In this post-9/11 world, the word “Muslim” conjures up many images and has many connotations. Real knowledge or understanding of Islam and Muslims however, is few and far between.

In her book Surrendering to God, Dr. Tatari starts by expounding on the literal meaning of what it means to be a muslim, which we find is the verbal noun “submitter.” She explains that a person is a submitter (muslim) if and when he or she submits their mind, heart, and actions to the Will of God. From this perspective, the book not only appeals to those who profess a Muslim identity, but to everyone who strive to find answers to their existential questions and submit to their Creator.

The book addresses the basic existential questions that torment us when they remain unanswered. For those who are swept amidst the chores of life and feel they are about to drown without meaning, the book gives them the opportunity to pause and reset.

This book helps bridge the divide between what we know as Islam and what really is Islam. As a Christian, I found the overlap in the principles of Islam, Christianity, and Judaism comforting in an era when there is all too much emphasis on our differences.

Surrendering to God is not a how-to, nor is it an academic text. Instead, it is an occasionally biographical account of one woman’s journey deeper into her religion that manages to address the larger points of what being a follower of Islam means. Tatari is clear in emphasizing that this is her account, and should not be seen as the definitive guide. She also emphasizes that the relationship one fosters with their Creator is a personal one, that “Faith is a personal matter between a believer and her Creator.”

While very grounded, Surrendering to God frequently makes reference to beautiful passages that illustrate the beauty the author finds in her devotion. One example is when she states: “In Islam, human beings are not deemed to be intrinsically evil. We have the potential to be higher than angels or lower than animals.”

Dr. Tatari makes an important point that religion and science are not incompatible, and that questioning one’s religion is not a sin: “I have learned that this natural … questioning is a gift of God to find Him and that in numerous Qur’anic verses He urges us to question everything.” This is important because all too often to express curiosity, to question, and yes, to occasionally doubt is seen as the currency of the faithless or the “doubters” when in reality it is often the means of getting closer to God.

This book opens a fresh and insightful window into Islam as a practical lifestyle and way of life. Although it deals with theoretical concepts, it is wholly practical. It sheds light on Islam as a religion that is lived rather than just read.

While perhaps intended for Muslims (or muslims, as I have learned from the book that there is a distinction), this book makes great reading for those early on in their relationship with Islam, and for those who are just generally curious about Islam and what it means to be a muslim.

Surrendering to God is a thought-provoking read, no matter what one’s background is. This book will be inspiring to anyone who is trying to grow closer to God and reflect on what is truly important in life.

Dr. Rayna Flye is Research and Evaluation Specialist at Beaverton School District in Oregon.

The harmful foodstuff eaten is spat out quickly through vomiting and so damages of such foodstuff is minimized. Occurring upon taking of any poisonous food or alcohol, vomiting directly contributes to treatment by ensuring a quick disgorge of the harmful stuff. Variations in amounts of estrogen and progesterone hormones during pregnancy helps in noticing even the least amount of toxins (poisons) found in the blood by way of increasing sensitivity of the chemoreceptor trigger zone within the brain stem. When this zone of the brain takes notice of toxins in the blood, it immediately activates feeling of nausea and vomiting. Margie Profet, a researcher from the University of California at Berkeley was the first person who drew attention to this issue in 1995. She asserted that food craving is a divinely merciful mechanism aiming at protection of the miraculously developing embryo against probable dangers within the human body. She also asserted that food craving protects the embryo from natural toxins in foods. Vomiting may also happen to travellers and sufferers of migraine. Certain psychological factors such as unpleasant smell and excessive fear may result in vomiting as well.

If, however, vomiting recurs and turns out to become a habit, one should be careful, for vomiting causes new problems such as electrolyte losses and dehydration while irritating the alimentary canal, throat, mouth and teeth through which vomited matter passes. In addition to these, regurgitating might be inadvisable and indeed should be avoided in certain cases of poisoning which develop due to ingestion of petroleum products and burning chemicals like hypochlorite and ammonia which are used in house cleaning. The reason for this is because petroleum products may cause pulmonary infection of chemical origin in the lungs and burning chemicals may cause scalds on the tissues they touch during regurgitating.

