What does sustainability mean? According to the definition by the World Commission on Environment and Development, sustainability means meeting the current needs without compromising the ability of future generations to do the same. Sustainability embraces more than just the environmental concerns; it also includes both social and economic factors. Thus it provides a holistic and inclusive foundation from which to operate.

Why care about sustainability anyway? It is because our very own life depends on clean air, drinkable water, arable land, other species and one another to exist. After all, if we are not breathing air, drinking water and eating plants or animals, we are not living. We are all part of a system, whether on a local or global scale. In order to make choices that will help us to improve our quality of life, we must first understand sustainability and the environmental issues present in our daily lives and how our actions are related to those issues. Once we understand our contribution to the problem, we can then begin to make decisions that will help, not harm, our planet, our future generations and ourselves (Worksbook, p.10).

As Pope John Paul II stated “Modern society will find no solution to the ecological problem unless it takes a serious look at its life styles.” If we categorize our life style in a way that helps us analyze the environmental impact of our choices, we might end up having three main categories: Water, Energy, and Waste. This article focuses on the problems related with those categories and the solutions that can be done on a personal level.

Water

“By means of water, we give life to everything.” (Al-Anbiya, 21:30)

Water is very precious, yet it is very scarce. Even though water covers two thirds of the surface of our planet, the freshwater in rivers, lakes, and streams represent only 0.02% of the earth’s total water (United States Geological Survey). According to an estimate from the United Nations, by the year 2025, around 2 million people will be living in regions with absolute water scarcity, and two out of three people on earth could be living under conditions of water stress if nothing is done. So, what can you do about it? According to the Sustainability Primer Works Book, the things you can do include finding and fixing the leaks around your home; because leaking faucets and toilets can account for as much as 20 gallons of water lost per person per day (Treehugger team, 2006). You can also install water saving devices, because high efficiency toilets and showerheads can save the average household about 30 gallons of water each day (Walsh, 2009). A low flow high efficiency showerhead uses 2.5 gallons of water or less per minute, whereas traditional showerheads use 5 gallons or more per minute. The top priority is changing your behavior. Simply turning off the water while shaving or brushing teeth could save more than 5 gallons (19 liters) of water per day. Keeping a bucket or large pitcher in the bathroom or kitchen to capture the excess water while you are waiting for the hot water to make it to the faucet can get you enough water, which can be used for your pets, plants, to wash produce etc.

Energy

“To warn of the dangers is not to despair of the solutions.” Al Gore

Much of the world’s current energy production is unsustainable. The burning of fossil fuels such as coal and oil to produce electricity depletes non-renewable resources, and releases pollutants that contribute to smog, acid rain and other types of air pollution. Electricity production is indeed the leading cause for industrial air pollution. Replacing your incandescent bulbs with more energy efficient Compact Fluorescent Bulbs (CFLs) or Light Emitting Diodes (LEDs) can be a good start to go green for energy around your house. Lighting accounts for up to 25% of home electricity use (California Energy Commission). CFLs use one-fourth the energy of standard incandescent bulbs to give out the same amount of light, and they last ten times longer. LEDs may even last 50 to100 times longer than the standard light bulbs. According to the US department of Energy: “If every home in America replaced just one incandescent light bulb with an ENERGY STAR qualified CFL, it would save enough energy to light more than 3 million homes and prevent greenhouse gas emissions equivalent to those of more than 800,000 cars annually.”

You can also pay attention to heating and cooling in your home.

Basic things like changing the filter, putting on a sweater instead of turning on the heater, and setting the thermostat appropriately might save up to 10% off your electricity bill. Think about buying energy saving appliances when you need to buy new ones, simply look for the signs like ENERGY STAR. Also, shut off appliances whenever possible. The U.S. Department of Energy recommends using “standby-mode” when our computers will be idle for more than 20 minutes. It also points out that 75% of electricity used to power home electronics is consumed when these appliances are “turned off.” You can use a power strip to turn everything completely off when finished for the day.

Waste

“Waste not want not!” Benjamin Franklin

World economies operate on a take, make, waste model, which is a one-way linear production system in a finite world. The problem with this system is that it operates as though everything were in infinite supply. But this is not the case for our limited resources. Our current practices for waste generation create significant environmental, economic, and public health problems. Generally, the public is unaware where our trash ends-up, and what it causes there. Landfill, also known as a dump, is a site for disposal of the wastes by burial. A large number of adverse impacts may occur from landfill operations. One is serious pollution of the local environment such as contamination of groundwater and/or aquifers by leakage and residual soil contamination during landfill usage. Another is after landfill closure; the generation of methane by organic waste decay (methane is a greenhouse gas many times more potent than carbon dioxide, and can itself be a danger to inhabitants of an area.) Then there are simple nuisance problems such as dust, odor, vermin, and noise pollution.

The problem is not only what we do with waste but also what we waste. According to United States Department of Agriculture, over a quarter of the country’s food that is approximately 25.9 million tons, gets thrown away every year. On the other hand, the number of cell phones Americans tossed out in 2008 is 130 million (Larry Greenemeler, 2009). Recycling them would have saved enough energy to power 194,000 homes for a year. The current U.S. recycling average for the so-called e-waste, including unwanted cell phones, televisions, PCs, computer peripherals, computer mouses, keyboards and many others, is in the order of 10 to 13%. Sustainability Primer points out the things you can do about waste issues. These include but are not limited to reducing how much you consume and to reuse items whenever possible, to bring your own reusable bag, and reuse paper and plastic bags. Reuse paper and envelopes at home or in the office. Recycle office supplies like printer cartridges, toner etc. At home, recycle everything you can or collect for hazardous household waste. You can also give away or donate things that you don’t use. Like the “good old times,” repair instead of discard, purchase well designed quality items that last longer. Try to recreate the old-good habit of borrowing and sharing the resources among neighbors and family. It may take some effort but start composting your food waste. In addition to all above, the best thing you can do is “close the loop” by purchasing products made from recycled materials.

All things considered, does it seem like you need to suffer at all to go green?

If we want to change the way things are going, we should listen to what Gandhi said, “I must be the change I wish to see in the world around me”. Living in balance with nature requires understanding the value of the bounties we take for granted. Because “In the end, we will conserve only what we love. We will love only what we understand and we will understand only what we are taught” Baba Dioum.

References

• Sustainability Primer Works Book, Worksbook, Community Partners/Sustainable works, Los Angeles, 2009-2010 Update, SMVersion 9.0.
• Treehugger Blog, “How to green your water,” December 03, 2006. www.treehugger.com
• Walsh, B. “Getting real about the high price of cheap food,” Time Magazine, Aug 21, 2009.
• California Energy Commision, http://www.energy.ca.gov/efficiency/lighting/
• Division of Information Technology, UW- Madison “Turn off your monitor to save energy? Do it.” December 29, 2005 http://www.doit.wisc.edu/news/story.asp?filename=598
• Greenemeler L. Scientific American blog, comment on Trashed Tech: Where Do Old Cell Phones, TVs and PCs Go to Die?, November 29,2009 http://www.scientificamerican.com/article.cfm?id=trash-tech-pc-tv-waste

Robots that “care” are no longer merely science fiction …

Producing machines that look and behave like people seems to be a human project with a long history. Mention of a Jewish Rabbi producing an instance of the legendary golem (a creature understood to possess an active human-like body, while lacking a soul) appeared as early as the 4th century CE. The celebrated 13th-century Muslim engineer Ibn al-Razzaz al-Jazari undoubtedly designed, and may have constructed, what has been described in present-day terms as “the first programmable human-like robotic device” – a spectacular artifact featuring four robotic musicians performing on a floating boat (Nicks 2010). Inspired by animated life-like figures reportedly created by an ancient Greek named Ctesibus, Leonardo da Vinci – around the time in the 1400s at which he began painting his famous Last Supper – also designed a human-like robot resembling a knight in armor. Fascination with the idea of crafting convincing imitations of people appears to have been part of human history for millennia.

In more recent times, though, modern computers – and with them, research introducing so-called “artificial intelligence” (AI) – have begun to give this long-standing fascination some significant new dimensions. Perhaps the most widely recognized contemporary human-like (or, nowadays, “humanoid”) robot is a product of Japanese science and technology named “ASIMO.” Resembling a short (4 ft 3 in) astronaut wearing a backpack, ASIMO represents the fruit of several decades of research and development conducted by the Honda Motor Company. Videos on the company’s official web site show ASIMO climbing stairs, jogging, balancing on one foot, visually recognizing people by name, and serving a tray of beverages to restaurant patrons. Similar examples of this impressive humanoid robot technology exist in other countries as well – e.g., Turkey (Today’s Zaman 2010), United Arab Emirates (Fahad Inc. 2008), and South Korea (Impactlab.net 2008).

Investment by business enterprises in the significant cost and engineering effort required to design and build these curiously humanoid machines constitutes one of the “new dimensions” previously mentioned. Historical figures such as Al-Jazari and da Vinci, after all, were not responding to global marketing prospects with their robotic creations. In contrast, a current Honda Motor Company web site tells us that ASIMO was intended to be more than an attention-catching novelty from the beginning; in fact, it was “created solely to perform tasks to assist people, especially those lacking full mobility” (Honda Robotics 2011). Similarly, the president of a Robotic Industries Association reports that South Korea is “taking the lead in promoting the use of robots for service applications such as elder care” (Burnstein 2009). A former GM of the Microsoft Robotics Group has identified such assistive care as the market that “intrigues” him the most, citing approaching increases in senior populations – and, consequently, heavier burdens upon healthcare systems – as factors that may “present the ‘killer app’ for personal robots” (Foley 2009). A 2009 online report titled “Robot Nurses to Care for Japanese Elderly within Five Years” reports that Warwick University, in England, has undertaken a “three year 2.7 million dollar project to develop a robot nurse,” predicting that “nurses could be delegating tasks to robotic colleagues by 2020” (Zygbotics 2009).

It is important to note that such robotic “colleagues” of human nurses commonly are intended to be suited for fairly intimate kinds of social interactions with people. One finds, for instance, references to robotic assistance in recreation and with feeding, grooming, walking, bathing, etc. (Babyboomercaretaker.com 2007). Accordingly, we encounter another new dimension. Robotic arms have welded and painted in our automobile factories for decades, but the repetitive activities of these familiar industrial robots are profoundly different from interaction with a humanoid machine that helps one’s aging grandmother eat her dinner and take her medicine (perhaps even chatting and playing a card game with her). Moreover, the latter type of robot no longer is mere science fiction; design and construction of machines to perform these kinds of personal human-robot interactions are taking place now.

