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

Rise up, because my heart is lamenting…

During the days having passed without you,

I went back over the yesterdays,

Grieving all the while, and saddened

Since you had deserted your country.

O my valiant one, appear now!

Appear, for we are depressed.

Our hearts come into our mouths;

Our last words are on our lips…

The people need your smile,

And we’re thirsty for your zeal.

No more strength is left to us:

We, a multitude of orphans,

Are pushed to and fro,

And detained along the way…

Wasting time in distractions,

We cannot bear anything extra…

You appear in dreams every night,

You are in words and in hearts…

This is so the whole life long:

Come to make your influence felt,

Have some pity upon us, please:

We go down on our bended knees…

They are tiny, and there are billions of them inside you. Tiny machines, one thousand times thinner than a hair strand but strong enough to carry all kinds of material within your cells. Yes, there is a complex army of tiny machines inside your body performing an amazing array of functions while you sit at home sipping your tea.

Your heart is beating. Its lifelong duty is to pump blood to tissues to deliver essential nutrients. Transportation of nutrients continues from blood vessels to cells and then into subcellular compartments. Inside of a cell, there is a need for sophisticated biomachines which are responsible for transport. Did you know that you were equipped with minuscule motors that transported cargos in your cells? Or about cellular highways where molecular cargos are transported?

There are various proteins called “motors” in the cell. They can convert chemical energy to mechanical energy to produce force and motion in the cellular highways.¹ Amazingly, molecular motors are much superior to man-made motors in terms of energetic efficiency by hydrolyzing ATP to fuel enzymatic reactions. These molecular motors include rotary motors, polymerization motors, nucleic acid motors and cytoskeletal motors.

Rotary motors

Bacterial flagellum, used for swimming, acts as a propeller and uses a rotary motor. It has been suggested that this motor is similar to Fo motor found in FoF1-ATP synthase. FoF1-ATP synthase takes part in the conversion of chemical energy in ATP to proton gradient, or vice versa. This chemical reaction involves mechanical rotation of parts of the complex.

Polymerization and nucleic acid motors

Polymerization motors take role in polymerizations and these polymerizations generate forces for repulsion (Actin or microtubule polymerization), or separation of clathrin buds from plasma membrane (Dynamin).

DNA and RNA synthesis also involves the use of molecular motors such as RNA polymerase (RNA synthesis from DNA), DNA polymerase (DNA synthesis), Helicases (separation of double stranded DNA prior to DNA or RNA synthesis), Topoisomerases (removal of supercoiling of DNA), RSC, SWI/SNF, and SMC proteins (Chromatin remodeling and chromosome condensation). Moreover, there are specific viral DNA packaging motors that pack tightly viral DNA into capsids. separation of double stranded DNA prior to DNA or RNA synthesis), Topoisomerases (removal of supercoiling of DNA), RSC, SWI/SNF, and SMC proteins (Chromatin remodeling and chromosome condensation). Moreover, there are specific viral DNA packaging motors that pack tightly viral DNA into capsids.

Cytoskeletal motors

Dyneins, kinesins and myosins denote the three major classes of molecular motor that moves along cytoskeletal structures. Myosin is among the most prominent of motor proteins that takes role in muscle contraction. Kinesin operates on microtubules (long tubes composed of dimers of the protein tubulin, arranged to form 13 parallel tracks) to move cargos inside the cells away from the nucleus (toward positive end of microtubules) and play essential roles in the formation of spindle apparatus and axonal transport. Dynein is also known to transport cargo but in the opposite direction to Kinesin, towards the cell nucleus (toward minus end of microtubules). In addition, dynein is required to beat cilia and flagella.

How molecular motors move

Myosin and kinesin are structurally similar in terms of being dimeric with two motor heads, two legs, and a common stalk. The head regions control the forward movement by binding itself to actin or microtubule filaments. Movement is facilitated by the consumption of ATP by ATPase sites. It is fascinating how these motors translate chemical energy into motion and still be different to the movement of cars. There are different proposals as to how molecular motors move, such as walking (hand-over-hand model), inchworm model, and biased diffusion model.