Just like all the systems that our bodies are equipped with, vomiting also happens in accordance with a plan and program during which a wonderful co-ordination is displayed. The vomiting center in the brain is responsible for such co-ordination.

Rapid increase in salivation and nasal secretion prior to vomiting plays a key role in alleviating damages of the highly acidified vomited matter over the interior surfaces of the mouth and nose. Increased salivation helps with the protection of tooth enamel too. The pushing process of the foods eaten normally occurs from the intestines towards the bowels during the course of digestion. However, it reverses and occurs from the intestines towards the stomach during which the muscles of gastrointestinal tracts relax, open and the contents of the intestines are thus gathered in the stomach. Taking deep breaths prior to vomiting decreases the need for breathing during vomiting and blocking of the air passage by vocal cords’ converging prevents aspiration, that is, the passage of contents of stomach to the lungs. If such mechanisms did not exist, every vomiting attack might have ended catastrophically. Breathing attempts apply negative pressure on the rib cage and convulsion of stomach muscles applies positive pressure within the abdomen in spite of the converging of vocal cords. A pressure decrease is observed in order for contents of the stomach to be regurgitated. Muscles of the gastrointestinal tract tighten while muscles of the gate between alimentary canal and stomach relax just before vomiting. So, regurgitating via alimentary canal occurs without passage of stomach contents to intestines. Upon completion of vomiting, there is the disappearance of abdominal convulsions and the secretion of endorphin in the blood, so a person breathes sigh of relief.

In conclusion, although vomiting is perceived as something which is seemingly unpleasant, it is indeed a fine product of Divine artistry like all other systems and mechanisms of our body. Vomiting, as one of the proofs that God has created nothing useless and unnecessary, is certainly a great blessing bestowed upon us.

References

• “Sickening sounds – research to make your ears cringe.” University of Salford. January 28, 2007.
• Lunsden, K, and Holden WS. 1969. “The act of vomiting in man.” Gut 10: 173-179.
• Margie Profet (1995) Protecting Your Baby-to-Be: Preventing Birth Defects in the First Trimester. Reading, MA: Addison-Wesley. pp. viii, 312.
• Flaxman, S.M. and P.W. Sherman 2000. “Morning sickness: A mechanism for protecting mother and embryo.” Quarterly Review of Biology June 2000. 75:1-36.

Abraham

Abraham is a figure mentioned in the Torah, Bible, and Qur’an whom Jewish, Christian and Muslim believers regard as the founding patriarch of the Israelites and Ishmaelites. In the Jewish tradition, God promised Abraham that through his offspring, all the nations of the world would come to be blessed (Genesis 12:3), interpreted in Christian tradition as a reference to Christ. Abraham’s generations are presented as part of the crowning explanation of how the world has been fashioned by the hand of God and how relationships of peoples were established by Him. Biblical narratives represent Abraham as a wealthy, powerful and supremely virtuous man. In the New Testament, Abraham is mentioned prominently as a man of faith and an obedient man of God (Hebrews 11). For Muslims, he is a prophet and the ancestor of the Prophet Muhammad through his son Ishmael. He is commonly termed “Khalil Ullah,” the friend of God. Those who maintained the pure monotheistic beliefs of Abraham after him were said to be Hanif, people who rejected idolatry and retained some of the tenets of the religion of Abraham. Well after God’s covenant relationship with Abraham had been established (Gen 13:14-18), he meets with a mysterious character, “… Melchizedek king of Salem …priest of God Most High” (Gen 14:18). Melchizedek blessed Abraham who paid him tithes. On his covenant pilgrimage, Abraham is aided and supported by someone outside of God’s newly formed covenant with him. Both figures benefit from each other and respect the Divine connection each has, even though different kinds of relationships with God are evident. Abraham believed in God and was accordingly called to be the father of many nations; Melchizedek was the king of Salem and a priest. Both individuals were God’s people and though different, one could bless the other, and the other paid worshipful respect with a tithe in response.