… and these robots that “care” invite some questions

Considered only as machines meant to assist overburdened nurses with their care of older people, the types of humanoid robots just described might initially be categorized simply as useful new tools. We have reasons to wonder, though, how long those who will be interacting regularly with these life-like robots can be expected to perceive them merely as tools. So-called “animaloid” robots, such as the robotic dog AIBO that was marketed in recent years by the Sony Corporation, admittedly represent a somewhat different class of robotic artifact than the more complex contemporary humanoids such as ASIMO. Nevertheless, empirical studies of human-robot interaction even with AIBO have uncovered some relevant thought-provoking surprises. Not long ago, for example, numerous online postings by owners of AIBO began appearing on Internet forums. One study of these postings noted the following confession by an AIBO owner:

The other day I proved to myself that I do indeed treat him as if he were alive, because I was getting changed to go out, and [AIBO] was in the room, but before I got changed I stuck him in a corner so he didn’t see me! (Friedman, Kahn, and Hagman 2003, 278)

Regardless of whether this posted confession was altogether truthful, its expressed thought of needing modesty in this case clearly alerts us to the potential psychological potency of human interaction with such machines. Abrahamic religions, through their shared accounts of the Garden of Eden, have long recognized appropriateness of modesty between even the primordial man and woman – but application of that sentiment to our dealings with a battery-operated dog suggests how plastic human notions of personhood might be!

For that matter, professional testimony of such plasticity for the specific case of humanoid robots is available in a frequently-quoted set of observations by Professor Sherry Turkle, Director of the MIT Initiative on Technology and Self, at the Massachusetts Institute of Technology. One of her MIT colleagues, widely-recognized roboticist Rodney Brooks, is among the many people who have cited Turkle’s report of her first encounter with his experimental humanoid robot, Cog; note carefully Sherry’s candid description of the experience:

Cog “noticed” me soon after I entered its room. Its head turned to follow me and I was embarrassed to note that this made me happy. I found myself competing with another visitor for its attention. At one point, I felt sure that Cog’s eyes had “caught” my own. My visit left me shaken – not by anything that Cog was able to accomplish but by my own reaction to “him.” For years whenever I had heard Rodney Brooks speak about his robotic “creatures,” I had always been careful to mentally put quotation marks around the word. But now, with Cog, I had found the quotation marks had disappeared. Despite myself and despite my continuing skepticism about this research project, I had behaved as though in the presence of another being. (Brooks 2003, 149)

Professor Turkle’s testimony is consistent with an entire literature of contemporary research in human-robot interaction that suggests a deep human predisposition progressively to accept as peers various machines that convincingly mimic human appearance and autonomous behavior. Her reference to discovering herself behaving as though she were “in the presence of another being” points, in turn, toward some questions that invite our reflection.

First, one might inquire whether (and why) it could matter that humans seem so inclined to regard convincingly humanoid machines as peers. For some people, it apparently does not matter. From his perspective as a practicing Zen Buddhist, for example, robotics engineer Masahiro Mori has argued against insisting upon any profound distinction between persons and robots, noting that there “must also be buddha-nature in the machines and robots that my colleagues and I make” (Mori 1999, 174). In contrast, though, a pilot study has suggested that Abrahamic theistic belief in creation of individual human souls by a personal deity may be related to disapproval of human-robot interaction “with life-like personal robots that requires human acceptance of the robots at intimate levels” (Metzler and Lewis 2008, 22). This finding resonates with a respected voice in modern Christian theology. Paul Tillich, in Volume Three of his monumental Systematic Theology, addresses “objects that are produced by the technical act,” warning that “by virtue of producing and directing mere things” one can lose one’s “character as an independent self” and “become a thing” (74). Again, Jewish theologian and philosopher Martin Buber, widely remembered for his distinction between “I – Thou” and “I – It” relations, issues a similar warning in I and Thou:

And in all the seriousness of truth, hear this: without It man cannot live.

But he who lives with It alone is not a man. (34)

Apparently, we have reasons to expect that individuals belonging to Abrahamic religious traditions may especially feel troubled when they find themselves treating humanoid machines as though they were peers.

Within the Abrahamic religious family, after all, human beings historically have been regarded as spiritually special, and understood as belonging to a category fundamentally different from any technological artifacts that they might construct for amusement, or as tools. Anglican priest (and physicist) John Polkinghorne has emphasized significance of “the mystery of the human person,” which involves “our embodied nature, embedded in the physical world but transcending a merely reductive physicality” (Polkinghorne 1998, 80). Both the mystery and the transcendence that Polkinghorne mentions are punctuated clearly, as well, in the Holy Qur’an: And they will ask thee of the Spirit. SAY: The Spirit proceedeth at my Lord’s command: but of knowledge, only a little to you is given (The Night Journey – Sura 17:85). The theistic perspective of this family of religions tends to link the human person, as a free moral agent, with a spiritual level of reality that is not completely expressible in terms of everyday (macro-level) entities such as rocks and trees – and machines.

It may be pertinent at this point to inquire whether the spiritual level of reality envisioned by these religious faiths might arguably be represented even in current science. To be sure, the robotic and AI technologies upon which we have focused in this essay are discussed almost entirely nowadays with so-called “macro-level” accounts of discrete, individualized entities. Computer scientists typically view all “information processing” executed by contemporary computers as reducible to operations of the celebrated Turing Machine formalism, which imagines an abstract machine successively “reading” well-defined symbols (0 or 1) on an external tape, comparing them with its current internal “state,” and then implementing clearly prescribed (albeit possibly null) changes on the tape and its own internal state. Physicists working with quantum mechanics, however, have discovered a quite different level of reality that requires a so-called “quantum-level” description. The description is expressed mathematically in terms of complex numbers (incorporating an imaginary unit equal to the square root of negative one) and it explores a reality in which individualized entities of the macro-level (this table, that book, etc.) simply are no longer present. An atom may be understood to contain four electrons, but – in principle – one cannot select and track, say, the changing locations over time of a specific individual electron among the four. Pondering this strange new reality, mathematical physicist Roger Penrose has argued (via his Shadows of the Mind) that human consciousness cannot be modeled in terms of the Turing Machine formalism, requiring, instead, the resources of an advanced quantum physics. If the emerging technology of “quantum computers” eventually could yield a machine consistent with Roger Penrose’s understanding of how the human brain operates when we experience consciousness, future robots incorporating such computers might open possibilities for exciting new dialogue between religion and science.

Under present circumstances, though, we can discern the outlines of potential difficulties in the not-so-distant future. Specifically, elderly members of the Abrahamic faiths may find themselves increasingly conflicted in responding to robotic “caregivers.” On one hand, following natural predispositions, they will be inclined to accept the machines as caregivers (dropping the skeptical quotation marks, as Professor Turkle did during her encounter with Cog). At the same time, they may retain their religious worldviews and resist accepting the machines as persons. Will they feel authentically comforted, then, by machines programmed to display “artificial empathy”? Will they discover resolution of their conflict in the following conjecture by noted roboticist Hans Moravec?

So, it may be appropriate to say “God” has granted a soul to a machine when the machine is accepted as a real person by a wide human community. (Moravec 1999, 77)

Indeed, in perhaps the next ten years or so, how will people be using quotation marks to distinguish what they consider authentic from mere “make-believe”? Will they be describing new robot nurses as persons – or as “persons”? Will they decide that the machines care for people – or “care” for people? Will the artifacts be considered capable of moral behavior – or “moral” behavior? Will some older people still understand the granting of souls to be determined by God – or by “God”?

For some of us, these already are important questions.

Theodore Albert Metzler is the Director of Darrell W. Hughes Program for Religion and Science Dialogue, Oklahoma City University.

References

• American Honda Motor Co. Inc. 2010. “Asimo, The World’s Most Advanced Humanoid
• Robot.” Accessed December 21, 2010. http://asimo.honda.com/ .
• Babyboomercaretaker.com. 2007. “Robotics in Nursing.” Accessed January 4, 2011.
• http://www.babyboomercaretaker.com/assistive-technology/robotic-technology/Robotics-In-
• Nursing.html .
• Brooks, Rodney A. 2003. Flesh and Machines: How Robots Will Change Us. New York:
• Vintage Books.
• Buber, Martin. 1987. I and Thou. New York: Macmillan Publishing Company.
• Burnstein, Jeff. 2009. “Robotics and the Big Trends.” Robotics Online. Accessed January 3,
• 2011. http://www.robotics.org/content-detail.cfm/Industrial-Robotics-Feature-
• Article/Robotics-and-the-BigTrends/content_id/1709 .
• Fahad Inc. 2008. “REEM-B: UAE’s First ‘Home-Grown’ Humanoid Robot.” Accessed
• December 21, 2010. http://www.fahad.com/2008/06/reem-b-uaes-first-home-grown-
• humanoid.html .
• Foley, Mary Jo. 2009. “‘Partner bots: The next killer robotics app? (And will Microsoft bite?).”
• ZDNet. Accessed January 3, 2011. http://www.zdnet.com/blog/microsoft/partner-bots-the-
• next-killer-robotics-app-and-will-microsoft-bite/2828 .
• Friedman, Batya, Peter H. Kahn, Jr., and Jennifer Hagman. 2003. “Hardware Companions? –
• What Online AIBO Discussion Forums Reveal about the Human-Robotic Relationship.” CHI
• 2003. ACM. CHI Letters 5.1: 273-280. doi: 10.1145/642611.642660.
• Honda Robotics. 2011. “ASIMO.” Accessed January 3, 2011. http://dreams.honda.com/robotics-
• mobility/ .
• Impactlab.net. 2008. “Mahru II – South Korea’s Humanoid Robot.” Accessed December 21,
• 2010. http://www.impactlab.net/2008/10/14/mahru-ii-south-koreas-humanoid-robot/ .
• Moravec. Hans. 1999. Robot: Mere Machine to Transcendent Mind. New York: Oxford
• University Press.
• Nicks, Victoria. 2010. “History of Robots – Robotics Technology in Automata by Al-Jazari.”
• Suite101.com. Accessed December 10, 2010.
• http://www.suite101.com/content/history-of-robots-robotics-technology-in-automata-by-al-
• jazari-a253819 .
• Metzler, Ted, and Lundy Lewis. 2008. “Ethical Views, Religious Views, and Acceptance of
• Robotic Applications: A Pilot Study.” Technical Report WS-08-05. Menlo Park, CA: AAAI
• Press: 15-22.
• Mori, Masahiro. 1999. The Buddha in the Robot: A Robot Engineer’s Thoughts on Science and
• Religion. Tokyo: Kosei Publishing Co.
• Penrose, Roger. 1994. Shadows of the Mind: A Search for the Missing Science of Consciousness.
• New York: Oxford University Press.
• Polkinghorne, John. 1998. Belief in God in an Age of Science. Binghamton: Vail-Ballou Press.
• Tillich, Paul. 1971. Systematic Theology: Three volumes in one. Chicago: The University of
• Chicago Press.
• Today’s Zaman. 2010. “Meet SURALP, Turkey’s first humanoid robot.” Accessed December
• 21, 2010.
• http://www.todayszaman.com/news-224330-meet-suralp-turkeys-first-humanoid-robot.html .
• Zygbotics. 2009. “Robot Nurses to Care for Japanese Elderly within Five Years.” Accessed May
• 13, 2009. http://www.zygbotics.com/2009/03/27/robot-nurses-to-care-for-japanese-elderly-
• within-five-year/ .

