I could not talk to him for awhile, because I was worried about disappointing him. However, it was not fair not to tell him as soon as possible. In a few months I would need some time off and he would need some time to find a new person to replace me. I was aware of the fact that he actually would not be able to lay me off because of my pregnancy. He would not act against the Pregnancy Discrimination Act. According to this amendment women affected by pregnancy or related conditions must be treated in the same manner as other applicants or employees with similar abilities or limitations. In academia, on the other hand, there is a high risk of getting scooped by a competitor if you delay publishing and that’s why scholars are pressured to publish new work quickly. The saying “publish or perish” is well-known in academia; therefore, my boss would need to find somebody who will be able to work significantly more hours than I can work. It was not ethical to delay telling him anymore even if I did not want to quit and knew that when I want to go back to work, it will not be so easy to find a job. I was also aware of the fact that in scientific research, if I slow down and take a couple years off, I am done. It is not good enough to have a PhD degree to set me apart from my competitors on the job market. I am expected to get high-quality publications out to apply for a tenure-track faculty position. I need to constantly be an active and productive researcher.

At last, I have talked to my boss. He was very rational. He asked me if I could manage doing research and raising two kids because research was never meant to be an 8 am to 5:30 pm job. It was not a simple question to answer. I knew that with kids, no matter where I am or what job I have, my life will be challenging. To keep both a family and an academic career intact I need discipline, planning, and some help at work and home. I won’t have time for chatting with colleagues, talking on the phone with friends, reading e-mails or taking lunch breaks at work. I will make long to do lists, and prioritize each item and if I can not get all of them done. I will not stress myself out. Instead, I will be happy with the things I have accomplished. Furthermore, balancing career and family life is a team effort so I need to share parenting duties with my husband, who is also overwhelmed at work. The most difficult part is that I have to deal with the guilt associated with leaving my children to go to work everyday. I love them with all my heart and it is so hard to see them crying behind me when I leave them for work.

The actual question was if I really want to go through all this trouble. I began to think about my motivation for my academic career. Many years ago, as a young woman who was trying to find a direction for my life, I had heard about a Turkish Muslim scholar, Fethullah Gulen. As I studied his teachings more, my perception on the roles of women in society had changed. I realized that I can take on many roles besides being a wife and a mother. My conclusion from his teachings was that men or women, every single human being, should serve God, and that serving humanity is serving God since it is done for the sake of His love. Then I thought that doing science, especially studying biochemistry, would be a great way to serve humanity. By the divine grace of God and with the help of biochemistry, I might prevent the spread of diseases, find cures for them, enhance the nutritional value of crops or even improve plant resistance against environmental stresses, and thus help so many people around the world.

Furthermore, the first word revealed in the Quran was “iqra” meaning “read” (96:1) followed by:

In and with the name of your Lord, Who created–
Created human from a clot clinging (to the wall of the womb).
Read, and your Lord is the All-Munificent,
Who has taught (human) by the pen,
Taught human what he did not know.

“Iqra” is a command to read the signs the Creator placed in creation. So, for me, biochemistry is not only the study of the chemical processes that happen in living things but also a way to better understand God’s Mercy, Wisdom, and Power. When I look at a tiny cell under a microscope, or study its biology in a book, I am fascinated by its perfect structure created in such a small size. This little thing controls so many complicated biological pathways at the same time without messing them up. Then, I ask myself who makes cells from nothing and inspires each one to do all those complex functions. The creation of the little cells, the delicate balances in all the cellular pathways, the nutrients and minerals provided to maintain their lives etc. allow me to better understand God’s eternal wisdom, power and mercy. Furthermore, the Prophet Muhammad, peace be upon him, has said: “Seeking knowledge is mandatory for every Muslim (male and female)” and “Whoever takes a path for knowledge, Allah will make an easy way for him or her to paradise.” In brief, knowledge and science are my vehicles that can take me to God and heaven. When I re-thought all the reasons why I got into this field, I decided to continue on my journey as a scientific researcher, but this time with some “obstacles.”

After 2 months of thinking, planning and contemplating, I told my boss that I would do as much as I can to be a successful scientist and a mother. Afterwards, I even started enjoying my pregnancy and being a mother for the second time. I found comfort and inspiration from a saying of the Prophet Muhammad, peace be upon him: “Heaven lies under the feet of mothers.” This means a lot to me. I am so happy that all the hard work I do as a mother to raise my kids to become good individuals will be awarded hereafter by God. So, motherhood was an opportunity and honor God has given me, not a burden. I said to myself that as millions of other working women, I will face many difficulties, but this should not prevent me from celebrating every milestone in this pregnancy and afterwards. I would try my best to be a mother like the one in Gracie Harmon’s memorable quote: “My mom is a never ending song in my heart of comfort, happiness, and being. I may sometimes forget the words but I always remember the tune.” I may not prepare dinners like the ones in cooking shows for my kids; I may not do it all and do it well all the time; but I can still be a mother who provides the most care, love, and compassion for her kids. In addition, no matter how tired I am after a long and busy day, if my two little angels greet me with hugs and kisses that will make me happy. They will cheer me up at home so that I will forget all the problems and stress at work. Besides, it will be wonderful and so much fun to explore their world which is so innocent, lovely and full of joy. I am so blessed to have these tiny, cute and adorable creatures around me.

Going through all of this and reading a lot on this subject have helped me realize a few things. First of all, there is no convenient time for me to have babies in academia. It is a dilemma whether pregnancy is more reasonable during graduate school even with dissertation writing and teaching than it is when I am on the job market or have a tenure-track job or a postdoctoral research position. Second, I need a lot of support and encouragement to maintain my motivation. I need my husband’s help to overcome the challenges of managing a family and an academic career. He can’t do anything about 5 months of morning sickness and another full year of nursing and sleep deprivation, but he can share parenting responsibilities and household chores. Third, according to a study done by Virginia Valian, who is a distinctive professor of psychology at Hunter College, females are only 13% of all the full professors at universities and 21% at colleges ; therefore, more universities started to promote their female faculty’s research programs in the science and engineering departments to ensure that more women are walking the halls of academia. For example, Brown University and the University of Rhode Island got $3.3 and $3.5 million grants respectively from the National Science Foundation in 2007 to develop the careers of women in science and engineering departments, where they are significantly underrepresented. There is also a Women Faculty Mentoring Program at the University of Wisconsin-Madison which seeks to support and retain women assistant professors throughout the tenure process. These kinds of programs, which provide funding for principal investigators with their own research projects, or for the inclusion of female researchers, are exciting opportunities and show the support of society and the academic community for women and mothers. This highly encourages me to pursue research and helps me know that I am not alone.

As a result, I am happy with my choice about being a mother and an academic even though it is tough and stressful. I did not deliver my baby who was a beautiful gift from heaven on Friday and go to work on Monday. I took a month off after the delivery, so my research halted for a month; however, I am back now. Am I ever going to get a tenure-track job and get tenure? Am I going to be my little ones’ unforgettable tune? Simply, I do not know, but I sure hope so.

Safiye Arslan is a research fellow in the area of biological chemistry and lives in Nevada.

It was.

Brittany’s path towards recovery had been abruptly cut short. After three months of chemotherapy, radiation, and alternative treatments that never ended, and with a bone marrow transplant on the horizon, Brittany had unexpectedly developed a massive infection that could not be controlled. She had been doing so well, and no one saw it coming. I was told that she had passed away in the early morning hours while I was still sound asleep in my warm, soft bed. My mom was on the phone when I arrived in the office. She was equally devastated not only because Brittany was my dear friend, but because she was also the niece of her best friend. It was a close inner circle. Now someone was missing from it.

As I reflect on that horrific day over four years later, I have finally come to peace with Brittany’s tragic and untimely death, though I doubt I will truly ever understand it. Yet I have realized that we have no choice other than to come to terms with death because it is an integral part of the life process. However, I do not consider Brittany to be truly gone. I believe she lives on in so many ways, and I think that we as a society are just on the threshold of understanding life beyond death and the spiritual continuance and connection that lives on in the day to day lives of everyone who knew the deceased.

In the most simplistic terms, I see Brittany in the spirits, faces, and actions of every person’s life she ever touched. I see her in her mother and how she compassionately and gently treats other people; I see her in her sister and her never ending kindness and understanding; I see her in her aunt and her eternal optimism; I see her in the many friends she had who worked so hard to keep her memory alive within a very large high school environment; and I see her in myself when I try to embrace her passion, patience, and inner peace. She lives on in all of us and always will. I have come to believe that a person’s spirit and soul are truly separate from their earthly body; I’ll never see her smiling face again other than in pictures, but I still see her every day.

During Brittany’s brief but valiant battle with cancer, she embodied so many traits to which the rest of us can only hope to aspire. She exemplified a true sense of inner grace that I had never witnessed before in any other person. Throughout her illness, she never showed any outward signs of fear, although undoubtedly she was terribly frightened. She never complained although she must have often been in excruciating pain. She was always positive and optimistic and tried to keep a smile on her face, even though I know it must have been an incredible challenge. I knew she was struggling, but she didn’t want anyone to know. She never wanted to burden anyone, even though she was facing the biggest battle anyone can ultimately face. Brittany did not have the benefit of growing old and wise, yet her spirit is endless and inspirational. At only fifteen years old, she never even had the opportunity to graduate from high school, go to college, fall in love, raise children, and live a long life.