The-hand-over-hand model suggests that ATP binding induces a conformational change in the forward head movements and keeps fixed, thus leading to the movement of the rear head forward and vice versa. This model, which is also known as the walking model, is similar to upright walking where one foot moves forward while other stay fixed, and vice versa. On the other hand, the inchworm model suggests that only forward head movements use ATP and leads while the other head follows. Studies on the Myosin VI with shorter legs suggested a biased diffusion model. In the diffusion model, the motor moves randomly to the next binding site in a forward direction. In order to find out which mechanism used by molecular motors, scientists measured how much of the head moves following staining with a fluorescent dye. Since molecular motor movements are so small (5-10 nM), optical traps and cantilever probes (>100 μm) were not useful to watch head movements. By increasing both photostability and brightness of organic dyes, Dr. Yildiz at UC Berkeley was able to measure head movements down to 1.5nM scale.

Kinesin: A molecular motor that walks

Kinesins are among microtubule-based motors recently shown to walk like a mountain climber by swapping its two motor units (analogous to feet) in a hand-over-hand mechanism rather than an inchworm mechanism. This recent discovery sheds light on how kinesin moves its cargos such as membrane components, messenger RNA, signaling moleculers, and others along microtubules. In addition, as suggested by findings of Dr. Yildiz, kinesin demonstrates an asymmetric walking where motor heads alternate with slow and fast steps. Further studies using advanced microscopy techniques (called FIONA) which allow nano scale detection of movement down to 2nM resolution demonstrated delicately that processive kinesin motor takes about 8 nM steps (eight-billionths of a meter) for each ATP molecule consumption with alternating 16-nm and 0-nm steps. Furthermore, kinesin is attached to the microtubule while it waits for ATP between steps. Since kinesin is used for long distance cargo transport on relatively big highways of a cell, it elegantly demonstrates a processive motor that reliably travels in a coordinated manner. Of course, not all motors will be moving like kinesin.

Dynein moves through uncoordinated stepping of ring domains

Another motor protein involved in long distance cargo transport is dynein. Dynein is a staggering giant which is much bigger and complex than kinesin and myosin motors. There are about 15 types of dyneins known to take role in cilia and flagella movement and 2 cytoplasmic forms. Cytoplasmic dynein is a homodimeric AAA+ (ATPases associated with cellular activities) motor that transports toward the microtubule minus end, acting opposite to kinesin. FIONA assay demonstrated that the heads moving processively but independently. This mechanism is quite different from the hand-over-hand stepping of kinesin and myosin, for dynein’s steps are not strictly coordinated and highly variable. Most of the time, dynein heads move alternatively with variable head-to-head distance of about 5-50nM. Each head of dynein mostly does not pass each other.

Elegant design, efficiency in transportation and being part of the living system makes molecular motors in the cells superior to man-made motors. Molecular motors travel on cellular highways in the cellular microcosm in the manner of dutiful officials of a king traveling in his domain in security via the fastest modes of transportation and easily cross provincial boundaries, demonstrating more evidently that the Sovereignty of the Eternal King is limitless. Indeed, the signs of His Dominion are reflected by each and every entity from the microcosmic world to macrocosmic universe.

Note

1 Cellular highways are composed of microtubules, microfilaments and actin filaments. Myosin moves along microfilaments through interaction with actin, but dynein and kinesin move along microtubules through interaction with tubulin

References

• DeWitt MA et al. Cytoplasmic dynein moves through uncoordinated stepping of the AAA+ ring domains. Science. 2012 Jan 13;335(6065):221-5. Epub 2011 Dec 8.
• King SM. AAA domains and organization of the dynein motor unit. J Cell Sci. 2000 Jul;113 ( Pt 14):2521-6.
• Wilhelm J. Walter & Stefan Diez. A staggering giant. Nature. Vol 482. 2 February 2012.
• Molecular motors and Motor proteins. Retrieved from Wikipedia on 3/31/2012.
• Yildiz et al. Myosin V Walks Hand-Over-Hand: Single Fluorophore Imaging with 1.5-nm Localization. Science 27 June 2003:Vol. 300 no. 5628 pp. 2061-2065
• Yildiz et al. Kinesin Walks Hand-Over-Hand. Science 30 January 2004: Vol. 303 no. 5658 pp. 676-678

Yes, although created in the best stature, human beings also have a part of them open to negative feelings that can drag them down, feelings placed in their nature for a specific purpose and wisdom. Under the influence of these feelings, a person can at any time fall to the lowest of the low.