In 1989, in his classic book The World’s Religions, the late Scots writer and teacher Ninian Smart gave us a landmark framework to help us compare and contrast the world’s great religious beliefs. Smart identified what he called the ‘seven dimensions’ of religion:

1. The practical and ritual dimension
2. The experiential and emotional dimension
3. The narrative or mythic dimension
4. The ethical and legal dimension
5. The social and institutional dimension
6. The material dimension

This framework has helped two generations of scholars and believers to identify what their beliefs have in common with other belief traditions and what the significant differences are.

In countries like Australia, where religious groups and institutions enjoy tax exemptions in relation to property and works of charity, courts have been asked to rule on what is or is not a ‘religion’. So, in Australia, the High Court determined in 1983 that to be considered as a ‘religion’ rather than a ‘philosophy’ a group must pass a twofold test:

– belief in a supernatural Being, Thing or Principle; and

– acceptance and observance of canons of conduct in order to give effect to that belief.(154 CLR 120 at 132, 137)

(A strict application of the first principle would rule out Buddhism as a religion, yet results from successive Australian censuses show Buddhism to be the fastest-growing religion in Australia. It is hard to be consistent! )

Some scholars looking for another, and perhaps simpler, way of comparing and contrasting religious movements, institutions and traditions may find help in the pioneer work of the English sociologist Grace Davie.

In 1994, Davie launched the study of religion into a new dimension with her challenging book, Religion in Britain since 1945: Believing without Belonging. The study was based on interviews with several thousand people outside shopping centres in various parts of Britain. She posed her conclusions in a series of questions. The first is:

Believing without Belonging

Why is it, for example, that the majority of British people – in common with many other Europeans – persist in believing (if only in an ordinary God), but see no need to participate with even minimal regularity in their religious institutions? Indeed most people in this country – whatever their denominational allegiance – express their religious sentiments by staying away from, rather than going to, their places of worship. On the other hand, relatively few British people have opted out of religion altogether: out-and-out atheists are rare. ( Davie, p2)

Five years after Davie’s significant book was published, another English sociologist, Robin Gill, added a third B, Behaving, although he did tend to equate ‘behaving’ with churchgoing, arguing that it is churchgoing which fosters and sustains a distinctive culture of beliefs and values (p. 64).

In the same year, Grace Davie published another of her many books; this one based on a study of religion in Europe. This led her to conclude that Europe is what she calls ‘the exceptional case’ – many Europeans, particularly in the Scandinavian countries of northern Europe, belong to the majority national church without any belief in their teachings, or even in the existence of a god. She is now preparing revised editions of both her books.

The three Bs have become almost a cliché – so, just two of many examples, the Anglican bishop Tom Frame uses the three Bs to frame part of his critique of the Anglican church in Australia and Richard Rice uses them to combat ‘the ideology of individualism’ and construct a theology of the church for Seventh Day Adventists in the United States.

Grace Davie herself has recently moved on from examining the state of Christianity in Britain and Europe to consider issues arising from Muslim migration to the West, and what she calls the shift from religious obligation to religious consumption.

Now some scholars are talking about a fourth Becoming. Most religious traditions teach that believing religious truth, and belonging to a religious community, should not only modify your behaviour, for the better, of course, but should change your nature, so that you become a new and better person. King’s College London has become a centre of transformation theology, Transformation is a well-established international journal of holistic mission studies and the United Methodist Church of the United States includes ‘becoming’ in the title of a new manual to help congregations incorporate new members.

In the great eastern religions, ‘becoming’ is a key part of their anthropology, with rebirth or reincarnation being the reward or the punishment in the next life for the quality of behaving in this life.

So we now have the ‘four Bs’ of religion, Believing, Belonging, Behaving and Becoming. At a time when the patterns of religious adherence in Australia are changing, due both to immigration and conversion, it is more important than ever for us to understand what other Australians believe. The Four Bs give us a new formal structure for discussing religious belief and practice intelligently, just as there are formal structures which help us make sense of physics or chemistry or biology or economics or sociology, or any of the natural or social sciences.

It may even result in a new and simpler way of comparing and contrasting established religions, on the basis of what the adherents of a particular religion believe and do, alongside Ninian Smart’s ‘seven dimensions’ of religion. So we can consider such issues as:

1. Which of the four Bs is most important to a particular religion?
2. What are the key beliefs of the major world religions represented in Australia?
3. How are the four Bs linked, in the Scriptures and the teachings of each faith?
4. Do all people of faith believe in the same God? If not, is there more than one God?
5. Is belonging about belonging to God or to the community of faith, or both?
6. How do these faith traditions expect their believers to behave – what is commanded, what is allowed and what is forbidden? and
7. How do believers become changed people, spiritually and even bodily? What is at the heart of the anthropology of each faith? What do they teach about the body and the soul, about resurrection and reincarnation?

In a sense it is all about the one big B, believing; what does a particular faith community believe about believing, about belonging, about behaving and about becoming? Over the past few months, I have recorded interviews with leaders and scholars of the five major religions represented in Australia and studied the books and pamphlets which they recommended. All of them claimed that their basic beliefs were based on their Scriptures, but the statements of faith which emerged suggested that some of them had put their Scriptures through a blender, as it were, to come up with statements which summarise the beliefs and practices and understandings which are common to most of the denominations or sects within each faith community.

JUDAISM

So the first article of the Jewish faith is the shema, the message given by Moses, or in the name of Moses:

The shema

Hear, O Israel: the Lord is our God, the Lord is one. – Deuteronomy 6.4

Yet the Jewish Scriptures record the growth of an understanding of God from the anthropomorphism of the book of Genesis through transcendentalism and panentheism, henotheism and particularism to true monotheism, belief in the one God who is the one true God of all peoples, even of those who do not accept him.

The second article of faith relates to humankind, which is said to have been created in the image of God, and is bound to God in a covenant relationship. The Hebrew Scriptures speak of a number of signs of the covenant, including the gift of the Sabbath at the time of creation, the rainbow after the great flood, and, most important, the circumcision of all males on the eighth day after birth, as part of the Abrahamic covenant.

This covenant is stated in chapter 12 of the book of Genesis, restated in Chapter 15 and sealed in Chapter 17, when Abraham agrees that the sign of the covenant will appear on the bodies of all his male descendants through circumcision.

The covenant with Abraham

Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing …and in you all the families of the earth shall be blessed.’

– Genesis 12.1-3

God said to Abraham, ‘As for you, you shall keep my covenant, you and your offspring after you throughout their generations. This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. You shall circumcise the flesh of your foreskins, and it shall be a sign of the covenant between me and you. – – Genesis 17.9-11

Many Jews call the ceremony of circumcision berit, which means ‘covenant’. The covenant was reaffirmed in the so-called Mosaic covenant at Mt Sinai, which the whole people of Israel are said to have confirmed, answering Moses as one, Everything that the Lord has spoken we will do. (Exodus 19.8)

The third article of faith is that the Torah is divinely-inspired. ‘Torah’ can mean the totality of the law of Moses, or all the law on a particular subject, or the first five books of the Scriptures, the Pentateuch, as distinct from the Prophets and the Writings.

Two other significant beliefs, which are seen differently by different Jewish communities, relate to the Messiah and to the land of Israel.

Belief in the Messiah developed after the Second Temple period, giving new meaning to the Messianic oracles in the writings of the prophets. The rabbis taught that the Messiah would be a descendent of David, and thus his coming would bring about the climax of human history and the direct rule of God on earth.

The land of Israel, Eretz Israel, was part of the Abrahamic covenant, but not all Jewish believers accept the modern state of Israel, because it was a secular foundation, not established by YHWH. Some Orthodox Jews say that the true Israel will be established only with the coming of the Messiah.

ISLAM

Most Australian Muslims will tell you that belief comes first, without the core beliefs there is no Islam. But the word Islam means submission, so some Muslims believe that behaving comes first, to be a Muslim one must submit absolutely and completely to the will of God. Many men and women were Muslims before the time of the Prophet. Two verses in the Qur’an are almost identical in proclaiming this:

Submission to God
Surely, those who believe,
whether they are Jews or Christians, or those of some other faith;
anyone who believes in GOD, and
believes in the Last Day, and leads a righteous life,
will receive their recompense from their Lord;
they have nothing to fear, nor will they grieve. – Qur’an 2:62, 5:69

The core Islamic belief is belief in the one, unique, incomparable God, the God who has no son or partner; none has the right to be worshipped but Him alone. Al’lah is the true God, and every other deity is false. He has the most magnificent names and sublime perfect attributes. No one shares His divinity, nor His attributes. The shahada, the confession of faith, the so-called first pillar of Islam La ilaha illa’Llah, ‘there is no god but God’ begins with a negative, to deny the false notions of God in the polytheism of Muhammad’s time and in the beliefs of the Jews and Christians whom Muhammad had encountered.

All other key beliefs in Islam relate to this core belief

– the angels are heavenly beings who worship God alone, obey Him, and act only by His command

– the Revealed Books have been revealed by God to his messengers as proof of His existence and as a guide to their belief and behaviour . The latest and greatest of these books is the Quran, which God revealed to the Prophet Muhammad , and guaranteed to protect it from any corruption or distortion.

– the Prophets and Messengers of God, from Adam to Muhammad, and including Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus were all sent to reveal the same message, but God’s final message to humankind, the supreme reconfirmation of the eternal message, was revealed to the Prophet Muhammad. God has made prophecy the central reality of history, the Qur’an says that God has sent a messenger to every people in every age (Q. 10.48) – one of the ahadith says a total of 124 000 prophets in all.

– the Day of Judgment, the Day of Reckoning, the Day of Resurrection, is the day when God will resurrect, reward and punish every one for their beliefs and deeds. Some scholars have counted more than 115 references in the Qur’an to the Day of Judgment, more than on any other topic in the Qur’an, except Al’lah, and that number does not include verses with graphic details of the after-life, of heaven and hell. Surah No 81, which is said to date from the early years of Islam, before Muhammad left Mecca for Medina,

The Day of Judgment
When the sun is folded up,
when the stars fall, losing their lustre;
when the mountains vanish (like a mirage);
When the she-camels, ten months with young, are left unattended;
when the wild beasts are herded together;
When the oceans boil over with a swell;
When the souls are sorted out (joined like with like);
When the female (infant) buried alive is questioned for what crime she was killed;
When the Scrolls are laid open;
when the world on high is unveiled;
when the Blazing Fire(of hell) is kindled to fierce heat,
and when the Garden (of Bliss) is brought near –
Then shall each soul know its Destiny. – Qur’an 81. 1.14

CHRISTIANITY

In the early centuries of Christianity, when its beliefs were being defined, the central issue in the debates was the nature of the person and work of Jesus which later grew into distinct areas of theology, Christology and soteriology: What is the relation between Jesus and God?

