Cultural differences have a potential to trigger conflicts at all levels, and the response each society gives to these conflicts depend on what they hold most dear as a foundational norm: independent existence of individuals or social interdependence. This calls for awareness in differences and discussion to benefit from cultural diversity.

Michael was having a problem with his neighbor next door. He decided to seek advice from his coworkers on the issue. Paul suggested that he express the problem openly right away, and, if that wouldn’t help, to take the neighbor to the court. Akihiro, on the other hand, warned him not to get too serious, and recommended him to write a letter which talks about their good memories in the past and how pleasant their neighborhood was. The backup plan in this case would be to invite a mutually respected neighbor of theirs to mediate the situation.

Of course, Michael has many other options to address the given problem. Yet, it is interesting to note the differences between the suggestions of the two coworkers. One party is focused on the issue per se and pursues a direct approach; whereas the other is concerned about the relationship and follows indirect/accommodating means to handle the situation. This article is intended to provide a better understanding of these two main approaches in conflicting situations. Since the responses to unease are generally situational, we may not judge whether any of the resolution efforts are good or bad, but rather, look closely on their rationale respectively.

Cultures differ on various aspects of life. Naturally, the approach of their members to conflict will also vary depending on the value they place on issues of interest and dominant cultural characteristics. A close examination of these features in a given society will give an idea on how its members would respond to conflicting situations in general. Given the growing interconnectedness of societies today, such knowledge of cultural tendencies might help in the development of strategies for conflict resolution and prevention.

Societies that promote independent existence of individuals are referred to as individualistic, and those which assume a great deal of social interdependence are grouped as collectivistic cultures.¹ Prior to discussing responses to conflict in these two types of cultures, it may be better to highlight some examples of their interpretations which will provide hints about their foundational norms.

He who hesitates is lost. (American expression)

Strike while the iron is hot. (American expression)

More haste, less speed. (Chinese expression)

A deliberate inaction is better than a blind action. (Chinese expression)

Different cultures may have different viewpoints about the same issue. This affects the responses of their members and the methods they favor in various situations. Existing theories in social sciences, which generally reflect social values of individualism and autonomy, may be inadequate in societies that do not share the same values and foundational norms, and vice versa. Such a cross-cultural analysis requires an understanding of the prevalent cultural values and norms in a given society.¹ These shared values, through which cultures develop and continue, are communicated in a variety of ways. One technique that commonly appears is the use of proverbs or sayings, and such quotes throughout the commentary will provide a general idea about some differing characteristics of these two cultural approaches.

Rather than criticizing or promoting any specific cultural aspect, this piece aims to discuss another dimension of multicultural approach to serve to break the stereotyped images (if any) about different cultures, and to help accept everybody as they are in a world of cultural diversity. Once we have a broad picture, we will further look into how interpersonal conflict is handled, and conclude with some overarching suggestions to foster mutual understanding in cases of unease.

Two’s company, but three’s a crowd. (American expression)

If you congregate, you live. If you scatter, you die. (Korean proverb)

One who leaves the herd, gets snatched by the wolf. (Turkish proverb)

One palm makes no applause. (Chinese proverb)

Two widely held worldviews have become evident in the cross-cultural literature as variables on which most cultures vary: individualism which objectifies the self, and collectivism which submerges the self to emphasize the group. A middle course in the de bate between those who claim the primacy of society and those who emphasize the primal significance of the individual would state that there is no society without an individual; and also that no individual can survive without society.² These concepts do not necessarily form opposite poles and may coexist due to the enormous intercultural mix, yet one approach may still have dominance to the other in a given culture.³

“The freedom to be an individual is the essence of America.” (Marilyn vos Savant)

“It is hard to be an individual in Japan.” (Haruki Murakami)

In individualistic societies, a person is an autonomous entity defined by a somewhat distinctive set of attributes, qualities, or processes; and these internal attributes determine the behavior. Yet, in collectivistic societies, a person is an interdependent entity who is part of the encompassing social relationships. This is not to say that a person in such a society lacks unique attributes, but rather that these are not primary forces that guide the behavior. In such societies, behavior is a consequence of being responsive to others and origins of behaviors are relationships and social harmony.³

He who converses not knows nothing. (English proverb)

He, who knows, does not speak. He, who speaks, does not know. (Lao Tzu)

In Western cultures, a highly verbal individual is perceived more positively, whereas in Eastern cultures perceptions for highly verbal individuals may not be that positive. Traditionally, communication apprehension has been attributed to a weak sense of identity and is viewed as a deficiency; but on the contrary, this reticence may be due to politeness or a tendency to preserve harmony in collectivistic cultures, depending on the social context.

Stand up for your own rights. (American expression)

Unless you blow your own horn, who will? (American expression)

Once you preach, the point is gone. (Zen phrase)

Mature rice plants bow down lower. (Korean expression)

According to individualistic point of view, communicators can get things done by being assertive. On the other hand, from the collectivistic standpoint, people are expected to preserve group identity and may be discouraged from asserting themselves as individuals. Therefore, it will not be a true assumption to attribute this lack of assertiveness to some negative traits such as low self-esteem, shyness, disinterest, or ignorance.³

Cultural dimensions of conflict resolution

“The practice of peace and reconciliation is one of the most vital and artistic of human actions.” (Nhat Hanh)

Keeping all the above examples in mind, now let’s briefly compare and contrast responses to conflict in individualistic and collectivistic societies:

Since individuals’ self-articulated interests are of utmost importance, individualistic perspective frames conflict as the divergence of interests or issues, which limits the focus of solution efforts solely to reconciling the differences in interests between parties. Yet in collectivistic cultures, social harmony is a critical aspiration and community involvement is likely even in interpersonal matters. Then, a deeper and wider analysis that will address the concerns of both types of approaches should better view conflict as a situation and place the situation to the heart of any resolution endeavor.¹

“He who wants to persuade should put his trust not in the right argument, but in the right word. The power of sound has always been greater than the power of sense.” (Joseph Conrad)

The one who raises his/her voice has already lost. (Japanese proverb)

Members of individualistic cultures tend to prefer direct/dominating/prompt communication styles, since they deem open discussion as the best way to deal with their interpersonal problems. On the other hand, individuals in interdependent societies are less likely to “express negative emotions (such as anger) to confront each other, and to use verbal aggressiveness and open discussion in conflict situations. They may avoid reactions to their relational problems that can potentially cause further conflict”. Among them, the stress is not so much upon the individual and his/her interests, but on the maintenance of the collectivity and the continuation of harmonious relationships; conflict is viewed as damaging to social fabric and relational harmony, so it should be avoided as much as possible. This naturally leads to the adoption of high compromising and avoiding behaviors and a relatively low preference for competing and assertive postures which emphasize the value they place on maintaining social harmony rather than personal interests in conflict interactions.³

“Peace is not absence of conflict; it is the ability to handle conflict by peaceful means.” (Ronald Reagan)

There is a natural tendency to avoid conflicts as much as possible. While it is a major strategy to preserve harmonious relationships in Eastern cultures, Western societies may view accommodation efforts as giving up critical values and personal rights. Furthermore, according to the Western approach, people will prefer to avoid conflict only if their stake in an issue is not high enough to get involved, whereas collectivist cultures actually utilize it as a social remedy.³

In collectivistic societies, “understanding is seen not as the result of putting meaning into words, but rather as the greater understanding of shared perspective, expectations, and intimacy”, and avoidance is utilized as a strategy to handle the conflict. Besides expressing the discomfort indirectly/nonverbally in a polite and educating way, non-confrontational communication modes in problematic situations include, but are not limited to: “(a) the use of management to prevent a conflict before it happens, (b) expression of conflict emotions like anger or frustration by non-communication, such as ignorance or silence, (c) pretense of being harmonious in peoples’ presence, even though parties are actually avoiding each other, (d) management of conflict using a third party, (e) tendency of directing accusations against oneself.”³

Cultural differences in third party intervention

“The Believers are but brothers; so make peace and reconciliation between your brothers… ”⁴

How, when, and why a third party interferes has been the central focus of conflict resolution studies. Models on interpersonal conflict that assume a great deal of individual autonomy and privacy in interpersonal matters hardly speak about engaging one’s social network into a conflict, however interpersonal conflict intervention in a collectivistic setting will not take place only between contending individuals and the intervener, but is likely to engage other entities (e.g. extended family members) almost in any given conflict. This involvement of others, with the purpose of securing, improving or sustaining a resolution, can be added strength for conflict intervention and resolution.¹

“Washing one’s hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral.” (Paulo Freire)

Western literature on interpersonal conflict intervention generally undermines the adjustment of the involvement style depending on the stage of the disagreement. However in collectivistic societies, “third parties are expected to function in a reconciliatory mode, unless clear injustice or deviance takes place. In this case, third parties should get actively involved in restoring justice and eliminating deviance before returning to the reconciliatory role.” Consultation may be utilized “when relationship issues (perception and attitudes) are not suitable for mediation, and to help parties clarify their underlying needs (security, or identity for example) and interests tied to such needs. Mediation, on the other hand, aims at negotiating certain substantive issues, based on a clear understanding of relationship issues and parties’ own needs and interests.”¹

Adhering to the common good while not favoring any of the parties has good intentions, yet the mediator may face difficulties in modern diverse societies, where notions of common good may be too diverse and vague; focus being on the individual. Material resources are often the codes used, thus legal procedures are vital parts of the resolution in these societies, and mediators are expected to be professionals who are knowledgeable of legal procedures. Thus, actions in a resolution process are task-oriented. Conversely in collectivistic societies, where the main focus is on social harmony and social norms/values form the basis of a solution, mediators are generally seniors (in terms of age or hierarchy) who are knowledgeable of cultural norms. Some codes mainly used by interveners in these cultures include honor, dignity, unity, future of the next generations, religious values, and tradition of forgiveness.^1,5

Speaking of religion and its role in conflict, one’s voluntary sacrifice from his/her rights in some conflicting situations, repelling evil with what is better,⁶ and forgiveness has been encouraged for thousands of years by major world religions.⁷ “Adherents of these religions have claimed that forgiveness yields numerous emotional and spiritual benefits, and can dramatically transform one’s life.”⁸ Hence, it may be useful to explore their resources, which are rich with conflict intervention principles, values and models, in a way that would prepare them for contemporary practice. For instance, it is stated that reconciling a dispute between two parties is a charity,9 and that “kind words and forgiving of faults are better than charity followed by injury.”¹⁰

The most beneficial approach for the involved parties in a conflict situation would be an attempt to address fully the concerns of both parties and to find mutually satisfactory solutions to the cause of the conflict. This collaborative approach is of utmost importance and most viable, particularly when the issues are critical and maintaining an ongoing relationship is important. For an effective assistance, third parties involved in mediation processes should carefully study the needs and values of contending parties and have cultural awareness in order to provide mutually satisfactory resolution options regardless of the society they operate.