She was only in the 9th grade, a mere freshman in high school. So what does this say about a teenager who is selfless enough to not want to impose any pain on anyone around her when she was clearly suffering? I often wonder if she thought that she might die, even though she always said that she was going to be okay, and even proclaimed that she planned to run laps around the hospital once she was finally released. Certainly, she thought of others more than herself during this very difficult time. I sometimes wish I had talked to her about death just to know more about her thoughts on the subject; I just don’t think that she ever considered death to be an option, but I’ll never know for sure.

Yet even today I continue to feel Brittany around me, just as I see her in the all people’s lives that she forever touched. She has obviously left her earthly body, but that does not mean she is not present in the lives of those who loved and continue to love her. She had such an incredibly strong spirit and it was not in any way defined by the body that she so briefly resided in; her spirit remains while it has also moved on to its next destination, no doubt to find a higher purpose. She will never truly be gone, nor will the people who knew her and loved her ever let go of what she represented and the joy she brought to their lives.

What ultimately defines a person’s spiritual being both in life and in the afterlife? Is the earthly body and spirit a completely different entity from the heavenly spirit or does it represent an ongoing continuum? Does a person’s spirit die just as the body dies? I contend that it does not because the spirit is never something you can reach out and touch. It is real, but it is not palpable, even in life. You can’t see it, touch it, taste it, hear it, or physically feel it, yet you can sense it. A person’s spirit forever defines their goodness or lack thereof in some circumstances, their impact on other people’s lives, and the innate individual qualities that make that soul unique.

A person’s spirit is not finite by any means, but rather it is all encompassing. It is the inherent essence of the soul of an individual, whether living or deceased. Could anyone truly claim that the spirit of Martin Luther King Jr. is dead and gone after his inspirational, albeit abbreviated life and his infamous words, “I have a Dream”? Conversely, doesn’t the spirit of Adolph Hitler similarly still exist in the families that continue to mourn the atrocities endured by the victims of the Holocaust? A spirit is not limited by life or by death, by good or by evil, nor by a moment in time or by eternity.

In life, Brittany was indeed unique and someone many would consider to be a refreshing and optimistic soul, and certainly she continues to be the same years after her passing. No one ever had a negative thing to say about Brittany, even in an often catty high school environment. She was never among what many would consider the “popular” crowd; rather, she hung with members of the Anime Club. She was generally happier reading a book than going to the latest movie. She was quiet and introspective, scientific and analytical, not one interested in parties, dating and high school football games. Wherever she is today, I envision her working with the angels, perhaps on mathematical and scientific innovations that may eventually benefit those of us on earth. She certainly wouldn’t be happy sitting idle. She would always need a challenge and an opportunity to use her amazing brain power. God must have needed her for a much higher purpose.

Surely her untimely death has left her family devastated and questioning why this happened, especially to such a kind and innocent young person. For those of us who knew and loved her, it obviously makes no sense, and I continue to question, but in the end, know that I will someday understand. But I know for a fact that she wouldn’t want sadness or bitterness. That’s not at all what Brittany was about. I believe that she would instead hope that we look inside of ourselves and take a harder look at what purpose we want to fulfill within our own lifetimes.

Life is inherently limited. We all know that someday it will come to an end for each and every one of us. It is very, very sad when it comes to an end prematurely; at least by our standards. But God’s standards may be infinitely different from our own, and in the end, an individual’s legacy to those left behind on this earth cannot be measured by longevity. Further, it does not matter whether a person is a John F. Kennedy, an Albert Einstein, a Mother Teresa or a small town high school student, because it is not the number of lives we are able to touch, but the spirit in which we are able to do it. As long as a life is lived with a sense of true, unabashed passion, the spirit as we know it can never be extinguished in the minds of those left behind. More importantly, for reasons yet to be understood by mere mortals, that spirit has found another place in time, another purpose to fulfill, inevitably choreographed by the most divine power.

When I graduated from high school in 2008, Brittany’s mother gave me a memorable gift. Knowing my love of music and dance, she presented me with a CD by Lee Ann Womack with the feature track being “I Hope You Dance”. The lyrics are inspirational and timeless. In part, they are as follows:

“I hope you never lose your sense of wonder,
You get your fill to eat but always keep that hunger,
May you never take one single breath for granted,
God forbid love ever leave you empty handed,
I hope you still feel small when you stand beside the ocean,
Whenever one door closes I hope one more opens,
Promise me that you’ll give faith a fighting chance,
and when you get the choice to sit it out or dance –
I hope you dance, I hope you dance.” (MCA Nashville, 2000)

Brittany’s mom, whose daughter should have been in that same procession marching in cap and gown to “Pomp and Circumstance”, receiving her well earned diploma, simply wrote the message, “April, I hope you dance!” At that moment, I once again felt Brittany’s eternal presence.

There is without a doubt a higher plan, in my opinion, for every relationship we encounter on this earth. Brittany and I will see each other again someday, and I have no doubt that she will still have that beautiful, inspirational smile on her face. Still I miss her, but I do know that she is not far away. And when we do meet again, she’ll probably just say something like, “Hey there, April, I missed you, but I told you I was just fine.”

Since that terrible day in 2005 when I found out that my best friend, who was thought to be on the road to recovery, suddenly and unexpectedly lost her battle, I have done a great deal of soul searching and introspection. Sometimes I wonder how the potential and very unselfish bone marrow donor in New Jersey felt when he heard that he matched a young high school girl thousands of miles away and could save the life of this anonymous recipient. I imagine that he must have been excited yet somewhat nervous because the bone marrow extraction from the donor is said to be somewhat uncomfortable. But then I wonder how this man felt when the statistically unlikely match failed to come to fruition. I would think that this stranger must have grieved as well, or at least this is what I want to believe.

Brittany and this unknown New Jersey resident had more than bone marrow in common. Having known and loved Brittany, I knew she was kind, loving, unselfish, and generous. Even though I never knew her potential donor, he obviously embodied the same qualities. And when I say “embodied,” I mean it in a spiritual sense. If Brittany had not suffered a massive infection, a person who had never met her was willing to undergo an invasive procedure in an attempt to save her life. That is a person’s true spirit. It is what defines us, it is who we are in life and thereafter, it is the life we live while we are here on this earth and legacy we ultimately leave behind.

April Bollig is pursuing a degree in Elementary Education at University of Colorado at Colorado Springs.

Finally, I have come to say goodbye to you. As you probably know, there is a saying “Leave the best till last.” I am the greatest of all the organs and systems that have described themselves to you so far. I am an integrative system that forms a chain between every organ in your body. Just as your veins are spread out to carry nutrients and oxygen to every part of your body, I also embrace your entire system like a network, without leaving the tiniest space; I am informed of everything that goes on inside your body. Even if a tiny insect settles on your arm, you sense it immediately. I make you aware of a tiny drop of sweat on your body. I induce pain in suitable measures to inform you of any illnesses in your inner organs. In fact, I not only inform you, I also warn you to seek help.

However, it is hard for me to describe myself. When you hear the words “nervous system,” what comes to mind is a cluster of cells called neurons. But this is a great mass of cells, and we should always remember that we are referring to the most complex matter in all of creation. The very important main nervous systems, which are very close to one another, are the huge masses positioned beneath the skull, the extensions of my system and secondary nervous system; this latter is spread out through various regions of the body. It would take up too much of your time to describe each region and branch of my system individually to you each month, but in this way I could prove what a perfect and incredible duty each of them performs within your body. However, I will try to explain the subject briefly to avoid boring you. Nevertheless, please forgive me if I ramble on too much; we are describing the most excellent organ created by God so it is inevitable that there will be some complicated matters that need clarification.

Instead of allowing each of my sections to describe themselves to you individually, I will speak on their behalf as the “brain.” It may be easier for you to understand the system if we divide it into two. One of them is me and the nervous system which I lead; we can briefly describe this as the thalamus, hypothalamus, cerebellum, the medulla, and the spine. The other part is the peripheral nervous system, which emerges from the central nervous system and is distributed, rather like fiber optic telephone cables, throughout the entire body. In addition to me, the brain, and my two large cerebral hemispheres, there is another smaller section, which is known as the brain stem. The brain and its cerebral hemispheres and the sections of the brain stem which are protected beneath the skull (the cerebellum, medulla, thalamus, and hypothalamus) are very important. The spinal cord, which is also a part of the central nervous system, however is not in the skull, but positioned within the vertebrae that constitute the spine. Due to its connection with the central nervous system, any damage to the spinal cord can endanger life.

Although damage to regions of the body where the nerves are distributed from the central nervous system may cause paralysis, or functional disorder for the specific organ, such an incident is not life threatening.

