The human life, likewise, is marked by an experience of exhibition. The entire universe is out there for us to visit every day and every moment and cherish the beauties therein. The human being is no less an exhibition. As eloquently mentioned in the lead article we are blessed with a perfect physical structure that “whichever organ we may study, it is impossible not to feel admiration before its anatomy.” But the human is not only what it appears outside: “the depth of the inner world of a person has such rich potential to develop, and the potential to keep developing dimensions within; a complicated brain and a spirit with an elusive essence that evades material measure; and then the perfectly harmonious relation of these two phenomena-the physical and the spiritual together. . . mysterious beings… Within everything are meanings crystallized from the hues in the corona of that magnificent artwork-the human and her dignity.” The lead article is complemented with other articles in this issue on some of the fantastic abilities given to the human: the miraculous human birth, sneezing as a protective alarm system for our body, and the amazing Endoplasmic Reticulum which is the “industry district” in our cell where “most of the factories of molecules produced by chemical reactions are found.”

The Fountain continues to partner with civil society organizations and universities for international conferences and other events around the world. The earliest ones in the pipeline are the “Peacebuilding through Education” conference in New York, September 24, and “Ideal Human and Ideal Society” conference in Lahore, Pakistan, November 21. One concurrent event with the New York conference is Peace in a Frame photography competition. You will see ads of these events in this issue, and please refer to the listed websites for further information.

How is uterus to be placed in the frontier abdomen?

In order for a baby to survive, a suitable space in which it will be fed and protected is necessary. Therefore, the uterus is in the best location as it is, and its equivalent cannot be maintained in the belly. Let us consider that births would really happen through the belly. If the uterus, where a baby develops in 40 weeks, were placed in the belly, then a set of problems would appear. The opening of the uterus would be turned toward the abdomen wall, and thus there would be no strong bonds to tie it up with the surrounding area. In this case we cannot place the intestines, mesenteric blood vessels, aorta, and the net of nerves in connection to them in any way. If the uterus were in the belly, it would unavoidably pressurize the stomach, liver, spleen, and other internal organs, as the mass inside a pregnant woman grew. This could obviously pose a lethal threat for both the mother and the baby.

How would the birth process begin?

If the uterus were anywhere else than its present position, it would contradict the physiology of birth. The fetus assumes three different positions along the developmental process: as it begins to be formed the head is up and the feet are down. At the sixth month, the baby assumes a horizontal position. When the birth draws near, feet and the hips are positioned on top and the head is turned downward, closer to the opening of the uterus. As the head gets closer to the opening, mechanical pressure increases. Thus, signals for the birth are sent to the brain so that the relevant hormone aid is sent in response. With the effect of the hormones, the uterus begins to contract in order to dispose of the being inside. As the opening of the uterus enlarges, the contractions increase. With its mechanical help, the sacro-coccigeal joint makes a 2-cm stretch to give way and with the support of the pubis bone in front, the birth is realized. If human birth was to occur through the belly, then how would the process—including the brain, pituitary gland, and adrenal glands—be triggered with mechanical pressure without the help of gravitation? If the uterus is placed inside the belly vertically, then a tube or similar opening is needed for a way out from between the legs. Even if there is mechanical pressure and the hormones to facilitate birth are secreted, then what way will the baby move? How can birth be realized through the soft-walled belly without any mechanical support at all? If human birth were possible through the belly without any support from the bones, the duration of birth would be much greater. In addition, as the size of the baby increased, a high positive pressure would be needed in order to balance the effect of gravity. However, the more a belly grows, the weaker its muscles become. If birth would ever be possible through the belly, then the mother would have to deliver her baby by lying prone in order to prevent the soft tissue to be torn. In addition certain flora (beneficial microorganisms) need to be placed to the birth channel in order to prevent relevant complications. Should the genital organ be transferred to the navel? For the best protection against complications, the baby’s head need to be in horizontal position as if it were swimming. The effect of gravitation applies different pressures on the baby’s head while the mother stands, sits, and lies in a supine position. In this case, by which force would the head be directed toward the opening in the frontal abdomen wall to start the birth process? The three different positions of a fetus along its development will never be possible in a uterus located in the belly. Then the fetus would dangle like a tree leaf under the effect of gravitation.

The easiness of normal physiological birth

A form of birth through the belly, a cesarean delivery is only realized in the face of certain anomalies. Although some women assume cesarean as a painless form of birth, findings adds to the cons of cesarean. Accordingly, rate of allergic asthma in cesarean-born children is found six times higher in comparison to others. It is thought that during normal birth, the baby receives some of the microorganisms on the mother’s genital organ and the immune system forms antidote against them, which provides protection against asthma.

Strapping up the uterus?

As the baby develops in a period which lasts more than nine months, the uterus gradually grows. In the mean time, it is necessary to fix the uterus with sound bonds so that it becomes resistible to shakes. Counting in both sides, 14 pieces of bonds fixes the uterus to the bones (ilium, ischium, pubis, sacrum) around the hips. Were the uterus to be in the belly, how could we find such sound structure to support the bonds?

To conclude, God Almighty could have created our body in a different form, and He would have shaped our anatomy accordingly, which would then provide the best means for an ideal birth. Thus, it is nonsensical to seek errors in our present biological makeup in order to dishearten the faithful in their belief. Leaving aside such speculations, one cannot help but admire the perfect arrangement in human anatomy when considered from the perspective of wisdom.

Arslan Mayda is a medical doctor at Sifa Hospital, Izmir, Turkey.

Your essence is even loftier than angels.
Hidden in you are spheres and compacted globes
Mehmed Akif

The human is the main subject of every philosophical and scientific view. Neither any philosophy nor any science can be developed without taking human beings into consideration. With both physical and metaphysical sides, the human being is the ultimate subject of all sciences, and all avenues of investigation can be evaluated in relation to their significance for human dignity.

Sciences explore different human qualities, through the various branches, in books that multiply continuously, overflow, and diffuse light all over.

The body shape and function of the human is so perfectly adjusted that it marks an unbelievably ideal structure. Whichever organ we may study, it is impossible not to feel admiration before its anatomy.

And the depth of the inner world of a person has such rich potential to develop, and the potential to keep developing dimensions within; a complicated brain and a spirit with an elusive essence that evades material measure; and then the perfectly harmonious relation of these two phenomena-the physical and the spiritual together. . . mysterious beings… Within everything are meanings crystallized from the hues in the corona of that magnificent artwork-the human and her dignity.

Here, we will neither touch on this magnificent corporeality, nor delve into the inner dimensions of an individual we can hardly sense in any event. Instead, we are going to mention a few potentials and abilities that dignify the human.

The human is a difficult creature to understand in all qualities. The complexities begin from the day of we come into this world and continue. Except for the human, every creature comes to this world as if already trained about life. As for human beings, in spite of being the most magnificent and esteemed creatures, we are born devoid of all these inherent gifts and functions necessary for life. Everything that goes beyond the mechanical order of physicality develops in a person thanks to reason, mind, will, freedom, sense, and introspection. Thus, a person maintains the unity of inner and outer reality, and only in this way does an individual attain selfhood.

These potentialities, which exist in all human beings as an intention and a herald of being a great figure in the future, can only flourish through training and education. Discovering dignity requires introspection and self-criticism. Leaving a person alone to whatever whims come along means leaving one in a most miserable condition. A seed or group of seeds needs to be cultivated to grow into the most perfect thing it is intended to be. As the lion comes to the world with the paw it needs, and the cattle with horns, a person arrives in the world needing to cultivate all means to preserve one’s self, to flourish, and to work together toward mutual dignity.