Considering that disagreements could be resolved much easily when parties are aware of corresponding needs/values and interests/concerns, getting to know one another would be an important basis for any resolution endeavor. Therefore, the more we exchange ideas without prejudice, the more we’ll understand each other. Although some disagreements yield positive outcomes and new ideas, intense conflicts generally drain energy and resources. Hence, it is heartening to observe that peace studies such as conflict resolution are blossoming, despite some scholars expecting a “clash of civilizations” and some claiming that we are at the “end of history.” Contrary to the arguments that define life as a series of struggles for limited resources, this relatively new field of social sciences will help humanity make the best out of its potential and reach a better state of living. Comprehensive resolutions which are globally applicable to disagreements in-between individuals, organizations, or nations overall, call for good deeds, positive motives, and pure intentions without self-interest. Tolerance, forgiveness, altruism, compassion, submission to ethical/moral codes, fairness, openness of hearts and minds, and welcoming people as they encompass some of the universal means to cure conflicts at various levels.

References

1. Abdalla, Amr. 2000. “Principles of Islamic Interpersonal Conflict Intervention: A Search within Islam and Western Literature.” Journal of Law & Religion 15, no. 1. 151-184.

2. Nasr, Seyyed H. 2002. The Heart of Islam: Enduring Values for Humanity. San Francisco: HarperCollins.

3. Kim, Min-Sun. 2002. Non-Western Perspectives on Human Communication: Implications for Theory and Practice. Thousand Oaks, Cal.: Sage Publications.

4. Qur’an, 49:10.

5. Abu-Nimer, Mohammed. 1996. “Conflict Resolution in an Islamic Context: Some Conceptual Questions.” Peace and Change 21, no. 1. 22-40.

6. Qur’an, 41:34.

7. For some of the Qur’anic verses on interpersonal forgiveness and reconciliation not mentioned in the text, the reader may refer to 2:280; 3:134, 4:128, 135, 149; 24:22; 25:63; and 42:37, 40, 43.

8. McCullough, Michael E., Kenneth I. Pargament, and Carl E. Thoresen. 2000. Forgiveness: Theory, Research, and Practice. New York: The Guilford Press.

9. Bukhari, Sulh, 11; Muslim, Zakat, 52.

10. Qur’an, 2:263.

In recent years, people have been divided by conflicting studies about the risk of cancer posed by cell phone radiation. Does the current conflicting research eradicate or support the cell phone-cancer controversy?

Cell phone use has shown a dramatic increase in the world during the 1990s. The heated controversy today is about whether there is a relationship between cell phone use and the risk of developing malignant and benign brain tumors. This controversy did not exist—at least in the eyes of the public—until accumulating anecdotal evidence began suggesting a link between cell phone use and cancer. Since the first pieces of anecdotal evidence, numerous studies have investigated the cell phone-brain cancer link and a general summary of the findings is, at best, confusing. The substantial room for improvement in the experimental designs of these studies, the appearance of brain cancer after a long period of exposure, and some conflicts of interest among researchers prevented the results from being conclusive. More recent studies provide growing evidence for the link, suggesting there is reason to be suspicious about the studies that refute the relationship between cell phone use and brain cancer.

Possible health issues regarding exposure to radio frequency (RF) energy were described in a previous Fountain article (Tombak, 2002). This article also stated that proving or disproving the existence of RF exposure’s biological hazards remains an issue for epidemiology due to relatively low exposure levels, relatively small populations, and a lack of reliable dose estimates. The National Cancer Institute (NCI) is now maintaining an up-to-date web page to inform the public on key points that can be drawn from epidemiological studies investigating the cell phone-brain cancer link. It would be advisable that individuals concerned about this potential link become familiar with this web page and visit frequently to check the updates. A regular visitor will notice that the language on this page is evolving in every update in a way that the most recent version is less likely than the previous one to discredit the link as “out of the question”. This is because we are starting to see—albeit still opposed as weak—stronger signs of the alleged link as there is an increase in both the sheer number and the experimental design quality of relevant studies.

The first two key points that NCI draws on concern the type of electromagnetic energy emitted by cell phones, and the factors that determine a users energy exposure level. It would not be surprising if this train of thought followed with a third key point that stated that the cancer risk depended on the amount of energy that each individual was exposed to. However, the third key point quickly draws the conclusion that “studies thus far have not shown a consistent link between cell phone use and cancers of the brain, nerves, or other tissues of the head and the neck.” It further states “more research is needed because cell phone technology and how people use cell phones have been changing rapidly”.

Regardless of what type of general message one gets from these three key points, I want to emphasize that there is benefit in avoiding a lump-sum conclusion, and in making oneself aware of the results of individual studies. Before I move on to individual studies, however, I will point out how scientifically sound interpretations of statistical power and significance may lead to categorizations as ‘non-existent’ or ‘weak’, but how this scientific reasoning can potentially be misleading for the population at large. In this manner, one would better be able to make sense of why cell phone companies are, on one hand, highlighting the studies that have failed to find a causal link between cell phone use and brain cancer, but on the other hand, are taking all legal precautions necessary to prevent a future litigation by inserting a warning slip in fine print that cautions users not to hold the phone closer than a certain distance against one’s head or body.

The null vs. the alternative

A statistical hypothesis test involves two hypotheses: the null and the alternative hypothesis. The null hypothesis represents the status quo; it assumes that there is no real difference between the two groups under study and the observed difference can be attributed to random chance. Drawing a parallel with legal systems, the presumption that a defendant is innocent until proven guilty can be interpreted as saying that his or her innocence is the null hypothesis. There has to be sufficient evidence on the contrary, i.e showing the guilt, in order to be able to convict the defendant. In a similar fashion, an epidemiological study investigating the presence of a link between cell phone use and brain cancer would have a null hypothesis that states the absence of such a link. The cell phone technology is assumed to be innocent unless the data prove otherwise.

The alternative hypothesis, the latter of the two, represents the claim that there actually is a statistically significant link between cell phone use and brain cancer, and the observed link cannot be attributed to random chance. In our legal analogy, the alternative hypothesis is laying the charges against cell phone technology, thus as the Latin maxim “semper necessitas probandi incumbit ei qui agit” states, the burden of proof lies with the alternative hypothesis.

As a consequence of this construction, a hypothesis test can have only one of two conclusions. If the data shows results that are beyond some predetermined significance level, the null hypothesis is rejected and the researchers believe that there is sufficient evidence to say that the alternative is true. Such a conclusion would establish a link between cell phone use and brain tumors. On the other hand, if the results do not reach the desired significance level, the conclusion is not the confirmation of the null hypothesis, but a failure to conclude that the alternative is true. In other words, when the desired significance level is not reached, the only outcome is a lack of conclusion; the test would not falsify the null hypothesis but would not declare it to be true either. The accused would be vindicated on the basis of insufficient evidence.

News on the innocence of cell phone technology, or any technology for that matter, should be read primarily with this perspective in mind. The conclusions of research studies are reported on the basis of whether the results “reach or fail to reach significance”. However, a more meaningful statistic to report from the study would be the deviation of the results from significance, if they were not significant. Results that are close to statistical significance can still be “meaningful”. After all, the significance level chosen for most studies relies more on traditional scientific habits than anything else. In this perspective, it can even be called arbitrary. In reality, we may not have expertise in today’s world to determine whether a 5% significance level is more meaningful than a 10% when it comes to studying the link between cell phone use and brain cancer. So when the NCI officials mention “lack of a consistent link,” all of what they mean is that the desired significance level has not been reached in most credible and up-to-date studies. Yet, the public is not informed about how significant the results were. Furthermore, as we see in the much-acclaimed Interphone study, failure to reach significance in the entire study may be overshadowing the fact that significance was attained for a subgroup of people, for instance, the top 10% of the population with highest cell phone use (The Interphone study group, 2010).

Perspectives on brain cancer risk

News regarding cell phone tumor risks is plainly confusing because a battle continues among different international panels and interest groups over how to analyze and interpret cell phone tumor data. An article (July 6, 2011) on Microwave News explains why there is no overlap in the conclusions made by the International Commission for Non-Ionizing Radiation Protection (ICNIRP) and the International Agency for Research on Cancer (IARC), the two panels that are supposed to work together, but fell into deep disagreement as the data started showing some link between cell phone use and brain cancer. This piece is a highly suggested read for anyone who would like to be able to make more sense of the past and potentially future news on cell phone tumor risks.

The Interphone study

Much of the current debate on cell phone tumor risks actually revolve around the Interphone study, which was conducted by a consortium of researchers from 13 countries, and is the largest health related case control study of the use of cell phones and head and neck tumors. According to NCI’s summary, “most published analyses from this study have shown no statistically significant increases in brain or central nervous system cancers related to higher amounts of cell phone use. One recent analysis showed a statistically significant, albeit modest, increase in the risk of glioma among the small proportion of study participants who spent the most total time on cell phone calls. However, the researchers considered this finding inconclusive because they felt that the amount of use reported by some respondents was unlikely and because the participants who reported lower levels of use appeared to have a reduced risk of brain cancer.”¹

The general message that comes across in NCI’s summary of Interphone results is that we do not have enough reason to believe that cell phones are dangerous. However, it is very important to remember that one can never accept the null hypothesis that “cell phones are safe.” The only conclusion that can be drawn is on the basis of insufficient evidence, which is to say that cell phones are dangerous since the desired significance level has not been reached.