Christians maintain that God was clearly acting and speaking in and through Jesus; the writer of the Gospel according to John could quote Jesus as saying, the Father and I are One (John 10.30) yet Jesus is recorded, in the same gospel and elsewhere, as praying to God and speaking of God as a separate person. As well, God is shown as being present at key points in the life of Jesus, at his birth, and his baptism, and key moments during his mission, in ways traditionally associated with the spirit, or the breath, of God.

The outcome was a Christian redefinition of the inner nature of the Godhead, as a mystical union of three persons, Father, Son and Holy Spirit – distinct, yet co-equal and co-eternal. Today, some Christians see these terms as anthropological and prefer to speak of the persons of the Trinity in terms of their roles or activities, as Creator, Redeemer and Spirit.

So the historic creeds have more to say about Jesus than of the other persons of the Trinity. The so-called Nicene Creed speaks of Jesus as the one who lived and died and rose again ‘for our salvation’, but does not say how and from what, So a spectrum of different accounts or theories has emerged – from the legalistic substitutionary theory, that Christ took the place of each and every person on the cross, to the moral or exemplary theory, that the death of Christ revealed the extent of the love of God which Christians are called to emulate. Generally, the theories coalesce around the idea that Jesus’ death dealt with the reality of sin in a way which humanity could not have done for itself.

For many Christians the death of Christ was the seal of a new covenant between believers and God, replacing the old covenant with the Jewish people. The unknown writer of the Letter to the Hebrews elaborates the doctrine at length in typological fashion, stressing that the new covenant secures the perfect forgiveness of sins for all believers.

The new covenant

For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God! – Hebrews 9.13-14

The creeds also include belief in the church, the return of Christ in glory, and the promise of the resurrection of the dead, or of the body. The Nicene Creed also speaks of the sacrament of baptism, but not of the eucharist, or of any other sacrament of the church. The debates on these came later.

From the first generation, many Christians have believed that the Holy Spirit would empower them with special gifts, as described in a letter of Paul to the church in Corinth:

The gifts of the Spirit

To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. – 1 Corinthians 12.7-10

These gifts were seen as theirs as disciples of Christ and sharers in his gifts. But few mainstream Christians would claim these gifts today. Many Christian traditions maintain a healing ministry but no longer claim, as Augustine did, that all diseases of Christians are to be ascribed to demons and that these can be driven out with prayer and fasting.

HINDUISM

The traditions of Indian religion which most people collectively call ‘Hinduism’ have evolved over many centuries, without a single founder or a single collection of scripture. They include many and varied beliefs, so that believing is not as significant as belonging or behaving or becoming.

Many Hinduisms have largely merged into one. Ninian Smart says, like the trunk of a single tree which rises from a tangle of the most divergent roots. Most of these traditions have become monotheistic, but in a variety of ways – for some believers the 330 million or so deities in the pantheon are manifestations or expressions of the one divinity, as in some passages of the Rig Veda. For others, one god, Shiva or Vishnu, is the supreme god, and other gods are lesser gods or demigods.

Other groups recognise a trinity: Brahma, the creator, Vishnu the preserver and Shiva the destroyer. Together they represent the forces which are evident in the natural world and in human beings at all times. To indicate that these three processes are one and the same the three gods may be combined in the one form of Lord Dattatreya, who has the faces of Brahma, Vishnu and Shiva.

In the pre-classical period, dominant beliefs were expressed in or developed from the four Vedas. The Rig Veda, the oldest of the Vedas, was composed about 1500 BCE and redacted about 600 B.C. The Sama Veda, the Yajur Veda and the Atharva Veda came later. All contain hymns, incantations, and rituals by which man can relate to the gods. The chief gods of the Veda are Indra, the great warrior; Varuna, the lord of the heaven, and Agni, the god of fire.

Sometime around 500 BCE, new traditions developed, including belief in samsara, the cycle of rebirth, and karma, the impact of past actions on the present and the future. The earlier traditions were focused on the priestly class, the Brahmans; now they came to include all classes, so Brahman came to mean the holy power which informs and animates the whole of reality. Sometimes Brahman is identified with Atman, the inner essence of the human being

The new traditions are expressed in the 200 or so Upanishads, the texts which are said to complete the message of the Vedas. In the Upanishads, ritual action and self-control converge in the search for personal liberation from samsara through unity with the Holy One or at least close communion with the holy.

The Upanishads express the unity of all things in many ways, as in these verses from the Isha Upanishad:

The Divine unity
When a man sees all beings
within his very self,
and his self within all beings.
it will not seek to hide from him.
– Isha Upanishad 4.6

In classical Hinduism, which emerged in the second and third centuries BCE, the community of the local temple became more significant, with its fervent sharing in the life of the chosen manifestation of the divine, known as bhakti . Bhakti is the essence of the epic poem the Bhagavad-gita , which was composed around 300BCE to 200 BCE and became the major work of Hindu Scripture, largely supplanting the Vedas and the Upanishads.

In the Bhagavad-Gita the Lord KRSNA presents the mature Hindu understanding of the one God:

The nature of God
My nature is divided eight-fold …
my higher nature know:
It is the Life (soul), great-armed one,
by which this world is maintained. …
Of the whole world I am
the origin and the dissolution too.
– Bhagavad-gita, chapter

The diversity of Hindu beliefs is also seen in the growth of devotion to the Goddess, under various names, such as Durga, Kali and Parvati, each of whom represent different aspects of the goddess – Durga is the unapproachable; Kali the ferocious devourer of time; Parvati the beautiful, the benign, the wife of Siva, whose devoted service to her husband is the model of how man should serve his god.

BUDDHISM

Belief is not as important in Buddhism as in other faiths; Buddhist teachers say that Buddhism is not a religion but a a way of life; Buddhism is pragmatic … as it moves from its heartland it assimilates beliefs and practices from local cultures. So right believing is not as important as right becoming, securing a good rebirth, or escaping from the cycle of birth, death and rebirth by reaching Nirvana, or even as belonging, living as a member of the Buddhist community.

However, to be a Buddhist means believing that Buddha actually lived, and that his teachings are true wisdom; and that all things are impermanent and interdependent. The Buddha’s teachings are known collectively as dharma. They speak of

1. AThe Four Noble Truths
2. The Triple Jewels
3. The Four Reliances and
4. The Four States of Mind for Studying the Dharma

Buddhist teaching aims to enlighten us about ourselves, to respect ourselves and to affirm ourselves. It is humanistic, not theistic – Buddhist teaching speaks of devas or gods, as well as maras or evil spirits, which are evil influences which stand in the way of Buddhist practice and ultimate liberation. The devas inhabit the heavens above the human realm, but are still unenlightened, bound to samsara, the endless cycle of birth and death. Mainstream Buddhism has no concept of the creation of the world, or of a divine Creator. Like all things, the world is subject to the cycle of birth and death.

Religious teachings on belonging, behaving and becoming all stem from the basic beliefs and the Scriptures of each faith.

BELONGING

Judaism sees belonging in at least three ways – firstly, the people belong to God in a covenant relationship; but they also belong to each other on the grounds of race, the sense of a common ancestry, of belonging to a people with a common history, including centuries of communal suffering, and, thirdly, they belong in a local community in one of the varied streams of Judaism -Orthodox, Reform, Conservative, Progressive, Reconstructionist, Hasidim or Liberal.

Islam, submission, is a community obligation as well as an individual one. Believers form the one community, although they may be from many nations and tribes. Just as God sent prophets and messengers as witnesses to the Jews and the Christians and then to the Muslims, so the Muslim nation must witness to other nations.

The Greek kuriakios, from which Christians derive the word ‘church’, means ‘belonging to the Lord’, so ‘belonging’ means belonging in the church – the local congregation, and/or a particular denomination or tradition, and/or the ‘one holy, catholic and apostolic church’, as the Nicene Creed puts it. For the early Christians, the church was a spiritual society, the ‘new Israel’, which replaced the Jews as the people of God; all Christians were one in Christ, regardless of race, background or gender; the church was the repository of Christian truth; and nourished its members to enable them to grow in faith and holiness.

In the Hindu traditions ‘belonging’ relates primarily to one’s place in Indian society – the words Hindu, India and the Indus are cognate words – essentially, Hindus are the people of the Indus valley. They belong to the community because they are born into it. Belonging is expressed through the family’s association with a particular temple, or with a particular religious teacher; by their dress, their participation in religious ceremonies and festivals, and by their moral codes and behavioural expectations.

One of the three jewels of Buddhism is the sangha, the Buddhist community. In Chinese Buddhism the sangha is a community of monks and/or nuns, who are the exemplars of the faith. In other traditions the sangha may include lay men and/or women. Whether the sangha is monastic or lay, or a combination of both, belonging means accepting the principles of harmony in truth and harmony of action. The six principles of the sangha: doctrinal harmony, moral harmony, economic harmony, spiritual harmony, verbal harmony and physical harmony.

BEHAVING

A large part of the Jewish Torah is taken up with instructions on how the people should behave towards one another, particularly towards the poorer members of the community, as in the holiness code in Leviticus chapter 19. Behaving is linked with belonging – You shall be holy, for I the Lord your God am holy. (Lev. 19.1). The Torah records the commandments of the Covenant, including the 10 commandments, which are recorded twice, in slightly different forms, and the 613 mitzvot, the lesser commandments and ritual duties and good deeds which are scattered through the text.

For Muslims, ‘behaving’ means following the rules prescribed for the community. Belonging controls behaving. In turn, believing controls belonging. Right behaviour is modelled on the life of Muhammad and his Companions, in the sunnah, the early Muslim community, as recorded in the ahadith, the authentic traditions of Islam. The Qur’an regularly links believing and behaving, as in this passage about the outcome of the Day of Judgment: Surely for those who believe and do righteous deeds, their welcome is Gardens of the highest level of Paradise. Therein will they abide, without desiring any change therefrom. (Qur’an 18: 107-108)

Christians are expected to behave in accordance with their belief that Christ is ‘the way, the truth and the life’ (John 14.6). Christians need to study and model their own lives on what Georgia Harkness calls the way of life exemplified and taught by Jesus, applied to the manifold problems and decisions of human existence. (Christian Ethics, 1957 – from web). But Christians are also required to behave in accordance with their belonging, to behave in accordance with the teachings of their church. The issue of conscience versus command has been controversial throughout Christian history.

Many Hindus call their faith sanatana dharma, everlasting dharma. They see Hinduism as a personal map of appropriate behaviour -behaviour which will eliminate mental impurities like greed and egoism and achieve good karma , behaviour which corresponds to the cosmic order in which natural law is grounded. The basic Vedic virtues include truthfulness, nonviolence, austerity, self-control, tranquillity, study and teaching, sincere worship, universal brotherhood and wisdom. These apply to all human beings, but particular behaviours may be required of the five castes and at each of the four stages of life.