A person should use his insight and intellect, will and reason and then invent things to obtain what is beneficial and avoid what is harmful. Thus she establishes both an individual and social world, where she can find serenity. And then persons can pass to future generations the works they formed and the values they established, so that dignity can be preserved in both heart and mind.

It is natural for a person to do these things, because we are not concerned with the very moment only. Past and future are always vivid along with the present and are pieces of any existent reality. For this reason, even though those who have contributed to the development of thought and science throughout history could not personally see the fruits of their efforts, they did not feel languor and give up working. They worked and strived for humanity, leaving an immense heritage in the name of knowledge and culture. If it weren’t so, we would neither be able to talk about science nor civilization on earth.

In addition to sciences, accumulation of knowledge, and heritage of civilization, human dignity, human perfection and virtue are the fruit of human efforts again. Developing potentialities, regulating human behavior, channeling people to good and virtuous paths are the results of human effort. All through history, one generation after another inherited the refined manners and quest for dignity of the previous generation and took it as a duty to improve it. In this respect, the greatest gift the former generations presented to the latter was teaching good manners and edification of human dignity! Edification prevents a person from being diverted from human dignity due to base inclinations. By setting the frame of acts and activities, edification prevents any individual from running wild and degenerating. At the same time, edification helps develop the potentialities every human comes equipped. Edification helps the capabilities hidden in human spirit to be unearthed and to flourish.

There are always seeds of the good and beautiful in us; seeds of the bad and ugliness are non-existent. Even feelings like lust, rage, and revenge in a way can be seen as sprouts for indirect beautiful outcomes. However, one thing should not be forgotten: that as the beauty of everything positive or negative is the result of some edification, true human dignity depends on edification again. We need edification to make our reason, will, and introspection to utilize all their functions. Edification dignifies humanity above animal existence. Edification allows us a degree of autonomy before nature, which operates according to rules of causality. Through edification, the human can be dignified by being attached to the Absolute, Free, and Sovereign One. This distinguishing trait is developed through being a rational creature possessing will and introspection.

Reason, as defined in philosophy, is to be able to derive particularities from general conditions by framing laws and principles. So it is this power of reasoning that underlies the basis of the difference between beast and human. Reason is the prime faculty that makes us human; however, it is not given in its perfected form and matured condition, but in a simple and potential state. A person has to elaborate what makes us different from animals and make this potential flourish. When reason becomes a corridor between the inner and outer worlds, it gains a totally different identity. If we call this a combination of finding oneself and being found, then the conscience plays the role of a “reason” which makes our judgments of deeds and shows us which way to act. The ultimate aim and the loftiest ideal of reason-the ultimate source of human dignity-is coming to knowledge of the Divine. The reason or mind which has come to know God attains wisdom and undertakes conscientious responsibilities that promote the dignity of all.

One of the qualities that make a person human is freedom; in other words, we have the capacity to decide our own acts. We possess an active reason. We have “autonomy.” This way, a person supersedes the rest of creation, living or non-living; this brings us not only the ability to control our acts, but accountability for them. It is not possible to explain morality and immorality without taking freedom and human will into consideration. Sheer materialist and positivist accounts of human beings, which see us as machines and deny free will, lead to superficial and banal conclusions.

So it seems that we are obliged to accept that each person has a free and independent side, namely, there is a dimension which is not determined by laws in nature and which constitutes a basis for morality. Ultimately, this freedom results from being the addressee of a divine authority, leads to the need to carry out the responsibilities that correspond to this dignified position, which means discerning right from wrong based on both extrinsic and intrinsic reasoning.

This dignity merges cognitions about the outer world with introspection. A meaningful, dignified life is like a ray of light that provides its own verification. Dignity opens inlets to the beyond of the realm of possibility. It is as if one feels an ascent (“miraj”) from the dimensions of the present space. Such an ascension-depending on the circulation of the mind, stability of the will, and soundness of contemplation-is possible for every individual. Each of us takes a share from this dignity according to the capacity of the bowl in our hands and the heavenly drink it contains.

And further beyond, there is such a point, which the most perfected figures, the most magnificent wills, and those of deepest introspection and spiritual delight reach: it is the contemplation of the matchless beauty of our magnificent Creator who makes us feel His being beyond our own, makes us feel His Will beyond ours and who lets us enjoy this bliss.

For centuries, generations have been alien and indifferent to this lofty journey. Making people conscious of their dignified essence, letting reason flourish and vitalizing the will, purifying human feelings and maintaining our contact with the rest of creation: this is a duty upon our eminent educators.

Here I address once more those who are responsible for training the new generations. Do not delay guiding them to the values that render us truly human. That is our responsibility before history: to promote the dignity that keeps us from destroying each other.

It is also important to comprehend benefits brought by perpetuation of this institution, since the waqf system could successfully survive for centuries. Some preventive measures to ensure longevity were finding new sources of income, establishing new auxiliary endowments, deploying tax exemptions, protection of property from natural deterioration, and establishing a skillful management.3 Even when the governments suffered from crisis, these critical installments have served to lighten fiscal burden on the government and operated without an interruption in their service to community, as a result of being funded by endowments. For example, since the beginning of Islam, the madrasahs functioned depending on the income of the estates assigned, and hence the central government hardly spared any budget for education.5 More outstandingly, as an independent source of finance, waqf provided a class of religious notables and scholars with an economic base independent of political authorities, enabling them to take positions unreservedly.3

Agricultural revenues were channeled into urban services through awqaf which also played a role in activating economic growth, expansion, diversification, and development. For instance, housing units, service facilities and/or shops bequeathed onto a school, a hospital or a comprehensive mosque around which they were established; the core project progressively became a nucleus for a commercial center, even gradually growing into a town center. Added to all these kinds of direct participation, there are other indirect kinds of contributions of awqaf in the economic growth6 as they have helped reduce government expenditure and consequently paving the way for growth.7

“As an institutionalization of Islamic values, waqf system presents good lessons in dealing with poverty and income inequality.”8 Having taken the Prophetic saying “One who sleeps while his/her neighbor is hungry is not one of us” and many other hadith in the similar context as a reference point, Ottoman society presented exemplary behavior in interpersonal relationships.9 In addition to the strong family bonds, this compassionate approach is among one of the main factors that prevented homelessness, a major contemporary social problem in the West, to appear in Ottoman society. Without any personal interest, people founded thousands of institutions allocating some or all of their private properties such as farms, houses, enterprises, and savings as revenue sources to these institutions to ensure their continuity in the service of public.10

According to Islam, everything besides God is transitory and perishable.11 Stemming from the belief that any charitable action does not expire, awqaf have functioned as nongovernmental institutions throughout the Islamic world in various fields. In the 11th century, every Islamic city had at least several hospitals funded by awqaf for various expenses, including the wages of doctors, ophthalmologists, surgeons, chemists, pharmacists, domestics and all other staff; the purchase of foods and medicines; hospital equipment such as beds, mattresses, bowls and perfumes; and repairs to buildings. Awqaf funded medical schools and their libraries as well, and their revenues covered various expenses such as maintenance, wages of teachers, and stipends of students.12 In the Bayezid complex in Edirne, for instance, there were 21 doctors and other officers to look after only 50 patients who were cured through performances of 10 musicians, carried out three days a week.13