If you recall, when the heart and circulation system described themselves they boasted – indeed the veins also seemed to brag a bit when they stated that they measured 75,000 miles (long enough to go around the world almost three times). But the nerves are approximately 477,000 miles, long enough to stretch from the earth to the moon, and back again… the nerves which are distributed throughout the various parts of your body measure 250,000 miles, and the total length of the central nervous system is 228,000 miles. Almost 200,000 signals pass through just one cell at a time, which means that every moment thousands of signals pass through millions of my cells all throughout your body, and flow from the central nervous system to the whole body and then back to the central nervous system. There are about 30 billion cells in my system. 10 billion of these cells are in the cortex, 10 billion in the cerebellum, and the remainder forms the structure of the nerves and other sections. As a comparison, a fly’s brain contains 100 thousand cells, and a rat’s brain has 10 million cells. The total number of connections and contact points (synapses) that my 30 billion cells use to send and receive signals is 100 trillion. The number of combinations that these connections can establish to send signals to one another is greater than the number of atoms in the universe. At the beginning of a thinking process, the number of cells activated is between 10 and 100 million, and according to the depth and intensity of the activity, these figures can increase to astounding numbers. Every second 4 billion signals are exchanged between the left and right hemispheres. When you were an embryo, just a few weeks old, I consisted of 92% water. When you were first born, the ratio of water was 90%. And when you were fully developed, the water ratio remains at 77%. Peter! Can you imagine, a heap of mass consisting of 77% water, the remainder made up of various element. Our Lord, the bearer of eternal power places me in you, in the head of the most honorable creation, and with me you form civilizations; you invent and discover. And even more important, with my mediation you have the ability to contemplate and reach your Creator. What we are learning about here is how with me you are able to recognize the wisdom of the entire universe. The electric signals of the various sense organs, such as the eyes, ears, nose, tongue and skin, all of which have previously described themselves, are transmitted by the receptive cells on various wavelengths; these are then conveyed to you in the form of sight, noise, smell and taste. In fact I am inducing you to write these words at this very moment. The evaluation of everything you do passes through me, but you are not even aware of it. When you walk, eat, talk, speak or sleep, the information I receive from every part of your body is reviewed and responded to in a suitable manner. Dear Peter! Could a single nucleus of a single one of my cells possibly position itself alone?

The Lord has created me so magnificently that you are still only aware of a very few of my mysteries. Each of the sections that I mentioned above has a distinct and important vital function. On their behalf, I will briefly explain their duties: The cerebellum is the nerve center from which the harmony of balance and muscle movement is controlled. As this section of me has no sense of perception, it is impossible to voluntarily change the functions of this region. The pyramid shaped medulla oblongata, which connects the spinal cord to the midbrain and the pons; the latter constitutes the other end of the brainstem through a hole in the back of the skull in the form of the spinal cord and enters into the vertebral column. Here, there are many nerve centers which regulate autonomic nervous system activity, such as the heart rate, breathing, and digestion process. This is also the center from which the reflexes are controlled, the body’s inner environment is regulated, and this center, working with the cerebellum also controls movement and coordinates signals received from the nerves of inner organs. Moreover, activities such as excitement and sleep are also controlled here in collaboration with the thalamus.

The thalamus lies between the brainstem and the hemispheres of the brain, performing a function rather like a junction or relay station. This section gathers all the signals sent by the sense receptors, except for those from the olfactory (smell) receptors, and conveys these signals to the cortex reflecting the information; there is also a role played in consciously identifying sensations such as pain, touch and noise. There is also a role played in the sensory changes that occur with the perception of senses in our consciousness and awareness, as well as in the regulation of sleep and paying attention. The hypothalamus, which is located below the thalamus, is an important center that controls sexual senses; the sensations of pain, pleasure, hunger, and thirst, as well as blood pressure, temperature and other functions of the inner organs. It also performs the important duty of regulating hormone release. The nerve fibers that enter this center, which is the location of a very complex network of nerves coming from the olfactory bulb, thalamus, and the frontal lobe, reach the autonomic nervous system, the reticular formation in the stem section, and the posterior lobe behind the pituitary gland (hypophysis). The pituitary gland, one of the most important systems that earlier described itself in the endocrine system, produces hormones that stimulate secretion in the anterior section, as well as the oxytocin and antidiuretic hormones which are stored and released from the posterior pituitary.

On the base of the deep grove that separates the two hemispheres of the large brain there is a callus-like body; this is a bundle of axon (nerves) called the corpus callosum which connects the two hemispheres. Because the nerve fibers cross and change direction in the medulla, the left side of the brain controls your right side, and the right controls your left. Although my two hemispheres may look like a reflection of one another, there are some variations in their duties; for example, the left hemisphere controls speech, but the section which controls the perception of location is in the right hemisphere. Whilst you use the left hemisphere for duties that must be performed in a specific order (activities such as adding and subtracting or buttoning a shirt), you use the right hemisphere in thinking with images (for example, mapping the route from your home to the market). If the callus substance that connects my two hemispheres did not exist, there would be no communication between the two, therefore, you could read the word “fish,” but you would not be able to picture the image of a fish in your mind without the right hemisphere to achieve this.

The brain, the grey-colored mass of folds and grooves that covers the top of my anatomic hemispheres, the region where the main stems of my cells are found, is called the cortex or grey matter; the lighter colored matter that lies beneath this, the region where the axons (stems of neurons) are found, is called the white matter. My cortex region, which is composed of six layers of cells, is the center where the sensory signals are received and analyzed and where voluntary muscle movement is controlled, while also being the center of activities, such as learning, reasoning, and remembering. My two hemispheres, the focal point of conscious activity and thought that forms the large brain, constitute 85% of the whole brain. When you were first born I weighed 400 grams, but I grew very quickly, and by the time you were a year old I weighed 800 grams. When you were four years old, I weighed 1,200 gr. However, my growth began to slow down after the age of seven, and when you reach twenty, I will weigh approximately 1,379–1,434 grams. When you begin to pass your first youth, my weight begins to decrease every year by 1 gram, so when you reach seventy-five, I would have shrunk in comparison to when you were twenty. The reason for this decrease in weight is that approximate 50,000 neurons die, or cease to function daily, after you reach the age of twenty. The body cells of the cartilage, bone, skin, ligaments and the liver divide, regenerate and increase in number; however, the nerve cells that are part of me continue to increase until they reach the figure set out for you when you were formed in your mother’s womb; they then lose the ability to segregate. So if there is any damage, relative functions fail because the cells in that region have died. Then the question arises: As there is no increase in the numbers of cells, how does the weight continue to increase until the age of twenty? Well, there is not an increase in the numbers of cells; rather, there is an increase in the number and growth of connections between the cells and this is how my weight increases. Of course, nutrients are added to build and stimulate these connections. Subsequently, with age these connections begin to decrease. With ever experience you have, all the things that you learn or see during your youth these connections increase, and in turn this increases my capacity for thought and reasoning. If you continue to activate your brain by reading, writing and other social activities in old age, these connections continue to increase. Even if there is a decrease in my cells, you are able to continue your usual activities without losing any functions of the brain. But as soon as you say that is enough, it is time for a rest, my cells begin to withdraw their connections immediately, and in time you will certainly see the difference in my capacity. If the cells in my central nervous system are injured or damaged, they cannot repair themselves. However, if the cell bodies of my cells in the peripheral nervous system are not damaged the stems are repairable.

Thanks to this special feature if a severed arm, leg or finger can be carefully replaced with microsurgery, the nerves can repair themselves, and the limb will continue its normal functions. The visible cause of this characteristic is found in the nerves of the arms and legs, but not in the brain or spine, is the casing that surrounds this bundle of nerves that transmits signals for the cells to grow. Even with the greatest of techniques, no surgeon could sew the severed nerve fibers. However, thanks to the nerve casing that holds these fibers together (like the plastic that covers the electric cable, consisting of thin wires) the severed limb can be replanted. Then with guidance from this outer casing, each of the hundreds of fibers found inside grow 1 mm every day, and in a period of between 1 month and a year, they will begin to function again.

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

Management of time and work is one major area where many of us perform very poorly. Being hardworking and self-sacrificing is fine and believers should strive to be as such, but for some reason, many of us are indifferent to organization of our lives and live in a disorderly way. In addition to their lack of penchant for scheduling their work, they cannot systematize the idea of doing service to humankind as the primary purpose of their lives despite the fact that they already make so many sacrifices. A person should refrain from allocating only a small or limited part of his or her time to the mission of doing services in the path of God, but try to make their mission permeate to every fragment of time during a day, keeping his/her purposes or goals in sight, and leading a well-scheduled life.

There are some points that must be discussed in this context. First, a person will make the idea of doing service to God part of his or her life if s/he has sincere faith in it and is prepared to suffer to this end. If a person is painfully diligent for service, s/he will be equally meticulous about managing his or her time. S/he will make slices out of his or her day based on the prayer times such that there will be a time slice between the dawn prayer and the mid-day prayer, another between the mid-day prayer and the afternoon prayer and the sunset prayer, another between the sunset prayer and the night prayer, and s/he will say, “If I fail to labor for the sake of my mission for service during any of these time slices, then all the time slices of my life will be deemed as wasted.” Indeed, time is relative and it has no real body.

The thing that gives value, vitality and liveliness to time is what is done within that period or, in other words, its contents. When we refer to the Age of Happiness, we hail not a certain age or period of time, ipso facto, but the people who lived during that span of time as well as the deeds they performed therein. Time only takes on color in relation to what happens then and it becomes a rainbow. A moment of time lived fully in this way is worth centuries of other time. Therefore, giving real essence and value to time or putting it to good use is directly proportional to what one can do during the passage of that time.

Secondly, we have a capital of twenty-four hours. If we remember the possibility that these twenty-four hours may be the last twenty-four hours of our life and if we schedule this period of time according to our daily prayers and if we try to perform good deeds during every time slice separated by prayers, then we will attain the true value of time and our life will start to flow in a luminous manner and in a way that will fully deserve eternity.