Our salvation from becoming the lowest of the low is through having faith and making good works.³ It is by means of faith and good works that while on one hand we can develop our angelic feelings and abilities on the other hand we can suppress and eradicate satanic drives.

There is a center point in our nature, like a seed, that is the seedbed for good and bad feelings. It is no doubt important to be born into a good family and be raised in the presence of good teachers; however, it essentially falls on our part to later channel our will to the angelic path, in Rumi’s words, in order to develop our nature in the direction of our purpose of creation, and this will become second nature to us. Yes, the human is like a piece of paper with a text invisibly written in its nature. A second nature is possible by applying on this paper a mix of good intention, freewill, good works, sincerity, determination, courage, and effort to reveal this hidden writing leading humans to become the celestial being they are destined to be.

A person appearing with such a true nature will at the same time have suppressed all his evil feelings. Probably in time what will remain of the carnal self and the devil will be a mere influence of the “nervous” system so it can do its duty until the end of a person’s life. A person coming to such a point will have no hesitations or doubts on issues regarding the pillars of belief and worship. Even if fifty thousand devils were to confront him, with God’s permission, they would not be able to shake that very profound and enlightened truth in his or her conscience. Given that struggle is by definition a natural part of our lives (considering this world is an abode of testing), the carnal soul or the nervous system might produce flames of irritability, sensitivity, violence, rage, and anger in their soul. For this is the human nature which encompasses multiple factors like ego, spirit, intelligence, tendency towards good and evil, and the human existence with its material-spiritual dimensions.

The human self is of the nature of a mirror reflecting the mystery of the Divine. Yes, if the human nature is both dark and light, how is it possible for a person to fully know God, to hold a light to the world of His names and attributes and to attain a level of perfect knowledge about the Almighty God?

People conceptualize a framework of existence for themselves by saying things like, “me,” “my will,” “my strength,” “my power,” and “my life.” In one respect, there is benefit in this conceptualization because the self, with one of its sides being in the dark, is in a position to be a mirror to God’s existence, a mirror in which the human becomes a witness. In Sufi terms, this is referred to as asrar-i khudi, the secrets of the self and how to attain them with which we determine for ourselves a domain of authority, a jurisdiction. This further requires a thorough review of our nature.

By way of such a review, the human can observe in the mirror of his or her own capacities of knowing, seeing, hearing, and wishing within his or her partial willpower, the reflections of the Divine attributes Seeing, Hearing, Great Willpower, Speech, and Creation – for all of these attributes exist in the human even if they are no more tangible than respective shades. Claiming and protecting these, we draw limitations of our conceptions. Then we realize that what we call “life” belongs entirely to another and that all the things that we thought belonged to us have been temporarily entrusted upon us.

With such a nature, the self is a prism reflecting the attributes of God. For the Exalted One is comprehended through His attributes. We describe Him as the One “known through His names and comprehended with His attributes, though His essence is unknown.” If He is described in this manner, then it is necessary for us to evaluate everything within this framework. René Descartes connects the finite to the infinite in the following words:

“Although I do not comprehend the infinite, and although there may be in God an infinity of things that I cannot comprehend, nor perhaps even compass by thought in any way; for it is of the nature of the infinite that it should not be comprehended by the finite; and it is enough that I rightly understand this, and judge that all which I clearly perceive, and in which I know there is some perfection, and perhaps also an infinity of properties of which I am ignorant, are formally or eminently in God, in order that the idea I have of him may become the most true, clear, and distinct of all the ideas in my mind..”

Said Nursi evaluates the matter in a similar way and says that with the existence of visible and invisible things, God’s existence is proven; with their becoming lost, His permanence is proven – just as the transient bubbles of water on a stream show the existence of an eternal sun by each being a mirror to its light.