Estimates show existence of some 26 thousand awqaf in the Ottoman State.14 In 1527, 12% of the whole Ottoman state revenues were controlled by waqf administrations, while at the end of the eighteenth century the combined income of the Ottoman awqaf reached to one-third of the state’s total revenue, including the yield from tax farms in the Balkans, Turkey, and the Arab world. Although these estimates rest on arguable assumptions, there is no disagreement over the orders of magnitude. As a measure of their rights and status in the society, nearly 40% of awqaf were established by women by means of their own wealth.10 Founded in 1552 by the wife of Suleyman the Magnificent, Jerusalem’s Haseki Hurrem Sultan charitable complex possessed 26 entire villages, several shops, a covered bazaar, 2 soap plants, 11 flour mills, and 2 bathhouses, all in Palestine and Lebanon. For centuries, the revenues produced by these assets were used to operate a huge soup kitchen, along with a mosque and two hostels for pilgrims and wayfarers.15

There is abundant evidence to show the massive economic significance of the waqf system that even a single waqf could carry great economic value. Another waqf established in Halep (Aleppo) in the eighteenth century included 10 houses, 67 shops, 4 inns, 2 storerooms, several dyeing plants and baths, 3 bakeries, 8 orchards, and 3 gardens, among various other assets, including agricultural land. By the end of the eighteenth century, in Istanbul, whose estimated population of 700,000 made it the largest city in Europe, up to 30,000 people a day were being fed by charitable complexes established under the waqf system. At the founding of the Republic of Turkey in 1923, three-quarters of the country’s arable land belonged to awqaf.10

A closer look at the Ottoman practice

Throughout the Ottoman realms, the waqf was without any doubt, the primary philanthropic institution which had long served as a major instrument for delivering public goods. For six centuries, the Ottomans largely succeeded to eradicate poverty through awqaf via a voluntary transfer of wealth from the rich to the poor and the latter were fed and taken care of in a decentralized manner. More importantly, health and educational services, essential conditions for the development of human capital, were provided via this institution.16 Waqf was instrumental to the spread of the Ottomans whose policy of settlement relied heavily on the establishment of awqaf in support of Sufi centers that were planted along the frontiers of the expanding state, on its strategic trade routes and traffic arteries, amidst its political rivals and enemies, or in other strategic locations, thus contributing to the spread of Islam as well.3

Alternatively, waqf was extensively used for the development of public and commercial institutions leading to the economic revitalization of major cities, and also as perhaps the major tool to bring about cultural integration for conveying Ottoman culture and services to the regions being settled. The participation of centrally appointed officials and local notables in awqaf helped bridge gaps between these two groups and produced a homogeneous urban elite throughout the vast empire.3

The Ottoman state contributed to awqaf in two ways. First, either by directly establishing waqf17 or by granting land to those who wanted to found a waqf. In this way, the vacant lands had been brought into cultivation, creating extra revenues for the state. Second, the state contributed by supervising, controlling, and recording the revenues and expenditures in order to secure their well-functioning. The control and the supervision of the waqf system can be attributed to the importance of the land in Ottoman politics.8

Granting these privileges, the state sacrificed from large amounts of tax revenue, yet also kept an eye on the activities of awqaf to ensure quality of service.18 The revenues and expenditures of the awqaf had been recorded very carefully. In terms of production of statistical records, systematization in record-keeping, there are not too many states in history to rival the Ottomans.19 Many of these records have been carefully archived,20 and are still available as primary sources to researchers. 21

Awqaf in daily life

The Ottoman state was mainly responsible for security, justice, and border protection. Almost all other social tasks were being performed individuals. The belief that “Charity pleases God and brings God’s blessings” determined Muslim behavior in many fundamental acts of economic importance and the Ottomans were particularly zealous in that regard.22 People set up and administered awqaf for benevolent purposes, which followed the principle, “there always is a necessity to service wherever living things exist.”23

The beneficiaries were not limited to the poor and needy. Awqaf have served the public for a variety of purposes that outline an endless list: protecting the unfortunate, meeting the need of wayfarers and pilgrims, raising orphans, providing scholarships to students, employing the unemployed, educating apprentice artisans toward mastery, helping the bankrupt or those with excessive debt, covering marriage expenses for needy couples, sheltering animals, taking care of widows, hungry and the destitute, sick and the disabled, running health care, sports and educational programs, producing candles for mosques, taking care of the environment, paving roads, enlightening streets, paying a neighborhood’s taxes, supporting retired sailors, organizing picnics for a designated guild, subsidizing the cultivation of rare roses, operating commuter ships, lending to small businesses, helping prisoners, and providing toys to children of poor families. These were among hundreds of other purposes of varying social significance. Also, there have been many applications to launch, construct, manage, and preserve public institutions and infrastructure like military establishments, pavements, lighthouses, malls, cemeteries, hospitals, public baths, drinking fountains, mosques, schools, dormitories, inns, caravanserais, dervish hospices, bridges, roads, aqueducts, libraries and so on.

Some basic ethics of charity in Islam are anonymity, avoiding pretension, preserving purity of intention, and protecting assisted people from any possible psychological effects.24 A thoughtful application of these principles came into life in the “Charity Stones.” In this Ottoman practice, charitable people would leave some money (generally in the dark of the night) to these two-meter-high marble columns with a hole on top, which were commonly located at the unobserved corners of mosques, madrasahs, cemeteries, mausoleums, and neighborhoods. Needy people, later on, would take money from there, astonishingly, no more than they needed. The rest would be left back with decency for someone else, which shows the achieved level of the brotherhood and solidarity in the society.25 These stones were used to prevent a form of mendicancy in the society and at the same time, not to offend needy people.

The Turkish waqf spirit which cares for all living beings has extended its reach to birds as well, when from the fifteenth century on, kiosks for birds were started to be built. Some of these “bird houses,” also called “bird palaces,” resembled mosques with their minarets, high-hopped towers and signs in the form of a crescent, and displayed an extraordinary workmanship. Having observed such bird houses with great interest, the Austrian ambassador Busbecq wrote in 1550s that “in Turkey everything has become humanized and every rigid thing has been softened; even the animals.”10 Many examples of awqaf have served for protection and enhancement of the environment as well.26 In “Ottoman land,” Comte de Bonneval stated, “it is possible to see Turks passionate enough to dedicate money for men to water unfruitful trees, in order to protect them from drought due to hot weather.”27 According to D’Ohsson, this caring motivation is rooted in Islam: “Qur’an has transformed Turks into the best philanthropists of the world.”28

There were awqaf established for each aspect of life. One can talk about the excess supply of public goods rather than their scarcity thanks to extensive waqf services, so much so that Ottoman cities did not need to implement actual municipality organizations to deliver urban services in a centralized and coordinated manner before 1856.29 “Thanks to the awqaf flourished during the Ottoman Empire, a person would have borne into a waqf house, slept in a waqf cradle, ate and drunk from waqf properties, read waqf books, taught in a waqf school, received his salary from a waqf administration, and when he died, put into a waqf coffin and buried in a waqf cemetery.”30 Had the awqaf gained corporate powers, “they would have acquired the ability to transform themselves into organizations akin to municipalities.”31

By means of the awqaf founded in different spheres of social life, privately accumulated capital was voluntarily endowed to finance all sorts of social, cultural, religious, and economical services alongside with health and transportation, all of which were free of charge and open to everyone, without discrimination. As a result, the awqaf played a very eminent role in setting up a sound integration, cooperation, and mutual confidence between the society and the state. Aqwaf, in other words, became the medium for financing Islam as a society,32 and have served as the primary mechanism for a better distribution of income.