If a person can put his/her time to good use in this way, then this means that s/he really appreciates the importance of time and the points raised in the question are automatically dealt with. Thus, the idea of doing service to humankind will be visible not only throughout our day, but also throughout our week. And these will combine to form a luminous month and an illustrious year consisting of these enlightened months.

If only our people as a whole knew how to organize time and use it to their advantage! However, doing this fully is dependent on their fully believing in our philosophy of service to others. Indeed, without this dedication, nothing can be done or ensured through compulsion. Repetitive acts of servanthood toward God faith becomes a second nature. The same applies to our case.

When time management becomes a second nature in our consciences, then we will concentrate on it and try to decorate every part of it with the wealth of our spiritual world and we will not allow any flat moment to pass. Actually, by inserting precious stretches of time such as prayer times into a day of twenty-four hours, God intends to spread the luminosity of these moments to the entire time and make sure that we can feel the passage of time as we live through it. God illuminates the week with Friday which contains in it the propitious moment. If during that sacred and most esteemed moment, people can raise their hands in supplication and turn toward God girded ready for worship, they will witness so many surprises in their lives.

Similarly, Almighty God illuminates a month with four Fridays, and a year of 365 days with Ramadan. There are sources of light scattered by God over time such as these and one can find them not only within a day or a week or a month, but also within a year or during one’s own life. In doing so, God intends to teach us how to make an efficient time management. By taking advantage of these small pieces of time, from the past to the present, people with common sense have been successful in living their whole lives in light.

Almighty God has so many favors over us and the gracious favors of our Lord are like clouds hanging overheard. But, whether we reach out and pick these favors or walk in the shade of them is up to us as we are free to use our will to do so.

May God help us succeed in using our free will to manage our time and put our time to good us!

With a similar theme, Mirkena Ozer portrays how pivotal a mother is in a family. In a touching poem, Ozer outlines a typical mother with “eight arms,” mother as the pediatrician at home, and mother with paradise lying under her feet.

It has always been a forged image of Islam that it spread across the world with sword and bloodshed and nothing else. Paul Kearns’ piece “The Spread of Islam” in this issue provides a detailed analysis with a fair approach of the motivations in Muslims’ mobilization from the early seventh through the late seventeenth centuries. This mobilization was so powerful that “in less than one century after the death of the Prophet Muhammad in 632, Muslim rule covered more of the earth than had the Roman Empire at its peak.” Could this only be done with a sharp blade? Kearns notes that “the spread of a religious or ideological ideal can only be truly successful if those whom it is trying to gain submission from are disillusioned or unhappy with their own contemporary world. … We find that a great number gladly adhered to the conquering Islamic rulers and Quranic law as they found protection and benefits that had not been attained under Byzantine rule.”

The lead article in this issue touches on the rise and fall of nations, perhaps expounding on Kearns’ analysis of Islam’s spread from a cosmic sense. In addition to “successive turns of prosperity and hard times,” leaders of nations play a significant role as they sway back and forth, sometimes with “religious devotion and piety, yet at other unfortunate times captured in the web of materialism with no righteousness, morality, or character.”

Original Article: Lewis, G.D. et al., Science Translational Medicine 2, 33 (2010).

Visits to biochemistry labs are frequent in our lives. Often we give blood to know levels of different metabolites, such as glucose or cholesterol. Instead of looking at a handful of metabolites, a group of scientists from Harvard Medical School has screened more than 200 metabolites before and after exercise. Interestingly, the levels of 21 of these metabolites changed significantly following exercise. The study also showed significant differences between physically more fit and less fit individuals after exercise. Following exercise, more fit people had greater increases in the biological markers of fat-burning and had decreased oxidative stress -a state where the balance between oxidants and antioxidants shift towards damaging oxidant side. Hence, fit people can get better results following exercise by efficiently removing waste materials. Moreover, exercise increased the levels of “niacinamide”, a compound which modulates insulin sensitivity. This increase was more prominent in leaner individuals and was maximized in fast marathon runners after exercise. It has been long known that obese and less-active individuals had greater tendencies to develop Type II diabetes where insulin action is impaired due to decreased sensitivity of the body to this molecule. Understanding the biochemistry behind the exercise may lead to identification of small molecules mediating its beneficial effects. These molecules may then be used to boost up metabolism or treat diseases. Until then, it is best to exercise and stay fit.

2- Our scents make us targets

Original Article: Carey, A.F. et al., Nature 464, 66 (2010).

Are you avoiding spending time outdoors in summer evenings because most of your time has to be spent chasing away the unwelcomed attention of mosquitoes? If so, then you must be one of those “lucky” people whose perspiration contains a key chemical that makes you irresistible to the six-legged bug. Scientists at Yale University have identified a key chemical compound that is detected by one of the mosquitoes’ 27 smell-receptors in their antenna. These smell-receptors are tuned to detect the key chemicals from hundreds of meters away which make people who secrete large amounts of these key chemicals in their sweat vulnerable to frequent mosquito attacks. Depending on the species, usually only the female mosquitoes bite humans, mainly on their feet or lower legs. More importantly, mosquitoes carry several deadly diseases such as Malaria and West-Nile dengue fever. In fact, Malaria is one of the deadliest and the most neglected diseases, affecting more than 500 million people and killing more than 3 million every year, mostly in sub-Saharan Africa. Sadly, the majority of deaths occur among children. Therefore, these types of studies, far from being trivial, may in fact lead to a better understanding of those mosquito-borne diseases, and hopefully may lead to the production of more effective drugs both for the prevention and the cure of diseases as well as better mosquito repellents and traps.

3- We are not alone in our body: Genomes of microbes living with us

Original Articles: Qin, J. et al., Nature 464, 59 (2010) & The Human Microbiome Jumpstart Reference Strains Consortium, Science 328, 994 (2010).

New advancements in DNA sequencing technology allow scientists to sequence genomes of microorganism living in their natural habitat. Human body contains roughly ten times as many microbes as human cells. As part of Human Microbiome Project, scientists are decoding the DNA sequences of all microbes living in several parts of our body such as skin, mouth, gut, respiratory tract and urogenital tract. Two independent teams from US and Europe have produced the first results of DNA sequences of microbes living with us. The projects have initially focused on bacterial genomes but intent to sequence viral and fungal genomes as well. The US team has generated a set of 178 bacterial reference genomes and is aiming to generate many more. In the second project funded by European Union, scientists sequenced the entire microbial DNA in the gut instead of sequencing them individually. They have sequenced more than 3 million bacterial genes, nearly 150 times more than our own (humans have only ~20 thousand genes). Importantly they have found that bacterial species are different in healthy individuals compared to the individuals with inflammatory bowel disease. Throughout these projects, scientists are trying to reveal significant information about the role of different microbial species in health and disease states.

4- Seeing with the sound

Original Article: Yovel Y et al., Science 327, 701 (2010).

Bats, dolphins, shrews and swiftlets use sound waves for navigation and hunting. They emit short sonar pulses and listen to the echoes reflecting back from solid objects. Microsecond differences in the arrival times of echoes are coded by detector neurons and used as a main cue for positioning objects in an environment. This phenomenon is known as biosonar. A recent study published in Science reveals one unknown part of this perfect sound processing strategy. The study shows that bats do not center the sonar beam on the target. Instead, they aim to match the maximum slope of the beam to the target in order to increase the signal-to- noise ratio. Around the sharp edge, small variations of the target position can be detected as a clear signal change in reflected sound intensity. Furthermore, the researchers showed that if the environment is very noisy, bats could bias this critical point to increase amplitude of the echoes. As it turns, this powerful technique has already been employed by humans in engineering and used in various technological tools such as atomic force microcopy. Whether this strategy is used in general by other echolocating animals remains to be answered.

Just like the alternation of the day and the night with the succession of the light after darkness in every twenty-four hours, the rising and regression of nations have always occurred in successive turns of prosperity and hard times.

As for the leading figures of these nations, we see them swaying backward and forward with transformations and alterations, once in love with religious devotion and piety, at a different time bewitched by the things of this life, and yet at other unfortunate times captured in the web of materialism with no righteousness, morality, or character.

As a matter of fact, it would be quite wrong to conceive of any state or nation that is on the rise, taking root everywhere, as making consistent progress on a single plan and seeing it all religiously-oriented and heavenly-driven with regard to their rule and influence. Following their creation, everything enters into the process of growth, finds itself on the path of expansion and the ramp of ascension; however, only those upon whom fate smiles grow and flourish, and everything that grows is bound to die sooner or later!

To the extent of our interconnectedness with the cosmos and events, we can observe and witness all this phenomena unfolding before us every day. As we peruse the existence and events around us, if we can direct our thoughts and imagination towards historical occurrences as the consecutive projections of each other or as the overlapping pile-ups on top of each other, then we will testify that the world has turned green and blossomed, has tidied up and gathered strength, has revived and stood back on its feet as many times as it has stumbled and fallen over.

We are astounded by the moribund communities and nations, which, like the leaves caught in an abrupt gale or the ivy whose branches are torn off and yet cling to or twine about any support so as not to topple down, get back to their previous track, make great efforts with avidity, and speed towards their time of greatest power and authority. They gush out suddenly and unexpectedly, looking forward to rebirth, as if in an undeveloped shoot of plants, within the most indistinct and tiniest hollow on the stem, rooted in the past with the strength for growth after their decline; they run to grow by clinging to the points of support like ivy plants and try very hard to have springtime just once more.