The precepts or rules of Buddhism are largely negative, urging restraint from the desires which lead to suffering. So Buddhist teaching on behaving focuses on training to avoid and overcome these desires. A mind that is trained avoids actions that are likely to cause suffering or remorse. The Buddhist text, the Perfection of Wisdom in 8,000 Lines lists ‘the six perfections of a Bodhisattva’ – the perfection of giving, the perfection of morality, the perfection of patience, the perfection of persistence, the perfection of concentration and the perfection of wisdom.

BECOMING

In traditional Judaism, ‘becoming’ is about becoming a better person in this life, not about the next life. The next life is best left in God’s hands. The reward of good behaving is a longer and better life, rather than the promise of an after-life But, by the Rabbinic period, the resurrection of the dead had become central tenet of Judaism, even if, for many traditional Jews, personal transformation in this life through repentance and commitment to the will of God remained the foundation of the Jewish faith.

In Islam, believing, belonging and behaving become a transformational experience. The self is made fit for paradise, the ultimate reward for those who believe. Three key passages in the Qur’an outline the successive stages. The nafs, the self, which is naturally prone to evil (Q. 12.53), becomes self-accusing (Q. 75.2); in this second stage the self becomes conscious of evil and resists it, asks Al’lah for pardon and reaches for salvation. In the third stage, the soul asks no more than to be at rest in Al’lah (Q. 89.27).

Christians believe that, in some way, their belief in Christ and in his mission as the bearer of salvation transform them into a new person, in mind and spirit, if not in body. The key Scripture is in the Gospel according to John, which quotes Jesus as telling a Jewish teacher that the people of God are not identified by their race, but by their commitment to God – ‘Very truly, I tell you, no one can enter the kingdom of God without being reborn of water and Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit. (John 3.5-6)

In the traditions of Indian religion, rebirth after death is a fundamental teaching, and the desire to achieve a good rebirth, based on good karma in this life, is the reason for following the prescribed rituals and patterns of behaviour. So behaving determines becoming. Rebirth may be in many forms, including those of animals, and in many heavens and hells. Rebirth as a human is rare, and marks release from samsara, the eternal cycle of birth, death and rebirth.

Two core teachings of Buddhism come together in its doctrine of rebirth – the reality of impermanence and the law of cause and effect. All human beings are caught up in samsara, transmigration, the continuous process of birth, death and rebirth. If they fail to practice the dharma in this life, on or after death they will be reborn in one of the six realms of existence – the realm of hell beings or the realm of hungry ghosts, or the realm of animals (the three unfortunate realms), or perhaps in the realm of human beings, the realm of the demigods or the realm of the gods.

CONCLUSION

The Four Bs does appear to provide a new framework for comparing and contrasting the main traditions of institutional religion, perhaps of all religious traditions. They appear to have major differences in two Bs, believing and becoming, but a good deal in common in belonging and behaving. The more I read and speak with teachers of the major faiths, the more the differences become significant. Yet the beliefs and behaviours of religious people generally are so different from dominant secular beliefs and values that people of faith might be seen as forming a sub-culture within globalising world culture. The Melbourne scholar Ken Gelder argues that

‘subcultures are social, with their own shared conventions, values and rituals, but they can also seem “immersed” or self-absorbed; a feature that distinguishes them from countercultures’.

– Ken Gelder Subcultures: cultural histories and social practice 2007 p2.

Simply by believing in the numinous in any form, and belonging to a religious group, and behaving in accordance with religious teaching and becoming a better person as a result may make what believers have in common much more significant than anything that separates them. Already there are signs that religious believers, whatever their faith allegiance, are willing to stand together, both against the excesses of a dominantly secular society and the excesses of religious fundamentalism.

Dr Douglas Golding is a post-doctoral research scholar of the sociology of religion living in Sydney, Australia. He has taken part in many inter-faith discussions and given papers at a number of international conferences – in Oxford, Tokyo, Stockholm, Manila, Auckland and Tehran as well as in Sydney. He is currently teaching adult education classes in religion and history at two universities and working on his book on the ‘Four Bs’.

In the mechanics of engineering, the force of inertia depends on the acceleration of a moving object along with its mass. Therefore, the force of inertia on an object is equal to the mass times acceleration. Accordingly, the faster an object gains speed, the greater will be the force of inertia. However, this brings along many problems in practice. In machines with pistons (compressors, pumps etc.) which are accelerating and slowing down speedily, a great force of inertia is applied to the machine’s elements. This gives way to a significant amount of resistance and abrasion problems. In addition there are other such troubles inside an engine’s cylinder during the four strokes (induction, compression, expansion, and exhaust). A greater force is required for brake mechanisms at the motion of elevators, banded conveyors, and automobiles. This is why brake linings wear out in a short time.

According to the principles of thermodynamics, where a piston-cylinder system is concerned and the compression or expansion of gases is slower, minimum energy is required during compression and maximum energy is obtained during expansion. On the other hand, if this process of compression and expansion is realized quickly, then the energy consumption is maximum during compression and minimum during expansion. Turning the tap too quickly to stop the flow of water causes a greater force of inertia inside, and if this continues to occur frequently, the faucet may need repair.

Things done too quickly present similar consequences. A person becomes rich as a result of working for long years has a better chance to appreciate his conditions in comparison to someone who becomes rich by winning a lottery. Decisions made in haste without consulting with others mostly yield negative results, which happens rarely in those made after consultation, since the risk of mistakes is reduced.

Living things and gradualness

For living things, adaptation to hot or cold environments is also a gradual process. If adaptation is not realized slowly, they cannot survive. For example, if a man starts by taking showers with hot water, then gradually with warmer water, and in the end with cold water, his body can develop endurance to cold water, even freezing water in winter. Some mothers wrap up their children too well even in good weather, and thereby do not let them adapt to changing weather conditions; such children catch cold easier than others.

Principle of gradualness has an obvious relation with being steadfast and patient, as in the cases of hatching chicks and silkworms in their cocoon. Human intervention to accelerate these processes will naturally have some negative effects. If the wing of a chick is forced to separate from the egg before the due time, it might hurt the animal seriously.

According to dieticians, stomach problems are more commonly found in those who eat quickly than who eat without haste. In addition, it is also known that meals cooked in low heat are more delicious and have higher nutritional value. It is essential for food quality to cool the foods gradually before they undergo freezing. Similarly, before cooking frozen food, it is advised to thaw out the food, gradually bringing it to values near room temperature.

A frog’s nervous system is sensitive to sudden changes, not gradual ones. For this reason, when it is thrown in hot water, it jumps back right away. But if the water is heated gradually, the frog will show no reaction, it will even enjoy it. Despite the increasing heat, the animal feels numb more and more, to such a degree that it fails to escape before it is too late. Even though there may be no obstacle to jumping out, the frog pays a heavy price for the heedless life it led. So, it is very significant to be able to observe the gradual changes and take measures accordingly.

Human life reflects this principle in many ways. From biological development to learning new subjects, different kinds of progress depend on a gradual process. Nevertheless, human beings are too impatient to follow gradual patterns. You may have heard from people who want to learn a new subject-such as a foreign language-express how they wish there were some pills or other quick ways to realize their aim all at once.

Indeed, mankind is ever hasty. Success and joy, however, rest with patience and being in the right tune with gradualness.

Margaret Johnson is taking us to Mina, the tent city where Muslim pilgrims stay during the Hajj. Her memoirs is a personal one, as every memoir is, but one in which millions of pilgrims will pleasantly remember the many life-changing moments from their own experience of transformation, revival, meaning, companionship, servanthood, and mercy in the face of physical difficulties that come along with travel and camping with a large family of several million faithful.

As science unfolds many unknowns to us, we witness a universe that is intricately united across seemingly unrelated phenomena. This fact is so vividly displayed in the articles “The Sun and Its Distinctive Position” and “Why Is Cancer a Complex System” that one cannot help but be filled with awe and appreciation for all the blessings-a great majority of which we are unaware of-that make our lives possible.

Dorothy C. Buck celebrates the legacy of a pioneer in interfaith dialogue: Louis Massignon. The renowned French Catholic scholar of Islam and the Islamic world, Massignon died fifty years ago on October 31. Buck’s biographical essay narrates the story of a courageous man who dedicated his life and research to interfaith dialogue and particularly to the relationship of the three Abrahamic faith traditions, Judaism, Christianity and Islam.

Believing, Belonging, Behaving and Becoming are the four B’s of religion according to Douglas Golding, for whom these B’s give “a new formal structure for discussing religious belief and practice intelligently, just as there are formal structures which help us make sense of physics or chemistry or biology or economics or sociology, or any of the natural or social sciences.” Golding further says, “At a time when the patterns of religious adherence are changing, due both to immigration and conversion, it is more important than ever for us to understand what other people believe.”

We had a successful conference titled “Peacebuilding through Education” in New York in September. We are now moving on to our next event in Lahore, Pakistan: “Ideal Human and Ideal Society in the Thoughts of M. Fethullah Gülen,” a conference which will take place on November 21, at the University of the Punjab. Academics from different countries will join their Pakistani colleagues to discuss on their encounter with Fethullah Gülen’s thought and action in their respective countries and how the education movement he inspired is helping shape their future generations.

What are complex systems?

If there are multiple elements (variables/factors) interacting with each other in the creation of an event or a being, this structure is called a “Complex System.” For example, in the air system, air and water molecules are a factor. Plants and animals in an ecosystem can also be considered as a factor. These are interconnected to one another in a way hard to imagine and have impacts on each other. Systems with these specifications display complex situations throughout time. For example in the medical field, a disease is described multi-factorial if many factors (causes) take part in its development. However in the past, these laws, specifications, and progress-dependent patterns of the multifactor diseases had to be overlooked due to the lack of a suitable paradigm to study with. But today, with the complex system paradigm, we have a greater access to the inner dynamics of these multi-factor diseases.

Multi-factor systems in terms of structure and function exhibit complex features during the process. Thus, complicated features of a complex system have been found to be dependent on the “Force Law” when investigated with the complex system paradigm. They also establish the basis for principles and laws that are occurring coincidentally. According to the Force Law, in all complex systems, small scale changes occur in greater numbers, and larger scale changes happen less often. This state corresponds to the same direct line, when plotted on the x-y plane logarithmically with scale of changes versus chances of events being created. This indeed results in the stability of the system in the macroscale and yet reveals the variability and instability of the microscale. In other words, the state of the macrosystem is put forth momentarily by selection among many micro incidents, which, for believers, is an indication of an ultimate Divine will in possession of infinite power. The information level, energy and interaction strength of such events or beings plays a great role in the possible selection of micro incidents in the grand scheme of causes.