All the creation is alive only with His power of Creation. It remains alive only with His Self-Existence, and when He destroys it, it perishes away.

Yes, with His putting an end to it, everything and everyone meets their end, for He is the only one who is eternal. The verse, “All that is on earth is perishable. But there remains forever the “Face” of your Lord, the One of Majesty and Munificence” (Ar-Rahman, 95: 26−27) expresses this truth.

Yes, with the annihilation and disappearance of these attributes in us, we can connect with the perfect attributes belonging to God. Our own attributes being flawed and deficient shows us that the attributes of the real Owner are perfect and complete.

Our human existence, to say the least, is dependent on necessities, like food, air, etc. However, we are not in control of even one percent of the entire process of, for instance, eating – from the growth of the wheat in the soil to its dependence on the sun light and heat, to all the digestive steps in our body. God Almighty is the One who makes the saliva glands work. God Almighty is the One who sends the food to our stomach, and it is He who sets and adjusts the mechanism. When occasionally something gets into our windpipe, we all know well how complicated the matter becomes.

Consequently, if a person could think of all these things, instead of saying “I ate,” he would know it is more appropriate to say “I was fed.” A believer who says, “I ate,” actually is saying this figuratively and means to say, “I was fed.”

As can be seen, when just one of a person’s voluntary acts is taken up, it becomes evident that he possesses a number of faults and deficiencies. This is the human nature and we exist within this framework. This being the case, the nature of man shows that there is the Most Exalted One who is perfect, without fault and free of weakness, who makes these things in man with wisdom. In this way, by means of every deficiency, a person will get to know the One without deficiency. Consequently, the nature of man is in the form of a mirror that reflects upon him the radiance of the Exalted One’s attributes. Man can always see the radiant attributes of God by looking at this mirror. The reality is that being able to see the attribute of God Almighty is the station of wonder; I do not know if it is destined for everyone, but this is the road to know the Exalted One.

We can increase our knowledge of our Lord by thinking of our helplessness in every action and behavior by contemplating on the aspects that belong to God; by becoming aware of our impotence and understanding that we are nourished by the blessings of our Lord; and by deepening our knowledge of Him more and in the guidance of four principles, i.e., awareness of our helplessness and impotence, offering our thanks and contemplation. Essentially, rising to such an exalted level (the highest of the high), and attaining the station of the “perfected man” should be every person’s goal. Following the path of the Prophets, and in a sense representing this reality, is the best direction a person can take.

To conclude, on one branch of the self are the Prophets and their loyal followers. They did what they did for the sake and pleasure of their Lord only. In another branch of the self are Nimrods and Pharaohs who boasted of their wealth, promoted themselves, and did things for their own interest.⁴

When it comes to speaking of God Almighty, we voice the Divine Oneness in the words of Erzurumlu Ibrahim Hakki:

He does not eat or drink; not bound with time, God is free from all of them,
Free from alteration, deterioration, colors, or forms,
He is all transcendent, these are His negative attributes.

Notes

1- “Ana” in Arabic.

2- “Surely We have created human of best stature as the perfect pattern of creation” (Tin, 95:4).

3- For further reference, see the chapters Tin and Asr in the Qur’an.

4- In a third branch, even among those who believe in God, there are some who act upon a false philosophy of self-deification by aspiring to be like Him, or playing God, in other words. And some of these people even stretch to an extreme, saying, “The ultimate purpose of the human is to be exactly like the Creator,” and they cloud up people’s pure thoughts with their own delirium.

Every human is precious with a special quality, and there are quite many of them at specialist schools. It is just a matter of being able to see that potential within every person, and be appreciative of

When I was requested to complete one of my practical teaching experiences at a specialist school,¹ I was worried. At the time, I was enrolled at a university to become a teacher, expecting to teach only at mainstream schools. The fear of unintentionally hurting the feelings of handicapped people in general was a big concern for me.