As the Interphone study is the largest of its kind, it has drawn substantial attention from concerned parties, and a significant part of this attention has been in the form of harsh criticisms for the experimental design, data analysis, and stated conclusions. For instance, one of Interphone’s biggest critics, the International Electromagnetic Field (EMF) Collaborative, published a paper in May 2010 detailing the flaws of the study. Among other things, these flaws included using data from 2004 and before when cell phone use was much less common, categorizing subjects who used cordless phones (which emit the same microwave radiation as cell phones,) as ‘unexposed’; exclusion of many types of brain tumors; exclusion of people who had died, or were too ill to be interviewed, as a consequence of their brain tumor; and exclusion of children and young adults who are more vulnerable.

In August 2009, more than forty leading independent scientists, physicians and other experts from fourteen countries endorsed the white paper “Cell-phones and Brain Tumors: 15 Reasons for Concern, Science, Spin and the Truth Behind Interphone” by US researcher Lloyd Morgan. Investigating the research on cell phone tumor risks including the Interphone study, this paper concluded that “there is a risk of brain tumors from cell phone use; telecom funded studies underestimate the risk of brain tumors; and children have larger risks than adults for brain tumors”. Unlike the Interphone study, some industry funded research also accepts the risks associated with cell phone use. In 1999, Dr. George Carlo, head of a $25m research body funded by the mobile phone industry in the US, said his study showed an increased risk of getting a type of rare brain tumor from using mobile phones. This early in the debate, he was probably one of the first researchers with links to industry who stopped ruling out the tumor risks of cell phones.

A review of other main studies

Hardell et al.

Dr. Lennart Hardell, from Örebro University in Sweden, is one of the most adamant leaders in cautioning the world about cell phone tumor risks. In 2007, he and his team reported that cell phone users were at an increased risk of malignant glioma, and that a daily one-hour exposure significantly increased the risk for developing a brain tumor after 10 years (Hardell et al., 2007). In a more recent study also cited by NCI, they found statistically significant trends of increasing brain cancer risk for the total amount of cell phone use and the years of use among people who began using cell phones before the age of 20 (Hardell et al., 2011). They also published a number of other papers in epidemiological journals pointing to the risks associated with cell phone and cordless phone usage.

The Danish cohort study

A 2011 cohort study in Denmark linked billing information from more than 420,000 cell phone subscribers with brain tumor incidence data from the Danish Cancer Registry (Frei et al., 2011). This study was an update on the 2006-update of a 2001 cohort study (Schüz et al., 2006; Johansen et al., 2001) that has been dogged by controversy and political suspicions since the first results were published ten years ago. NCI cites the study and states that the analyses found no association between cell phone use and the incidence of glioma, meningioma, or acoustic neuroma, even among people who had been cell phone subscribers for 10 or more years. However, there is no mention of the published or vocal criticisms of the study.

The main criticism for the study is that more than 200,000 corporate mobile subscribers were excluded from the cohort as cell phone bills were not in users’ names. Microwave News states, “In the time period covered in the Danish project—from 1987 through 1995—cell phones were expensive and it’s no stretch to assume that those who did not have to pay their own bills racked up the most talk time.”² Thus, the study designers effectively removed one-third of the population with the heaviest cell phone use. Dr. Lennart Hardell had also criticized the original 2001 paper by publishing on the shortcomings that make the conclusions premature (Hardell and Mild, 2001). Concerning the 2011 update, the Microwave News bluntly suggests, “Don’t believe a word of it”.

It is also interesting to note that the results came just five months after a panel of experts from the World Health Organization’s International Agency for Research on Cancer (IARC) deemed cell phones a possible cause of cancer—a statement that sparked fear in many of the world’s 5 billion cell phone users.

Conclusion

While there is still no established causal link between cell phone use and cancer, we know as a fact that different research groups have found an increased risk of a rare type of brain cancer among heavy users. Even though children are known to be at a greater risk because of being in earlier stages of neural development, it is unfortunate that data from children were not included in studies until very recently. Concerned citizens of the world need to raise awareness about the behind-the-scenes battle taking place between different international panels and interest groups. This will make a reliable interpretation of conflicting news more possible. Further corroboration for both statistical and anecdotal evidence on the relationship between cell phone use and brain cancer may be necessary to “prove” a link, but this should, by no means, be interpreted as a vindication of cell phones. In the meantime, it is only safe to take precautions oneself, and encourage loved ones to reduce exposure to electromagnetic energy from cell phones by using a hands-free device and by reserving the use of cell phones for shorter conversations.

Notes

1 http://www.cancer.gov/cancertopics/factsheet/Risk/cellphones

2 http://www.microwavenews.com/DanishCohort.html#Continued

References

• Frei P, Poulsen AH, Johansen C, et al. 2011. “Use of mobile phones and risk of brain tumours: update of Danish cohort study.” British Medical Journal; DOI: 10.1136/bmj.d6387.
• Hardell, L., Walker, M. J., Walhjalt, B., Friedman, L. S. and Richter, E. D. 2007. “Secret ties to industry and conflicting interests in cancer research.” American Journal of Industrial Medicine,; 50: 227–233. doi: 10.1002/ajim.20357.
• Hardell L, Carlberg M, Soderqvist F, Hansson-Mild K, Morgan LL. 2007. “Long-term use of cellular phones and brain tumours: Increased risk associated with use for > or = 10 years.” Occup Environ Med. 64:626–632.
• Hardell L, Carlberg M, Hansson Mild K. 2011. “Pooled analysis of case-control studies on malignant brain tumours and the use of mobile and cordless phones including living and deceased subjects.” International Journal of Oncology; 38(5):1465–1474.
• Hardell L, Mild KH. 2001. “Re: Cellular Telephones and Cancer—a Nationwide Cohort Study in Denmark”; JNCI J Natl Cancer Inst. 93(12): 952.
• Johansen C, Boice Jr. JD, McLaughlin JK, Olsen JH. 2001. “Cellular telephones and cancer: a nationwide cohort study in Denmark.” Journal of the National Cancer Institute; 93(3):203–207.
• Schüz J, Jacobsen R, Olsen JH, et al. 2006. “Cellular telephone use and cancer risk: update of a nationwide Danish cohort.” Journal of the National Cancer Institute; 98(23):1707–1713.
• Tombak, Ali. 2002. “Biological Effects of Cellular Phones.” The Fountain, 37 (1).
• The Interphone Study Group. 2010. “Brain tumour risk in relation to mobile telephone use: results of the Interphone international case-control study.” International Journal of Epidemiology; 39(3):675–694.

Of all the faculties and senses that man is endowed with, moderation is one of the most essential virtues. Moderation concerns all people within society, and can become an unattainable virtue unless all members of society have gained a sufficient level of straightforwardness in their thoughts and actions. That straightness of conduct can only be sustained if a sufficient number of people in that society understand, desire and practice the virtue of moderation.

John B. Watson and his colleague conducted an experiment if an emotion could be generalized from one subject to another subject similar to the first. He targeted a baby, called Little Albert, who had no fear of small furry animals like white rats at that time. To carry out their hypothesis, Watson and colleague presented a white rat for Little Albert to play with. But after a while, the researchers made a very loud disturbing noise whenever Little Albert attempted at reaching for the white rat. After several times the researchers paired the loud noise with Little Albert’s attempts at reaching that white rat, a time came to the point where Little Albert was scared of the animal on its own—without the loud sound. From that on, Little Albert generalized his fear to anything furry, including non-white rabbits and dogs. (Watson & Rayner, 1920)

From early years of childhood, we have directly and indirectly learnt how an excess and shortage of anything could be undesirable. No matter who an individual is or where he or she comes from, that individual knows that eating too much can cause a bloated feeling, eating too less can harm health, talking too much could hurt others, and so does not talking at all. Moderation is such a universal virtue that every individual from every religion, ethnicity, and background knows that a life lived in moderation always reaps the most benefits.

Not just on trivial daily matters, moderation can address any issue that has significant relations to human life. Moderation is related to healthy lifestyles, satisfactory life outcomes, healthy relationships, and many more. But one aspect of humankind that is faced everyday—yet it seems to be ignored most of the time—is the mindset, way of thinking, or the cognition. We can have times when there is a “shortage” of the mindset, but more problematic is the instances when some individuals choose to adopt an extreme way of thinking.

Consider the case of Little Albert above, because of one tragedy Little Albert generalized his feelings and fear that anything furry was scary. Probably because that white furry rat seemed to produce such a loud scary noise, Little Albert thought, “so, anything furry MUST be scary too…” This is one example where way of thinking can be extreme. Moderation does not seek to moderate this extreme way of thinking, rather it seeks to moderate way of thinking generally so it is not as extreme.

How moderation is related to prejudice

As mentioned above, moderation can address many issues, and this includes prejudice. Prejudice is defined as the way we see others—the social orientation that is based on a membership of a particular group (Brown, 2010). To understand prejudice, one has to note that prejudice comes from a generalized attribution or characterization (or what is commonly known as a stereotype). Prejudice is the emotional aspect of stereotypical thinking. Like Little Albert, the infant generalized his prejudice to anything furry, and although Albert’s reaction to those furry objects was dramatic, our modern prejudicial reaction is usually more subtle and hidden.

In relation to the issue of prejudice, moderation is synonymized to being fair-minded—a way of thinking that employs the middle point between two extremes. Prejudice is, in its basic form, a way of thinking that is located in one extreme. The extremity comes from the aspect of generalization of prejudicial mindset in its beholder’s way of thinking. But where do these thoughts come from? People’s tendency to generalize their observation of a trait of a person to his or her group members always comes from the external sources.

One study supported the notion that people obtain prejudicial thinking from external sources (Aboud, 1976). The research method involved asking participants to seek information on three fictitious groups. Prior to seeking information, the participants were shown statistics of certain traits related to these groups. This was done to “set” the minds of the participants on the traits that were more likely to be shown by the members of these groups. Consequently, when seeking information on the groups after shown the statistics of the groups, the participants were more likely to “confirm” what they had been told from the statistics, allowing a generalization to occur in their mindset.

