinate my muscle activities, the well-being of my system is ensured. It is this that prevents you from wobbling when you walk, or helps you to take a spoonful of soup to your mouth without spilling it.

Like any other tissue or system, I, too, have some special disorders. The most common disorders are: weakness, malformation, muscles that develop and move involuntarily and habitually, especially in your face (tic), infected muscles (myosite), muscle dystrophy, muscle rigidity (the Stiffman Syndrome), benign or malignant muscle tumors (leiomyom, rhabdomyoma, or Rhabdomyosarcoma). These disorders differ in their degree of severity and risk.

Dear Peter! You have now seen that each muscle helps your organs to move, holding your bones and giving shape and function to your body, making you a beautiful model and an inspiration for sculptors. You may have understood that this is a work of knowledge and might; there is no way that the myofibril in my one cell could form by itself as a result of a coincidence.

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

Mary Evelyn Tucker and John Polkinghorne are our guests in Matter & Beyond this issue. Professor Tucker from Yale University correlates the spiritual crisis we face in modern times with the ecological crisis on the Earth. Tucker says we are obsessed with economic growth and this preoccupation is creating a number of different types of alienation, sadness, even addictions, because the emptiness of modern consumer life is suffocating the human soul. Polkinghorne, a Fellow of the Royal Society and the former President of Queens’ College, Cambridge, says that science does not tell us the whole story. For him science “needs supplementation by other forms of insight.” Further, he emphasizes how valuable we humans are when he says, “Obviously on the scale of the universe, we are very tiny creatures, and we inhabit a planet that is just a speck of dust, really in the great universe, but we are greater than all the stars because we know them and ourselves, and they know nothing.”

Each day new innovations in science and technology are introduced into our lives. It is often debatable whether scientific research is conducted for the sake of science to fulfill a human need, or if it is manipulated in a way to boost a consumerist economy by shoveling new products onto the market every day. Still, there are interesting findings and discoveries we can learn from the mass media and journals, which will inspire us each time with an appreciation of the glorious harmony found in the universe. Aiming to be a source of inspiration for those readers who seek knowledge through perceiving this harmony, The Fountain is launching Science Square, a new section which will feature a brief account of some of the most interesting scientific news, compiled from recently released papers and reviews. Proceed to the department and see how running barefoot is less damaging than running with shoes, see how pure water can remain liquid at temperatures down to –40 C, how cancer-causing DNA mutations are deciphered, and how scientists are inspired by the spider web.

Selflessness is when one relinquishes oneself from certain personal desires and aspirations, forgoing certain goals associated with property or wealth, and even values associated with one’s self-honor and dignity, all for the sake of lofty aims and noble goals. When a person is able to actualize such renouncements in their life, then that person can be considered to be a selfless person.

For example, when one, either through individual or collective efforts, relentlessly endeavors to exalt faith and spirituality, and in their pursuit builds centers and institutes for learning, establishes schools, or when dormitories and youth centers are built to cater to the needs and demands of the younger generations, when all these are enabled, either through financial support or through one’s own voluntary work, then such acts are considered to be sacrifices. Given that the intent behind is purely to serve an exalted aim that is greater than the self, then the only criteria is to make the doer of these acts a selfless person, or a person of sacrifice.

A closer examination will reveal that there is no contradiction between selflessness and reason. In other words, selflessness, or sacrifice, is not a mere emotional expression that is incongruent to reason. In fact, not only does reason justify selflessness, arguably it necessitates it. At an immediate and rather superficial glance, a contradiction between the two may be observed. Let us take, for example the numbers of selfless people who, while working tirelessly in educational institutes and campaigns, make great self sacrifices, although fully aware that none of the fruits of their genuine labor will show immediate results. Yet they devote their entire lives and health to these campaigns. It is as if God has bestowed on them special favors, for their work becomes far more efficient and productive then reason would allow. The cycle continues, as they in turn use these favors for furthering their efforts.

For those onlookers who may view the matter with little reflection, such attitudes can be considered to be apparent contradictions to reason. To selflessly strive for some cause and sacrifice thousands of other truths for the sake of one truth may appear to them to be a sacrifice that unnecessarily conflicts with reason.