Awqaf’s services were provided through decentralized decision-making, i.e., not by a central authority but by philanthropists determined to address social and economic issues in their neighborhood.17 The multiplicity of waqf founders, together with the generally uncoordinated character of their choices, furnished abundant opportunities for learning from failures and successes. Such associations that individuals create, operate, and transform essentially on their own, without direct guidance from the state, also contributed to a strong civil society.31

The notion that wasting or misusing properties of awqaf, the state, or orphans is a severe violation of the rights of others, thus will be punished in the Hereafter, provided an extreme sense of self-discipline in individuals and immunity to those properties. Traditionally, waqf deeds even contained imprecations to discourage any possible abuse and orisons to encourage compliance with the deed.33

The centralization policy, promoted partly by the Western powers and partly by the Ottoman reformers in the late nineteenth century, undermined the role of awqaf and transformed these traditional institutions to European-inspired municipalities for providing public services with a central manner.34 Most countries now directly or indirectly administer waqf lands in separate Ministries, leading to the demise of its nongovernmental identity. Moreover, as a usual practice in the Europe, North America, and Australia, Muslim communities establish nonprofit organizations which in turn own the waqf property. Despite the reduction in its influence in the social spheres, and despite the considerable cutback in the size of its properties and revenues due to the colonial experience and the emergence of modern nation states, waqf remains as an institution of substantial wealth and potential, and it still holds some of the historical flexibility that qualifies it to play a major role in contemporary societies.35

Senkaya has a Master’s Degree in Nonprofit Leadership. He can be contacted at senkayao@seattleu.edu.

Notes

1The word waqf, and its plural form awqaf, were derived from the Arabic root verb waqafa, which means “to cause a thing to stop and stand still.” Heffening defines waqf as: a pious endowment established when an owner of a property surrenders her/his disposal rights, without transferring them to some other party (Heffening, W. “Waqf.” Vol. 4. In Encyclopedia of Islam, 1096-1103. 1934).

2 Toraman, Cengiz. “Cash Awqaf in the Ottomans as Philanthropic Foundations and Their Accounting Practices” Paper presented at the fifth Accounting History International Conference. Canada: Edward School of Business, University of Saskatchewan, August 9-12, 2007. http://www.commerce.usask.ca/special/5ahic/papers/5AHIC-37%20FINAL%20Paper.pdf

3 Dallal, Ahmad. “The Islamic Institution of Waqf: A Historical Overview.” In Islam and Social Policy, Stephen P. Heyneman, 13-43. Nashville: Vanderbilt University Press, 2004.

4 Othman, Muhammad Z. “Institution of Waqf.” Islamic Culture 58, no. 1 (1984): 55-62.

5 Canan, ?brahim. Kütüb-i Sitte Tercüme ve ?erhi. Vol. 16, 275-281. Ankara: Akça? Yay?nlar?, 2004.

6 Islamic Educational, Scientific and Cultural Organization. “Islamic Waqf Endowment.” http://www.isesco.org.ma/english/publications/WAQF/Chap6.php

7 Çizakça, Murat. A History of Philanthropic Foundations: The Islamic World from the Seventh Century to the Present. Istanbul: Bogazici University Press, 2000.

8 Ba?kan, Birol. Paper presented at 17th Middle East History And Theory Conference, May 10-11. Center for Middle Eastern Studies, University of Chicago. 2002, “Waqf System as a Redistribution Mechanism in Ottoman Empire.” http://cas.uchicago.edu/workshops/mehat/past_conferences/Baskan.pdf

9 Ar?, Saim. “Osmanl? Mahallesinde Sosyal Dayan??ma Örne?i: Avar?z Vak?flar?.” Sizinti 24, no. 287 (2002) http://www.sizinti.com.tr/konular.php?KONUID=210

10 Yediy?ld?z, Bahaeddin. Place of the Waqf in Turkish Cultural System. Translated by R Acun and M Oz. Istanbul: Second United Nations Conference on Human Settlements (Habitat II), 1996. http://www.history.hacettepe.edu.tr/archive/waqfkultur.html

11 Qur’an, 55:26-27.

12 http://en.wikipedia.org/wiki/Waqf

13 Maksudo?lu, Mehmet E. “Osmanl? Vak?f Uygulamas?ndan Baz? Örnekler” Diyanet Ilmi Dergi, 2003 http://www.diyanet.gov.tr/turkish/DIYANET/ilmi_dergi/ilmi_39_3/main.asp?makno=6

14 According to the findings of Ekrem Hakk? Ayverdi (in The Ottoman Architectural Artifacts in Europe), there were 3339 Turkish waqf buildings in Bulgaria in 1982. Of these 2356 were small and large mosques, 142 universities, 273 bridges, 16 caravanseraies and the rest consisting of baths (hamam), tombs, fortresses, public fountains, libraries etc. (Yediy?ld?z).

15 Peri, Oded. “Waqf and Ottoman Welfare Policy. The Poor Kitchen of Hasseki Sultan in Eighteenth-Century Jerusalem.” Journal of the Economic and Social History of the Orient 35, no. 2 (1992): 167-186.

16 Çizakça, Murat (interviewed by Dr. Shariq Nasir). “Combining Islamic History with Islamic Institutional Economics.” Islamic Business and Finance, March 2006 http://www.cpifinancial.net/v2/Magazine.aspx?v=1&aid=392&cat=IBF&in=5

17 Named as state waqf, this type of awqaf are legally different from private charitable awqaf. Because the Sultan established the waqf from the treasury of the State, these awqaf were called, waqfi gayri sahih (Ba?kan).

18 Emino?lu, Kamil. “Osmanl?lar’da Vak?f Anlay???.” Sizinti 8, no. 90 (1996) http://www.sizinti.com.tr/konular.php?KONUID=2411

19 Crecelius, Daniel. “Introduction.” Journal of the Economic and Social History of the Orient 38, no. 3 (1995): 249.

20 http://www.vgm.gov.tr/01_VakifKayitlariArsivi/001_VakfiyeArsivi/vakfiye.cfm.

21 For more information regarding superintendence mechanisms readers may consult to Akgunduz. Akgündüz, Ahmet. “?slâm Hukukunda ve Osmanl? Tatbikat?nda Vak?f Müesseseleri”, Ankara: Türk Tarih Kurumu Bas?mevi, 1988.

22 ?nalc?k, Halil. “The Economic Mind.” In An economic and social history of the Ottoman Empire, 1300-1914, Halil Inalcik and Donald Quataert, Cambridge: Cambridge University Press, 1994.

23 A?manvermez, Ahmet. “Bir Vak?f Medeniyeti Olarak Osmanl?.” http://www.kalemguzeli.net/bir-vakif-medeniyeti-olarak-osmanli.html

24 Qur’an, 2:261-274.

25 Ünver, Süheyl. “Sadaka Ta?lar?.” Hayat Tarih 11, 1967.

26 Seker, Mehmet. “Osmanl? Vakfiyelerinde Çevre Bilinci.” Ekoloji 1, no.4 (1992): 26-30.

27 Hilal, Ziyaeddin. “Yabancilarin Gözüyle Osmanli’da Vakif Hizmetleri.” Sizinti 29, no. 338 (2007) http://www.sizinti.com.tr/konular.php?KONUID=3139

28 D’Ohsson, Moradjea. Tableau General del Empire Otoman.

29 Bayyigit, Mehmet. “Sosyal Yard?mla?ma ve Dayan??ma Kurumu Olarak Vak?flar.” 59-66. 1999.

30 Arsebük, Esat. Medeni Hukuk, Ba?lang?ç ve ?ah?s Hukuku. Vol. 1, 298. 1938.

31 Kuran, Timur. “The provision of public goods under Islamic law: Origins, impact, and limitations of the waqf…” Law & Society Review 35, no. 4 (2001): 841-897.