Availability heuristics and their role in prejudicial thinking

Why do humans generalize more than they should, or at all? Perhaps it is because of the information they can readily and superficially obtain from the target of their prejudicial thinking. Stereotypes are always something people can see directly, such as weight, skin color, and intelligence shown through behavior and many other characteristics. These sets of readily available information seem to be more important because there is one type of heuristics, availability heuristics that is present in the human mind to help them judge on frequency or probability (Tversky & Kahneman, 1973).

To understand heuristics, consider the two images below that we come across very often. How do you know which gender is which symbol? The existence of heuristics allows us to manage this world in a more simplified and helpful way. Society uses symbols that represent certain group of people to give certain information. No matter where we are, our brain is integrated with the understanding that “skirts” are something only women would wear—it is how, by using that heuristic, we know that the first symbol tells us that it is a women’s place, or belongs to women, or can only be used by women—depending on where we see the symbol.

Heuristics are tools to help people make a cognitive decision on something such as deciding who someone is, if he or she is a righteous person, or what leads to a particular event, or how a certain event happens. Availability heuristics is the tool used to make a judgment when it comes to the frequency of probability that something occurs to that particular target. For example, one may judge the traits of people in community A, after seeing the behavior of a few members of community A. Availability heuristics help people simplify judgment to the most simplified information they can get in mind, and that information can come from various sources, such as a personal experience like the one in the Little Albert case, and others like the statistics given in the study described above.

Availability heuristics can be useful in some situations, such as estimating voting behavior in an election period, or predicting divorce cases for a particular year, but sometimes it has a negative consequence. Prejudice partly comes from the use of availability heuristics and blind “compliance” to such judgment. In this case, availability heuristics are a form of excess of the use of limited information offered to the human mind prior to judgment because blind belief to such heuristics can lead them to generalize. This is an extreme way of thinking that would go against the very nature of moderation itself.

Labeling and availability heuristics

Availability heuristics can be so powerful that sometimes people do not even realize that it is affecting their way of thinking. This is due to the excess use of labeling to simplify and categorize objects. Labeling affects human judgment and interpretation toward something or someone (Jussim, Nelson, Manis, & Soffin, 1995). Labeling is one of the sources of availability heuristics because labeling comes from the traits of physical attributes that people see from the individuals that they label. For example, individuals are labeled as doctors after they are seen wearing a white coat with a stethoscope around their neck, or a man is labeled as dangerous when walking in the dark with a hooded jumper on. Once labeling happens, individuals who conform to the traits and physical attributes that resemble the labels are stereotyped and these stereotypes become the readily available information to serve as a tool to form availability heuristics.

Labeling is not all inaccurate, but the negative consequence of labeling happens because people are too focused on the external traits of a target of the label. People seem to readily judge that a person in a white coat is a doctor, or that a man who has a hood on while walking in the dark is dangerous. These are all the external qualities of the person in a white coat and the man with a hood that people focus on to make a judgment, and eventually they have prejudicial thinking against these targets.

When discussing the topic of faith, Benjamin Franklin said, “Faith is confirmed by the heart, confessed by the tongue, and acted upon by the body.” This definition of faith is in parallel with the definition given by various religions. It emphasizes the importance of both external (confessing and acting upon) and internal aspects (believing) of spirituality. One cannot have one aspect without the other. Moderation involves professing your faith internally, such as believing and keeping your motivation, and externally, such as taking care of your appearance in line with your faith, and being concerned about what you say and do. This means that you do not just focus on either one aspect alone, but prove your stand by maintaining your faith, internally and externally.

In relation to prejudice, labeling happens due to focusing more on the external aspects of traits, like the group members’ appearance, behavior, and even intelligence (as it can be seen from their way of thinking and speaking). But we often neglect to remember that there are interior aspects of those individuals—the aspects that are dismissed from the factors of being labeled. These interior aspects can be different across individuals, thus labels alone could not make an entirely accurate judgment on an individual.

Conceptual frameworks of the relationship between moderation and prejudice

As discussed, prejudice comes from many factors that are not in line with the concept of moderation and this can be prevented by allowing the right way of thinking to be our habit. Moderation is a middle pathway to prevent prejudice. One way to do so is by understanding that while the outside of a person can tell something about him or her, the inside parts can be important too. Figure 1 illustrates the conceptual framework on how moderation can address prejudicial thinking.

Figure 1 shows a continuum of the way of thinking with moderation in the middle and “indifference” and “prejudicial thinking” on each extreme end. Prejudicial thinking, in one extreme, focuses only on the external aspects of a group of people, by which the aspects are used to make a judgment if the group is “good” or “bad.” These judgments are then used to make a generalization. On the other hand, indifference is shown when people have a neutral attitude; too much of it that they do not care about what is happening around them.

Moderation is located in the middle. It is neither prejudicial nor indifferent. People with a moderate way of thinking consider both the external and internal qualities of individuals to make a fair judgment. Each judgment is different across individuals because he or she knows that even if an individual belongs to a certain group, that individual does not have to be the same as the other members of that group. People with a moderate way of thinking know that tolerance needs to be exercised whenever needed, without any unfairness to any individuals who belong to a certain group of people.

Conclusion and a suggestion

When making a judgment or decision on a target’s attribution, it is important to examine the extent to which heuristics or the person’s dependence on readily available information—also known as availability heuristics—affects their judgment. Heuristics can be useful to help people organize, manage, and simplify their thoughts, but it should be supervised so that it is only used in moderate levels. Whenever one feels the need to make a quick judgment, he or she should break it by “educating” the self. Educating the self in its simplest form can be to ask, “What if I am judged that way? Would I like it?” By educating yourself, you make a psychological and mental reminder that to quickly judge means to unfairly treat that individual, which is something you would not want happen to you.

Another way to hinder the potential formation of prejudice is to empathize. By putting yourself in the target’s own shoes, you will be able to see how unfair stereotypes can be to a particular individual. Self-serving bias is a social cognitive error in which you are more likely to view positive events as a result of your own doing and negative events as the consequence of an external factor (Miller & Ross, 1975). This is viewed by psychologists as an error in thinking about other people, but interestingly, this can actually help in reducing prejudice. Prejudice can occur because you fail to attribute a person’s behavior or trait fairly, because he or she is simply another person you cannot relate to. Therefore, by empathizing with a person, you would more likely start to view that behavior through your own lens. By doing that, “self-serving bias” can begin and that is equipped with the ability to also consider your own internal attributes. Therefore, there will be a balance between focusing on internal aspects because it is you, and focusing on external aspects, because it is others.

Moderation is indeed a virtue that can help us develop and grow as a well-adjusting human being. By employing moderation in every aspect of our lives, we can see that moderation can address almost any issue, including prejudice. Moderation is the middle and the most proper pathway of thinking.

Taufik Mohammad, PhD, is a senior lecturer in Universiti Sains Malaysia.

References

• Aboud, F. E. 1976. The effect of stereotype generalization on information seeking. Canadian Journal of Behavioral Science , 8, 178-188.
• Brown, R. 2010. Prejudice: Its social psychology. Oxford: John Wiley & Sons Ltd.
• Jussim, L., Nelson, T. E., Manis, M., & Soffin, S. 1995. Prejudice, stereotypes, and labeling effects: Sources of bias in person perception. Journal of Personality and Social Psychology, 68, 228-246.
• Miller, D. T., & Ross, M. 1975. Self-serving biases in the attribution of causality: Fact or fiction? Psychological Bulletin, 82, 213-225.
• Tversky, A., & Kahneman, D. 1973. Availability: A heuristic for judging frequency and probability. Cognitive Psychology, 4, 207-232.
• Watson, J. B., & Rayner, R. 1920. Conditioned emotional reactions. Journal

The world may not have ended on December 21, 2012, but that does not mean it won’t end at all. So what will be the force that will disperse this robust system of ours, rendering all forces including gravity obsolete, and forcing the sun and planets out of their orbits?

The universe contains billions of heavenly systems that travel interdependently in a perfect and harmonious fashion. What could be the obvious cause or force that could disrupt this great arrangement, deorbit the stars and planets, and make every other force ineffective including gravity? If we ponder upon the verses of the Holy Qur’an, “When the sun is folded up (and darkened). And when the stars fall (losing their luster)” (At-Takwir, 81:1−2), “And when the heaven is torn away (with all the truths becoming manifest)” (At-Takwir, 81:11) with our current cosmological advances, will Black holes be the cause that will likely destroy the Sun and even devour the light of stars so that they are unable to function?

Black holes are considered to have the potential to cause a universal apocalypse. It seems plausible that with such gravitational power of Black holes, mountains would be casted away, and magma displacement via volcanic eruptions could lead to major earthquakes. There are a couple of recent geologic studies pointing out the possibility that the gravity of the sun and moon play a role in development of earthquakes. The 7-8 meter rise in seas and 35-40 cm rise in land caused by lunar and solar eclipses are considered to be a possible factor among many factors that triggers an earthquake. Earthquakes of 12-15 Richter scale magnitude can occur because of the gravitational force of Black holes. The biggest earthquake ever recorded was of 9.2 magnitude; such that if it happens again, it can lead to a major catastrophe in a very short time.

Let’s not forget that we are residing on a globe filled with fire in its center. Gases that make up the atmosphere are held only with help of planetary gravity. One of the forces that will boil all the waters away and let all the gases escape the planet could be Black hole gravitation. The air in our atmosphere and resulting “air pressure” can be destroyed by Black hole gravity. Oceans would start boiling violently and then might evaporate off the planet. In this case, living things would suffer severe structural damages since all life forms are composed mostly of water (~70%). That is why astronauts wear a special space suit filled with air made up of normal atmospheric pressure when they leave the atmosphere. We should also keep in mind that trillions of heavenly bodies (asteroids, meteors, and comets) located in the two asteroid belts (Orion and Kuiper) may be freed from their gravitational control by the vacuum impact of the Black hole, causing colossal cosmic collisions.

The disruption of gravitational balance

There is a sensitive relationship between the elements of the universe, such as electromagnetic, nuclear forces and an apocalypse may result from a disruption of these.