Complex systems that become visible via space-time river also enters a dynamic cycle which is composed of sub-critical, critical, and super critical states. In this way, events and existence become subjected to newer manifestations or degrees of glory, as for believers, life and existence are artworks of God and His Divine attributes in the visible universe, which resembles a drawing board. Living things display an adaptive and dynamic character along with being a complex system. Healthy processes in the human body display adaptive dynamic complex system properties yet exhibit complex behaviors that bring system down like cancer as well. The medical world in recent years have been referring to cancer more so than before because of undetermined factors in its development, hardships encountered during diagnosis and treatment; as cancer is a multi-factored disease, it is necessary to look at cancer with the complexity lens.

The science of complex systems which studies multidimensional and multifactor relations states that in each complex system there are common features, and that these features can also be observed in cancer just like in all other scientific fields and in all scales. The following will focus on the subject since cancer makes a good metaphor in understanding complex systems of behavior.

In complex systems, a whole system means more than the total value of its factors. This principle emphasizes that properties of events and beings that are the sum of many separate factors do not exist in separate units or tend to disappearas each part is handled more individually. The deduction-reduction examples of a peacock coming out of an egg, a tree growing from a seed, and water that consists of various elements are used as metaphors to explain matters that pertain to belief and bear complex system properties. There are many genetic, epigenetic, metabolic, internal and external factors in ontogeny of cancer, however it only develops with the interaction of these elements and differentiates from regular cells. According to widely accepted views, in order for a cell to become cancerous, it is not enough for it to undergo many genetic mutations on its own. The few mutations that take place in a specific order alongside other epigenetic factors could lead to a tumor and cause a “system death” which means much more than the total value of components. That is why death occurs systematically in humans-cell death, tissue death, organ death, system death (excretion and transport) and death of organism.

All complex systems not only have a specific perimeter but they also remain a part of this boundary. This feature brings attention to the fact that there is even a relation between the Sun and and eye of a mosquito. Cancer starts out with a single cell made up of specific inner parameters, in a particular placement within a tissue. It is not possible for a cancerous cell to proliferate for a long time and cause the death of an individual all by itself. It can cause death as a result of communication with surrounding cells, conversion of these into cancerous types, and dispersion through blood vessels into other organs.

Inhibition or the delay of these stages makes up the most significant strategic approaches of the therapy. Because of this, while a cancerous cell is programmed to change its surrounding it also begins utilizing the nutrient sources of surrounding live cells for itself, as if trying to resolve an optimization problem, and causes disruption in the system by displacing other cells with an uncontrolled proliferation potential. This incident points out that there is no such thing as a “minor” in complex systems.

In complex systems, the more diversity exists within a system, the more powerful the system becomes. This principle brings attention to maintenance contingency and sustainability of the system and the conditions that pertain to it, for the lifespan of complex systems correlates directly with the abundance and diversity encompassed in it. This viewpoint could be observed in the case of a normal cell turning malignant. A mature tumor is a group of differentiated cell types that can provide interaction with neighboring cells through intra- and inter-cellular structures (matrix). That is why one of the characteristics of cancer is progress-dependent heterogenity at a cellular level. Because of this reason, although there is only one cancerous cell at the beginning, it can divide into different populations in time. Each population can be considered as an independent (sub-population) population since each has a specific genetic composition. This diversity is one of the major sources of problems in cancer treatment.

A continued relationship of factors with each other in a complex system has critical importance regarding system survival. Metastasis of a tumor not only depends on relations with surrounding cells but at the same time relies on the stimulation of blood vessel synthesis factors (angiogenesis). Two events are required for the dispersal of cancer cells freely; the first is the reduced interaction with other cancer cells. This can be possible with regulation of cell-to-cell connection molecules (adhesion). Second is the formation of new blood vessels via stimulation to connect with the bloodstream from the vicinity of the tumor. Finally, cancer cells that have reached their target of joining the blood stream should be able to leave the circulation, penetrate the new tissue, and manage to grow again. Metastasis is a situation for cancer cells to regulate limiting factors according to their new conditions to survive.

Behaviors in complex systems which display more features (emergent situation) that are not present in the units or even in the total value of constituents are plentiful and complicated, yet principles as causes behind these rich motifs are simple and determine the function of the system. Cancer disease arises from the execution of three simple basic principles of interaction, proliferation, and dispersion in cancerous cells. Interaction, proliferation, and dispersion do result in a healthy cell if it happens properly in the correct place, time, and dosage; otherwise it results in a cancerous cell. These three principles can cause cancer as a complex system disease or a healthy life which also displays characters of a complex system. Critical factors that control the management of these principles are location, position, timing, and dosage.

In complex systems, minor scale changes in initial conditions can lead to major effects after a certain amount of time, like a small snowball getting bigger as it rolls. Metaphorically, this situation is called the “butterfly effect” which assumes the possibility of a hurricane in one part of the world resulting from a complex chain of events starting with the strokes of a butterfly in another far corner of the world. Most of the adaptive complex systems are called “self-organized systems” in the scientific jargon, however these may exhibit such behaviors that are hard to overlook and believers would attribute to Divine guidance rather than to their so-called self-organization capacity. These systems organized with Divine guidance reach a “critical state” at the end. One of the models that were developed to explain this critical state is called the “sand pile model.” The system is named sub-critical when sand particles start to pile up on a surface, since at this stage the system is not affected from the fall of the next sand particle. As sand particles pile up, they reach a critical state in which every new particle added to the pile can lead to one of the following: 1. Nothing will happen; this is called the super-critical state. Particle can stay on top or roll down to the bottom of the pile. 2. Particles that hit the top of the pile affect other particles and can cause a small avalanche. 3. Sand pieces hit the top and cause some displacement of other particles. These displaced particles successively can cause a bigger avalanche.

This bigger avalanche again restores the system back into a sub-critical level. All complex systems arrive at these stations of sub-critical, critical, super-critical and again sub-critical successively in the flow of time. At each station they are dressed with a form of existence corresponding to a different macroscopic situation. So the outcome of the next situation is contingent on the mean average of microstates and thus points to a manipulator, who wills it to be that way. As a result, a minor event can lead to a “point of no return,” a stage called catastrophe, a super-critical state. These stages result in the continuum of the universe as it transforms and renews itself. A cancer cell also stops by the above mentioned stations and step by step, like a snowball turning into an avalanche, it can impact the whole body after reaching the super-critical stage, and lead to death. That is why early diagnosis (made during sub-critical or critical level) increases the chances of treatment, yet late diagnosis (at super-critical level) decreases therapy outcomes.

There is no hierarchical chain of command or control of causes on each other in complex systems. In other words, not only is there not a single factor in control of the system, but also a great number of factors function in a nonlinear mode of interaction. The development and progression of cancer as a complex system is controlled through interaction of internal and external factors, genetic, epigenetic, physical and metaphysical, tangible and intangible elements. Initial conditions that prepare the basis for cancer progress does exist in human genome, for genes that play a role whether in development, suppression, or regulation of cancer are built in the human genomic library from the beginning. Embryonic development is maintained with proper activation of these regulatory genes in the correct time and place during pregnancy. However, same genes may initiate cancer if not properly expressed in the right time, place, and level after birth. Moreover, all the factors that the zygote is left exposed to during its interaction with the surroundings leave a mark (memory) on the system. This is called “system exposition.”

Exposition forms microstates that will lead to positive/negative development of the organism through interaction with genetic and epigenetic memory of the system. That is why programmed cell death is put in place to eliminate damaged and dysfunctional cells that form in the system.

Cancer, as a consequence of progress-dependent corresponding interaction of genome and system exposition, is a system that can display chaotic behavior. Because of this, spiritual factors as well as physical ones may cause a “butterfly effect” in development of cancer and there is no single center of command that is designed to control each of these in the causation chain. This being the case, one cannot help but wonder how causes can comply with the force law of all complex systems and that they share common features without a hierarchical command on each other.

Each complex system is composed of holographic sub-systems. The human body is an ecosystem of various systems placed within each other. The well-being of the ecosystem depends on proper interaction and health of these sub-systems. A tumor can be considered as a local ecosystem (sub-system) where various species and clones exist in a human ecosystem. While each tumor grows, there are living and dead clone populations in it. One billion elements exist in a tumor as small as 1 cm3 (1 gr). If we omit cell death, this corresponds to the 35th generation of an abnormal cell. Ten more generations later this reaches one trillion cells. This way, a population that started out with a single cell exceeds the total number of humans ever lived throughout history. So, human death with cancer starts with the disruption of one single cell. Once reached a super critical stage, system death occurs when the cancer branches out via blood circulation and disperses into various organs, leading to disconnection between them.

Cancerous cell reminds us that there are no minor events in the universe and points out that the health of our social and spiritual world takes shape according to the rules of complex systems. As a side thought, we may easily infer from cancer that underestimating any seemingly minor misbehavior or a sin and failure of immediate action to make up for it may lead to undesired consequences in our social and spiritual lives. It is also significant to be aware that we do not have an absolute control over our future and we cannot determine whether we will attain healing or not; however we can and we should try with science to elucidate some of the tangible causes of the disease and can point out some possible ways of treatment.

Under the influence of these developments, it is highly likely that there will be collective transformations in convictions, ideas, and , scientific thought. When we look back at the recent past, we see that so many things have changed. Just yesterday, commonly accepted “immutable” facts, such as Galileo’s understanding of the cosmos or Newton’s universal gravitation, have been exchanged for relativity and become defunct theories. The view of taking matter as the basis for everything has been doubted for a long time. Today we see that researchers in different fields, particularly quantum physics, are concerned with the non-material world just as much as the material world. It seems that in the near future not just matter or atoms, but anti-matter will become a common subject of research for circles of science; metaphysics will be mentioned wherever physics is considered.

Science tries to explain the realities of our perceptions in the light of results obtained through experience. It does not give credit to knowledge which is not perceived and verified by the senses until their reality is proven through scientific methodology. For example, nobody doubts the reality of those things that we can see, regardless of their nature. Likewise, we can say the same for things we hear, touch or experience with other things perceptible through our sense organs. As for magnetic or electronic fields that we cannot perceive with our sense organs, we detect them with compasses or other tools. Science is able to perceive this much with the means it presently has, but is as yet unable to go further beyond “electrical,” “magnetic,” and “gravitational” fields. As relevant tools and devices that can prove the existence and nature of other fields are invented, scientific research will then be able to start exploring beyond these fields. In this respect, claiming that science encompasses everything and that it has reached its ultimate limits is surely a great mistake and is blind to what the history of science has shown us. As a matter of fact, if we look into the discoveries and inventions science has produced, we realize that what we know is almost nothing in comparison to what we do not know.

