To date, many have spoken for Islam: experts, apologists, extremists, politicians, religious leaders, even fiction writers. In this cacophony of voices everyday Muslims have remained silent. Many have speculated on their silence, promoting causes and foreseeing the clash of civilizations and the end of world.

The silenced majority of Muslims have spoken for Who Speaks for Islam? written by John L. Esposito, professor of Islamic Studies at Georgetown University and Dalia Mogahed, a senior Analyst and Executive Director of the Gallup Center for Muslim Studies, provides a comprehensive analysis on a multiyear, mammoth, Gallup poll data – “the largest study of its kind” – which attempts to answer popular questions such as: Is Islam to blame for extremism? Why is there so much anti-Americanism in the Muslim world? Who are the extremists? What do Muslim women really want?

The Gallup Institution surveyed over 55,000 Muslims in over 35 Muslim populated countries. When we ponder on the role this data may play in the betterment of relations with 1.3 billion inhabitants of the world, we can’t help, but appreciate in depth the painstaking efforts shown in this project. Readers can also read about the challenges and method of the survey at the end of the book.

Most of the answers of the surveyed go against the popular perceptions and shed light on the level of misinformation and distortion we all are exposed to, reminding us one more time of Einstein’s advice that a man should look for what is and not for what he believes should be. Constructed in a comprehensive design and plain language, the data can easily be grasped by say, even the statistics illiterate. Every effort is made to ensure a wider readership. The book is organized in five chapters under five crucial questions:

Who are Muslims?

After exploring the five pillars of Islam (i.e. profession of faith, prayer, fasting during Ramadan, almsgiving, and pilgrimage to Mecca), the books touches upon sensitive issues such as the meaning of jihad, the role of family and culture in Islam, nostalgia for a glorious past, and politics.

Democracy or theocracy?

Many important questions are tackled in this chapter such as: Why is democracy absent in so much of the Muslim world? Is Islam the problem? How do Muslims view democracy? Should support for Sharia make the West panic? What do Muslims believe the chances are of improving relations with the West? Many Muslims view democracy as necessary for progress but skeptical about America and Europe’s intentions in promoting democracy in Muslim countries.

What makes a radical?

Extremists and terrorists were thought to be uneducated, poor, religious fanatics who reject modernization and technology, yet within weeks of 9/11, the media reported the “stunning discovery” that many of the attackers were, like Bin Laden and Dr. Ayman al- Zawahiri, well educated (some of them in western universities), middle to upper class, and from stable family backgrounds. Investigating diagnosis and misdiagnosis, this chapter explores the causes of extremism based on poll data.

What do women want?

When asked by the Gallup Poll of American households, “What do you admire least about Muslims or Islamic world?” American women answer “gender inequality” as among the top responses. Many have engaged in struggle to liberate the Muslim woman, yet her voice rarely makes its way in the discourse. Interesting answers are given by Muslim women to questions, like: How do Muslim women feel about Islam and the Sacred Law (Sharia)? Do they want to be liberated by the West? How do they view gender equality?

Clash or coexistence?

Confronting myths vs. realities, this chapter offers insights into what can be done to end global terrorism. The ability to move beyond presuppositions and stereotypes in our attitudes and policies and to form partnerships that transcend an “us” and “them” view of the world is critical to this cause. According to data findings, public diplomacy, defined as winning minds and hearts, is required. Finally, here is a trial size bite from the book without spoiling it. There is a prevalent assumption about Islam and democracy being incompatible. Yet that the majority of the respondents declared democracy as one of the things they admired most about West. Another impressive finding of this book was the answer Muslims gave to the open ended question: What can the West do to improve relations with Muslims? The answer was: Show respect. Respect comes with better understanding and reading Who Speaks for Islam? may be an important step toward it.

What do you think?

A small-scale blueprint of the universe, the human body is a miraculous work of art that manifests the beautiful divine names and attributes of God Almighty. A human body is made up of a set of hierarchically organized components: an organ system, organs, tissues, cells, organelles, macromolecules, molecules, atoms, neutrons, protons, electrons, and subatomic particles. In this biological organization, it is striking to observe a proportionately allocated space between components on each level for their efficient functioning. The size of human body would be reduced if these spaces between organs, tissues, cells, and atoms could be removed, and the entire human body would not be bigger than a small ball.

The structure of an atom explains a lot concerning the real size of our body, which is filled with space. An atom is comprised of protons and neutrons in its nucleus, around which electrons continuously orbit. The mass of neutrons is almost equal to the mass of protons. Electrons, however, are 1,837 times smaller in mass than neutrons and protons. That is, almost 99.95% of the atom’s mass is in its nucleus. The mass of electrons is almost non-existent compared to the nucleus.

Both the universe and our body are filled with more hydrogen than any other atom. In each one billion atom in our body, six hundred thirty million are hydrogen atoms. In a hydrogen atom, electrons rotate only 0.53 nm (one billionth of a meter) away from the nucleus, which makes the atom’s volume to be around 6.10^-28m³, whereas the volume of the proton is 7.10^-45m³, i.e., the nucleus is only as big as one hundred quadrillionth (100.10¹⁵) of the atom’s total volume. In other words, while the nucleus comprises almost the entire mass of the atom, its volume is of no considerable size. The density of protons in the nucleus is 2,3.10¹⁷ kg/m^{3 (where does the period go here??)}, which means that there is around a hundred trillion tons of matter in only one cubic meter. If we could gather all neutrons and protons in one spot, a man who is 69 kg would be only 3.10^-7 mm³ in volume. That is, the volume the total substance of our body takes up is around one ten millionth of a cubic millimeter. The human body, which is constructed of atoms with electrons rotating on an orbit quite far away from the nucleus, is in a way no different than an “inflated space.” For a comparison, the space between the earth and the sun can be filled with as many as 107 suns, whereas 450 thousand protons are needed to fill up the distance between the proton and electron in a hydrogen atom.

The subatomic world is even more amazing. In subatomic particles are found six types of quarks. A quark is considered a fundamental constituent of matter. Combinations of quarks in different shapes and numbers result in subatomic particles, the further combinations of which produce atoms, molecules, and so on. Quarks are considered to be without mass; that is to say, they are nothing else but energy. Humans have mass, but this mass consists of quarks that are without mass.

This incredibly vast space between atoms that make up matter teaches us that our true value does not lie in our physical structure, but in the artworks of no comparison designed by the Divine as manifestations of His most beautiful names. Thus, we, who are so little in material substance, should seek other gateways in the depth of our souls and attain some value with proximity to the Divine.