According to the general relativity theory, the time-space plane can be rolled or wrinkled up like a paper. The gravitational force of black holes can cause the displacement of stars which are interconnected through weak web of attractions. As if a piece of net takes a specific shape when loaded with heavy objects, the web of space-time, also known as the cosmos, could be distorted and even torn apart by black holes with their infinite mass “sitting” in it. This is a characteristic of black holes. A possible explanation for this might be that via elimination of common physical laws, the black hole region could become the gateway to metaphysical dimensions. Cosmos of space and time is described as strong-built, fracture-free in the Qur’an; “You do not see any fault or incongruity in the creation of the all Merciful. Look yet again: can you see any rifts?” (Al-Mulk, 67:3). However, in verses about the apocalypse, cosmic fractures that will occur is constantly repeated; “Day will come, land to be transformed into another, skies to be converted into others” (Ibrahim, 14:48)”On the day when the earth is changed into another earth, and the heavens (also)” (Abraham, 14:48), ”And the sky split asunder, and so, on that day it will be most frail” (Al-Haqqah, 69:16), and “The sky will cleft open thereby” (Al-Muzzammil, 73:18). We can conclude from these verses that new heavens would be created from these “fractures.”

The way that doomsday will actually take place is in the knowledge and control of Our Creator who executes these acts and maintains the order of the universe. Approaches and conclusions made with current physical and cosmic sciences will enable a better understanding of the verses related to doomsday.

The Sun rising in the West and the apocalypse

Can a comet or a planet change the direction of the earth’s rotation by colliding with it? Can the earth change direction and start to rotate from East to West instead of West to East? A catastrophic event like this may cause colossal destruction and end the lives of many organisms. As a matter of fact, a comet impact in recent years was detected to slow down the rotational speed of planet Jupiter.

Venus is a mysterious planet on many levels. For example it rotates in the opposite direction compared to other planets. Sun rises in the West on Jupiter. Dense rock and dust layers of Venusian atmosphere is theorized to be formed as a result of a collision, and because of this collision, it is thought to have started spinning in the opposite direction. A day in Venus is longer than a year. In other words Venus revolves around the Sun faster than it rotates around itself.

Bediuzzaman Said Nursi explains the sun rising in the West rather metaphorically as follows:

“While God knows best, the Qur’an, which is in effect the intellect of the earth, will disappear from its head at the end of time and, as a result, the earth will go mad. With Divine leave, it will collide with another planet and its rotation will be reversed. Through Divine Will, its journey from west to east will be reversed from east to west, and the sun will start to rise in the west. Truly, if the gravity of the Qur’an, which is the firm rope of God that binds the earth to the sun and the ground to the Divine Supreme Throne, is broken, the tether holding the earth will come unfastened. The earth will consequently become dizzy and deranged: on account of the reversal of its usual motion, the sun will rise in the west. Through its collision with another planet, Doomsday will begin at the Divine command.” (The Rays, p. 365)

Whichever way the earth comes to an end, even if the universe is not destroyed by an external destructive event, an apocalypse is foretold as something that will eventually happen with some mind-blowing descriptions in the Qur’an. What science speaks of black holes and other astrophysical possibilities in the universe seems to confirm these descriptions:

When the sun is folded up, and when the stars fall, and when the mountains are set moving. (At-Takwir, 81:1-3)
When heaven is cleft open, and when the stars fall in disorder and are scattered, and when the seas burst forth. (At-Taqwir, 81:1-3)

Man and the universe was created because of love and it can only be understood through love…

Love is a part of every being and a power which can resist and overcome every force…

Love is what elevates the souls which absorb it and prepares it for the journey to eternity…

of the dramatically fuelled experiences and emotions that Shakespeare had portrayed to his readers, of two youths trying to embrace their love for each other. A love that was never fulfilled, nonetheless, the story has touched so many that it is always made reference to when two individuals hold deep admiration for each other. Similar stories can be seen in many other cultures. It is said that Majnun’s love for Layla had moved mountains. Like Romeo, he too was never able to unite with his beloved. However, Romeo ended his life because he could not bear separation, whereas Majnun was fortunate in realising the “Source” of his love.

I guess it’s not the ending but the journey that one experiences with love that makes it worthwhile. There is an adage which states that “it is better to have loved and lost than to have not loved at all.” But is it really worth enduring all the challenges, despair and turmoil if at the end there is no union but only separation? Even if we don’t experience all the heartache and pain that the romantic pairs above had endured, is it not painful enough knowing that there will, one day, be an end to the union? Separated from the one for whom you have sacrificed so much for to be with, the one whom you have shared so much with. Separated from your hopes, your dreams, and the one that is your “true” love. Can a love that is finite be regarded as true?

I am finite, but I do not desire that which is finite
I am deficient, but I do not desire that which is insufficient
What I desire is an infinite Love…
(Bediuzzaman Said Nursi. The Words, 17th Word – Second Station)

For love to be regarded as true, we need to identify, acknowledge and accept the “Source” of love and direct that love back to this “Source.” For that Source is eternal, and just as important—and so is the unification. Love from the Source is planted like a seed into the heart of every human. Waiting to be watered with the drops of belief, it yearns to blossom into a flower manifesting itself through our actions and perceptions. For once the Source is known, we acknowledge that the love bestowed on us is an eternal reflection of His love for all.

I have fallen in love with all of creation, because of my love for the Creator.
(Yunus Emre)

When we have found our True Love, then no more pain or suffering is felt other than a deep desire to unite with the Source. Then the journey we experience and the affection we feel towards our loved ones (be it our partner, child, sibling, friend, etc.) becomes worthwhile and meaningful because we know that every separation is only temporary. We still feel the sorrow of separation; however, it draws us nearer to the True Source of love, which has been given to us as a blessing. The famous quote by Romeo, “Parting is such sweet sorrow, that I shall say good night till it be morrow,” transcends beyond corporal boundaries. We then come to realize and acknowledge the blessing of love as a Divine gift, thus, patiently seek and ask for reunification from the Source, to the Source.

For why would He have given us the need to want, if He did not want to give?
(Bediuzzaman Said Nursi. The Letters, 24th Letter – Fifth Point)

All lovers of the Source see the manifestations of His attributes throughout the universe and see the beauty in everything. Every petal on a flower, every drop in the ocean, every sparkle in the night sky and every tone of colour in a rainbow is contemplated and read as a letter from the Beloved. Just as the sunlight penetrates our flesh and gives warmth to our bodies, these eternal messages caress our souls and give us comfort. The unconditional love a mother has for her child; the support and console that one’s partner selflessly offers; the companionship of a dear friend or a sibling that is cherished are all Divinely instilled faculties and attributes which He has provisioned us with—and when viewed in this way, we are able to see His insignia throughout all of creation.

Those that see beauty in everything only think of beauty;
Those that only think of beauty taste the true pleasures of life.
(Bediuzzaman Said Nursi. The Letters, Seeds of Reality)

Despair transforms into hope, anguish into content, deceit into truth and honesty. We are all separated with our loved ones at one stage or another, but this is only temporary. This temporary separation awakens the senses to focus their attention on the Source and appreciate where the love originated from. Only the true Source of Love, God Almighty, Who is eternal and has bestowed the universe with dominical attraction, can answer our call for reunion. Just like the merciful drops of rain meeting with our parched lips or scorching sand, we will one day celebrate the joys of reunion.

All the roads have been barricaded; the travellers only see a mirage
Even if the travellers deny their journey, all paths lead to God.
(Anonymous)

When love is comprehended and experienced in this way, we then come to the realization that we (and everything else in the universe) have an association and connection with all of creation. We begin to recognize that this association or connection is gelled together by means of attraction; the attraction of celestial bodies within space, the attraction of rain drops to drought stricken land, the attraction of the genders—from the microcosm to the macrocosm. This perspective allows us to witness and comprehend the Creator’s Dominical Love over all things.

Now and then like the winds I blow
Now and then like the roads I go
Now and then like the floods I flow
Come, see what love has done to me.
(Yunus Emre)

Twenty years may not sound long enough for recognition when compared with some of the pioneers in print media. However, considering the high number of periodicals who diminish and are forgotten as equally fast as their emergence leaving no trail behind, two decades of uninterrupted publication does mean something, particularly in the genre The Fountain voices its message.

What is The Fountain’s message? What is its genre? In a world of extreme compartmentalization in science and over-indulgence in daily occupations and worldly affairs, The Fountain’s discourse refers to an overarching coverage of the human life with content as diverse and rich as the human life itself, yet with a common thread and pattern that is neatly knitted all the way through our composition. Ours is a composition, one in which each and every member of the human family can hear his or her conscience’s calling, a reflection of what is not always visible to the eye, or a response to the yearning deep in the heart and mind; a response that sometimes finds its definition best expressed in a poem, and at other times in a journey into outer space or through the veins of the human body. It is reading the universe, the major book of creation, and making sense out of it by way of the manual of Divine guidance. It is an effort to try and see the reality through the veils of apparent causes and to obtain our share from each phenomenon, each of which is a letter enclosed with a message addressing us.

This 91st issue covers a myriad of topics, one of them being Asperger’s syndrome. We all remember how last year ended with a tragic school attack in Connecticut, USA. If the world had burnt completely, as featured in this issue’s front cover, our hearts would have been torn only this much. The killer was claimed to have Asperger’s, but experts testified that this syndrome could not have been the main reason for engaging in such violence. Safiye Arslan’s article presents a thorough picture of Asperger’s, a syndrome great minds like Albert Einstein, Benjamin Franklin, Leonardo da Vinci, William Shakespeare and Ibn al-Haytham reportedly had.

Another article in this anniversary issue is “Ability or Disability: An Unforgettable Experience at a Specialist School” that talks about a young teacher’s life-changing experience working with disabled children, seeing the precious quality in each one of them.

Last but not least is an article exploring cultural differences and how they have the potential to trigger conflicts at all levels. The article assesses how the response each society gives to these conflicts depends on what they hold most dear as a foundational norm, whether it is independent existence of individuals or social interdependence. Osman Senkaya’s contribution in this issue provides extensive examples of cultural difference around the world.