32 Hoexter, Miriam. “The Waqf and the Public Sphere.” In The Public Sphere in Muslim Societies, Miriam Hoexter Shmuel N. Eisenstadt, and Nehemia Levtzion, 119-138. Albany, N.Y.: SUNY Press, 2002.

33 Gözübenli, Be?ir. “?slam Toplumunda Vak?f Kültürünün Do?u?u.” Yeni Ümit 15, no.60 (2003) http://www.yeniumit.com.tr/konular.php?sayi_id=60&konu_id=54&yumit=bolum2

34 Kilicalp, Sevinc S. “Centralization of the Ottoman State and Modernization of the Waqf System.” 4th ed. In Master in International Studies in Philanthropy and Social Entrepreneurship, 1-28. Bologna: University of Bologna, February 2008. http://www.misp.it/2008/images/stories/documenti/KilicalpPaper.pdf

35 (Habitat II)

We have to breathe in order to live. The oxygen, which is essential for us, is cleansed and its heat and moisture are regulated as it passes turbulently down the narrow channels of the nose. Thus, the air we breathe is made ready for service to the alveolus in the lungs. In this way, approximately fifteen square meters of air, which is inhaled with 23,000 breaths daily, is processed in the nose.

The area behind the nostrils has been equipped with an acclimating system that is astonishingly sensitive and which scientists have difficulty explaining. This system not only regulates the heat and moisture of air, but at the same time, it possesses a mechanism that perceives harmful molecules in the contents of the air and gives an alarm. By stimulating the nose’s mucosa, this alarm mechanism shows activity by evacuating with the speed of a hurricane the air in the lungs via the nose and mouth-this is what we call sneezing. As a result of sneezing, the harmful matter that entered the body with the inhaled air is expelled from the body.

How and why do we sneeze?

It is a Divine blessing that we do not become ill frequently in spite of the millions of microorganisms that enter our body everyday mainly through the air we breathe. The microbes that enter our noses with the air we breathe are caught together with dust by tiny hairs here called cilia. Those that escape here are asked for a password by the anti-bacterial mucus secretion emitted by the epithelium tissues in our noses. In order for smells to be perceived by the nerve cells of molecules, the thickness of mucus must be around .06 mm. If the mucus layer were thicker, our sense of smell would be decreased, and if it were thinner, the defense system would weaken and cilia would be easily harmed. In addition, with its content and density, this secretion is responsible for filtering foreign particles in the air and for moisturizing the air to make it suitable. Because it is dangerous for things to pass this point, the body’s alarm that we call sneezing kicks in and microbes are expelled in this way. Sneezing is one of the most important defense mechanisms of the upper respiratory system. When the thresholds of the special nerve cells in the nose are stimulated, the signals reach the brain and the sneezing reflex kicks in. The mucus tissues are stimulated, mucus is secreted and the capillaries widen. Meanwhile an itching or tingling sensation is felt in the nose. As a result of the warning coming from the brain to the head, neck and stomach muscles, air is closed into the area where the vocal chords are and pressure is greatly increased in the lungs. Later, while the air is suddenly and loudly forced out, the foreign matter in the nose and respiratory path are thrown out. Because the nerves responsible for sneezing are also connected to the eyes, tears are usually secreted during sneezing and at this time the eyes involuntarily close.

In addition to the discomforts of the flu, the common cold, and bronchitis causing sneezing, external factors like nose polyps, flying pollen, dust, perfume, animal hairs and even suddenly looking at the light can also cause it. Because some people are sensitive to certain factors, they can be affected faster and they will sneeze. Some are more amenable to sneezing during certain periods. For example, it has been determined that pregnant women are more inclined to sneeze due to the hormonal change they are experiencing. It has also been established that the members of some families sneeze consecutively in certain numbers (3-5 times); this situation supports the idea that sneezing attacks can be hereditary. It is known that men sneeze more than women and that white people sneeze more than black people. One out of five people sneeze when they look at a bright light while walking in the dark. Due to the sudden reflection of light, the pupil of the eye contracts and the emission of tears increase. This emission reaches the upper division of the nose cavity by means of the tear ducts and, stimulating the mucus tissue in the nose, it triggers sneezing. In illnesses such as the common cold, the mucus in the nose quickly triggers sneezing because it is more sensitive.

Beware of cluster bombs

Sneezing is one of the rare moments when the body desires a situation different from its normal functioning. Sneezing and coughing lead to a movement of air strong enough to break the mucus bond, and as a result, droplets are formed. It has been established that the speed of air and the particles in it while being expelled from the mouth at this time is close to 100 miles per hour. Those who carry the viruses of illnesses like the flu scatter about close to one hundred million microorganisms during sneezing-like a cluster bomb. From 2,500–5,000 droplet seeds can remain in the air for hours in the cloudlet that has been formed. As the diameter of the droplet seeds decreases, their period of staying in the air increases. The diameter of droplet seeds that remain in the air for a long time and cause the spread of illnesses is between one and five microns.

Rather than food and drink, tuberculosis spreads by deep respiratory movements like sneezing and coughing via droplets loaded with bacillus. Dispersing in the air into smaller particles, the droplets are inhaled by healthy people by means of the respiratory path.

If necessary precautions are not taken in regard to a viral infection, it can spread throughout the world in one month, because the droplets carrying the virus can travel forty meters when you sneeze, six meters when you cough, and two meters when you talk. For this reason, illnesses like the flu which spread with droplets are frequently seen during the winter. For one person sneezing several times in places where there are crowds of people means that the virus spreads to hundreds of people within a few minutes.

Is sneezing beneficial?

The movement of cilia in the upper respiratory path is very important in regard to the health of the lungs. They hold the harmful matter coming with the air, trigger the sneezing reflex, and together with mucus, prevent them from entering the lungs, thus performing a very important protective duty. The expulsion from the body of matter that is probably harmful together with the air in the lungs is a blessing that provides a person with a great benefit. Consequently, formerly natural powders like black pepper known as snuff were breathed into the nose in order to sneeze. While sneezing, the brain and cardiovascular veins expand and tear and sinus ducts open; thus, the dead air we normally cannot exhale is forced from our lungs.

When sneezing, a high amount of pressure is generated in the body, especially in the stomach area and brain. Due to this pressure, a lot of blood goes to the cardiovascular veins, and in fact, serious situations like fainting can occur during sneezing attacks. However, sneezing is beneficial to a healthy heart. Fully closing the mouth and holding the breath while sneezing can bring about bursting and tearing in the lungs. The ribs can even break with an intense and unbalanced sneeze. If a person tries to stifle the sneeze after the sneeze reflex has occurred by closing his mouth and nose, he can harm the brain and bring on paralysis or when the pressure increases in the capillaries in the brain, bleeding can occur. In this situation, people, especially those who have undergone an operation, can be seriously harmed. In addition, veins in the eyes can expand and rupture. When sneezing is triggered, a person should relax and not prevent the sneeze.