Not only does claiming that we know everything contradict reality, it is also a regressive behavior which lacks any zeal for further progress and is about being content with the present achievements. In every era, those who deem the achievements reached by contemporary science as the ultimate limits of progress, have blocked the way to further scientific discoveries and reduced the intellectual life to misery. Therefore, we see it as an obligation to reconsider what we have learned so far with a critical perspective, our previous knowledge needs to be reevaluated in the light of new discoveries, both in terms of correcting our mistakes and finding a way out of today’s dead ends. This includes a thorough study of the outer space and the earth, their relation to one another, night and day flowing in regular cycles, the special conditions of living or non-living beings in their own world, as well as human and animal organisms’ motion, function and purposes. Likewise soil, water, their composition, and their relationship with living beings, all must absolutely be reevaluated and analyzed with modern methods. Only in this way will it be possible to correct those theories that have not been proven according to scientific research methods, and those mistaken rules which are based on wrong judgments.

The dignity of science requires research to be conducted with an appropriate methodology. Those who busy scientific centers with unproven theories both deceive the masses and violate the dignity of science. Scientific methodology in its plainest form consists of: first, scientists determine their subject and clearly define what they want to learn; then they revise the results of previous research related to that subject; and then they determine the results to be derived from the data that they have collected. In order to test the reliability of the previously obtained results properly, a set of new tests is applied. If the new tests do not prove the suggested theory, scientists go back to the drawing board for further research. They collect new data, and by combining it with previous findings, they give new shape to their theory. Thus, they record the experimentally proven findings and then they consider whether the particular fact that they would like to define as an established principle can be generalized or not. If it can be generalized, then they evaluate the relationship with similar phenomena and see the whole of the picture. This method of research, also adopted by modern methodology, is an objective one for scientific evaluation. Therefore, it is absolutely not scientific to claim that something is definitely true or is established without using such scientific methodology, and to object or deny what contradicts that assumption. Suppositions and estimations asserted as established ideas are nothing but suggested theories and the universal principles that are derived from these suggestions are nothing but deception. Scientific conclusions cannot be drawn from such suppositions and estimations, nor can such suppositions be used to reject knowledge affirmed by testimony and reliable reports or proven through proper methodologies.

We have not sent you but as a mercy to all people. (21:107)

The verse tells that it is God’s mercy that caused Muhammad to be a universal messenger, that Prophet Muhammad is the messenger of mercy, and that his message, namely the Qur’an, is the message of mercy.

Inspired by the Qur’an, Muslim philosophers have thought that mercy is the primary reason of the existence of Islam, just as love and generosity are the main reasons of the existence of the universe. To put it clearly, it can be said that God so loved His own beautiful names that He generously created the world for the manifestation of those names, and He had Mercy so much upon humanity that He sent Islam as a pure way of life.

Meaning “submission to God,” Islam teaches the rules of goodness, originating from the eternal wisdom of the Maker of the universe. Given this generic definition, Islam does not mean only the religion instructed in the Qur’an, but the only religion instructed by God through all divine revelations and all prophets. In other words, submission to God refers to the essence of the heavenly prescribed religion. Some scholars even comment that Islam means the religion of all creation in the sense that all creatures in the universe, as Qur’an says, necessarily obey God. Only humans are exempt from necessity; they choose to obey or disobey.

As a result, Prophet Muhammad is not the only prophet of Islam in generic sense, but only the last prophet of the religion. He is also the last messenger of mercy, following and witnessing to all messengers before him. In fact, the Qur’an describes the previous revelations as manifestations of divine mercy. To mention some:

[Noah:] God has granted me mercy from Himself. (11:28, 63)

Before this was the Book of Moses as a guide and a mercy. (11:17, 46:12)

[For Mary’s miraculous conception:] So that We may make him (Jesus) a sign to men and a mercy from Us. (19:21)

Following the previous revelations, Qur’an, the last scripture of Islam in generic sense, is a Book of mercy above all. At the first glance, we see that each chapter opens with a certain word: “In the name of God, the most merciful, the most compassionate.” Then the Qur’an describes itself as “mercy” again and again. To mention a few:

We have revealed the Book to you explaining clearly everything, and a guidance and a mercy and good news for those who submit. (16:89)

These are verses of the Book of Wisdom, a guidance and a mercy for the doers of goodness. (31:2-3)

These verses along with others should explain why the night of the first revelation of the Qur’an is called in the Book as the “night of destiny.” The particular chapter concerning that special event informs us that “the night of destiny is better than a thousand months” (97:3). That is, a tiny slice of time bearing the divine message of mercy is better than an age deprived it. The verse should imply that the revelation of the Qur’an is as much significant for humankind as mercy is.

If the Qur’an is the message of mercy, and Prophet Muhammad the messenger of mercy, it is because God is the God of mercy. The very first sentence of the Qur’an movingly puts it: “Praise be to God, the Lord of all creation, the most merciful, the most compassionate, the master of the day of judgment.” Such beginning indicates that the Qur’an’s most fundamental teaching, the unity of God, is profoundly related to the mercy of God, as Qur’an reads elsewhere: “Your God is One God. There is no god but He, the most merciful, the most compassionate” (2:163).

In the Qur’an, mercy is so essential to the divine personality that the attribute Rahman, meaning “the most merciful,” is many times used as a proper name replacing the name “God,” Allah in Arabic. Here are a couple of examples:

Say, Call upon God or call upon the most merciful. Whichever you call upon, to Him belong the most beautiful names. (17:110)

The servants of the most merciful are they who walk on the earth in humbleness, and when the ignorant address them, they say, Peace. (25:63).

Pondering on the correspondence between the names “God” and Rahman, scholars comment that the so-called “greatest name of God” is the name Rahman, the most merciful. Ibn Arabi, the well-known Sufi philosopher, thinks that Rahman is the “mother” of all divine names. That means Rahman comprises or involves the meaning of all other divine names, such as the Forgiver, Provider, Lover, Creator, and Reviver. Therefore, in Sufi philosophy, creation is mainly for the purpose and by the manifestation of God’s mercy. Just two samples from amongst many verses in accord with this mystical insight:

And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks. (28:73)

Look then at the signs of God’s mercy: How He gives life to the earth after its death. Surely He will raise the dead to life; and He has power over all things. (30:50)

Everywhere in the Qur’an, God speaks as the God of Mercy. That is not only for introducing the merciful personality of the Creator, but also for prescribing mercy to the servants, who have been created for the purpose of living in conformity to the divine goodness. A few out of hundreds:

Say, To whom belongs what is in the heavens and the earth? Say, To God. He has prescribed mercy for Himself. (6:12)

Say, In the bounty of God and in His mercy: therein let them rejoice. It is better than what they hoard. (10:58)

[Prophet Shuayb:] And ask forgiveness of your Lord, then turn to Him. For my Lord is Merciful, Loving. (11:90)

O My servants, who have transgressed against their own souls! Do not despair of the mercy of God. Surely God forgives the faults altogether. He is Forgiving, Compassionate. (39:53)

Nonetheless, God is not only the God of mercy or the God of love, but also the God of wisdom and the God of justice. As theologians have perfectly articulated, His absolute mercy does not cause Him to behave unwisely or unjustly. Having conscience, humans are responsible and accountable for their actions. We are here for this reason, as reiterated in the Qur’an. Although all our mistakes and faults are subject to forgiveness as long as we seek, some grave crimes might be unforgivable if insisted. Mercy upon the victim does not excuse the lack of punishment, which would also leave the judgment meaningless.

Tell My servants that I am Forgiving, Merciful, and that My punishment is the painful punishment. (15:49)

God had mercy so much upon humanity that He sent Islam as a pure way of life, we said earlier. Then mercy should be essential to all aspects of the religion. An analysis on Islamic morality and law would reveal that all prescribed rules ultimately function for the establishment of mercy in human life in parallel to the merciful establishment of nature by God. Perhaps the most apparent rule of mercy in Islamic life, as instructed by the Prophet, is what is called basmala, namely saying “In the name of God, the most merciful, the most compassionate,” in the beginning of any action-eating, dressing, reading, writing, having a seat, starting the car, getting on the bus, sleeping, waking up, etc. Doing so, one is constantly trained in that mercy and compassion is the basis of everyday life.

As well recorded, the Prophet’s everyday life was full of words of mercy and acts of compassion. A study on his elaborate biography would ensure that he always aimed at requirements of a soft heart. I would like to give a single example, which would illuminate all examples. Prophet Muhammad has had billions of lovers, and had many enemies as well. Abdullah bin Ubayy, the chief adversary of Islam in Medina, was one of the latter and so harsh. He was the person behind many betrayals and plots including adultery slander to the wife of the Prophet. One day Abdullah passed away with his all mischief. The Prophet was saddened at such an end. He participated in his funeral, condoled with the family, performed the funeral prayer asking God forgiveness for the dead, even gave his garment to be put on the body as a cause for divine mercy, and left the funeral in sadness.

One of the sad things about his legacy is that his biography has been generally narrated with emphasis on the struggles and battles that he was forced to get into by the hostile opponents. This has been a focus-shift from the elegant face of the rose to its protective thorns. The fact is, Prophet Muhammad cultivated a community in peace and justice, and nurtured them with sympathy and mercy. As they grew, so did the enemies. The early Muslims in Mecca were threatened, oppressed, persecuted, murdered, and forced to migrate by the pagans of the city. Responding in silence, they migrated to Medina. Then military assaults on the early Muslims were carried out by the same pagans. The revelation allowed the Muslim community to defend their faith and existence in justice. After several years of struggle, the Prophet initiated a long-term peace agreement at a time when his community got stronger than the opposite. As the Prophet had expected, peace caused thousands to embrace Islam. When the pagans eventually broke the agreement with a final attack, the Prophet marched on Mecca and occupied the city without any drop of blood. He announced freedom to all, saying: “No reproach this day shall be on you. May God forgive you. He is the most compassionate.” This was the only way in which he struggled.

Meaning “struggle in the way of God” and referring to any kind of endeavor for goodness, jihad naturally includes protective actions and, in case of offense, fighting in justice and mercy. Textual and historical analyses show that all verses in the Qur’an concerning fighting are in this category, the category that might be called the rightful pacifism. Qur’an teaches that disbelief itself is not a reason of fight at all. However, in today’s world, due to ignorance or misconception, as well as living under oppression, those verses are often taken arbitrarily out of their textual and historical contexts, and used for various purposes. Indeed, for those who sincerely and seriously appeal to the Qur’an and the Prophet, neither hatred nor antagonism can be the stable rule of the relationship with the other. What is the rule then? The messenger of mercy reminds: “Have mercy upon those on earth, so that He Who in the Heaven has mercy upon you” (Tirmidh, Birr, 16). Peace, God’s mercy and blessings be upon him and his fellow messengers.

Erkan M. Kurt, PhD, is a researcher at the Institute of Interfaith Dialog, Houston, Texas.