Who knows how many times the roots, stem, and the branches of the society have been shaken with tempests! Who knows how many times it turned pale from the ice-cold and became ash gray under the heat of sun! Who knows how many times it has risen again in various spheres and grown rife! If the falls have taken away some part of its life and vigor, the springs have embosomed it so intimately with sparkling colors that everything else is discolored and all deceptive colors fade away one by one.

After seeing everything in an astonishing harmony, composed of teensy weensy constituents mixing up quietly and fascinatingly-seeing all these resuscitating in an unexpected manner and with an unanticipated liveliness, how can one ascribe this captivating vitality that looks like stillness and this unity that gives the impression of disorderliness to the true and eternal death and departure? Besides, even if this is temporarily so, every winter is followed by the spring and every night by the day.

From the point of recurring occurrences in history, it was nothing but such empty words heard at the beginning of the twentieth century: “Religion has been defeated by positivism” (as was formed in the mind of those with deviant thinking), “the spirit is down and out in the face of materialism”; “the atom is the essence of everything”; “the existence of all is dependent on material things”-it was such codswallop in the ears. Since the notion of energy was not fully comprehended, the atom was accepted as an unquestionable whole in those days. Before the turn of the second half of the twentieth century, however, materialism was shaken with the first surprising blow from within the circle of their own. It struggled with and got defeated by the perception of its inherent power (energy). Even if energy was not known in all its complexity at the time, it started to show its teeth, becoming more cognizable through the effects of its work. At the time, physics was aware of only its doings and not of energy itself; science considered energy as the capability of the matter or a physical system to carry out work. The science of physics had no knowledge of the real nature of this capacity, its general features, and its qualities.

The coming of energy into prominence occurred at the same time as the materialist philosophy entered into the sphere of the unknowns, chasms, and hardships. It was at this time that matter was believed to have the capability of turning into energy, journeying in the same realms with the spirits. According to the reality of the time, matter-something regarded as the proof for materialism-actually testified against materialism. If the atom is a power compressed and placed in a micro body and has the capability of not yielding to force and if all existence and incidents are created within this fountain of power and are endowed with their latent energy to full growth, those who discovered this immense power whose magnitude is accepted as not measurable in numbers and who burned down Hiroshima and Nagasaki did indeed not only put materialism to death but also trumpet forth its historic death while they were enunciating its enchanting efficacy only upon that occasion.

Everybody knows the rest of the story; we have witnessed the defeat of the forged system based on materialism-a deceiving system with its formation of the family and the society, its social and economic structure, its understanding of arts and esthetics, and its interpreting power of things and beings.

After all that bloodshed, casualties, and financial loss and all those years of life spent in vain, now we are once again ushering in the profundity of faith and spiritual thinking with the perception transcending matter and all existence. This was experienced before when we felt the universal truth in our pure conscience and had welcomed a glorious period of eight hundred years after being long exposed to such kind of chaos and disturbances a thousand years ago.

It is beyond doubt that the most influential power in the establishment of such a glory surpassing everything else belonged to faith. Thanks to faith that our society moved from the mundane to the spiritual life, from chaos to the order, from emptiness to the ideal, from narrowness of mind to the immenseness far beyond this world and the other world and became aware of the depth and extensiveness of their scope. It rediscovered its true worth and merit, its particular way of life, the refinement and grace it had lost long; it embraced and adopted faith most sincerely and had a life in a manner appropriate to heaven. It had such a pious life turning its deeds into worship, its talk into prayer, its appearance into gracefulness and mercy, and its unity into power. Thanks to faith that it found the way from emotion to soundness and sensibility, from logic to heart, and from reasoning to the insight and inspiration and thus stepped up and elevated itself. It found out the secrets of eternal subsistence all the way through feeling and thought, culture, arts, and esthetic delights.

We have every confidence in the belief that the chaos and dismay of today will be followed by the same heavenly victories and will experience a revival. We believe wholeheartedly that we will acquire once more what we have lost by means of the coming people of the heart who will find remedies for our wretchedness and sufferings, elevate our souls to the profundity of their own, and direct them from there to the real Source of everything. We can even call it our renaissance if this labeling will not be considered a fantasy.

It undoubtedly is necessary to prepare the way for this rebirth. The dynamics and potentials available in all the spheres of the society, including educational institutions, houses of prayer and worship, military quarters, and religious centers and lodges will be utilized for this purpose. All this preparation, however, will be fulfilled not by cumbrous institutions that are retired into themselves and consoled only by distinctive titles and designations, that think of nothing else except for their share of the appropriation but by the integrated institutions founded upon the concord of heart, soul, mind, and discipline as well as by those luminous scholars and intellectuals who believe in justice and have a sound character, mentality, and worldview and who blend all these with a faithful culture that has been acquired over hundreds and hundreds of years. It will be realized both by educational institutions that are represented by the lovers of knowledge and wisdom who are united with the truth in body, spirit, intellect, and zeal and by the people of truth with a sound character who get to work with the consciousness of duty, who act not just simply to save the day, and who seek ways to strive for their cause rather than trying hard for the satisfaction of the desires and pleasures of their own.

Aware of the fact that we are now at such a turn in the recurring events of history, we reexamine our conscience and smile at our fate with confidence in our auspiciousness.

Everywhere I look, I see citizens polluting, communities mistreating and nations exploiting the earth.

I watch them as they misuse and abuse this sacred place, as if it was theirs.

What they fail to remember is that this earth is the same earth the first man and woman called home. It is the same earth countless prophets, saints, and scholars called home. It is the same earth my Ottoman ancestors called home. It is the same earth my country’s natives, the Aboriginal people, called home.

But I could almost see this earth diminish before my eyes. My heart aches with uncertainty of what lies ahead.

What have we left to offer the future generations? What have we done? What have we become?

Divine cleanliness

Everything God created in this world and beyond has perfect order and balance, for He is the Most Powerful and All Wise. So it cannot be He who is responsible for the world’s current state of affairs.

This earth is like a hotel, a guesthouse which is continually filled and emptied by the living and dead. Despite this constant entry and exit, this guesthouse remains totally pure and clean. There is nothing unnecessary, nothing exists without having any benefit or purpose, and not a random piece is put out of place.

If it was not for this remarkable cleaning, in a short amount of time, thousands of animal and plant species would have been suffocated on the face of the earth.

God’s orderliness is everywhere the eye reaches.

Carnivorous animal species clean the seas by gathering up the corpses of other sea-creatures that die every day by the millions, preventing the sea from becoming polluted.

Ants collect the corpses of tiny creatures and small particles and fragments of bounty, preserving them from waste and uselessness.

Flies clean away poisonous substances and microbes which breed diseases that are invisible to the naked human eye, thus preventing the spread of many contagious diseases.

His command is obeyed everywhere by everything, from eyelids cleaning the eye and flies brushing their wings.

Therefore, there is magnificence and harmony in every creation in every corner of the world. With varieties of beauty spread in a myriad of colors and forms, it is so splendid that imaginations are pushed to the limit when trying to imagine anything more beautiful.

It is such a pity that this wonderful world, which God has bestowed upon humans to observe and study free of charge, is no longer given any more care than is given to a heap of junk.

“How deplorably and awkwardly we have treated plains and residential places, which we have changed into deserts and heaps of ruin. How deplorably and gracelessly we have treated seas and rivers, which we have polluted. Again, how deplorably and awkwardly we have treated air and water, and fields, forests, and gardens, which we have made unfavorable to any life. Truly, by changing this Paradise-like world to a hell, how deplorably and awkwardly we have treated ourselves!”

In our eagerness to “progress” and “develop,” we have lost sight of the finite and delicate nature of our world and of humanity’s place in it. So it is when humans improve the condition of this world whose order they have destroyed and polluted, and restore it to its prior balance and beauty, only then will they be able to live a healthier and happier lifestyle.

Guardians of the Earth

The origins of global environmental problems lie in humankind’s deliberate rejection of the physical laws governing environmental management and a persistent disobedience to God’s spiritual laws.

“And do good as God has done good to you. And desire not corruption in the land. Indeed, God does not like corruptors.” (Quran 28:77)

The Quran and the teachings of Prophet Muhammad, peace be upon him, contain instructions to assist humanity in preserving its environment. In the Quran God declares, “It is He who has appointed you viceroys (guardians) in the earth” (6:165). Through this verse it becomes evident that humans have a special place in God’s scheme. They are more than friends of the Earth; they are its guardians.

Prophet Muhammad, peace be upon him, lived up to this verse best as a guardian of the earth. He was an “environmental pioneer” who lived with the philosophy that there is a fundamental link and interdependency between all natural elements and that if humans abuse one element, the natural world as a whole will suffer the direct consequences.

For instance, the Prophet pointed out the many benefits in planting trees which he said will last until the Day of Judgment. He said, “If the Hour is imminent and anyone of you has a palm shoot to plant in his hand and is able to plant it before the Hour strikes, then he should do so and he will be rewarded for that action.”

Furthermore, the Prophet recommended and warned that shaded spots where people could rest and spaces under fruit trees should not be dirtied. He also emphasized that there should be no spitting on roads and places of worship, and objects that could injure people should be removed from the roads and put to one side. All of these principles are essential for every person to implement in ensuring a healthy environment and in respect to protecting and keeping the environment clean.