We may never have revolted against God Almighty in our entire life; yet still our material minority should free us from all kinds of pride and conceit. Our physical structure is very much like the number “zero,” for 0 is also nothing, and it is drawn by inflating.

A sudden vibration I feel above the earth; a rhythmic beat, like a marching band. A caressing and tranquil harmony permeates from all around. It is no stranger to me; I seem to recall this experience previously. My parents, from whose fruit I was spawn, told me stories of merciful droplets that would fall from the sky. Several miles high they would come to our aid. They were the answer to our prayers. Now, I alone, a single seed destined to beget my own clan of many fruits rejoice for the coming of rain. I wonder if the rain knows that it will allow me to fulfill my potential. Nevertheless, all that really matters is that there is an All Knowing One who brings me my sustenance from an unexpected and contrasting place – miles high in the sky.

I feel an eruption within me as the cold, parched earth moistens from all around. Although given no mouth, I have the required faculties to absorb the moisture through my rotting shell. Waiting to break free and penetrate the earth above, I first ensure that my presence is firmly established and stable by means of sprouting deep within the earth – how else would I bear the weight of my future children. Like the umbilical cord of a human child, I too draw my sustenance (earth/water) by means of my intertwined roots deep within the earth. Two miraculous and contrasting elements are earth and water. Complete opposites which do not compete but work in unison. No taste and hardly any color. There are no visible workers in sight or artists holding paint brushes in their hands, but my first sprout, which has now penetrated the earth, has various shades of green.

I sprout out of the earth in prostrated form and in awe of the events thus far. An act to acknowledge His all encompassing Power and Compassion; I am humbled by Thee. The more I accept my insufficiencies and impotence compared to His Might, the more I am nourished and sustained. Now there is a new guest which visits me at length each day. Its warmth caresses my newly formed leaves and energizes my zeal to extend and expand – the sun. Yet another contrasting force from where my roots spread deeper into the earth. The sun’s light, from millions of miles high, synergizes with the earth, air, and water to give me the strength I need to grow. I’m sure none of these causes (earth, air, water, and light) are aware of each other. If they were, they would most certainly be in conflict with each others’ will. The display of solidarity between them could only be explained by the Power of Authority and Unity, Who has Governance and Command over all. None fall out of their jurisdiction. All these causes are but only a veil to my Makers Dignity and Grandeur; however, His Divine Unity and Glory does demand that I be observed from beyond these superficial causes and acknowledge that He is the True Cause. All these conflicting elements become subservient to my needs. Indeed, He is the Creator of all things.

It has been quite some time now since my inception from within the womb of the earth. I stand tall with several arms branching out, adorned with leaves like open hands constantly asking for nourishment from my Maker. In return, He wants me to attract others to His fine display by means of decorating me with luscious flowers, neatly and purposely laid out petals side by side. Within my flowers I carry the pollen required to sustain and fulfill the purpose of other creatures and life forms. Just another piece of the ecological jig saw, which becomes un-puzzled when looked through the rational eyes of belief. No harm is inflicted to me as I hear the buzzing of wings circling my ornamental, soft, colorful, and tasty bloom. A poisonous bug pilots his landing delicately on a petal which is now fully blossomed. A succulent feast I offer to this creature that carries a toxic sting, but produces very sweet, multipurpose nourishment for its own clan and various other life forms.

I have now matured, ready to display the next work of art my Maker had preordained within my core. I must bear fruit to fulfill various other acts of wisdom; to continue my species, to act as a source of sustenance to other life forms, and once again to attract and amaze all consciously observing eyes to the Mercy, Compassion, Art, Knowledge, and Wisdom that my Creator has displayed. A picture does tell a thousand words; however, I also speak in as many tongues as there are languages. I have become a vessel to translate My Designer’s subtle but prominent messages.

My fruit, like a human child, has various stages of growth and formation. My children, too, start off as a humble seed but I fulfill my potential within a very short period of time. All my cousins and relatives follow a similar process; however, we are all commanded to bear our offsprings at different times to cater to different needs. Take, for example, the orange or apple, whose trees usually bear their fruit during autumn and winter months. They contain various nutrients and vitamins to nourish their consumers and assist in the preventing of (or aid in the healing of) common ailments that humans are susceptible to during these months.

My fruit is now mature – ready to bedazzle its observing audience and tantalize its consumer as a delicious culinary delight. It is fashioned and conserved with an outer layer to protect it from harmful outside elements. It is painted with various shades of a variety of colors and endowed with a succulence not to be found within the earth, water, air, or light! I feel so honored in being given the opportunity by my Maker to be a demonstration of His Might and Art, however small I may be in the big scheme of things. I have had no control over any of my faculties or attributes in developing into a fruitful tree, nor did any of the elements which have assisted me to grow. I have become a means in consolidating and manifesting many of my Designer’s beautiful Names and Attributes.

The time has now come for me to rest and experience my own resurrection. With all my offspring now either consumed and having given nutrition to other life forms or fallen to the earth where it had originated from, I shed my leaves. They too will fulfill another purpose by being a nutrient to the earth and the creatures within. I give praise to my Sustainer, Who has looked after and catered to all my needs; from being a humble seed to a fruitful tree bearing my own seeds. I have served many purposes, both physical and metaphysical. In conclusion I do ask all that have witnessed my journey: “Then which of the favours of your Lord will you deny?”

Two perspectives emerge in this context to address change in society. The first perspective is an instrumental one and relies on a rationalist, goals-oriented viewpoint. The second, cultural perspective relies more on stability and depth. The two values in this perspective, stability and depth, ensure constancy in the face of changing times but could also spell society’s death knell if it turns too far inward (Christensen et al, 2007).

 “From the vantage point of instrumental logic, the institution is intrinsically inefficient because it cannot quickly adapt to changing conditions for action or new problems. Yet from a cultural perspective one could argue that it is perfectly possible for an institution to live with such historical inefficiency over time” (Christensen et al, 2007, p. 46).

Historically speaking, these two vantage points have been in conflict: Conservatives who wish to maintain the institution, on one side, and liberals who wish to change those institutions, on the other. An extremely conservative approach creates “institutional lockdown” where the organization is deprived of any opportunity to change. On the far end of the spectrum would be an excessively liberal approach endorsing revolution. These diametrically opposed concepts create a significant dichotomy.