In addition to providing protection against harmful things that have entered the respiratory system, sneezing is a reflex that is a means for relaxation, relief and invigoration of the body. If this reflex had not been put in the body, it would be difficult to escape many harmful things that would give discomfort. During sneezing, the rest period after diastole of the heart increases. This is probably the reason why we say, “Bless you” when someone sneezes. Prophet Muhammad, peace and blessings be upon him, said, “One of the six rights of a believer over another is to make a prayer when he or she sneezes,” and “One of the times when prayer is accepted is at the moment of sneezing.” It was related that the Prophet, peace and blessings be upon him, “covered his face with his hands or a cloth when he sneezed and he lowered his voice.”

We are being reminded of the value of our health which God bestows upon us anew each time we sneeze. Sneezing is a cloud of mercy not only for us, but also for those who witness this moment with prayer and with whom we share feelings of gratitude.

Adem Arikanli is a freelance writer from Turkey with an interest in health and biology.

If life is a book of colorful pages, I cherish each color I shared with you. Colors of laughter, love and joy, emotions I can never pen down. Such were the 20 young pages of my life, with 85 of yours. Your companionship was indeed incomparable to any other object of the world. But holy wisdom lays in a calm surrender my friend; life is in fact no more than a brief existence, and we are sole travelers. It’s neither ours to give nor ours to take. Like a shell imprisoning the pearl. This body is a prison for the soul that demands to fly away one day, without any khalil, close friends, up onto the final abode, where He has blessed the Prophets, the foremost believers, martyrs and the righteous ones. So today is a plain deal my friend, conditioned by death and remorse, tomorrow all the spirited ones leave the world at a constant loss.

Indeed sometimes to say goodbye to someone you love is quite impossible.

I know memories tend to fade away but they say the heart retains its scars longer than any other part of the body. Along with the pleasant memories I hold in my heart, there are some regrets too that make me ache but make me love you more and more with each passing moon. Surely, I stand firm because of Him whose love is greater than our disappointments. It’s not easy my friend, but it’s His decree. I hear, I obey, and I surrender. So does every man.

You have gone away my friend. Your soul is free. But you’re still alive in my heart. I like to go back in time and remember old days, our offering Jumu’ah, Friday, prayer together in your favorite mosque, that white dress of yours and your beautiful embroidery veil, a veil that sheltered me once from the sunrays, on our return to home; your old kind eyes full of wisdom and your face gentle and calm. The times you used to sit by my side whenever I was sick and pray with tears in your tender eyes. I still dream of your hands my friend, when I think of you, so soft like silk caressing my teary face.

Indeed sometimes to say goodbye to someone you love is quite impossible.

They say I am your reflection my friend, what a lie they tell. How could I possibly be as pious as you? You were the height of righteousness while I… Oh! How badly I wish, if I could turn back time and end my grief. How badly I desire to right the wrongs of yesterday, bring you back and sit next to you again. But Alas! Life is momentary and uncertain my friend, death is its part.

As patience is retained by the desert without rain, I shall have patience and remember you as my friend, O my beloved Nano . I shall pass your love to my children’s children. I shall walk in your footsteps and keep you alive in my heart. As time goes by, my memories will fade away but I shall always remember the one who caressed me and took my worries away. You and I belong to different worlds now but death is only a pause in this momentary life, a new life awaits. So when He will shower His rain upon me I shall meet you again. Until then I pray thee peace, my friend, whenever I kneel before Him in my prayer. I’ll grow older and older with each fleeting moment and memories will grow fainter so they say, but as long as my mortal heart will beat, I’ll keep in heart the day the angel of death took you to your heavenly abode, an unseen place…

Indeed sometimes to say good bye to someone you love is quite impossible.

But …We All belong to God my friend, and to Him we shall return!

May God rest your soul in peace, my beloved Nana! I miss you. But One day, if God wills, we’ll surely meet. They ask me over and over again Nano, why life does everything in its power to return to death? I say hush, silent…believe and pray. Death in itself is a desire to live young, forever and ever again!

“God is He to Whom belongs the sovereignty of the heavens and the earth. He gives life and causes to die. And you have, apart from God, neither a guardian (who will protect you and to whom you can entrust your affairs) nor a helper.” (Tawbah, 9:116)

Pervisha Khan is a student of B.S. Hons. Mass Communication at Lahore College for Women University, Pakistan.

Yunus Emre

People need to understand the values, ideas and practices in their society. Values relate to our purpose in life and are used as guiding principles. Hence, they are the indispensable basic principles of people and communities. The primary purpose of this study is to explain what we mean by values and then put into place the importance of democratic values in society and education. Therefore, I firstly describe values and the importance of values in society today. Next, I focus on defining democratic values in the educational system.

What are values? Parker (2005) defines values as what is worth striving for, what is right, wrong, and desirable, what is important, what is preferred, what constitutes worthy life focus, and what may be worth sacrificing one’s life for. Values are the standards we use to judge human behavior. They are abstract conceptions and cannot be observed directly, but they emerge from our decisions and actions. In society, values change from culture to culture, but almost all societies have many values in common, such as, Aesthetic Values (what is right and wrong, or good and bad); Ethical Values (honesty, respect, reliability, love, trust, and gratitude); Moral Values (honesty, respect, responsibility, commitment, helpfulness, cooperation, courage, confidence, stability); Social Values (equality, pacifism, freedom, human rights, democracy, independence, environmentalism, social order, love, fairness, seriousness, civility, honesty, loyalty); Universal Values (multiculturalism, human rights, democracy); Democratic Values (an individual’s fundamental rights and freedoms [right to life, liberty and the pursuit of happiness], justice, equal opportunity, and diversity).

As seen above, there are many kinds of values outlined in literature, most of which overlap and are hybrid combinations of one another. Social, Universal and Democratic values are possible to evaluate in the same category. All of these values complement each other. Individual and Social values are common in all societies.

According to Feather (1994), values are general beliefs about popular behaviors and goals which include the dimensions of good and evil and state a moral imperative and necessity. These values represent the best, most accurate and most useful things in a society. These are not personal desires or requests, but are values that have been accepted by groups and communities as good for everyone. They have the distinction of being desirable and validating communal properties (Cited Hogg & Vaughan, 2007). Silah (2000) refers to them as the most important mechanisms in society. They are integral and inseparable elements of social cohesion. A community that adopts and gathers around the same goal, establishes both individual and social values. These values are transferred and protected from generation to generation.

For some researchers, values such as loyalty, love and friendship, respect, the ability to accomplish something, honesty and responsibility, knowledge and understanding, satisfaction and a sense of peace, wealth, the impact on others, or power are generally accepted in all societies. Rokeach (1968) suggests that many values are similar throughout the world and are divided into two as main values and assistant values. Main values are values that are desirable such as living a comfortable and exciting life, a life with integrity (a sense of success), a peaceful world, a world of beauty, equality, family safety, freedom, happiness, interior layout, national security, satisfaction, liberation, salvation, self-esteem, social acceptance (recognition), real friendship, wisdom. Assistant values are desires and behavior, for example, greed (passion), open-mindedness, capable, cheerful, innocent, courageous, forgiving, helpful, honorable, creative, independent, intellectual, logical, loving, obedient, polite, responsible and self-regulatory. Most of these values emerged from social relations and are the basis of a society’s cultural code.

Durkheim stated that society must maintain enough homogeneity to lead its people to live in order and this homogeneity could be possible only through an education educating the young equally. Creating and developing psychological, mental and moral occasions that society desires in a child are among the most important goals of education (Ergün, 2009). It is required that some values should be gained by each individual to enter into the educational system in order to maintain harmony in society and to help focus society on the same target by gathering them around the same goal (Tezcan, 1991). Thus, values and culture are protected by transferring them from generation to generation. Value-based education plays an important role in transferring values and culture to future generations. Value-based education is a process that assists students to choose values.