I prepared myself for the difficult task ahead. I was certain that this experience was going to be quite different to what I had previously encountered in regular schools, but what I experienced from the first day was beyond my imagination. I was surrounded with little children who could not see, hear, talk or walk. Normally, lunch time would mean kids running around and jumping with joy. It wasn’t like that here. Instead, there were a lot of students on wheelchairs, some walking slowly from one part of the room to another, some just sitting quietly, and some crawling on the floor. As I was watching them, I noticed a little boy approach. He crawled next to me and then patted the floor. I interpreted this as him asking me to sit next to him, so I kneeled down and said “Hello.” He reached over and gave the toy he was playing with to me and then crawled away slowly. For a brief moment I held the toy in my hands looking around confused. I did not know what to do.

Mike² was one of the four students in my class. He was visionally impaired. He could not walk either hence had to use a wheelchair. What was so lovely about Mike was his responsiveness; he would respond to everything, even to a question directed at someone else or to a conversation other people were having. Mike was one of the triplets; according to my mentor “he was the unlucky (!) one.”

Sam was another student also with limited vision. Some days he would surprise us by recognizing the person who walked in through the door; however, most of the time, he could not see objects that stood right in front of him, often tripping over them. Walking was also a difficult task for him; his teachers were teaching him how to use a cane. He was a popular boy at school. He would talk to everyone and most importantly, he would never forget them. His parents were considering enrolling him into a different specialist school due to his exceptional memory and fast learning skills.

Shane was the third student who could not speak. He was also using a wheelchair. Teachers were working vigorously to teach him how to use a machine that would assist him with his speech and also how to operate an automatic wheelchair.

Lana was the last student of the class who had difficulties with walking. In order to walk she needed support or had to use a walking stool. She displayed signs of timidity next to strangers, yet her friendliness towards the three boys in her class was remarkable. She would constantly talk to them and attempted to walk towards them. She was very responsive to some of our questions, but not to everything. If you insisted on a response, she would place her head on the table and start to ignore you.

Eating was an issue for both Sam and Shane; they had to be given some kind of a special formula instead of regular food. The formula was made up of a milky substance and it satisfied their hunger. It provided them with all the necessary minerals and vitamins that they could not receive from regular diet. Although teacher-aids would come at certain times to give the students food, it was not to satisfy their hunger; rather, it was to give them the opportunity to experience different tastes.

Everything in this school was new to me, so I was extremely cautious with everything I had to learn. Teachers and staff seemed to be very nice and talkative to the children. Initially I could hardly even talk to the students. If they had a question, I would reply with a smile. With each passing day, I grew confident. Before long, I was like their regular teachers who constantly talked and laughed with them. I began to assist my mentor by moving students around with wheelchairs.

The friendship and the relationship students had with one another were genuine, pure and innocent. They were just like other children; thinking about toys, playing games, and more importantly, cherished the love they received from family and friends. They had wants, needs, fears, likes and dislikes just like you and me. The importance of being able to “see the person, not the disability” meant a lot to me.

At this school each student had a machine called the “Big Mac.” The teacher (my mentor) would record information about students’ day at school and parents were also expected to record issues relevant to home. Every day, these Big Macs would travel to and from home with the children. The teacher and parents would listen to them. Shane had to use a more advanced machine called “FL4SH” to help him with his speech. He had to press a button with his head to indicate what he wanted to say. Every day Shane’s mother recorded news and jokes on this machine. During my entire time there, she recorded a message almost every day. My mentor would describe Shane’s mother as the best parent she had ever seen. It was at this school, I realized the sacrifices both parents were required to give and how much they should all be applauded for it.

Normally, it took students a long time to learn my name. I believe it is due to the difficulty of its pronunciation. However, at this school, the time it took for the students to learn my name was quite shorter than any other schools I went for placements. Mike was the first to pronounce my name… He would repeat my name so many times that it would be impossible for those nearby not to memorize it. I tried desperately to reply to all of his calls, but it was an impossible task.