Edmund Burke, English statesman and philosopher, was extremely critical of the revolution in France. He defended the ancien regime as he felt that the institutions of France and Europe were the result of an evolutionary process that had reached its next highest point under the noblemen/monarchs of Europe. For him, European civilization was founded upon the institutional principles of chivalry and clerical learning embodied in the spirit of the gentleman and the spirit of religion. Those who wanted to overturn the French system were to him savages who opposed all of the etiquette that had built Europe (Kontler, 1997).

Before the collapse of the Ottoman Empire, a group of revolutionaries calling themselves the “Young Turks” attempted to change the institutional characteristics of the country. One of the Young Turks named Ahmed Hilmi was more conservatively institutional in his approach to reform. The Young Turks became more anti-religious, and Hilmi wanted Islam to remain the cornerstone of the country. He was starkly against those instrumental values embodied in positivism and materialism. He felt, much like Burke, that the country evolved to that point and that it had as its foundation a spiritual orientation which should not change despite whatever transformations might be needed (Bein, 2007).

Burke and Hilmi embodied the cultural perspective and were averse to revolutionary thinking. Nevertheless, both thinkers recognized that change was needed, but their approach was more incremental and less absolute. It was for this reason that Burke vehemently opposed the French revolution and Hilmi the Turkish revolution.

Positivism/materialism that was prevalent amongst the Young Turks has been criticized by scholars such as Dwight Waldo, who noted how it took on the same characteristics of absolute thought that is often associated with religion (Waldo, 1984). Hugh Miller makes this claim as well in his discussion on Postmodernism and Neo-liberalism, where he notes how the rational quickly becomes irrational particularly with performance measurement (Miller, 2007).

Dwight Waldo states, “In both disciplines (scientific management, i.e., positivism and public administration), these anomalies (inconsistencies between environment and paradigm) and difficulties have been revealed, frequently and characteristically in discussion of the problem whether management is a ‘science’ or an ‘art’ and the relationship of the science and the art” (Waldo, 1984, p. 55).

Jonathan Swift, in his classic novel Gulliver’s Travels, includes in his story the Island of Laputa. On this island, there are scientists whose science has no benefit for human civilization and in which all previous knowledge is rejected. The result is a detached group of people who do not benefit society and are themselves actually detrimental to it. The king of this island shows little interest in culture and only cares about mathematics and music. This island in Swift’s story represents Swift’s account of those who are positivistic in thought and how their endeavors are actually not benefiting society, but rather dismantling it (Swift, 1998).

Given this perspective, the instrumental perspective is called into question and its true ability to react to change correctly. The cultural perspective is more incremental in this respect, but as Christensen, et al (2007) point out, there is a risk of historical inefficiency. Would it be safer to say that society can live with this risk? If the goal is to operate efficiently/effectively in continual adjustment with the environment, then how can any semblance of community develop given that communities often need stability to grow? If the goal is community development that depends on integration and facilitation, then how can any semblance of necessary change develop? This represents the crux of an unsolvable problem in society.

Burke and Hilmi lived in revolutionary times and applied cultural thinking to solve societal problems. The questions raised in their times apply just as fervently today in terms of needed change. Many of those who had beaten the drums to the revolutions that gave rise to modern day societies have in turn given way to conservative descendants of those movements that resist all change. Much of what was lost in those revolutions has not been forgotten by the populace, and the only way forward is to adopt a “middle way” between the instrumental and cultural perspective. Maintaining this balance is often easier said than done.

Daniel Hummel is a Research/Teaching Assistant with a focus on Public Budgeting at Florida Atlantic University.

References

• Christensen, T. et al. 2007. Organization Theory and the Public Sector: Instrument, Culture and Myth. New York: Routledge.
• Bein, A. 2007. “A ‘Young Turk’ Islamic intellectual: Filibeli Ahmed Hilmi and the diverse intellectual legacies of the late Ottoman Empire.” International Journal of Middle East Studies, 39, pp. 607–625.
• Institution. 2010. Merriam-Webster Online Dictionary. Retrieved March 30, 2010, from www.m-w.com/dictionary/institution.
• Kontler, L. 1997. “The ancien regime in memory and theory. Edmund Burke and his German followers.” European Review of History, 4 (1), pp. 1–15.
• Miller, H.T. 2007. Postmodern Public Administration (rev. ed.). Armonk, New York: M.E. Sharpe.
• Swift, J. 1998. Gulliver’s Travels. New York: Oxford University Press.
• Waldo, D. 1984. The Administrative State (2^nd ed.). New York: Holmes & Meier Publishers.

But our similarities and differences can also be much more significant, as well. On one hand, for instance, the tenth anniversary of 9/11 was a major occasion for the U.S., but for a great majority of the world it was just a single chapter-albeit a long one-in the chronicles of violence in human history. On the other hand, almost every nation today from the Philippines to Nigeria has diverse security issues, and in many countries mass killings, violent attacks, and explosions have become astonishingly unastonishing. Just before the turn of the year, for instance, terrorism showed its monstrous face once again against Christians observing Christmas in Nigeria. Indeed, these attacks were an unprecedented form of violence by so-called Islamic terrorists-where in the history of Islam can one show violence against Christians as they are worshipping, especially when the Qur’an and the Prophet forbade harming worshippers in churches or monasteries? Is there any permission in Islam to attack civilians? Iraq and Syria have their own fashion of violence: sectarian conflicts in the fight for obtaining the right to rule. There are many major concerns that all human beings share, and this calls for developing a common understanding so that we can tackle them together. In all of the events The Fountain organizes, we try to raise awareness of our commonality by cultivating an environment in which we can learn from our differences.

The lead article in this issue underlines one dimension of one of our universal humanness by relating “happiness” to “virtue.” The article on autism tries to open a window of hope for families suffering from this really difficult ordeal. In “The Optimizing Man,” you will read on the many economic irrationalities we commit for the sake of transient fancies. The article on cultural differences shares with us some interesting differences between varying nations of the world with memorable examples. De Villa guides us on an exploration of the fantastic civilization of Al Andalus, an exemplary era of coexistence in human history.

Matter&Beyond: What was your motivation for writing the book, The Heart-Mind Connection?

Well, that book was a collaboration with Dr. Ting who is a Cardiovascular Surgeon and it was actually his idea. He’s a very enlightened surgeon in that he, over the years of training in a practice as a cardiac surgeon, came to realize that the experience of undergoing cardiac surgery certainly taxed the mind and that the interaction of mind and heart was extremely important for outcomes. If you’re a cardiac surgeon and your goal is to improve your patients’ lives it became very clear to Dr. Ting that in order for that to happen cardiac surgeons and cardiologists had to be mindful of the fact that patients needed to be emotionally and cognitively intact, and so he asked me to collaborate on this book, and the book focused on the interaction between mood states and cardiac states.