The findings in mice imply that humans might also possess similar characteristics. This increases the possibility and brings hopes of having a baby even at older ages along with treatments in the future, just like in the miraculous story of Prophet Abraham and Sarah as narrated both in the Qur’an (ad-Dhariyat 51:24-30) and the Bible (Genesis 21:7), showing us one aspect of the possibility and ultimate limits of knowledge and technology that humans can attain one day so that these miracles can become true, though to some extent, with the advancement of medicine.

Bone borne eggs

An interesting study showed an unexpected source of oocytes in the bone. Study by Tilly’s group at the Harvard Medical School in 2004 showed that cells in the bone marrow of mice could be a source of oocytes that are developing in the ovaries [1, 2]. Their first observation was the expression of genes related to egg cells in the bone marrow samples of mice. To test the possibility of bone marrow cells as a source of new oocytes, they chemically generated infertile mice. Treating mice with two chemotherapy drugs called cyclophosphamide and busulfan causes infertility. Once they treated the mice with these drugs, the mice had extensive damage in their ovaries along with an end in new oocyte production in their follicles. Ovarian follicles are spherical aggregations in the ovaries which periodically produce oocytes. Remarkably, when they transplanted bone marrow from female donors, they found a number of oocyte containing follicles (about several hundred). Interestingly, the appearance of those oocytes were rapid and thought to be due to circulating oocytes originating from the bone marrow and developing as they travel through the blood stream. Although they don’t have the evidence that those cells could be fertilized, findings could lead to fundamental changes in the current understanding of the female reproductive system.

Tilly and colleagues also report that bone marrow and blood transplants could also induce the development of oocytes in a genetically infertile mice model (which has a mutation in ATM gene) [3]. This mutant mice lack follicles and developing oocytes and are unable to produce mature germ cells (egg producing cells). Their study shows that bone marrow or blood transplant from healthy donors induces production of oocytes in this mice model. They conclude from those studies that bone marrow could be a source of germ cells to the ovaries throughout adult life. Their findings are somewhat supported by the clinical studies on cancer patients who were expected to be infertile but they could have babies after bone marrow transplant.

Another study on the circulating cells for female fertility used parabiotic (the union of two mice through an exchange of blood) mice model. This study by Eggan and colleagues tested the capacity of circulating bone marrow cells to generate ovulated oocytes and could not show any contribution of bone marrow cells to ovulated oocytes [4]. Blood or bone borne oocytes are highly debatable but bone marrow cells, at least, might have a role in enhancing women’s fertility. This might lead to the treatment of infertility. In addition, it might bring new opportunities for those dreaming of having a baby even at a late stage, but requires much additional research to be realized.

Lab & bone borne sperms

Sperm formation is known to continue throughout adulthood. It involves various steps of cellular differentiations. Maturation of sperms in the body takes more than a month in most mammals. Trials to mimic this complex process in petri dishes failed to demonstrate the production of normal, fertile sperms.

Scientists had dreamed of growing sperms in petri dishes for years. Recently, researchers in Japan developed a technique that allowed production of fertile mammalian sperms in a petri dish [5]. Attempts to make such mature sperms usually failed due to meiosis, a specific type of cell division that halves the number of chromosomes. Meiosis is very essential step for sperm cells to get ready to fuse with an egg. Ogawa and colleagues demonstrated that meiosis of sperm cells lay in a simple change to standard petri conditions. They tried various petri conditions but they ended up with a special serum free medium that is commonly used for growth of embryonic stem cells. Several weeks later, they observed formation of mature sperm cells and even half of them had flagella, a tail-like structure that sperm cells use to swim. Injection of those sperms into egg was also able to produce offspring. In addition, when they used frozen testis tissues of newborn mice, they could grow sperms as well. This discovery in reproductive biology is likely to be beneficial not only for people having infertility problems associated with sperm maturation but also children that undergo cancer therapy which destroys fertility. It is known that chemotherapy impairs fertility. Adults could freeze their sperm before such treatment, but young boys can’t. This new discovery offers such patients hope. In addition, this finding opens new avenues for protection of endangered animals that might die before reaching sexual maturity. It is a matter of time for the same technique to be applied to humans and other species.

There are also reports suggesting the generation of male germ stem cells (sperm producing cells) from bone marrow [6, 7]. Mesenchymal stem cells, which are derived from the bone marrow, have shown to differentiate into male germ cells. Studies testing the effect of retinoic acid and testicular extracts showed to induce human bone marrow stem cells to differentiate into male germ cells as shown by male germ-cell specific marker expressions. Another approach tested the possibility that bone marrow-derived stem cells would differentiate into germ cells when transplanted into the mouse testis. Using GFP positive bone marrow cells transplantations, it has been demonstrated that bone marrow-derived stem cells can also be induced to differentiate into germ cells. Interestingly, there seems to be a connection between bones and fertility.

Bones and fertility

The Qur’an tells the story of Prophet Zachariah, peace be upon him, when he secretly prayed to God to ask for a successor. He said “My Lord! My bones have grown feeble and my head glistens with gray hair from old age…” (Maryam 19:4). His prayer was accepted and the angels came with the glad tidings of his son, John. He was surprised as to how he could have a son while his wife was barren and that he had already reached infirmity in old age. It has been said by scholars that weakness of bones here refers to weakness in engaging in sex due to old age and gray hairs as a sign of infertility. It is also worthy to mention another verse where the creation of human is described as happening from a lowly fluid that gushes forth the vertebra and rib bones: Let human, then, consider from what he has been created. He has been created from some of a lowly fluid gushing forth. It proceeds (as a result of incitement) between the (lumbar zone in the) vertebra and the ribs (At-Tariq 86:5−7). As commentator Ali Unal explains, these verses refer to both the mechanism of the ejection of the seminal fluid and where it is emitted [8], which is a relatively recent discovery in biology. Remarkably, the Qur’an mentions two major bones where this fluid is emerging. Our current knowledge in medicine do not say anything about the role of ribs in reproduction or fertility but both the Islamic and Judeo-Christian traditions mention the creation of Eve from Adam’s ribs, peace be upon him. Could this refer to the relation between bones and fertility? God knows best. Lastly, it is of importance to note that one of the symptoms of menopause is the loss of bone mass. Isn’t it amazing how mysterious events regarding bones and fertility are taking place beyond our control and knowledge?

Ali Fethi Toprak is a PhD candidate at University of Texas Southwestern Medical Center.

References

1. Johnson, J., et al., Germline stem cells and follicular renewal in the postnatal mammalian ovary. Nature, 2004. 428(6979): p. 145-50.
2. Vogel, G., Reproductive biology. Controversial study finds an unexpected source of oocytes. Science, 2005. 309(5735): p. 678-9.
3. Johnson, J., et al., Oocyte generation in adult mammalian ovaries by putative germ cells in bone marrow and peripheral blood. Cell, 2005. 122(2): p. 303-15.
4. Eggan, K., et al., Ovulated oocytes in adult mice derive from non-circulating germ cells. Nature, 2006. 441(7097): p. 1109-14.
5. Sato, T., et al., In vitro production of functional sperm in cultured neonatal mouse testes. Nature, 2011. 471(7339): p. 504-7.
6. Hua, J., et al., Derivation of male germ cell-like lineage from human fetal bone marrow stem cells. Reprod Biomed Online, 2009. 19(1): p. 99-105.
7. Lue, Y., et al., Fate of bone marrow stem cells transplanted into the testis: potential implication for men with testicular failure. Am J Pathol, 2007. 170(3): p. 899-908.
8. Unal, A., The Qur’an with Annotated Interpretation in Modern English. Vol. Qur’an 86:5−7, 51;24−30 and 19:4. 2009.

It is very likely for us human beings to lapse or sin even during actions that are meant to serve the good pleasure of God, and as a result of such errors our good works may come to a halt. The Qur’an connects conquest with asking forgiveness as in the following verse: “When God’s help comes, and victory, … then glorify your Lord with His praise, and ask Him for forgiveness” (110:1-3). Aisha, the Prophet’s wife, reports that after the revelation of this verse, the Prophet increased the number of times he asked God for forgiveness as much as to a hundred even he was in the company of others.

This is the very spirit of a prophet. The contrast, however, i.e., to be extremely joyous by achievement and victory is the pharaonic spirit, which can numb attitudes that are fitting to a believer. To say the least, even going somewhere, be it for a good service, in a spirit of boasting or in an air of jovialness or excessive ease are in no way in congruence with virtue. Yes, it is my absolute belief that these sorts of so-called services, when deprived from asking God’s forgiveness or self-introspection, are the main causes for the obstructions we face along the way. We are in such fragile days that society, especially the devoted souls, has to revise themselves once again, in terms of senses, thought, belief and practice. In order to repair the points out of order, and to reconstruct and revive the spiritual state, all should be reviewed, totally. Only after such a serious operation, people will ponder more deeply on those words they utter, just as someone who is breaking his fast feels the water he drinks flowing in, and ascend to the level of asking forgiveness even after a prayer performed in full awareness.

Yes, it is unknown where God’s approval lies. Maybe He approves of a prayer practiced in a stiff posture but with full conformity regarding its principal components. What matters, indeed, is to breathe the manner of being in the presence of God Almighty. That is, the key issue is not attaining a spiritual pleasure, and by no means of which do I mean to say that we should not feel any pleasure. In contrast, I mean, unless we are able to comprehend and develop the conception of “asking forgiveness” after every single accomplishment we reach in the name of both our personal perfection and the perfection of the society, that can be regarded as heedlessness; and, God Almighty does not like heedless people. Even more, sentences like “Such nice deeds has God made us fulfill” may probably be regarded as a remark of associating ourselves as partners with God, perhaps in a rather disguised manner, unless it is accompanied with asking forgiveness. The more we go deeper in asking forgiveness, the less harmless will be those perilous thoughts.

Another aspect of the issue, while we are breasting the calamities confronting us, to utter expressions such as “why have these happened to us?” “what has been wrong with us?” is an act of ingratitude and misbehave towards God. Because of this fact, if those kinds of feelings awake in us, we should muffle them with asking forgiveness. Do we really seek the means to put the blame on ourselves? Do we actually turn our looks at our inner worlds like projectors and incessantly browse there? Does not indeed God assert believers to mind their own business, and not to keep themselves busy with others who follow different ways? that their responsibility is themselves?” (5:105) So, why do not we do our inner control under the light of the maxim “God does not behold your appearance but your hearts,” and check what gets in and out our hearts? Unless these are done, God’s grace upon the accomplishments obtained shall be forgotten, people shall fall in egoism and be deceived, as all these are indeed the delusions Satan whispers creeping up from the right side. Please do have look at, Prophet Muhammad, peace be upon Him, as he was entering the Ka’ba as a conqueror. He was so well bent double that His holy forehead was almost touching the saddle of His mount. So, whatever we do, we should quest for His approval. In contrast, while we are doing something, we do it laughing, and wander in vain daydreams and mostly make mistakes.

Yes, God’s approval is enough for us. His presence must occupy the very center of all the things we may be doing, fixing our actions and thoughts towards Him.