Our hearts are broken today” said the President Obama after the school shooting in Connecticut on December 14, 2012. These words reflected most concisely the emotions all of us felt that tragic day, as our minds and hearts failed to grasp how possibly this could have happened, how come a seemingly human being could go this much lower than the wildest beasts. One of the ideas that was proposed to explain this murky situation was that the gunman had an Asperger’s syndrome, which was immediately refused by experts. “First and foremost, our thoughts go out to the families,” says Lisa Goring, vice president of family services for Autism Speaks. “We are all searching for answers, but it can be so irresponsible to label autism as the cause of this because we endanger totally innocent kids” (1). This article aims to explain what the Asperger’s Syndrome is about in an effort to save especially kids with this syndrome from another stigma that they have to deal with on top of so many other things.

Thirty years ago, only 4 or 5 Autism spectrum disorder (ASD) cases were reported per 10,000 people. Today, however, approximately 1 in 150 children across the U.S. is diagnosed with it; so chances are, you know someone affected either directly or indirectly by these disorders (2). This being the case, the debates, advocacy, and awareness activities are on the rise. Individuals with ASD show abnormal social interactions, language difficulties, repetitive or restrictive behaviors, and special interests. ASD includes Autism, Pervasive Developmental Disorder and Asperger’s Syndrome (3).

Asperger’s syndrome was first recognized by Hans Asperger in 1944 and the term was popularized by English psychiatrist, Lorna Wing, in 1981. The incidence of this syndrome is not well established, but experts in population studies estimate that two out of every 10,000 children have the disorder. It is more common in boys. They are three to four times more likely than girls to have Asperger’s syndrome (ninds.nih.gov). However, the prevalence in females might be lower because of the fundamental lack of awareness of what Asperger’s Syndrome looks like in females. A female with Asperger’s Syndrome might be considered as shy, quiet, perfect at school, tomboyish, moody, overly competitive, aloof, Gothic, depressed, anxious, or a perfectionist (disabled-world.com).

It is always challenging for people with Asperger’s to lead a normal life in spite of it because this disorder makes it hard to develop social and conversational skills. Affected people display socially and emotionally inappropriate behavior, limited facial expressions, body gestures and inability to recognize nonverbal signals. They lack interest in other people; however, they are obsessively interested in unusual and specific subjects. In addition, they prefer to follow repetitive routines or rituals because they cannot cope with unexpected changes.

Children with Asperger’s Syndrome

A child with Asperger’s syndrome may have the listed signs and symptoms (kidshealth.org):

• inappropriate or minimal social interactions
• conversations almost always revolving around self rather than others
• “scripted,” “robotic,” or repetitive speech
• lack of “common sense”
• problems with reading, math, or writing skills
• obsession with complex topics such as patterns or music
• average to below-average nonverbal cognitive abilities, though verbal cognitive abilities are usually average to above-average
• awkward movements
• odd behaviors or mannerisms
• lack of eye contact

Parents usually sense there is something abnormal about a child with Asperger’s by the time of his or her third birthday, and some children may exhibit symptoms as early as infancy. Their early language skills retain but motor development delays (for example, crawling or walking late, clumsiness) are sometimes the first indicator of the disorder (ninds.nih.gov).

Hans Asperger called the children with these behaviors “little professors” because they could talk continuously and in great detail about their favorite subjects. These little professors may have an amazing ability to recall dates, names, and events. One parent laughs about how her ten-year-old knew the scientific name of everyday things—from the sugar in the kitchen to the trees in the backyard. He would keep discussing things using the scientific classification (yourlittleprofessor.com).

Most children with Asperger’s syndrome have difficulty interacting with their peers due to the problems in understanding figurative language and tendency to use language literally. Children with this syndrome do not recognize non-literal language that includes humor, irony, and teasing. They struggle just to understand common social cues so they are mostly loners and may display odd behaviors. A child with Asperger’s, for example, may spend hours each day preoccupied with counting cars passing on the street or watching only the weather channel on television. Children with Asperger’s syndrome are also at risk for other psychiatric problems including depression, attention deficit disorder, schizophrenia, and obsessive-compulsive disorder (aacap.org).

While the more obvious symptoms of autism are usually at their most florid in early childhood, the symptoms of Asperger’s syndrome may only become noticeable with the social and functional demands of adolescence (autism.net.au). Luke Jackson, a thirteen-year-old boy with Asperger’s Syndrome from England, wrote a book named Freaks, Geeks and Asperger’s Syndrome: A User Guide to Adolescence. He wrote this informative, sincere and entertaining book about complicated topics such as bullying, friendships, when and how to tell others about Asperger’s syndrome, school problems, dating, relationships and morality (4).

The idea that every child with Asperger’s syndrome is a potential genius can put excessive pressure on a child with Asperger’s syndrome (yourlittleprofessor.com). Luke Jackson, for example, complains that he is always watching television about high functioning autistic people who can do things like play the piano brilliantly without taking lessons, draw detailed renditions of buildings they had only seen once or add numbers in their heads like Rain Man. “I find these television programs depressing,” he says. “I got all the nerdiness and freakishness but none of the genius.”

Seeing a child struggle socially and emotionally can be particularly heartbreaking for parents. Children who had seemed to be developing in normal and delightful ways suddenly retreat into their own world, excluding their loving moms and dads in the process after being diagnosed with ASDs. Learning more about ASDs can help parents take charge of their child again and find treatments and therapies that work (specialchildren.about.com). In some states, expanded services are available through public school programs. The most valuable service might be “parent in-home training” with a behavior specialist sponsored by the school. Moreover, parent education and skill building groups organized by some hospitals or health centers can be helpful for parents of youth with ASDs.

Speculations about famous people with Asperger’s Syndrome

There are many famous people for whom there is a lot of speculation that they had Asperger’s Syndrome (5 and 6), such as Albert Einstein, Benjamin Franklin, Leonardo da Vinci, William Shakespeare and Ibn al-Haytham. We may never know for sure if all these people have been affected by Asperger’s syndrome. However, most of the listed geniuses focused on something which interested them and their works were not disrupted by the everyday interactions that take up so much time for the rest of us. This might be the key factor behind all their great inventions. Then we can think of their Asperger’s syndrome as a blessing for humanity, because it does give certain strengths and brilliance to these scientists or pioneers that others do not have. In brief, Asperger’s syndrome is not a handicap, but rather a collection of strengths and challenges. If Asperger’s individuals are supported as they explore their capabilities, they can build on their strengths; they can even be the most successful people in history.

References

1. http://shine.yahoo.com/parenting/why-asperger-8217-didnt-cause-sandy-hook-school-164900109.html
2. Delaney T. and Madigan T. 2009. The Sociology of Sports: An Introduction. Jefferson, NC: McFarland.
3. Llaneza DC, DeLuke SV, Batista M, Crawley JN, Christodulu KV, Frye CA. 2010. “Communication, Interventions, and Scientific Advances in Autism: A Commentary.” Physiol Behav. 100, 268-276.
4. Jackson, L. (2002). Freaks, geeks and Asperger syndrome: A user guide to adolescence. Philadelphia, PA: Jessica Kingsley Publishers.
5. Steffens, B. 2007. Ibn al-Haytham: First Scientist (Profiles in Science). Greensboro, NC: Morgan Reynolds Publishing.
6. www.news.bbc.co.uk/2/hi/3766697.stm

Love is like Solomon, Borne aloft on the heart, its throne.[1]

The heart is humanity’s most essential feature and its greatest treasure. It is the expression of our spiritual existence, the source of our feelings and beliefs, and the pathway to our soul’s ultimate depths. Those who walk on the path of the heart will not experience any darkness, and those who soar on the wings of their hearts will surmount any obstacle. Human virtues are cultivated on the hillsides of the heart; faith, love, and spiritual pleasures are the fruits of its garden.

If your heart is like a desert, your thoughts and feelings will inevitably wither and fade. In our history, human reason enjoyed its golden age when it submitted to the rule of the heart. Under the heart’s guardianship, reason left behind countless immortal works. In those times, matter was melted and re-forged in the furnace of our spiritual essence. Then our experience became a fairground of the hereafter, this world intermingled with the next, and the treasures of the transcendent realms were on offer here. It is according to the measures of the other world that the objects of this one become priceless. In those times, the sugar was separated from the cane, the bud was pregnant with a flower, and the soil was imbued with the lights of the other world.   Things of this world found fulfillment and were perfected. The tulips and lilies of the earth began to dance in the presence of the heart, and the charms of the next world were felt in every corner.

But we gave our minds to idle gossip and our reason gave way to deceit. And as the tongue of conscience and the melodies of the heart fell silent, the earth became like a graveyard, and our homes like coffins. Life became a drudgery, and our spirits were stifled by the smog of our misplaced longing. In such malaise, carnal feelings and corporeal thoughts ambush our souls like bandits. They present us with various poisons, and we become a deluded crowd: a mob that cannot hear the voice of conscience and is closed to reason, that contemplates and understands nothing.

Today, we yearn for the stories of the heart, for in them we feel the reviving breaths of Jesus.^[2] Since the beginning of the world, the people of the heart have always been the fortunate ones, traveling in the realms beyond the heavens with wings like angels. These heroes transcend the limits of the bodies to hold the reins of both worlds. While others beg from door to door, they live among the blessings of Paradise with contentment. The dust and the grime of this world do not blacken their horizon, nor does the colorful attraction of the hereafter distract them from their purpose. In every deed, they enjoy the friendship of God; thus their devotion is the most profitable trade.[3] In this way, they faithfully realize their heart’s purpose in a way that befits humanity. These fortunate ones sing of their love in the eternal melodies, raising their voices to the furthest galaxies.

The heart is the intersection of God’s grace with humanity’s essence. Therefore, with the seal of the Sovereign on it, the heart unifies the spiritual and material worlds. Our inner and outer beauties are in fact different dimensions of the life of our heart, and the radiance of our appearance is intimately tied to our inner life. When a word is spoken from the heart, the mind is ignited and our consciousness glows like the corona of the sun. At this moment, when the spirit turns its face to the secret voice of the heart, our feelings begin to resonate as if they had been plucked by a mysterious plectrum, and our conscience begins to whirl like a dervish in joy and respect. We feel the fire of love on all sides, and tears of joy quench the suffering of our longing.