M&B: What is the nature of this interaction? Does the heart affect the mind or does the mind affect the heart?

It’s bidirectional. There is an interaction or there is a relationship between mood disorders such as depression, anxiety, anger, and hostility and the actual human heart. The connection between those mood disorders and cardiac function is extremely important. But then also if you go into the experience of having heart disease and you were fortunate enough not to have one of those mood disorders, the experience of having cardiac disease will put you at risk for developing mood disorders. So it’s bidirectional. You can start out with heart disease and wind up having your health complicated by mood problems, or you can start out with mood problems and have your health complicated by heart disease. There’s an unholy alliance between depression and anxiety on the one hand and heart disease on the other.

M&B: What happens, let’s say, if you are someone who has a history of a major depressive disorder? What happens to his or her heart?

Major depressive disorder is a condition characterized by certain clear-cut symptoms, and those symptoms include having a depressed mood everyday most of the day for two weeks or more that includes losing pleasure in life, something we call anhedonia, not being able to take pleasure in normal activities that would normally make you happy. Along with that is loss of interest in things, guilt, or feelings of hopelessness, helplessness and worthlessness, loss of energy, loss of concentration, loss of appetite, sometimes even leading to weight loss, not being able to move the way you’re used to. So it’s sometimes you just curl up in bed and this is something we call psychomotor retardation or withdrawal. On the other hand sometimes depression makes you agitated so you can’t sit still and you’re running around sort of ringing your hands and so on. And then the final symptom of major depression is suicidality or morbid thinking. Always focused on death or wanting to die. So that’s the common sort of a cluster of symptoms we see in major depression. Now, say you have no history of heart disease but you suffer from major depressive disorder. You increase your risk of developing heart disease by having this condition of depression. So your risk of having a heart attack for example goes up like 1-1/2 to 2 times what it would be in someone without depression.

M&B: Is it similar with anger and hostility?

Some people believe that if you’re an angry person or a hostile person, that also increases your risk of developing depression. Say you have depression and you unfortunately have a heart attack. If you remain depressed then your risk of having another cardiac event, another minor cardiac infarction or a cardiac arrhythmia would go up three and a half times what it would be if you weren’t depressed. So that means that this connection between the brain and the heart, between depression and cardiac disease are tremendously important in terms of public health. Because those two diseases are causing most of the disability that exists, by the year 2020, the World Health Organization predicts that heart disease will be number one and depression will be number two in the entire world. That includes the developed world, the industrialized countries as well as the developing low income countries around the world. So in terms of the book that we did we thought it was important because these two illnesses, first of all feed off each other and cause a lot of heartache in the population but they also are the most important diseases in public health.

M&B: The heartbeat change is associated with love or certain joy. What is the physiology behind that?

Let me preface it by saying that this is the age old philosophical question which Plato and Aristotle sort of debated. Love is an idea as Plato thought. So, is there sort of an idea of beauty and of love that exists outside of the materialistic world? Are we somehow plugging into that ideal world of love as material organisms? Or does it come as a result, as an epiphenomenon of the material world we’re living? Does it emerge from the biological material world that we’re living? That in a way becomes a philosophical question. As scientists when we see human behavior, there’s something that we do, and it’s called reverse engineering. Let’s look at the behavior or the experience of human love. Where does that come from? Let’s work backwards from human love to try to understand in a biological way where it came from. We are the ultimate mammalian life. We might start a little controversy about that and especially with the all wars that we fight, but be that as it may, we are these high level, high functioning mammals. Our infants are born [in need of] altruism, which means that they are absolutely helpless when they are born. So parenting for the human being is extraordinarily important for the continuity of our species, and so our infants are in total need of care.

M&B: Isn’t this the same for all the animals?

It’s different in reptiles. If you go to Borneo and you study the life of the Komodo dragon, you’ll find out that komodo pups know immediately what they have to do when they plop out of komodo mommy. They have to roll around in their own feces in order to throw mommy off the scent because mommy will look at them as food. So that’s their strategy for avoiding being eaten by mommy. They also know how to climb up trees to get away from mommy. So here the survival strategy of reptiles is not one of attachment; it’s one of separation. All psychiatry is tied up in that simple fact. There would be no psychiatry if we were reptiles. But because we’re mammals, there’s psychiatry because all of the disorders we have are really disorders of a dysfunction in parental and social attachment. Only mammals for example have a part of the brain called the paralimbic cortex. So reptiles have primitive limbic areas, they have hippocampus, they have amygdala, so they show fear, and they act when they’re threatened, etc. They’re outfitted with those structures which allow them to do those simple attachments-attachments to food and to sexual objects etc., but don’t allow them to do social attachments very well, and there’s some reptiles that are better at it than others. Crocodiles, for example. They do a version of taking care of their pups. Birds also take care of their nestlings very well, and crocodiles actually have brains that are more kind of on the bird-like end of the spectrum, allowing them to do a better job as reptiles taking care of their young and having something of a social life. Nothing to the extent that mammals do and you can look at a mammal brain, and you can see where this is taking place. So the anterior cingulate is an area of extreme importance for mammalian behavior.

M&B: This unique mammal feature, the limbic system and the paralimbic system; would you elaborate a little bit more on them?

I had the privilege of meeting back in 1990 Paul McClain, who is a famous neuroscientist who coined the term limbic system. He studied emotional parts of the brain in reptiles and in monkeys and in human beings. He talked about what he called the mammalian behavioral triad. There are three things that mammals do that reptiles don’t do very well. One is that all mammalian infants cry for their mothers in the same way, so every lamb baas for its mother the same way. Every human infant cries for its mother in the same way, that’s called a separation cry, and you can study it. So when you look at rats they have an ultrasonic isolation cry; you can study it, and you can deprive them of relationships and you’ll see the cry. That’s typically mammalian. Another feature is play, so mammals play, and that serves a social binding function. We play sports together; it serves a social binding function. Then the third thing is maternal nurturance which is extremely important, and mammals do that parental nurturance piece pretty well.

M&B: Are there any experiments that may illustrate the role of love?