Because Abraham’s wife Sarah continued to be infertile, in accordance with custom she gave to Abraham her handmaid Hagar as his wife (Gen 16:3). Sarah found that Hagar was expecting a child, and unable to endure the reproach of barrenness, she dealt harshly with Hagar and forced her to flee (16:1-14). God heard Hagar’s sorrow and promised her that her descendants will be too numerous to count (17:20).

Hagar

Hagar, according to the Abrahamic faiths, was a handmaiden of Sarah, wife of Abraham. Her story is reported in the Book of Genesis in Judeo-Christian tradition. In Islam, her story is mentioned in the Qur’an. Hagar was the daughter of the King of Maghreb, a descendant of the Islamic prophet Salih. Her father was killed by Pharaoh and she was captured and taken as slave. Later, because of her royal blood, she was made mistress of the female slaves and given access to all of Pharaoh’s wealth. Upon conversion to Abraham’s faith, the Pharaoh gave Hagar to Sarah.

After Sarah gave birth to Isaac, she told Abraham to cast out Hagar with her son Ishmael, and according to Judaic teachings, God commanded Abraham to obey his wife’s wishes and expel Hagar and Ishmael into the desert alone. Abraham was reluctant to send his son away, but God promised to make a great nation out of Ishmael because he was Abraham’s offspring. So early one morning, Abraham took bread and a container of water and sent Hagar and his son Ishmael away.

According to the Islamic tradition, Abraham brings Hagar and Ishmael to Mecca where angel Gabriel shows him the Ka‘ba. The objective of this journey is to “resettle” rather than “expel” Hagar. The journey begins in Syria, when Ishmael is still suckling. Finally, upon reaching the site of the Ka‘ba, Abraham leaves Hagar and son Ishmael under a tree and provides them with water. Hagar, learning that God had ordered Abraham to leave her in the desert, respects his decision. Muslims believe that God ordered Abraham to leave Hagar in order to test his obedience to God’s commands. However, soon Hagar runs out of water, and baby Ishmael is about to die of thirst. Hagar panics and climbs two nearby mountains repeatedly in search for water. After her seventh climb, Ishmael scratches the ground, and water gushes forth from a spring.

Ishmael

Both Jewish and Islamic traditions consider Ishmael as the ancestor of the Arab people. Judaism maintains that Isaac rather than Ishmael was the true heir of Abraham. Chapters 16-25 of the book of Genesis contain the stories of Ishmael which was partly mentioned above. The New Testament contains few references to Ishmael (Galatians 4).

The circumcision of Muslims has its roots in the tradition that Abraham and Ishmael were circumcised. Abraham and Ishmael are also said to have built the foundations of the Ka‘ba. Islamic traditions hold that the Ka‘ba was first built by the first man, Adam. Abraham and Ishmael rebuilt the Ka‘ba on its foundations. In addition, Ishmael was the actual son that Abraham was called on to sacrifice. To support this view Muslims believe that at the time Ishmael was his only son and the promise to Sarah of Isaac followed by Jacob excluded the possibility of a sacrifice of Isaac.

Sarah at first loved Ishmael, but when she herself had borne Isaac, she was not willing that Ishmael should be brought up together with Isaac. She persuaded Abraham to send Ishmael and his mother to some distant country. But Ishmael was very dear to Abraham. He initially refused to do as Sarah asked, but he finally gave in to his wife’s request when God told him that He would take care of Ishmael, since he was a descendant of Abraham.

Being a loving father and husband, Abraham did not want to send Hagar and Ishmael away (or leave them). However, he was a Prophet, and he knew that Divine message was much more important that anything else, even his own family. He had spent many lonely nights praying and asking for God to give him a child. God gave him Ishmael, the first child to be named by God, and now he was sending that child away. In addition, at least in the Islamic tradition, he was commanded to sacrifice the same child for His sake. I believe that as ordinary human beings, we cannot imagine his sorrow and sadness. He left Hagar and Ishmael in the wilderness, and then prayed:

“O our Lord! I have settled my offspring (Ishmael) in an uncultivable valley near Your Sacred House (Ka‘ba), so that, our Lord, they may establish the prayer; so make the hearts of people incline towards them, provide them with the produce of earth (by such means as trade), so that they may give thanks” (Abraham 14:37).