When we lose our self and our will in ecstasy, we may temporarily lose our balance, but the heart always remains humble in the presence of God. When we travel in the realm of the heart, we are neither perplexed nor inhibited. If the hero of the heart halts with fright or struggles in his way with difficulty, love succors him like Khidr, holding the reins of his horse and carrying him swiftly over the pits of hesitation.^[4] Our senses, inner and outer, are soldiers at the heart’s command; they are moths fluttering around its brilliant light. The heart speaks with the highest authority, and all our senses submit to its rule. Like the pole star, it orbits only itself, chanting the name of God, while all other senses turn around it, prostrate.

All of us are guests in the house of the heart. Let us sacrifice our hearts to the One whose sovereignty is felt in this house. We are determined to offer our souls to the Sovereign, and we await His judgment. Since the day He breathed life into our hearts, our longing for reunion has bound us to Him, and we have diligently tended to our love as to a great weaving. Our soul trembles with excitement when we feel the nearness of the Friend, but we wait patiently for Him to open the door, with our heads bowed in respect.

As we walk on this way, singing the ballads of longing and love, the heart is our gracious guide. Until our last breath, we promise to follow this blessed guide.

[1] Muhammed Lütfi (d. 1956), Turkish Sufi poet.

^[2] According to the Qur’an, Jesus revived the dead with his word or breath. (See Qur’an, 3:49)

[3] A reference to the Qur’anic concept of the spiritual “trade” mentioned in the verse: “Those who recite God’s scripture, keep up the prayer, give secretly and openly from what We have provided for them, may hope for a trade that will never decline.” (35:29)

^[4] Khidr is a spiritual personality and a man of wisdom in Islamic tradition, who lives in an angelic way, serving God to execute divine commands and succoring people in hard conditions.

Seeing is one of the luminous Attributes of God Almighty, and one’s insight, as declared in: We have shared among them (43:32), is proportionate to one’s ability to receive the manifestations of this Attribute. The greatest portion belongs to the one who, having benefited from that Divine Source to the fullest, poured his inspirations into the hearts of his followers, namely Prophet Muhammad, upon him be peace and blessings. He is the most polished mirror of the manifestations of the Ultimate Truth, and is unequaled in receiving them. The Divine declaration: Say: This is my path. I call to God on clear evidence and by insight, I and whoever follows me (12:108) points to the greatness of the share of that Divine gift belonging to the prince of the Prophets and his followers.

This matchless perceptiveness allowed that holy traveler on the path of Ascension to reach in one breath the realms beyond corporeal existence, which those devoid of any amount of perception regard as dark or unknown or the existence of which they categorically deny. He studied those realms like a book, and traveled on the “slopes” of the Unseen where the archetypal tablets are exhibited, and the melodies of the pens of Destiny, which make one’s heart jump, thrilled him. He visited Paradise accompanied by heavenly servants, and received a Divine welcome on the border between the created realm and the infinite realm of Divinity. That is, he rose as high as any created being can rise and acquired such nearness to God that it is described in the Qur’an metaphorically as the distance between the strings of two bows (put adjacent to each other), or even nearer (53:9). It was a point where space and location are undefined or undifferentiated.

The pleasure of observance given by insight sometimes acquires a new, deeper dimension when the believer begins to discern and discover the spiritual dimension and meanings of objects and events. His or her spirit experiences other dimensions in this three-dimensional realm, and his or her conscience becomes the eye of existence with which it sees, as well as its pulse and intellect.

In addition to perception and understanding, discernment (firasa) denotes the deepening of insight when perception becomes a source of certain knowledge. Those who discern the manifestations of the light of God, the Ultimate Truth, possess such a radiance that they see everything, every issue, in its full clarity. They are never confused, even when encountering the most intricate elements, elements that are extremely similar, and do not become lost in particularities. Simultaneously seeing the sugar contained within the sugarcane and the hydrogen and oxygen contained within the water molecule, they refrain from all deviations (e.g., pantheism and monism) and recognize the Creator as He is, and the created as it is.

From the face of each individual believer to the face of the universe, every point, word, and line in existence is a meaningful sentence, even a book for those to whom the verse: Surely in this are signs for those having insight and discernment (15:75) refers. Those who can look at existence from the point stated in the Prophetic Tradition of: Fear the discernment of a believer, for he sees with the light of God,¹ make contact with reality, become familiar with the invisible side of existence, and shed light on events, revealing the true face of everything. While others spend their lives in “black holes,” these people are enraptured with increasing pleasures on Paradise-like “slopes.”

For one endowed with such discernment, existence is a book of countless pages, with each animate or inanimate part of creation being a word shining with thousands of meanings, and the face of existence and that of each person expressing many hidden realities. Those of true spirituality see such things in the “verses” of that book and in the luminous “phrases” of those verses, and receive from them messages that even the greatest of the minds devoid of spirituality are unable to discern. The unimaginable surprises awaiting believers in the other world are according to the rank of each, and are revealed to them along with all the spiritual pleasure that they give.

O God! We ask You for hearts tender, devoted, and everturning to You in penitence for Your sake; and bestow blessings and peace on our master Muhammad, the leader of Your way, and on his Family and Companions, all of them.

Note

1. at-Tirmidhi, “Tafsiru Sura 15,” 6.

“O you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, so that you may deserve God’s protection and attain piety.”¹

Fasting is an ancient practice whose purpose and benefit span across the three Abrahamic faiths. It is mentioned in the Bible, Qur’an, and the Hindu scriptures. Buddhism requires the ascetic lifestyle of its monks, which includes fasting. It was practiced by many of the ancient communities, including Native Americans and Africans. Certain milestone events in those communities, such as weddings, reaching puberty, and mourning, are accompanied by fasting. Fasting for health reasons was practiced for thousands of years, and has well-known benefits.

Apart from religious and medical fasting, people also fast for political reasons, to raise awareness regarding a certain issue. This article will focus on fasting as a religious practice in the Abrahamic Faiths —Judaism, Christianity, and Islam—and will synthesize the insights from three traditions regarding the benefits and purposes of fasting.

Fasting is broadly defined as partial or total abstinence from food and drink for a certain period of time. The amount of time and the types of food or drink fasted from differs according to tradition. Certain types of fasting exclude specific acts as well, such as wearing certain garments, shaving, or sexual intimacy.

This article, organized into three main sections, explores the concept, textual reference and benefits of fasting as pointed out by the scholars in each of the three Abrahamic religions.

Judaism

In Jewish tradition, fasting is total abstinence from food and drink. There are two major fasting days on the Jewish calendar, Yom Kippur and Tisha B’Av, but conservative Jews fast up to six days per year. Only Yom Kippur is biblically ordained, while the others are rabbinically ordained. Fasting on a Sabbath is prohibited unless it is Yom Kippur, in which case it is observed. Sexual relations are also prohibited on the two major fasting days.

Yom Kippur, or the Day of Atonement, is the most important of the Jewish Holidays. It is the tenth and final day of the Ten Days of Repentance, starting with Rosh Hashanah. Every man and woman who has of age (above the age of bar/bat mitzvah) and whose health permits fasting, should fast on this day. The fasting lasts 25 hours, from the sunset of one day to the nightfall of the other. In addition to total abstinence from food and drink, prohibited activities on this day include those prohibited on an ordinary Sabbath, such as striking fire and using tools. Additionally, leather shoes are not worn on this day, and women and men wear white garments as a reminder of a burial shroud and the Day of Judgment. The mood is solemn, humble, and repentant, but also happy with the knowledge that repentance brings redemption. The day is spent at Synagogue services, and holds five prayers, compared to three on regular days and four on Sabbath.

Tisha B’Av is the ninth day of the month Av in the Hebrew calendar, and falls on a July or August on the Gregorian calendar. It marks the end of a three-week mourning period and commemorates the destruction of the First and Second Temples in Jerusalem. Similar to Yom Kippur, the fast lasts 25 hours. Some Jews also observe additional prohibitions on certain daily activities. The Sabbath observance has precedence over this fast, however, and observance is delayed to a Sunday if it falls on Sabbath. The mood is melancholic. In addition to those two major fasting days, there is minor fasting days when fasting is observed from dawn to sunset. The four minor fasting days are the Fast of Gedaliah, the Fast of the 10th of Tevet, the Fast of the 17th of Tammuz, and the Fast of Esther. There are also other days of fasting which are not universally observed. In addition to fasts tied to certain dates, there are also fasts tied to certain occasions, such as fasting of the bride and groom before their wedding ceremony, fasting of a firstborn, fasts of repentance of certain acts, or fasts to avoid an impending calamity. It should be noted that unlike some other traditions, the fasts in Judaism, specifically those that commemorate and mourn important events, are not ended with feasts.

Three purposes of fasting are commonly quoted by Jewish scholars. First is the atonement of previous wrongdoings:

Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. (Joel, 2:12-13)

While fasting itself does not provide redemption, it makes oneself more conducive to feel regret for past errors. The “affliction of souls” in Leviticus, 23:27, 29, 32; Numbers, 29:7 is also interpreted in this context. The term translated as “affliction of souls” also has the meaning “to busy one’s self with” for fasting is an opportunity to busy one’s self with spiritual matters by accompanying the fast with reading the holy text and engaging in prayers. Focusing more on spiritual, rather then corporeal aspects of life, is also pointed out in the Midrash—that fasting can elevate a soul to the exalted level of the Mal’achay HaSharait—ministering angels. Also, as past errors bring about catastrophes, sincere repentance is a way, probably the only way, to avert pending catastrophes:

Jonah obeyed the word of the LORD and went to Nineveh. Now Nineveh was a very important city—a visit required three days. On the first day, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast, and all of them, from the greatest to the least, put on sackcloth. (Jonah 3:3-5)

The second purpose of fasting is mourning, at individual and collective levels. The following verse is an example of individual mourning:

When the people of Jabesh Gilead heard of what the Philistines had done to Saul, all their valiant men journeyed through the night to Beth Shan. They took down the bodies of Saul and his sons from the wall of Beth Shan and went to Jabesh, where they burned them.3 Then they took their bones and buried them under a tamarisk tree at Jabesh, and they fasted seven days. (I Samuel 31:11-14)

Fasting and mourning has an implied connection, just like when a loved one dies, we do not feel like eating, food becomes insignificant to us. Also, we repent for the mistakes we did to that person, and seek forgiveness.