Today in many countries, all classes and levels of students are educated to become future citizens and adult members of their society. Value-based education is usually a part of a country’s education system and these values are mostly individual and social values which generally are directly recommended by authorities. They are not only taught in the education system, but also presented in textbooks and curricula. In a developing society, it is schools which reflect the values of the society, values such as self-discipline, consensus, equality, tolerance, fairness, loyalty, honesty, freedom and so forth. According to Parker (2005), personal values refer simply to what individuals like, preferring films to television, yellow to blue, bicycling to jogging. Today, industrialized societies involve an incredible amount of choice: how to spend our time, what career to choose, what clothes to buy and to wear, where to live, what brand products to consume, what hobbies and leisure-time activities to pursue, and how to spend money. In fact, each decision offers choices of individual preferences. Therefore, in schooling, educators must be taught democratic values rather than personal values.

Many countries today place individual and social values in their educational system, however they neglect democratic values. Parker (2005) stated that democratic values are what people hold in common alongside their many differences. Democratic values are general values. They emerge from historical encounters and conflicts. While individual values are based on cultural and societal standards, democratic values depend mostly on regulations. In the United States, democratic values are expressed in legal and public documents. For example, the philosophical foundations of democratic values are based on the Declaration of Independence, the Constitution of the United Sates, Bill of Rights, the Seneca Falls Resolution, and the speeches of Martin Luther King, Jr., Abraham Lincoln, and many others. Democratic values are more commonly adopted today, however, there are good examples in history in which core components of democracy were legally practiced. After the conquest of Istanbul, Sultan Fatih Mehmet formed the Ottoman National System (Osmanli Millet Sistemi) framed by democratic values. According to this system, different confessional groups were able to pursue their legal issues in separate courts designed according to their religious and cultural traditions.

A value code is hard to separate from other democratic values. Individual rights demonstrate both democratic and social values, as well as individual values. Today’s social changes show modern values replacing traditional values for social reconciliation in the world.

We generally teach individual and social values in the educational system. But can we also teach democratic values in the school system? The answer is simply yes, we can teach democratic values and we must. It is difficult to explain all the reasoning here, however, I want to explain the concept of diversity in order to clarify the issue. Diversity is inevitable in a democratic society and this concept is perceived as a value with growing importance. Today, teachers have to work with students who are highly diverse, particularly in regard to language, culture, race and so forth. Therefore students will want to learn differences in all aspects of life in a democratic society. Individual values are required but they are not enough on their own so value-based education should also be a part of democratic society. In order to build citizens of the future and to be a citizen of the world, students must embrace democratic values and the society of the future must be built on this. Today, developing countries have many problems related to region, religion, race and sex, most of which results from the lack of democratic values. These problems have melted in democratic values. In many countries now, value-based education is given in education systems. As mentioned above, the United States is one of these counties built on democratic society that is true and it is possible to see such democracy in different layers of society.

The societies that have embraced democratic values generally have no conflict or major social problems arising from differences in race, sex, religion, region, color, and so forth. There are many reasons for this. Democratic values are catalysts in the prevention of conflicts that are likely to arise between different groups, peers, friends, and nations; they provide social integration, acceptance, and recognition. In a democratic society, individuals earn a perspective that covers both local and universal conditions, and they are expected to fulfill an essential service to the community related to a common good. Each person enjoys freedom of speech and opportunities to express their ideas and feelings, as their rights of protection and happiness are reinforced. Today, many individual and social values exist in our world and the topic of democratic values has increasingly attracted the attention of education in recent years. This being the case, students should learn and embrace values from both the formal and the hidden curriculum. In fact, both curriculums have a profound impact on what students learn about values particularly individual and social values. The reality is that the education system of many states has not yet received enough democratic values in both curricula. Unless schools or educational intuitions are offered a program of democratic values and behavior, students will not learn efficiently from them. Howe and Covell (2005) claim that “democratic values must be reflected in both the formal curricula, through explicit teaching, and throughout the hidden curriculum codes of conduct, mission statements and classroom interactions that model democracy and respect for the rights of all.” Democratic citizenship can emerge by reflecting education through democratic values in both curricula. In this direction, we are responsible for helping children develop an appreciation of core democratic values and we must help them develop a sense of commitment and attachment to those values.

Sarimurat is pursuing a PhD degree in social studies education in the US.

References

1. Buyukcelebi, I. (2003). Living in the Shade of Islam, Published by The Light Inc.

2. Ergün, M. (2009). E?itim Felsefesi, Ankara: Pegem Akademi.

3. Hogg, A. M. and Vaughan, M. G. (2007). Sosyal Psikoloji, Ankara: Ütopya Yay?nevi.

4. Howe R.B. & Covell. K. (2005). Empowering Children (Children’s Rights Education as a Pathway to Citizenship), Canada: University of Toronto Press.

5. Parker, C. Parker. (2005). Social Studies in Elementary Education, New Jersey: Pearson Education, Inc.

6. Rokeach, M. (1973). The Nature of Human Values. New York: Free Press.

7. Silah, M. (200). Sosyal Psikoloji (Davran?? Bilimi). Ankara: Gazi Kitabevi.

8. Tezcan, M. (1991). E?itim Sosyolojisi, Ankara.

We can consider being actively involved in the service of God in relation to such motivations as finding present services as being insufficient, striving at one’s highest possible peak in competence and zeal, never losing heart or getting weary with the ideal of transforming the world into a paradise, and to remain steadfast in taking this mission to the end, as far as it goes. By saying “the end” we mean the horizon, which is the answer to the secret mentioned in the question, marked in the verse “(continue to) worship your Lord until what is certain (death) comes to you” (15:99). That is, to persevere in one’s servanthood to God as sincere and vivid as it can be till death comes round at last. Yes, leading this spirit till that day is a real and genuine activity and action. In both personal and social perspectives, if one is concerned with all their heart and soul of the duties and responsibilities that pertains to their servanthood to God, and contrives to perform them, it means that they have comprehended and practiced activities and action in the right way. In contrast, if people take up the issue in a single dimension and delve into services only in the material sense exclusive of the spirit of servanthood to God, their services will slide away leaving them empty-handed, even if they make their country the most prosperous in the world. Furthermore, even if these people save the world with a single move, but afterwards fall into the web of reliance on their good deeds, I would state at ease that whatever they have done will not be welcomed by the All-Truthful One.