Ishmael’s wives

Hagar lived in the valley near the Ka‘ba until some people from the Arab tribe of Jurhum, or a family from Jurhum, passed by her and her child as they were passing by the Ka‘ba. They landed in the lower part of Mecca where they saw a bird that was known for flying around water circling over a particular spot. They said: “This bird must be flying around water, though we know that there is no water in this valley.” They sent one or two messengers who discovered the source of the water and returned to inform the others. When they all came towards the water, Ishmael’s mother Hagar was sitting near it. They asked her: “Do you allow us to stay with you?” She replied: “Yes, but you will have no right to possess the water.” They agreed. Ishmael’s mother was pleased with the whole situation, as she loved to enjoy the company of people. So, they settled there, and later on they sent for their families, who came and settled with them so that some families became permanent residents there. Ishmael grew up and learned Arabic from them and his virtues and manners made the rest of the tribe love and admire him as he grew up, and when he reached the age of puberty, they made him marry a woman from among them.

According to the book of Genesis (21:21), Ishmael lived in the wilderness of Paran, a mountain range in Mecca, and his mother made him wed someone from Egypt. His wife’s name is never mentioned in the Hebrew Bible. However, when we look at The Book of Jasher, a Hebrew midrash, which is named after the Sefer HaYashar mentioned in Joshua and 2 Samuel, we find that her name is Ribah (or Meribah) (Jas 25:15) (Parry 2005, 68). After Ishmael divorced Ribah, he wed someone else from the land of Canaan, and her name was Malchuth (Jas 25:18) (Parry 68). The reason for the divorce was because his first wife, Ribah was rude to Abraham when he came to visit Ishmael, she beat her children, and she cursed and reproached Ishmael. Abraham left a message for Ishmael to put her away. His second wife, Malchuth was a woman of Canaan who honored Abraham and was approved by him as a good wife. Although most of the Islamic sources do not mention the names of Ishmael’s wives, let us listen to their stories as recounted by the Prophet Muhammad, peace be upon him:

“After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied: ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied: ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).

When Ishmael came, he seemed to have felt something unusual, so he asked his wife: ‘Has anyone visited you?’ She replied: Yes, an old man of such-and-such description came and asked me about you, and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said: ‘Did he advise you anything?’ She replied: ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said: ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman.

Then Abraham stayed away from them for a period as long as God wished and called on them again, he did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said: ‘He has gone in search of our livelihood.’ Abraham asked her: ‘How are you getting on?’ asking her about their sustenance and living. She replied: ‘We are prosperous and well-off (we have everything in abundance).’ Then she thanked God.

Then Abraham said to Ishmael’s wife: ‘When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife: ‘Did anyone call on you?’ She replied: Yes, a good-looking old man came to me,’ so she praised him and added: ‘He asked about you and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her: ‘Did he give you any piece of advice?’ She said: Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said: ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.” (Khan 1996, #583)

Ishmael’s children

According to the Bible, Ishmael had 12 sons who became twelve tribal chiefs. The twelve sons of Ishmael, were named Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah (Gen 25:12-16). The descendants of Ishmael are described as “Arabian” people. Some Biblical scholars also believe that the area outlined in Genesis as the final destination of Ishmael and his descendants (from Havilah to Assyria) refers to the Arabian Peninsula. The Ishmaelites were a confederation of tribes like early Israel.

Nebaioth: More information is known about Ishmael’s eldest son Nebaioth than any of the others. The name Nebaioth is said to mean “prophecies” or possibly fruitful (this is the reason why the list of names here have begun with the one signifying prophecy because a prophet, Prophet Muhammad, was going to come from among Ishmael’s descendants). Nabataeans, a pastoral tribe was named after him. Nabataeans conferred their names on the Arabian nations. These Nabataeans spoke and wrote an early form of Arabic and thus they were often referred to as “Arabs” by Greek and Roman historians.