The Quran also emphasizes not harming other living creatures on earth. God declares, “And there is no creature on or within the earth or a bird that flies with its wings except that they are nations (communities) like you.” (6:38)

Recent statistics show that over 60,000 animal species have gone extinct, over 4 million hectares of forests are lost, around 1.8 billion liters of water are used up, and around 10 million tons of toxic chemicals are released into our environment by industries each year. These are massive amounts of waste and destruction that humans have brought upon themselves.

The environmental devastation encapsulating this planet is thus a direct result of these physical laws being broken. These statistics illustrate the results of our law-breaking catching up with us.

The Ottomans: Sultans of Sympathy

The Ottoman era was a period during which an extreme emphasis was placed on the regulation and protection of the environment, such that had legally enforceable consequences. This meant that there was zero tolerance towards any misuse of the environment.

It is possible to see the value, importance, and respect given to the environment by the Islamic world during fifteenth century through the will of the great Ottoman Sultan Mehmet, Fatih the Conqueror. The will reads:

“I, the conqueror of Istanbul, humble servant Fatih Sultan Mehmet, donate 136 shops which I personally and rightfully own in Taslik suburb of Istanbul with the following conditions:

I have assigned two persons for every street in Istanbul to be paid from the profit earned from these shops. These persons are to walk along these streets at specific times of the day with a bucket in their hands which contains limestone and coal powder. They are to conceal any spit found on the streets with these powders and be paid 20 akçe (Ottoman currency) per day.

Furthermore, I have assigned 10 surgeons, 10 doctors, and 3 nurses. They are to walk through the streets of Istanbul on certain days of each month, knock on each and every door and find out whether there are any sick people in that household. If there are, they are to treat them. If this is not possible at the time, they are to be transferred to Darülaceze (nursing homes/hospitals) and be treated there.

Additionally, the families of the soldiers who are fallen martyrs and the poor people of Istanbul are to be fed in the soup kitchen which I have built. However, those who are not able to personally come and eat there or collect their food will be provided with alternative service. Their food is to be sent to their homes in concealed containers after sunset without it being seen by others.”

Another royal document regarding environmental care comes from sixteenth century Sultan Süleyman the Magnificent titled Nisan-i Hümayun. Some important points to note in this document include:

“All homes, shops, and their surroundings are to be kept clean or to get cleaned. Those in charge should identify citizens who litter and get those who are responsible to clean their own litter.

Owners of oxcarts should not disturb local residents by leaving their animals near houses or courtyards. They are to collect and dispose of the dung from their animals to appropriate places outside of the city. People are to be prevented from throwing the carcasses of horses, sheep, etc. onto the streets. Those who refuse to comply with this rule are to be punished publicly.

Used water containing detergent and soap are not to be thrown out onto the streets. No individual has the right to prevent these rules from being implemented and will closely be monitored by law enforcement agencies.”

It is clearly evident that in royal documents like those mentioned above, the leaders took necessary precautions and showed sensitivity towards the implementation of the matters regarding the protection of spiritual and physical wellbeing of the people and the cleanliness of public places.

Animal rights are a contemporary issue that came to public attention only quite recently. Unfortunately, in today’s society, many governments are still struggling with human rights issues, let alone dealing with animal rights.

Ottoman sultans implemented legal measures on the protection and the treatment of animals. In doing so, the care and proper treatment of animals were bound by legal measures and are not left to the individuals’ own judgment.

The Ottoman Empire was known for its vakýf, or foundations, which were first set up to meet the needs of certain groups of people within society but later became an integral part of the Ottoman lifestyle. The most interesting of these vakýf were those dedicated to animals. These foundations were places where generous people would donate certain amounts of money to bakeries and butchers so that they could provide bread and meat for street animals.

Moreover, the sultans did not just stop at providing food for animals, they also made sure that if these animals fell ill, there were specialized hospitals for them to be treated in and looked after.

Ricaut, a British clerk who worked at the British embassy in Istanbul during the Ottoman period (d. 1700) said how impressed he was by the respect and value the Ottoman people had given animals and the importance they had shown towards their nutrition and protection.

“There were not only people, but also cats and dogs that ate from the soup kitchens. In some cities buildings were made for cats, foundations were established for their nutrition, and expenses were paid for the allocation of servants to meet the needs of these animals.”

Aboriginals: The Key to Land Management

Until quite recently the human race, whether in small self-governing native communities or vast empires, functioned instinctively within natural, unwritten boundaries. When these old civilizations died, the forest and natural environment just grew over them. They left no rubbish, pollutants, or waste.

Similarly, Aboriginal tribes of Australia moved around their land for tracking shifts in the availability of important resources. Their respect for the native flora and fauna meant using techniques to ensure their survival.

They actively managed their land through prescribed burning regimes handed down from their ancestors. Aboriginal people burnt to hunt, to promote new grass, to make their land easier to travel through, to clear their land of spiritual pollution left after a death, to create firebreaks for later in the dry season, and for a variety of other reasons whose sole aim was to “bring the land alive again.”

They also had such deep respect for the animals on their land that, for instance, they would slaughter a kangaroo to eat only if the total number of kangaroos in a specific area had reached a certain amount. So until then, they could not touch the kangaroos even if it meant staying hungry and finding something else to eat. Their overall respect for the plants and animals of their land is one that was extremely sacred, one they felt liable to take care of and pass on in good condition to the generations to come.

Conclusion

Today, however, man has much more to offer the world, intellectually and technologically, when compared to the past. Despite having the upper hand in areas such as science and technology, the environment is still struggling and suffering. Who has control over whom? Why is it that tribes, clans, and empires in the past with little advancements had more control over the environment, and today with all the technological breakthroughs, people are still struggling?

Sadly, the harmony that the Prophet promoted between man and his environment has been lost. As we face the effects of chemical pollution caused by industrial wastes, visual pollution caused by rubbish dumping; noise pollution caused by unnecessary sounds, and thought pollution caused by pointless and disorganized overflow of information, it is perhaps time for the world community as a whole, regardless of faith or background, to look into Prophet’s teachings and address the current environmental crisis wisely.

The fundamental solution to these crises lies in humankind respecting the physical laws and embracing the spiritual laws designed by God.

Only then can there be true health, happiness, and healing.

Notes

• Nursi, Bediuzzaman Said. 2008. The Gleams, NJ: Tughra Books, p. 429.
• Gulen, Fethullah. 1996. “The Nature We Have Destroyed,” The Fountain, No. 15.
• Hadith Musnad.
• Bukhari Volume 1, Book 8, Number 406.
• Muslim Book 004, Number 1126.
• Worldometers, “World Statistics updated in real time,” http://www.worldometers.info/, Accessed 1 June 2009.
• Özdemir, Ibrahim. “Osmanlý Toplumunda Çevre Anlayisi” Türkler, edt. H.C. Güzel and K. Çiçek, Ankara: Yeni Turkiye Yayýnlarý, c. 10. http://www.ibrahimozdemir.com/Makaleler/Osmanl%C4%B1ToplumundaCevre.pdf, Accessed 21 May 2009.
• Northern Land Council: Caring for the country, “Land Management” http://www.nlc.org.au/html/care_fire.html, Accessed 1 June 2009.

The spread of Islam would obviously not have occurred without its Prophet, Muhammad, who was able to win support for his spiritual and political status within Arabia in the early seventh century. After having claimed to receive divine revelations, Muhammad slowly acquired a small following and eventually some seventy families had converted to Islam. However, not all of his contemporaries were convinced of the genuineness of his message. This was especially true of the pagan rulers of his Quraysh tribe in Mecca. Consequent persecutions caused the early Muslims to flee to Yathrib, which was located 250 miles north of Mecca. Yet, what appeared to be a backward move for the early believers actually benefited them and their religion as the tribes around Yathrib were enthralled by Muhammad’s spiritual vision and pledged allegiance to the ummah (community). A series of conflicts between the Quraysh and Muslims climaxed in 630 when the Quraysh broke an earlier peace treaty that had been established. This saw Muhammad march upon Mecca with 10,000 men and take the city without bloodshed. He then destroyed the idols around the Kabah and rededicated it to God. By the time of Muhammad’s death in 632, as Karen Armstrong explains, “almost all the tribes of Arabia had joined the ummah as Confederates or as converted Muslims.” As history will show, this was not the end of this remarkable series of events. For unification of Arabia would not cease at the death of the founder of Islam but would rather dramatically gain momentum through his successors, the Caliphs.

With the combination of three important factors: unification, conquest, and religious zeal, the early Caliphs were able to consolidate Muslim rule in Arabia and prepare a launching pad for further conquests. This initial spread of Islam was so rapid that, as H. U. Rahman explains, “in less than one century after the death of the Prophet Muhammad in 632 AD, Muslim rule covered more of the earth than had the Roman Empire at its peak.” This unification did not however happen overnight, and it must be emphasized that Islamic rulers always had much division to contend with. The first Caliph, Abu Bakr, had the difficult job of uniting all of the tribes that had forsaken their allegiance to the ummah after Muhammad’s death. Yet through political, theological, and at times military coercion, Abu Bakr was able to completely unify Arabia before his death in 634. Secondly, despite the assassinations of the next three caliphs – Umar, Uthman, and Ali – which characterizes the bloody period that ensued, the spread of Islam continued to gain momentum as successful military campaigns were carried out abroad. From 634–44, the Caliphate of Umar had conquered Jerusalem, controlled Iraq, Syria, Palestine, and Egypt, and defeated the Persian Empire. Furthermore, in Uthman’s reign (644–50), Muslims conquered Cyprus, Tripoli in North Africa, and established Islamic rule in Iran, Afghanistan, and the Sind region. The above two methods of internal unification and successful conquest led to the establishment of the Islamic world during the seventh century, and the speed in which it accomplished this announced to the world that Islam was here – and here to stay.