There are a couple of experiments that Paul did and they are very illustrative. They get us back to a focus on love. So one experiment was to take hamsters and you can ablate, sort of take out the anterior cingulate. When you do, the hamster pup no longer cries for its mother when it’s separated and the hamster mother no longer responds when the hamster pup cries for her. You can also put morphine in that area, and get pretty much the same results. So you could put morphine in the hamster pup’s brain in the anterior cingulated, and the hamster pup will no longer cry for their mother, it distorts that bonding. And you can do that with squirrel monkeys too and you’ll get similar results.

M&B: Do the results apply to human beings as well? Could the use of morphine stop a healthy heart or brain from giving love or responding to love?

One of the real problems that we face in psychiatry is when we run across an addicted mother. What happens to the mother child relationship when the mother is addicted to heroin or to cocaine or to other drugs of abuse? The child gets neglected, the mother no longer responds to the needs of the child. So we see there’s even a reflection of those basic experiments in the human model when we’re talking about maternal-child relationships. So again that’s kind of circumstantial evidence where there’s reverse engineering, and mothers also have this phenomenal hormone, neuropeptide hormone, this again is exclusively mammalian, called oxytocin. So it’s used in pregnant women to get them ready to give birth, and so once a pregnant woman gives birth it’s responsible for milk production and so on. This is another example of this – if we think about maternal love, one of the requirements for maternal love is that there needs to be oxytocin involved. Oxytocin needs to allow that brain to have the experience of being connected and bonded to offspring.

M&B: The relation between the brain and the other organs such as the heart, is it really a top down relation where the brain commands, or is it a bottom-up relation where bodily sensors form the human brain?

What you’re referring to when you bring up this fact that the body sends markers up to the brain, and the brain takes note of that and becomes behaviorally engaged, that is absolutely true, and it’s something that Tony Damasio calls a somatic marker hypothesis of how the brain works. This is also something that William James postulated in the late 1800s-that emotion is a reflection of the body’s activity. Your heart racing or your stomach turning, emotion is secondary, it’s the brain trying to make sense of what the body is going through. What came first, the chicken or the egg, that kind of a problem. The fact is, the organism works as a unity and you need all of its component parts for it to work, and you really can’t tease a part, what came first and what came second.

M&B: From our physiology, it is evident that we are born to love.

It is very spiritual about this kind of understanding of love and connecting it back to the brain. How the heart becomes a reflection of what the brain is about, and also this need we have as human beings for connection. Spirituality really is this need we seem to have as human beings to be connected to something greater than ourselves. So we have this part of our brain, the prefrontal cortex, which allows us to think into the future and when we think into the future, we gain security when we see a future of connectivity, of attachment. That becomes a workable definition of spirituality. So many of us feel connected to a higher power, to God or to nature, but that is also a common reflection of what people refer to as love, and again you can choose to understand its biological origins. The body will be connected up with that whole experience, so your heart will be connected up. If you’re feeling connected to God, or to the scene of an ocean, and you’re feeling connected to the universe, when you’re looking up at the stars, there will be a bodily sensation connected up with that experience, and that will become for you part of what you understand to be spirituality.

Virtue, succinctly, is being distinguished with the most exalted ethical and moral values, and beholding the whole of existence with love. A truly virtuous person has a kind of connection with all things. In the sight of such an individual the flow of events passes like breezes of spring. Life itself relieves the soul and brings it a feeling of bliss, filling the heart with joys. They are enraptured in the constant flood of things and events, savoring fresh scenes in them. Neither the rising and setting of the sun, nor the continuous cycle of night and day can spoil their delight or fill their heart with gloom. They keep living moments of serenity and happiness, viewing different and ever-renewed sights with wisdom.

On the one hand, being virtuous does not mean an extreme rejection of all human desires and leading a life of extreme austerity by turning our back against the material world. Such an understanding, which detaches people from the world they live in, is a cause of pessimism and a source of hopelessness. And this, as Ibsen puts it, means destroying happiness. At the same time, such extreme and groundless worries imply that the individual only thinks about one’s self. Such a person shows signs of being preoccupied with self-concern, and can be deprived of the feeling of benevolence. This kind of thought implies a wrong understanding of ethical standards, and is devoid of the merit of altruism.

On the other hand, it is not correct to claim that virtue is a guarantor of all material and spiritual felicities. A virtuous person can be ill, poor, or in a wretched condition. Such a person may suffer the oppression, insults, and betrayals of other people, and may even undergo torture, convictions, and exiles. Jesus was betrayed, Socrates was convicted, and Epictetus was oppressed-but they all remained happy in a deep sense. In this respect, we believe that happiness resides in the heart, in the form of the breezes of an inner paradise, reinforced by the practice of virtue that cannot be shaken. As faith contains the seed of a spiritual paradise, unbelief likewise bears the stone of a spiritual hell.

Virtue is when people realize their own limitedness, and let go of their pettiness in the infinity of the universe. Virtue means not valuing their person more than they should. We lose felicity when we experience the distress of insatiable and worthless ambition. Then we are beset by little miseries such as material disappointments, or wounds to dignity and pride. A virtuous person is one with sound thinking. Such people “do not wait passively when there is a solution, and do not start wailing at what there is no solution for.” On the contrary, they do their best and seek ways against the avoidable and on behalf of the possible. In the face of events beyond their power they submit to the divine will.

People of virtue do not violate their happiness with such things as self-oriented thoughts, greed for fortune, and love of worldly status, which are sought after by many others. Since sound thinking people are ready to welcome insurmountable troubles and inevitable misfortunes from the beginning, their felicity and happiness is never spoiled. In terms of their consciousness and feelings, such individuals can always have their share of pure and lofty joys or delights. They can always take pleasure in loving others, in familial compassion, in brotherhood, sisterhood, and friendship. Such people will not commit oppression, will not be traitors and will always keep away from thoughts based on revenge, grudges, hatred, and envy. Therefore, they can always feel a breeze composed of respect and love blowing around them and will always be happy. With the connectedness they feel for their family, country, nation, and all of creation they swim in a coastless sea of love. They actually feel infinite delights and feel the pleasures of Paradise before they enter there.

These pleasures stem from beauties like sharing others’ joys, feeling others’ delights in their own soul, and even facing grief and suffering in order to pave the way for greater happiness. Being virtuous means establishing a contact with the past and future just like the present time. Being virtuous means being spiritually connected to the most distinguished personalities of the past and future; feeling their approval and appreciation deep in one’s heart. Being virtuous means sharing the same life with the most distinguished persons in human history, uniting and merging with our ancestors and with all future generations. Thus, through living in such a close connection with the entire humanity and universe, the heart attains eternal happiness while in this world and reaches a dimension where external occurrences cannot violate its happiness.