However, if the heart has attained enlightenment beyond the discernment of the inner workings of the universe, then the depth in appreciation takes on a different aspect. If one realizes that everything in creation flows towards the Hereafter and if the compelling beauty of The Most Beautiful One is felt within one’s conscience, then thousands of years of happiness in this world cannot equate a single minute of life in Paradise and thousands of years of life in Paradise cannot equal a moment’s view of the beauty of Almighty God; here then the tradeoff between the fleeting pleasure of this world to that of the unending Hereafter will not be even as precious as the wing of a small insect. A person with such depth and foresight can perfectly exercise reason and will willingly make apparent sacrifices for real returns that will be attained from the transcendent realms.

In our time we have sent out rockets to explore the speculative possibilities of cities in space. Let us take this as a reality and for a moment imagine that such a source of comfort, which is beyond both the sight and hearing of human beings, has actually been discovered; here, life does not resemble our way of living and is beyond our comprehension. Large amounts of funds are spent to transport humanity there. In this process, there is a good probability that some will fail to perceive the possibility and may question the motives for such a prospect; this is because they are unfamiliar with these worlds and the goal may sound unfathomable to them. Objections may be raised with arguments like: “Many people are dying of hunger in Africa, but you are traveling to outer space with shuttles for the sake of adventure and are wasting large amounts of money.”

This approach is the outcome of superficial reasoning. What if, indeed, such a world was discovered? What would happen if one day a happier world outside this contaminated and muddled earthly life was to be found and somehow we could all be moved there, where our lives-with God’s grace-could continue happily for years to come? That is, a time will come when everyone will realize that this service has good and valuable implications for all of humanity and is certainly compatible with reason.

The innate ability to fathom far-reaching and multi-dimensional reasoning surely surpasses the limits of our logic; yet, it is clearly conceivable on a logical basis, beyond the influence of five sensory shackles, that every act of sacrifice made to this end is necessary. Therefore, endeavors to achieve greater future benefits cannot be considered to be illogical.

Similarly, a believer’s quest can be likened to the above. In order to attain a life of genuine happiness in Paradise and the privilege of meeting with the Prophet, peace and blessings be upon him, and in order to be mesmerized by the beauty of Almighty God Himself, all efforts or selfless acts made in the process only confirm the need for such a logical investment.

Most of the time, the criticisms that are hurled at those people of sacrifice come from no deeper an analysis than the above; they are usually based on shallow reasoning. In fact, such criticisms stem from two streams of different perspectives of the world. Hasan al-Basri once touched on this difference when he profoundly remarked: “If you had seen the Companions of the holy Prophet, you would call them ‘mad.’ … and if they had seen you, they would hesitate and ask, ‘are they believers?’”

Today is no different; some people may regard those who are engaged in sacrificial services as “mad” and question “why should you work so hard without any material gain?” This perception is revealing and delineates those who contemplate personal return and benefit in every act. In other words, for those mindsets who carry the proverbial attitude: “what’s in it for me?” it is not possible to understand why an elderly or infirm person would want to continue working just like an ordinary person, for example in the construction of a building or campaigning for donations for their good work, or for that matter, allocate all their physical and/or mental efforts towards a cause. Indeed, such mindsets cannot conceive the possibility of making all these sacrifices just to please God. As a result of their failure to grasp this, they will continue with their misguided considerations and false accusations of such selfless work.

On the other hand, for those of us with the insight to see beyond the materiality of things, selfless acts are perfectly normal and the most intelligent person is the one who is prepared to give up everything they own to serve God by serving humanity. If a person with such breadth and depth of heart is not seen to sacrifice all of their wealth all at once, then chances are high that they are most probably cherishing the noble thought: “Let me hold back part of my wealth so that I can invest it to earn more therefore continue to spend in the path to God.”

To sum up, it is clear there is no essential contradiction between selflessness and logic. I can safely and confidently assert that logic entails sacrifice. Whoever can grasp this fine point will use their logic to make more profound sacrifices.