The third explanation of the rapid spread of Islam throughout Arabia and beyond was – most importantly – the religious zeal of the leaders, soldiers, and general Arab population. Plainly put, without being fuelled with a sense that God was on their side, the Muslim conquests would have fallen far short of their eventual reality. Tamara Sonn explains that the basic tenets of Islamic faith captivated the people and structured Islamic life in Medina, and it was around these practices and core values that the early Muslim community was built. Francesco Gabrieli supports Sonn and places a heavy emphasis on religion as the principal factor underlying and motivating the Arab conquests. Indeed, it is hard to imagine any group achieving geographical expansion without a clear goal and purpose; for the Mongols of the thirteenth century it was a brutal ideological reason, whilst for the Muslims it was the feeling that they were being divinely guided.

Nevertheless the spread of a religious or ideological ideal can only be truly successful if those whom it is trying to gain submission from are disillusioned or unhappy with their own contemporary world. This was the case for the many thousands of people under Byzantine rule. We find that a great number gladly adhered to the conquering Islamic rulers and Quranic law as they found protection and benefits that had not been attained under Byzantine rule. Many minorities had become increasingly dissatisfied with the Byzantine regime due to their insecurities of being persecuted and instead came to favor the secure Islamic rulership who allowed autonomy for minority groups if their taxes were paid. The preference of many of the conquered peoples to favor Islamic rule enabled the Islamic Empire to remain politically stable, which is a prerequisite for any group wanting to expand its geographic borders.

Turning back the clock to the infant stages of Islam, we find that the Muslims were fraught with political struggles for power. With factions developing within the Islamic world following Ali’s assassination (the fourth Caliph) in 661, the unity and prosperity of the new Islamic Empire became threatened. However, it was the way that the Muslims were efficiently able to get back on their feet and consolidate unity that saw these power struggles, which had the potential to dismantle Islamic hopes for expansion, averted. The Islamic world needed a leader who could unite as many of these factions together as possible, and this stability came with the establishment of the Ummayad Dynasty through Muawiyyah I. He ruled from 661–80 and was the first Caliph to move his capital away from Medina, transferring it to Damascus. However unpopular this move was, R. Stephen Humphreys explains that Muawiyyah I saved the Muslim Empire from disintegration as he was, “the only man with the political and military resources available to restore unity within the realm of Islam.” Although the Umayyad period is typically characterized by political and military success, the Umayyad rulers did not forget its founding religion. According to Karen Armstrong, Muawiyyah I was simply “a religious man and a devout Muslim.” Furthermore, a statement of Islam’s superiority to past religions was symbolically made through the establishment of the Dome of the Rock, which was completed at Jerusalem in 691 under Caliph Abd al-Malik. This spiritual construction shows that Islamic rulers could not go forward unless they acknowledged the close relationship between conquest and the Muslim religion, and this was done most emphatically with the construction of this monument.

Despite geographical consolidations made by the early Umayyad Caliphs, discontent remained within the Islamic world with several extremist groups emerging regularly in Islamic culture. This was perhaps a catalyst for Umayyad leaders having a more political conception of Islam than did previous rulers. Although the discontentment of factions within the Islamic world, such as the Shias, could not be eradicated, internal stability generally emerged at the commencement of the Umayyad Dynasty. Paul Lunde explains that the pacification of the central lands under early Umayyad rulers enabled them to focus primarily on conquest so that the spread of Islam could continue. Furthermore, according to Armstrong, conquest was able to be successfully waged during al-Walid I’s reign between 705–715 where the Umayyad dynasty reached its peak and the Muslim armies continued the conquest of North Africa, and established a kingdom in Spain. However, even though the Umayyad Dynasty had expanded its Islamic borders throughout the Arab world, its power soon declined, as internal friction had finally reached unmanageability. Then, the Umayyads – somewhat inevitably – succumbed to the overwhelming power of the Abbasids in 750.

Even though the overthrow of the Umayyad family by the Abbasids was horrific and angered many, this brutal act did not slow the continual geographical or economical gains of Islam. In fact, at the height of Abbasid power in 800 (who had moved the Islamic capital to Baghdad in 762) only Constantinople and Xian, the capital of the great T’ang China, rivaled Baghdad’s wealth. Although military might was the predominant vehicle of Islamic power, the strength of Muslims at the zenith of Abbasid power in the ninth century was represented through a great cultural renaissance which took place in literary criticism, philosophy, poetry, and science. This marked the beginnings of “Muslim genius” as individuals such as Abu Bakr Al Razi (864–925) studied medicine and uncovered unique contraceptive methods; and Abu Nasr Al Farabi (870–950) incorporated logic and politics into philosophy. As Armstrong explains, such was the grandeur of this era that the Muslim scholars made more scientific discoveries during this time than in the whole previously recorded history put together. Hence, these examples symbolize the prestige of the superpower Abbasid Empire of the old world, which asserted itself not only through military conquests but through cultural and scientific discovery.

However, despite the Abbasid period reaching new heights in regards to its geographical expansion, it too slowly declined in prestige from about 935 and would soon be unable to hold off a young and powerful group of Muslims in the centuries to follow: the Turks.

Before the success of one final Islamic Empire is discussed, it is important to reflect on several other specific reasons why Islam spread so rapidly throughout Arabia and to the whole world. Three of these deserve particular mention. First, the Caliphs and Muslim rulers were willing to use existing administrative structures to enforce laws, and it was not uncommon for non-Islamic officials to be used in high places within a conquered society. Second, there was seldom force or coercion used from Islamic forces once a military campaign was successful. As Francesco Gabrieli explains, the traditional theory of the conquests being characterized merely by Bedouin neophytes of Islam rushing from their desert birthplace to convert other nations with the sword has been completely dismissed by modern historiography. In fact, Arabs were quite content with their passive non-Muslim subjects known as dhimmis (those who were second-class citizens under Islamic law, yet protected under this status) and no real effort was made to convert them. This hands-off approach actually led to an increase in Islamic converts regularly throughout the Islamic Empire as individuals were pleased to make their own decision about religion, which is something that had not been afforded them under Byzantine rule.

Finally, further comparisons between Byzantine Christianity and Islam highlight how many became turned off by Christendom but enthusiastic and inquisitive about Islam. Christianity had become heavily clericized by the seventh century and appeared to be exclusive, whilst Islam appealed to individuals by offering unparalleled simplicity through its core principles. According to Abul-Fazl Ezzati, the five pillars of Islam, when compared to Christian orthodoxy, “replaced complexity of religious doctrines with simplicity, trinity with unity, empty theological discussions with concrete observation and fundamental analysis.” Moreover, the extent and rapidity of the success of Islamic military conquests had Muslims feeling that there was something divine aiding their cause. Zealous Muslims and their missionary activities always went hand in hand with the success of Islam and this sense of mission motivated Muslims to assist the expansion efforts in whatever way they could. Hence, Islam appealed to many contemporaries’ needs and with the lure of further expansion, many felt that Islam was the path for the future.

With this understanding in mind, we can finally return to the last great Islamic Empire of the ancient world through looking at the Ottoman Empire. Although Islam had by no means died out in terms of its expansion after Abbasid rule, it had clearly slowed by the fourteenth century. As Armstrong explains, from 935 onwards, “the caliphs no longer (wielded) temporal power but merely (retained) a symbolic authority. Real power now resided with the local rulers, who established dynasties in various parts of the empire.” Moreover, with the addition of the Mongol raids, which began in 1220, Islamic cities became desolate and the spread of Islam was curtailed for the first time in centuries as attention was turned to internal frontiers. However, a final thrust of Islamic expansion would occur through the Ottoman Empire, who slowly consolidated its own power in Anatolia, and by the late fourteenth century had begun to threaten Europe. One of the early Sultans, Murad I (1360–1389), had become the most powerful of the western Muslim rulers and this led to the name of the Ottomans symbolizing hope for a reunified Islamic empire. This hope was fueled by geographical gains made through military expansion by several Ottoman Sultans, such as Murad I (1421–1451), who asserted Ottoman power against Hungary and the West and by 1453 his successor, Mehmed II, who had conquered Constantinople, changed its name to Istanbul, and made it the Ottoman capital. Accordingly, the Ottomans had recommenced Muslim expansion and would look to achieve something past Islamic Empires could not – to successfully challenge Western Europe.