Collective mourning for catastrophes that befell earlier communities is also an important dimension of fasting, such as the events mentioned in the following verses:

On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, Nebuzaradan commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Every important building he burned down. (Jeremiah 52:12-13)

Mourning results in awareness in what is lost, and in rejoice when the loss is regained. It also creates a spiritual unity with earlier generations, and a renewed commitment to common goals.

The third purpose is one of gratitude. By abstinence from basic needs, one realizes his/her dependence on God, and appreciates all the sustenance provided by God to His creation.

Christianity

Fasting has different meanings in different Christian denominations. It is mostly a partial fast, so practice widely differs.

Roman Catholics define fasting as the reduction in food intake for one full meal and two small meals (morning and evening). Solid food intake between meals is not permitted. Abstinence is defined as avoiding meat for a particular day, and partial abstinence is consuming meat only once during a day. The regulations of fasting evolved several times according to the decrees of Vatican. According to today’s regulations, there are two obligatory fasting days for Roman Catholics: Ash Wednesday and Good Friday. The Fridays of Lent are days of abstinence. Voluntary fasting is encouraged and practiced. In addition to these, Roman Catholics also observe Eucharistic fasting, i.e. avoiding all food and drink except water for, according to current regulations, the duration of an hour before receiving the Holy Communion during the Mass. Some Catholics still live by the older regulations, which prescribed the start of fasting as the midnight of the previous day.

The Anglican Church follows a similar definition of fasting, but there is no distinction between fasting and abstinence, and regulations are less-specific. The Book of Common Prayer lists four periods as fasting days, which includes forty days of Lent and all the Fridays in the Year, except Christmas Day. There is no universal Anglican rule on fasting, so the provinces are free to choose what fasting days to recommend. Usually, fasting of Lent and Fridays are observed. The measures of abstinence are left to the individuals.

In eastern Orthodox and Greek Catholicism, fasting is an important discipline to protect oneself from gluttony, indulgence and over-consumption of food, drink, or intoxicants to the point of waste. Fasting is accompanied by almsgiving and prayers, and fasting without such acts is considered worthless. There are four main seasons of fasting, including Lent, but fasting continues throughout the year, on Wednesdays and Fridays. Fasting individuals cannot consume meat, dairy products, oil and alcoholic beverages, although the precise definition of these categories differs in practice. Eucharistic fasting is observed from midnight of the previous day to Holy Communion. There are also periods during which fasting is prohibited.

While early Protestants frowned upon fasting as an external practice, currently fasting is widely acknowledged and encouraged as an important spiritual experience among Protestant churches. For example, Lutherans encourage fasting during Lent, while United Methodists fast from sundown-to-sundown on Mondays to Tuesdays and Thursdays to Fridays.

The Church of Jesus Christ of Latter-Day Saints defines fasting as total abstinence from food and drink, including water. The first Sundays of each month is called Fast Sunday, during which members fast for two consecutive meals and donate the money saved as a result of fasting. The purpose of fasting in this tradition is achieving mastery of spirit over body. The members who want to solicit special help, including for earthly benefits, or those who want to become closer to God, are encouraged to fast. Jesus warned his followers against fasting only to make others admire them. He suggested practical steps should be taken to fast in private: When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (Matthew 6:16-18) In this context, the overarching goal of fasting is bringing the individual closer to the Divine.

According to the Old Testament, Moses fasted for forty days and forty nights while he was on Mount Sinai with God. (Exodus 34:28) and the New Testament states that Jesus fasted for forty days and forty nights while in the desert, prior to the three temptations (Matthew 4:2, Luke 4:2). Hence, spiritual preparation is an important dimension of fasting. David practiced fasting for humbling his soul (Psalm 35:13). Abstaining from food helps one realize his/her inherent helplessness, and to understand one’s place vis-à-vis the Divine. This motivation can clearly be seen, for example, in Isaiah 58:3-13, where Prophet Isaiah admonishes the believers and calls to the real meaning of fasting.

Understanding the situation of the poor and the needy is also an important motivation for fasting. In fact, in most churches, fasting is mentioned had-in-hand with prayer and almsgiving. Fasting is the door to show mercy, and showing mercy to others is a petition to receive mercy from God.

Islam

In Islam, fasting is defined as total abstinence from food and drink, including water. Fasting also precludes sexual intimacy between spouses. Fasting individuals are also expected to abide by the highest moral values, i.e. no lying, no backbiting, no fighting or disputing, and not breaking the hearts of others.

Fasting during the month of Ramadan is one of the five pillars (i.e. core practices) of Islam. It continues from dawn to sunset for 29 to 30 consecutive days (a full Lunar month), and is mandatory for every Muslim man and woman above the age of puberty. The sick, elderly, pregnant and suckling women have permission not to fast, and can make up for it later by fasting equal number of days, or giving charity to those in need, especially if fasting poses a health risk. Menstruating women cannot fast, and make up for it in a similar fashion. The ritual of fasting is defined in a precise manner in the Holy Qur’an, so there is virtually no difference as to what it means and how it is practiced among Muslim communities.

In addition to Ramadan fasting, devout Muslims also fast on Monday and Thursdays, as well as 13th, 14th and 15th of each lunar month. Other voluntary fasting days include the day of Ashura (tenth day of Muharram), day of Arafat (ninth day of Dhu al-hijja), and six days of Shawwal.

The Qur’an states that fasting was prescribed by God upon the earlier faith communities, and proclaims the main purpose of fasting as achieving taqwa. While taqwa can be translated as righteousness or God-consciousness, it holds other meanings as well.

The first and foremost purpose of fasting is to follow God’s command of fasting. All benefits to be acquired by fasting, such as improving the health and understanding the helplessness of the poor people, cannot be the intention of the believer while fasting. Those are but ways to understand the Divine wisdom behind the command of fasting.

Many Islamic scholars have written on the subject of fasting. Said Nursi is one of these scholars who outline the many purposes of fasting in the 29th chapter of his book The Letters.

He first states that parallel to Christian and Jewish traditions, a major goal of fasting is to appreciate the bounties given by the Divine, which go unnoticed if not for fasting. Therefore, fasting creates an atmosphere for a sincere thanksgiving:

Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich.

A second purpose, more in line with Christian tradition, is to understand the situation of the poor through hunger and thirst, thus create compassion and facilitate giving of charity:

… God invites the rich to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must show care for such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

A third purpose is taming and humbling of the soul and protection against gluttony:

The carnal self desires—and considers itself—to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

Indeed, Prophet Muhammad, peace and blessings be upon him, hints that fasting from food helps curb inclinations to sins, such as lust:

Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast. (Bukhari)

Other purposes pointed out by Islamic scholars include perfecting moral behavior, focusing on spiritual needs and sacred text (rather then corporeal needs), creating bonds in the community through fasting and feasting together, and expiation for certain sins. The latter, related to atonement in Judaism, is directly mentioned in the Qur’an as the expiation of sins such as the accidental killing of a fellow human being and breaking of oaths to God:

God does not take you to task for a slip (or blunder of speech) in your oaths, but He takes you to task for what you have concluded by solemn, deliberate oaths. The expiation (for breaking such oaths) is to feed ten destitute persons (or one person for ten days) with the average of the food you serve to your families, or to clothe them, or to set free a slave. If anyone does not find (the means to do that), let him fast for three days.” (Al-Maedah, 5:89)

Conclusion

The three Abrahamic faiths, Judaism, Christianity and Islam, share a common ground in terms of faith and practices. Similar to prayer, fasting is common in three religions as well. After exploring the similarities and differences of fasting across the three faiths, it is evident that gratitude and thanksgiving are common purposes and benefits of fasting. While fasting to mourn is more specific to Judaism, fasting for atonement is more pronounced in Christianity and Judaism. Furthermore, fasting to facilitate charity, to gain mastery of soul, to achieve humility, and protection from gluttony is more of a common goal between Islam and Christianity. Finally, using free time to focus on studying the sacred text and prayer is emphasized more in Judaism and Islam. While the emphasis placed on each purpose in this article is admittedly subjective, the great benefit of fasting spans across the three Abrahamic faiths irrespective of the length and time of the particular fast, and traces of all benefits and purposes can be found in all three religions.

Note

• Qur’an 2:183

References

• Berghuis, Kent D. 2007. Christian Fasting – A Theological Approach, Biblical Studies Press.
• Corn, Kevin (ed.) 2006. Fasting and Feasting in Three Traditions: Judaism, Christianity, Islam, Interfaith Conversations Booklet #1, University of Indianapolis
• Online at: http://eip.uindy.edu/crossings/publications/Interfaith%20Conversations-1.pdf
• Encyclopedia.com, Fasting: http://www.encyclopedia.com/topic/fasting.aspx
• Lynne Baab. 2007. Fasting Spiritual Freedom Beyond Our Appetites, InterVarsity Press, Downers Grove, IL
• Maloney, A George, 1974, Return to Fasting, online at: http://openlibrary.org/b/OL18254420M/return_to_fasting
• Nursi, Said. 2010. Ramadan, Frugality, Thanksgiving, NJ: Tughra Books.
• Ryan, Thomas, 2005, The Sacred Art of Fasting: preparing to practice, SkyLight Paths Publishing, Woodstock, VT.
• The Bible, King James Version. Online at http://www.biblegateway.com/ .
• Translation of Sahih Bukhari (M. Muhsin Khan). Online at: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/
• Translation of Holy Quran (Translation by Ali Unal)
• http://al-quran.info/default.aspx#&&trans=en-ali_unal
• Wikipedia, Online Encyclopedia : Fasting: http://en.wikipedia.org/wiki/Fasting