Sam was a Sesame Street fan like any other child; his favorite toys were a vacuum and a car that had the pictures of Elmo and the Cookie Monster on them. He carried these toys wherever he went. He would hug, kiss and talk to them. One day, he began to say things like, “Rukiye the vacuum is sad” or “the car is crying!” I asked him, “Why Sam?” He replied, “Because, they can’t talk.” I smiled and suggested, “Why don’t you teach them how to talk, Sam?” I encouraged him to continue talking and to tell them “don’t be sad, don’t cry, be happy.” He never forgot this conversation. He began to repeat the words “don’t cry, be happy” to his toys, whenever he was next to me. I just loved the way he taught the vacuum how to talk. He would say “don’t cry vacuum, you can talk now” then he would press the “on”’ button, to which the vacuum would respond by saying words like “Hello.”

Sam’s birthday was another memory I would never forget. It was his ninth birthday. The following day, my mentor asked Sam to talk about his birthday to his classmates. He told everyone that he and his brother were sharing the same party due to having birthdates that were not too far apart. He continued talking about blowing candles and everyone clapping. He concluded by saying “Then I went into my room.” When my mentor asked follow-up questions like, “did you stay in your room after that?” and “didn’t you enjoy the party Sam?” rather than answering the question, Sam continued to describe the cake, candles and the singing of the “happy birthday” song. I was saddened by the story of Sam’s birthday party. I tried to contemplate how it must feel to not be allowed to attend your own birthday celebration. My mentor assumed that it was to prevent Sam from screaming loudly as he always did when he became over excited.

One day, I witnessed Sam’s unique emotional state with my own eyes. He was crying, constantly stomping from one place to another as he violently smashed and threw toys around. Even his favorite toys were amongst the victims. His sickness triggered this lovely boy to go through such a drastic emotional transformation.

On another occasion as we were waiting for the other students to arrive, Lana asked me to bring her a book. She imitated her teacher and pretended to read the book to Sam and me. She repeated the words “you can walk, he said; I can walk, she said” on every page. I wondered why she concentrated on these particular words. Was it because of the difficulty she experienced while walking? Perhaps, in her own way, she was expressing her desire to walk.

Observing these lovely children helped me realize how little we are thankful for what we have. We have so much, yet often we fail to display our gratitude. We often compare ourselves to those who are more fortunate, rather than thinking about those who have much less. If we are disappointed about not having the latest shoes, shouldn’t we remember Shane, Mike or Lana, who could not walk? If we complain about not having the best eye color, shouldn’t Sam or Mike be remembered, who could not see? If we cannot be bothered to talk with our family at dinner, shouldn’t we remember Shane? Because no matter how much he wanted to say a simple sentence like “I love you,” he was not able to.

It was my last day at this specialist school; a place I initially had doubts about attending. I bought each student a toy, and showed them how it lit up when shaken. That day, moments before I left the class, my four students chanted, “Rukiye…Rukiye… Rukiye!” They had made up a song with my name. As I pushed Mike’s wheelchair towards his bus, he was still shaking the toy madly as he shouted with joy, “Rukiye, Rukiye look, I’m lighting it, I’m lighting it!” I wondered if he really saw the lights. I was extremely sad to leave them, but I had completed the requirements of my placement. I can never forget these lovely students. Their smiling faces, especially Mike’s shy giggles and Lana’s loud laughter are still echoing in my ears.

About a month had passed when I went back to the school for a short visit. I was curious as to whether the students would still remember me. It was heart-breaking not seeing Lana and Shane there because they were away that day. Sam and Mike were having their snacks; the usual, cheese balls for Sam and sandwiches for Mike. Mike did not say my name which he repeated so many times before. Instead, he smiled and giggled as I spoke to him. This was enough to cheer me up; it seemed as though he recognized my voice. My mentor asked, “Sam who is this?” To which he responded “Rukiye” with a huge smile. I spoke with Sam for a while and then said a last “goodbye” to both, as their teacher-aid took them outside for recess. During our short conversation, Sam did not forget to update me on the mood of his car: “Rukiye, car is crying… don’t cry car, be happy!” Eventually, the students may forget me. But one thing is for certain, I will never forget them…

Notes

1. In the Australian school system, institutions that provide education to disabled students are known as “Specialist Schools.”
2. Names of students have deliberately been changed for privacy reasons.