Ottoman expansion continued with Suleiman the Magnificent (1520–66) whose Empire, after conquering Hungary in 1526, had become the greatest power in Eastern Europe. It is important to note here that Suleiman saw the consolidation of Islamic values as the key to his military successes. As Jason Goodwin explains, Suleiman, “oversaw the most detailed codification of sultanic and Quranic law that had ever been known in an Islamic state.” Hence, although the Ottoman Empire did not represent all Muslims, it is clear that great Sultans such as Suleiman did not forget the founder of their religion as they saw themselves as a genuine continuation of early Islamic history. Justin McCarthy puts it clearly for us – “the base of the Ottoman Empire was Islam. Religion was intimately bound up with the ideology and legitimacy of the government … Their Empire was always styled a Muslim empire, one in the line of Islamic empires that had included the Umayyads, the Abbasids, and the Seljuks.” We see once again here, this time under the rule of the Ottomans, that legitimacy and support of a great Islamic Empire went hand in hand with a reflection on the spiritual past of the Muslim tradition.

Nevertheless, during the latter stages of Ottoman rule, the sultans began looking too far outwardly and neglecting inner spirituality, which deadened the degree of support that Muslims would give it. This empire fatally climaxed when the Ottomans looked to secure further lands in Europe. Their efforts fell horribly short, and they lost a vital battle to the coalition of the Holy League in 1683 at Vienna. When they were forced to humiliatingly sign the Treaty of Carlowicz in 1699, they had to yield Ottoman Hungary to Austria, which was the first major Ottoman reversal. Although the Empire did not crumble overnight, this point marks the end of Ottoman expansion – and indeed Islamic expansion – and the beginning of its slow decline.

The powerful Islamic dynasties and empires finally came to an end with the demise of the Ottoman Empire. Yet the legacy that both it and previous rulerships had left behind was remarkable geographical expansion, which had emanated from a small tribe in Arabia. The spread of Islam was orchestrated through the close connection of most Muslims and their leaders to an Islamic way of life, which gave them a sense of purpose for their conquests and expansions. It is important to understand that this was not always done smoothly; the overthrows of Islamic Empires did not always happen peacefully and blood was often internally shed in order to propel a fresher and stronger willed Islamic group forward. Although much internal strife was a common characteristic of the Islamic Empires, the historical reality shows us that enough of the Muslim population was willing to forget past disagreements and get on with a common cause of conquering peoples and gaining territory. Yet the key to all of this success was surely the religious foundation of the Prophet and the early Caliphs. Through future Islamic rulers regularly reminding their adherents of their Prophet and of his message, the Muslims felt as if they were part of something greater than themselves. Despite religious zeal fluctuating from time to time, Islamic faith would always seem to be reinvigorated which led to grand Empires being established and Islamic history being created.

Paul Kearns has a major in history and English from Monash University, Melbourne.

Notes

1. Karen Armstrong, Islam: A Short History, New York, 2000, p. 12.

2. Ibid, 23.

3. H. U. Rahman, A Chronology of Islamic History: 570-1000 ce, London, 1989, p. vii.

4. Tamara Sonn, A Brief History of Islam, Oxford, 2004, p. 23.

5. Armstrong, 2000, pp. 27, 29.

6. Ibid, p. xiv.

7. Sonn, 2004, p. 22.

8. Francesco Gabrieli, Muhammad and the Conquests of Islam, London, 1968, p. 104.

9. Sonn, 2000, pp. 25, 34.

10. R. Stephen Humphreys. Mu‘awiya ibn Abi Sufyan: From Arabia to Empire, Oxford, 2006, p. 84.

11. Armstrong. 2000, p. 42.

12. Ibid, p. 44.

13. Gerald R. Hawting. The First Dynasty of Islam: The Umayyad Caliphate AD 661-750, London, 1986, p. 2.

14. Paul Lunde. Islam, London, 2002, p. 52.

15. Armstrong, 2000, p. 50.

16. Lunde, 2002, p. 56.

17. Akbar S. Ahmed. Discovering Islam: Making Sense of Muslim History and Society, London, 2002, pp. 44-5.

18. Armstrong, 2000, p. 56.

19. Ibid, p. 54.

20. Gabrieli, 1968, p. 105.

21. Ibid, p. 115.

22. Abul-Fazl Ezzati. An Introduction to the History of the Spread of Islam, London, 1978, p. 43.

23. Ibid, p. 3.

24. Armstrong, 2000, p. xix.

25. Sonn, 2000, p. 78.

26. Patrick Kinross. The Ottoman Centuries: The Rise and Fall of the Turkish Empire, New York, 1979, p. 187.

27. Jason Goodwin. Lords of the Horizon: A History of the Ottoman Empire, New York, 1998, p. 83.

28. Justin McCarthy, The Ottoman Turks: An Introductory History to 1923, London, 1997, p. 106.

29. Armstrong, 2000, p. xxvi.

Zainab believed, according to her religion Islam, that Allah, the loving Creator, prohibited certain actions to Muslims because those actions had the potential for the most harm. Gambling was one of the most destructive among them. So Zainab could not reconcile her father’s beloved status with the abominable act he was committing.

But, it was life, and her father did what many people do: rationalize the wrong he was doing when, in fact, the wrong he committed affected everyone in his life. It caused Zainab’s family to be dysfunctional and had a disastrous effect on her mother. This unhappiness rained down from the mother onto her children. And though Zainab’s parents tried their best to hide their shame and to protect their children from this wrong, they fought constantly in the house.

Many a night Zainab would hide at the top of the stairs silently cowering and listening, as the battle raged below over the gambled money-whether won or lost. Her home was a scary place that she forever associated with emotional turmoil. In Zainab’s home, the rights that were given to the children by their religion were violated each time she and her siblings were exposed to the wrong and the undeniable harm it caused. Her one thought was to grow up and get away from that house, from the confusion, the humiliation, and the pain.

About six months before he died, her father quit gambling. At the time of his death, Zainab was 25, and she had already succeeded in getting as far away from home as possible. She came back for her father’s funeral, went through all the motions, but she didn’t shed a single tear. She could never understand why because she had loved her father so deeply.

Five years after Zainab’s father died, she finally dreamt of him. In her dream, there was a room full of people crowding around the bottom of a long staircase, anticipating her dad’s arrival. He was delayed upstairs for some reason. Earlier in the day, Zainab had agonized over what to wear-just as she always did in real life-but she finally borrowed the perfect dress from her friend for this special occasion of seeing her dad after so many years of being apart. With the arising of a loud hum of excitement, she looked up to see her father slowly descending the stairs. He was pale and sickly looking, but he never said a word as he made his way through the crowd. He came directly to Zainab and took her in strong arms, hugging tightly. The desperation of the greeting alarmed her.

The next thing she knew, her father had some sort of convulsion and he vomited all over the front of her dress. She tried to push him away, thinking foolishly only of the borrowed dress, but he held her and pulled her closer. Zainab straightened her arms, trying in vain to get out of the embrace. But then her dad had another convulsion. He seemed to be weakening and leaning on her for support. Responding, Zainab finally gave in. Ignoring the ruination of her dress, she held his weakened body, making sure he didn’t fall. When she awoke, she was squeezing her wet pillow and sobbing hard. For over thirty years to come, she wondered about the meaning of that dream.

Then one day she was reading how practicing Jews fasted on the Day of Atonement (Yom Kippur) and asked God to forgive them their sins of the past year. It was interesting to learn that they must also ask for forgiveness from anyone they might have harmed. Thinking of the harm she had suffered as a child, Zainab suddenly realized the meaning of her dream: her dad had come to ask for her forgiveness. This revelation was really a shock to her. For so many years, she had held anger and resentment rightfully against her dad. Yet now, forgiveness was being asked of her.

In fact, her own religion Islam placed a great emphasis on seeking forgiveness from other people for the harms one might have caused them. So putting herself in her father’s shoes, Zainab could easily understand why he needed to free himself of this burden.

Zainab began her journey toward forgiveness by realizing how important it is to ask for forgiveness from Allah. It comforted her to know that one of the 99 names of Allah is the Most Forgiving (Al-Ghafur). A hadith qudsi (those words of Allah on the tongue of his prophet that are not part of the revelation of the Quran) reads as follows: “Oh son of Adam, were your sins so great as to reach the clouds of the sky, and were you then to ask forgiveness of Me, I would forgive you” (Al-Tirmidhi, Hadith). She dared to think that even she might be forgiven for her sins. Then she pondered: doesn’t everyone want their sins forgiven?

Still struggling to free herself from anger and resentment, Zainab sought the advice of a Christian friend who directed her to Paul’s letter to the Ephesians, in which he encouraged his readers to understand that as God has forgiven us, so we must also forgive one another. Paul’s words, like the hadith qudsi, described forgiveness as a gift from God.

These words strengthened Zainab’s belief in the Most Forgiving (Al-Ghafur), but forgiving another had never been easy for Zainab and granting forgiveness felt so much heavier than asking for it. But in this case, she wanted reconciliation more than anything. She wanted to feel her heart whole (not divided) again, as she did as a child. She wanted to forgive her dad… if only she could.

Then, one night, as Zainab was making a supplication, she felt the warmth of God’s love gripping her heart, and she heard herself whisper effortlessly, “I forgive you, Dad.” In that overwhelming moment, Zainab experienced forgiveness as both an act of giving and a gift from Allah. For Zainab, the greatest favor she had sought from Allah was forgiveness, and it brought her the peace and reconciliation that she had desired.

Mary Lahaj has a master’s degree from the Hartford Seminary in Islamic Studies and Christian/Muslim Relations. She is currently the first Muslim woman chaplain at Simmons College in Boston, an all girls’ undergraduate Liberal Arts College.