Keeping this meaning and spirit alive depends on the following dynamics:

1. Engaging oneself in deep mental activity. Yes, the utmost flaw of us human beings is mostly that we live far away from and unaware of any sort of contemplation and analysis. Moreover, we lead a life with dead hearts, deprived of self-control.
2. Meditation on the reality of death (rabita al-mawt). That is, thinking about death incessantly and becoming free and easy with it; associating oneself every single day to prepare for the time of appointment with the angel of death. For this, hospitals should be regularly visited, and visitors should engage closely with the people staying there. Graveyards should also be frequented, for the ephemerality and the mortality of the world should be remembered by imagining oneself as decayed bones. Besides, one should strive to leave a work behind within the consideration that “people die, but their work shall remain behind.”
3. Not remaining separated from the blessings bestowed upon the collective consciousness. Sometimes a person may collapse in his or her inner world. This ruin can be restored by staying in the benevolent climate of one’s community. Our own eyes, ears, hands and feet may sometimes not be sufficient to overcome the negative atmosphere we happen to be in. In those times, we can attain a might beyond our own when we hold with the hands of our friends, see with their eyes, and hear with their ears.
4. Reading books to keep alive metaphysical tension. Yes, we can only attain the immense horizons of thought of the pioneers and of those numerous great figures modeling us in this way by reading their glorious life stories. And by doing this, we can save ourselves from the choking atmosphere of habituation and familiarity, and from the attractive beauties of the world.
5. Assuming a duty as responsible individuals in order to remain vivid and active in community service. In this way, one often comes together with like-minded individuals who aim to serve their community. They keep themselves busy with the outcomes of completed works, and with the consultation of those in the future; they sleep and wake up with those thoughts, and breathe service without being left inoperative even for a moment. And if they behave like this, God Almighty shall make fruitful their love and enthusiasm, as well as their activities and action. The Divine saying, “Whosoever approaches Me by one span, I will approach him by one cubit; and whosoever approaches Me by one cubit, I will approach him by one fathom, and whosoever comes to Me walking, I will go to him running” refers to this truth. The brave ones who have been shouldering such good works at such a time of difficulty should initially be aware of their values through contemplation, and then transcend the ephemerality and the mortality of the world through meditation on the reality of death, and even manifest the ways of genuine existence while still mortal by being among friends on the path of service. They shall be together with those friends everywhere and every time, at times of sorrow and happiness, and they will multiply up to thousands with their singularities.

Being the representatives of virtual loyalty, those chivalrous heroes of benevolence shall run to service with an overwhelming enthusiasm as if they reunite with the forerunners they have modeled and regarded as their guides and pioneers. With this motivation, they will fulfill one heroism after another and will realize a world heralded centuries ago.

May our Lord raise our generations with His glorious favor, benevolence and grace! May He fortify those of us in His service with His might on this path of tremendous struggle that exceeds our power! May He make this service abide with us and the generations to come! May He please those alive and those who have passed away by making faith in Him everlasting.

Octopuses are equipped with a very powerful sensing system in addition to their sharp vision. For example, an octopus whose vision is obstructed can sense the size of objects and the distance between them. Regulation and synchronization of vision is realized with internal and external movement of the lens contrary to human beings. When it faces a threat, the octopus releases dark blue-black ink and tries to repel its enemy. Immediately after the spray, its color changes and it carefully leaves that spot. The secretion glands found in the inner face of the bladder have been programmed to secrete ink the moment the animal becomes frightened. Another function of the ink is to blunt the attacking animal’s sense of smell. Even if the animal touches the octopus at this time, it cannot recognize it.

Another striking and important ability given to the octopus is its ability to camouflage. In some situations it tries to protect itself from danger by hiding itself with this capability. If it has not been able to find a suitable place to hide, the octopus swims among the corals and, taking on the color and shape of its surroundings with the help of color cells comprised of richly colored matter (chromatophores) found under the skin, it camouflages itself perfectly.

At first glance the suckers of an octopus are no different from suction cups vacuum pressed onto smooth surfaces. However, in reality this organ is more complex than it appears to be. This organ was not created just for the purpose of sticking on objects. By means of muscles unique to it, the octopus is able to make various maneuvers.

There are approximately 200-250 suckers in two lines on each arm of the octopus. This means there are approximately 2 thousand suckers on its eight arms. There are two small chambers on each sucker. The external chamber is called a cone and the internal one is called a pot. When it sights its prey, the muscles of the external cone take the shape of the surface of the prey and completely cover it. The muscles of the internal pot structure are full of water and, disconnected from the outside world, decrease the inner pressure. This difference from the outside pressure has the effect of a vacuum. The external muscle structure enables the octopus to turn from an erect or parallel angle by decreasing the pressure difference around the object and without destroying the functional structure of the sucker.

In addition to possessing the complex muscle structures explained above, the suckers have an amazing nerve system. The chemical receptors found on the edge of the suckers (chemo-receptors) give feedback regarding the taste of the object, and the pressure and position receptors give information regarding pressure and touch. The nerves of these receptors, gathered in a node, act as a tiny brain. The chain structure extending the length of the octopus’ arm connects the suckers and nodes and synchronizes them. This structure enables the animal to lift and raise its arms without need of a command from the main brain. How this amazing task is accomplished by the brain, arm and suckers is a subject that needs investigation.

Only considering its suckers, the octopus appears before us as a creature adorned with perfect artistry and special capabilities. The characteristics of these animals being in a wise and most appropriate form is one of the clearest proofs of the blessings and benefaction of a compassionate and merciful Creator.

Canoglu is a freelance writer from Turkey with a degree on zoology.

Mosquitoes like climates with high humidity and rainfall. While a single raindrop can weigh 50 times as much as a mosquito, how can mosquitos fly and survive under what seems to be a devastating weather condition for them? Andrew Dickerson and co-workers at Georgia Institute of Technology examined the effects of falling raindrops on the flying mosquitoes using high-speed video capture and found that rain does no damage to flying mosquitoes. Upon impact with mosquitoes, the raindrops do not splash and scatter but they merely deform and hold together. This was calculated to be due to the small diameter and the velocity of the drop. On the other hand, given the relatively small mass of the mosquito, the drop does not significantly alter its speed. A partial hit on the mosquito by the falling drop causes the mosquito to rotate around its flight path. Mosquitoes were found to easily recover and resume their flight immediately after the impact. In the case of a direct hit by a raindrop, the mosquitoes were still able to literally separate themselves from the drop after traveling with the drop for a while without lethal damage and resume flight. The researchers further analyzed the impact force of the raindrops on the mosquitoes and found the direct impact to exert around 80 times the gravitational force. This is an extremely high force for larger organisms however, for mosquitoes with a very strong exoskeleton, this turned out to be a minor fraction of 1500 X g, which the researchers tested the mosquitoes and found them to be still able to fly! The outstanding resilience of such a small organism already inspired scientists to start designing very small robots that may serve as airborne search-and-rescue vehicles. But scientists are still very much limited by the basic factor of how small they can go.

What exactly happened in AD 774?

Researchers in Nagoya University of Japan have recently discovered a cosmic mystery when they were analyzing the growth rings of two cedar trees that are as old as 1200 years. All trees are known to incorporate particles from the atmosphere during photosynthesis. Carbon-14 (C14), one of the exceptional elements in the atmosphere, is generally formed by massive solar flares or by supernovae and it is present in very low percentages. Interestingly, researchers found that the cedar tree ring produced during the growth season of AD 774 had about 1.2% more C14 than in the previous years, that is about 20-times more than the usual range of 0.05%. These results indicate that some cosmic event during AD 774 generated a major influx of radiation leading an excessive amount of C14. Only a massive supernova explosion might have been strong enough to create this much radiation. However, if this was a supernova, we should either be able to catch the traces with modern telescopes, or find historic documents reporting this extraordinary cosmic event. But, we simply have no record of anything unusual happening in our skies in that period. Alternatively, a massive solar flare might have created such a radiation. In fact, 13th-century English chronicler Roger of Wendover mentions a cosmic event that could possibly be a solar flare. However, a flare with that magnitude would have been the biggest solar flare ever recorded by our sun and probably would have destroyed the Earth’s protective ozone layer leading to disastrous ecological consequences. Thus, the flare hypothesis seems also unlikely. By now, scientists are only positive that some very energetic event occurred in 774. But what exactly was it? Frankly, their guess is as good as ours.