We have learned this deep relation of virtue with true happiness from the most honorable figures of humanity. This is the very felicity which makes hearts find contentment, and which sets minds at rest. This felicity is based on the soundest pillars of virtue such as having no arrogance, being mature and tolerant, overlooking faults, and holding no grudges or hatred. To put it directly: this felicity is in the heart and spirit. It is so deep-rooted as never to be replaced by anything else. It is related to the essence of humanity. Materialistic pleasures in the superficial, selfish, ambitious sense can add nothing to this type of felicity, nor can they substitute for it. How fortunate are those who exalt their souls with belief and refine their hearts with virtue!

Until today, almost all of your organs and systems introduced themselves and explained the great artistry in their creation along with their wisdom and precision. Certainly, these were not just for your information. Of course, it is important for you to know about your organs and their duties, and for you to live accordingly with this knowledge. However, its main purpose has been to introduce you to your Lord, who created you and all living and nonliving things perfectly. Just like seeing a work of art and not appreciating the artist is a twisted view, so is seeing the art exhibited on the body of the world’s most dignified entity, the human being, and not appreciating our Lord. It would just be a worthless and pointless heap of knowledge.

Today, we will look at the human body statistically, have our last lesson, and say goodbye.

Before we talk about the systems and organs that make up your body, you should know that it is a blessing that God didn’t leave you in nonexistence, and put you into existence. Then, you should know that it is also a blessing that He didn’t leave you as inorganic molecules, but created you as a living organism. For you to understand better, I would like you to look carefully at the delicate measures of the numbers I will give you in the tables below and to realize how high your value has been lifted.

The weights and percentages of inorganic elements in a 70 kg human body:

Oxygen…….. 44 kg……. 63%
Carbon……. 14 kg……. 20%
Hydrogen……. 7 kg……. 10%
Nitrogen……. 2.1 kg……. 3%
Calcium……. 1 kg……. 1.5%
Phosphorus……. 700 g……. 1%
Potassium……. 170 g……. 0.25%
Sulfur….. 140 g……. 0,2%
Chlorine……. 70 g……. 0.1%
Sodium….. 70 g……. 0.1%
Magnesium.. 30 g……. 0.04%
Iron…… 3 g……. 0.004%
Copper…… 300 mg……. 0.0005%
Manganese….. 100 mg……. 0.0002%
Iodine……. 30 mg……. 0.00004%

The total percentage of trace elements found in the blood serum and in enzymes, such as zinc, cobalt, cadmium, molybdenum, nickel, lead, fluorine, selenium, mercury, and aluminum, is 0.80526%.

As you can see, 76% of you (53.1 kg of oxygen, hydrogen, and nitrogen) are gases that dissolve into the air. These aren’t worth anything because there are plenty of them in the air. From 14 cents per kilogram, 14 kilograms of carbon (coal) is worth around 2 dollars. One kilogram calcium (lime) is worth around 12 cents. 140 grams of chlorine and sodium together (salt) is worth around 3 cents. All of the other elements (such as iron, copper, and magnesium) are worth a handful of soil, because they are found easily in soil, and there is only very little of them in the human body. So in total, your elements are worth $2.15.

Let’s increase your value a little bit! Our Lord didn’t leave you as elements; He turned you into organic material with very large molecules, such as protein, fat, carbohydrates, and vitamins. That gives us the table below:
Organ…. Water (%) …. Fat (%)…… Protein (%)…. Ash (%)
Skin…… 64.68…… 13.00…… 22.10…… 0.68
Skeleton…… 31.81…… 17.18…… 18.93…… 28.91
Teeth…… 5.00…… 0.00…… 23.00…… 70.90
Skeletal muscle…… 79.52…… 3.35…… 16.50…… 0.93
Brain-Spinal cord…… 73.33…… 12.68…… 12.06…… 1.37
Liver…… 71.46…… 10.35…… 16.19…… 0.88
Heart…… 73.69…… 9.26…… 15.88…… 0.80
Lungs…… 83.74…… 1.54…… 13.38…… 0.95
Spleen…… 78.69…… 1.19…… 17.81…… 1.13
Kidneys…… 79.47…… 4.01…… 14.69…… 0.96
Pancreas…… 73.08…… 13.08…… 12.69…… 0.93
Intestines…… 79.07…… 6.24…… 13.19…… 0.86
Adipose tissue…… 50.09….. 42.44…… 7.06…… 0.51
Other tissues…… 70.40…… 12.39…… 16.06…… 1.01
Blood and lymph…… 93.33…… 0.17…… 5.68…… 0.94
Total…… 67.85…… 12.51…… 14.39…… 4.84

If you wonder about your value as water, protein, fat, and ash, you can calculate it according to a 70 kg person. If you do this, you can see that you are made up of 47.495 kilograms of water, 8.757 kg fat, 10.073 kg protein and 3.388 kg ash (mineral salts). Since the water in you is dirty and not clear, it isn’t worth anything. Your minerals and ash aren’t worth anything because there are plenty of them in soil. For $1.42 per kilogram, your fat is worth around $12.86. Your protein is worth around 16 kilograms of lamb, which costs around $36.57. So when you are elevated from elemental material to organic material, your value rises up to around $50.

Of course, our Lord didn’t leave you like this. He created you in the form of organs and tissues, which carry out miraculous tasks so that you can stay alive. Now, let’s see the groups of trillions of differentiated cells:

Total number of cells in the human body………… around 100 trillion
Number of cells that die in one second…………around 50 million
Number of cells created in one second…………around 50 million
Number of cell types…………more than 200
Number of red blood cells in 5 liters of blood…………25 trillion
Height reached by putting all of our red blood cells on top of each other…………around 60.000 km
Length reached by putting all of our red blood cells side by side…………192.500 km
Red blood cells’ surface area………..more than 1000 m2
Number of white blood cells (leucocytes) in our blood…………40 billion
Number of nerve cells…………30 billion
Length of a sperm…………35 micrometers
Diameter of an egg cell…………100-120 micrometers
Average length of a liver cell…………30-50 micrometers
Lifespan of small intestine mucous cells…………1.4 days
Lifespan of stomach entrance area (cardia) mucous cells…………9.1 days
Lifespan of stomach exit area (pylorus) mucous cells…………1.8 days
Lifespan of epithelial cells in lung alveoli…………8.1 days
Lifespan of large intestine (colon) mucous cells…………10 days
Lifespan of upper skin (epidermis) cells…………19.2 days
Lifespan of covering epithelial cells in the bladder…………66.5 days
Lifespan of neutrophile leucocytes…………45 days
Lifespan of eosinophile leucocytes…………10 days
Lifespan of lymphocytes…………5 days to 1 year
Lifespan of monocytes…………months
Lifespan of red blood cells…………120 days
Number of times a red blood cell travels the body during its life…………300.000
Number of red blood cells generated in a second…………2.4 million
Number of red blood cells generated in a day…………208 billion
Lifespan of a liver cell…………222 days
Lifespan of a kidney cell…………286 days
Number of mitochondria (power plant) in a nerve cell…………up to 10.000
Number of ribosomes created in a liver cell in one second…………180
Total length of the DNA in one cell…………2 m
Number of muscles in the body…………around 600
Number of muscles that work when smiling…………15
Number of muscles that work when frowning…………43
Total amount of work done by our muscles in one day
(Equal to lifting a 6 ton truck 50 meters into the air with a crane)…………around 3.106 Newtons
Total number of capillaries…………30 billion
Number of alveoli in the lungs…………400 million
Total amount of air taken in by the lungs in one day……………around 10.000 liters
Total amount of air we use in 75 years…………around 285 million liters
Total length of the nephrons in the kidney…………around 50 km
Total length of the glomerulus capillaries in the kidney…………around 25 km
Total inner surface area of the kidney channels…………20 m2
Total filtration area of the Bowman capsules in the kidney…………1 m2
Total skin weight…………11.15 kg
Total surface area of the skin…………1.5-1.8 m2
Total length of capillaries in 1 cm2 of skin…………around 1 m
Weight of dead keratin cells that fall off the skin in one day…………10 gr
Length of the nerve fibers in the skin…………80 km
Number of sweat glands…………around 2 million
Number of sebaceous glands in the skin on the head…………around 120.000
Total number of cells in the skin…………around 100 billion
Number of sensory receptors in the skin…………around 60 million
Daily sweat amount…………800 ml
Maximum daily sweat amount…………18 liters
Number of cells in the retina…………127 million
Number of values of the same color our eye can distinguish…………around 200
Number of shades of light that we can perceive…………around 500

The reason I gave all these numbers was not just to show the multitude of cells, organs, and tissues, but to emphasize that our Lord can create these with the precision that He creates a single cell. Mammals also have the organs and tissues that I have mentioned. Besides, some mammals have different organs with superior aspects. From this point of view, we are not much different from a cow or a horse. However, our Lord says that He created us in the best form possible, equipped us with superior qualities, and granted us the authority over all creation. Dear Peter! It’s time that you shed out of being an animal and rise to the degree of humanity. You cannot do this with your cells, organs, or tissues, but by gaining knowledge of divinity via spiritual virtues (such as the mind, conscience, and free will) that our Lord gave you.

If we see our body as a palace, could the stones, glass, porcelain, and wood come together and say, “Come on let’s make a palace, which will be the greatest palace in the world.” Could elements first turn into organic matter with macromolecules, then into cell organelles, then into cells, and finally into cells with different special duties, all on their own?

Finally, I believe it will be useful to give a table that shows every organ’s share in your body. My advice is not to evaluate anything materially. You cannot live without your pancreas, which only takes up a very small part of your body. Your heart, which is only 0.7% of your body, pumps the water of life (blood) to all of your organs; and your brain, which is 3.5%, manages your whole body. You can never give up on your kidneys, which take up only 0.5%.

Percentages of organ weights to the total body weight
Skeletal muscle (red meat)…………31.56 %
Skeleton and teeth…………14.90 %
Adipose tissue…………13.63 %
Skin…………7.81 %
Blood and lymph…………3.77 %
Lungs…………4.15 %
Brain and spinal cord…………3.52 %
Liver…………3.41 %
Intestines and stomach…………2.07 %
Kidneys…………0.51 %
Heart…………0.69 %
Spleen…………0.19 %
Pancreas…………0.16 %
Cartilage, ligaments, blood vessels and peripheral nerves…………13.63 %

All in all, we can say that the human body has holistic perfection with its functional parts, from hair to nail, to intestines and kidneys, as well as its aesthetic beauty.

Dear Peter! We have talked with you for a long time. I hope it was useful. I did everything I could. I am sorry that I couldn’t portray your true value!

Autism is a childhood cognitive disorder impacting brain development. Both children and adults with autism typically show difficulties with verbal and non-verbal communication, social interactions, and leisure. Numerous physical symptoms and disorders are common as well, including impaired motor skills such as walking, repetitive behaviors, and chronic gastrointestinal problems. The causes of autism are not known, but increasing scientific evidence pinpoints the genes involved in brain development. Many genes affect information processing in the brain. More than one gene is usually involved in this disease, so autism is a spectrum disorder, and it affects each individual differently and at varying degrees. The incidence rate of autism is approximately 1 per 150 children, and it is scientifically not clear, but boys are four times more likely to be diagnosed with autism than girls [1, 2].

When we visited them, I realized that my friend’s son, who was 2.5 year old then, would not look at or talk to his parents or to us. Instead, he sat by himself in a far corner of the house and made bizarre vocalizations. He screamed when we tried to talk with him. Most of the time, he was sitting inches away from the TV screen when it was turned on and playing with the cable when it was off. He had low muscle tone and problems with fine motor skills, so he could not actively play like our son. Instead, he was repetitively flapping his hands or rocking his body. Sometimes he engaged in self-injurious actions like head-banging or hand pinching. His parents, especially his mother were depressed due to all his tantrums, crying, and behavioral problems.

Finding an appropriate setting for an autistic child can be difficult. His parents decided to send him to a day-care for half-days so that the mother could refresh her mind from all the problems, and the boy could learn to socialize and begin to talk. Just two days later, she called me, crying, and telling of his bad experience in the day-care. “The teacher couldn’t figure out what to do with our son, and she put him in a room by himself. I think he is frustrated; he is more aggressive now.” She blamed herself thinking she had not made a good decision, causing her son to suffer more. I realized that she needed psychological and spiritual support to overcome this difficult period. It was certainly difficult to have a child that did not socialize, communicate, or even look at you. But as a believer, how does faith inspire us in this situation? What counsel is given to all sufferers by the Holy Books?

The Qur’an says we are “tested” in this life with different levels of challenges, and only the rightly guided believers will deserve Paradise:

“We will certainly test you with something of fear and hunger, and loss of wealth and lives and fruits (earnings); but give glad tidings to the persevering and patient: Those who, when a disaster befalls them, say, ‘Surely we belong to God (as His creatures and servants) and surely to Him we are bound to return.” (And they act accordingly.) Such are those upon whom are blessings from their Lord and mercy; and they are the rightly guided ones” (1:155-157) [3].

According to Islam, children with mental illnesses are considered as pure and innocent as angels. Parents who take care of sick children with affection and mercy are promised heaven. The merits accruing from such illnesses wash away all sins of the parents, and particularly those of the compassionate mother [4]. Also, the Prophet Muhammad, peace be upon him, encourages us to find treatments and cures for any disease. He declared:

“God did not send down an illness for which He did not send a cure.” [5]

The Bible many times describes children as a gift from God and reminds us that unhealthy children and adults are not sinners. Instead, God reveals His works on the human body with sickness and healing:

“Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘Neither this man nor his parents sinned, but that the works of God should be revealed in him.” (John 9:1-3)

After a long discussion of the above verses and others in Holy Scriptures, my friend and her husband refreshed their minds with positive thoughts and decided to search for a special autism center to lessen their son’s symptoms and to increase his functional independence. They found a center only ten miles away. The center practices “Applied Behavior Analysis” (ABA) for the treatment of cognitive disorders. In this program, correct behaviors are rewarded with positive reinforcement, such as a snack, riding a bike, or going outside, and negative behaviors are ignored. By rewarding the positive, students lessen their aggressive or self-injurious behaviors, begin to communicate with their parents, and develop an internal awareness. When they become confident in their communication skills, they can learn anything with an ABA program. Within six months, my friend noticed a change in her son’s behavior. “He, for the first time ever, looked at us and hugged us. My husband and I were both moved to tears,” she said.

She observes that her son, now six, swims and plays with other children. He sounds out some words and practices more appropriate behaviors that they never thought they’d see.

Children with autism can come out of their shells by early diagnosis and intervention. If parents accept their child’s behavioral problems and collaborate with professional centers at an early age, children can adapt themselves well to family and social life. With patience, family members and their autistic child can experience success. What is needed is a solid determination combined with true respect and compassion and a deep trust in the goodness and mercy of God.

Esen Bakhautdin is a Postdoctoral Fellow at Cell Biology, Lerner Research Institute, Cleveland Clinic.

References

1. National Autism Association: http://www.nationalautismassociation.org/index.php
2. Autism Society of America: http://www.autism-society.org/site/PageServer?pagename=homepage
3. Unal, Ali. 2007. The Qur’an with Annotated Interpretation in Modern English, NJ: Tughra Books.
4. Nursi, Bediuzzaman Said. 2010. 25 Remedies for the Sick, NJ: The Light, Inc.
5. Al-Bukhari (1980), Jami al Sahih.

The Arabic word that is used to describe the Prophet’s illiteracy is “ummi.” This word is derived from “umm,” which means “mother, the middle or navel of everything, where everything or something springs up.” Ummi, thus, connects the Prophet to his mother and refers to his purest nature which remained as unsullied as on the day she gave birth to him. This word also refers to the Prophet’s connection to his birthplace, Mecca, which is described in the Qur’an as “the mother of towns (Umm al-Qura, 6:92), and to the holy shrine Ka’ba, the mother of houses (Umm al-Buyut). The Prophet, peace be upon him, could not read the Torah or Bible or other books. God did not teach him to read or write, and this was one of the requirements for his messengership.

In fact, the following verse states this: You did not (O Messenger) read of any book before it (the revelation of this Qur’an), nor did you write one with your right (or left) hand. For then, those who have ever sought to disprove the truth might have a reason to doubt (it) (29:48). As can be understood from the verse, writing and reading were not taught to the Messenger of God. If he had known how to, those pursuing falsehood would have said, “He takes previous books, reads them, and explains to us what he read.” However, everyone-friends and foes-knew that the Prophet was illiterate. Consequently, here we see that his not being able to read and write is related to his messengership, and this fact was confirmed by his peers during his time, the Age of Happiness. In this respect, the Prophet was not made to write.

However, it is necessary to say here immediately that knowledge does not mean being able to write. The Messenger of God was given the knowledge of both former times and of the times to come. When God poured his blessings over him, the horizons lying between the East and the West cracked open, and he saw everything in front of him like the pages of a book, from an atom to the globe and from the macro-realm to the micro-realm. God blew into his spirit the capacity “to express and read the truth” when He said, “Read!” (96:1). God said “Read” and He made His Prophet recite as he memorized the revelation all at once. His words that he spoke in relation to every concern of life outside of the Qur’an are a separate treasury of knowledge, and this treasury is called “non-recited revelation” (wahy al-ghayri matluw). Non-recited revelation means revelation other than the Qur’an that was blown directly into the Prophet Muhammad’s spirit by God by means of Gabriel.

God’s Prophet spoke throughout his life, and the distinguished Companions at his side recorded his speech. At one time some Companions thought that it was not right to record things spoken by him who as a human being could get upset at times. Abu Hurayra describes this incident as follows: “None among the Companions of the Prophet know more hadith (the Prophet’s sayings and actions) than me; however, Abdullah b. Amr ibn al-As is an exception, for I did not write it, but he did.” Actually, according to the statement of Abdullah b. Amr, he would write down everything he heard from God’s Messenger. Some said to him, “You write every word that comes out of the Prophet’s mouth, but he is a human also. There are times when he is angry and times when he is pleased” (Hadith narrators conceal whose words these were as a matter of courtesy and because it is not necessary.) Due to this, Abdullah ibn Amr stopped writing and informed the Prophet about it. The Prophet raised his hand to his blessed mouth and said, “Write! I swear to God in Whose hand my life is that nothing but the truth comes out from here.”

Even if he was a human, he was still a prophet; his anger and his pleasure were for God, and he always spoke the truth in every state. Yes, none of his words were from whim, and they did not stem from human desires. More correctly, he did not speak from himself, but only what was revealed to him (see 53:3). The Prophet’s illiteracy should not be understood to mean that he did not know anything. Even before revelation came he was a perfect and exalted spirit. He acted according to the remnants of the religion of Abraham, peace be upon him. He was known by those around him as a virtuous person. If that had not been the case, at a time when people were killing one another in Mecca, would they have turned to him as a judge? God created him special. Then, He reflected His own knowledge to that mirror, and we witnessed the truths belonging to God in His Messenger.