Arabic inscription form Jebel Ghunaym, dating to the sixth century BC or significantly later, speak of a war between the people of Nebaioth and the people of Tema, another son of Ishmael (Knoppers 2003, 278). They must have disliked each other because they were not from the same mother. On the other hand, even though they were from different mothers, there was a marital relationship between the people of Nebaioth and Edomite groups who were also known as the descendants of Mishma, the son of Ishmael. In the Bible, the tribe of Nebaioth and Kedar were renowned for sheep raising (Isaiah 60:7). Isaiah says that Nabataeans first settled in the country southeast of Palestine, and wandered gradually in search of pasturage till they came to Kedar.

Nabataeans established bases in a number of seaports. While most of us think of the Nabataeans as people who transported goods in the desert by camel caravan, it has become increasingly evident that the Nabataeans were also a sea trading people. The Nabataeans built an impressive civilization based on merchant trade and their capital was originally the city of Petra, southern Jordan.

Kedar: The sons of Kedar became known as the Kedarites. They were the most powerful tribe of northern Arab tribes (Klein 2006, 72). The Kedarites were the main military power of the sons of Ishmael. They were known for their fighters and particularly their archers. Evidently, the Kedarites occupied a position of power and glory in the ancient near east. The Kedarites and the Nabataeans attacked the western borders of Assyria, kingdom of northern Mesopotamia that became the centre of one of the great empires of the ancient Middle East, but were defeated. The commercial routes in northern Arabia were under the dominion of the Kedarites, too. Because of that great power, Ezekiel 27:21 associates Arabia with all of the princes of Kedar, suggesting a confederation under their leadership.

Kedar means “blackness or sorrow.” The tribes of Kedar are said to have lived in villages, a mode of life also characteristic of all 12 twelve Ishmaelite tribes. Some of them lived alone (Jer 49:31) in tents which were black in color (Cohen 1962, 9:3).

Adbeel: The name Adbeel is said to mean “vapor,” and this signifies that Islam puts emphasis on works, and according to the sayings of the Prophet Muhammad, working is equal to worshipping. The people of Adbeel also had great military power like the Kedarites. They were given the duty as the Assyrian king’s agent on the borders of Egypt (Cohen 1:45).

Mibsam: The name Mibsam which means “sweet odor” underlines the sensitivity of Islam. It is said that this tribe may be involved in the spice trade, too.

Mishma: The name Mishma means “hearing.” Islam is a religion which has a scripture, the Qur’an, and Qur’an means recitation. The revelations given to the Prophet Muhammad were by hearing. Some historians have wondered if the descendants of Mishma were the founders of the villages around Jebel Mishma. It is thought that these two tribes, Mibsam and Mishma may have intermarried with the Simeonites (I Chronicles 4:24-27) and disappeared from history as a separate entity.

Dumah: Dumah is mentioned in the Biblical records as a city in Canaan (Joshua 15:52). It is also associated with Edom and Seir in Isaiah 21:11. Dumah, which means “silence”, was in ancient times a very important and strategic junction on the major trade route between Syria, Babylon, Najd and the Hejaz. This area has water, and was a stopping place for caravan traders coming from Tayma, before proceeding on to Syria or Babylonia. This strategic location effectively made Dumah the entrance point to north Arabia.

Massa: Massa means “touch or produce.” Archeologists Winnett and Reed discovered some graffiti texts mentioning the tribe Massa, in connection with Dedan and Nebaioth. These texts refer to the war against Dedan, the war against Nebaioth and the war against Massa. Therefore, these tribes appear to have been close to each other at this time (Cohen 3:299).

Some expositors of the scripture have taken notice of the signification of those last three names (Mishma, Dumah, and Massa) which are put together (Gen 25:14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we can see them together in the same order in James 1:19, “Be swift to hear, slow to speak, and slow to wrath.”

Hadad: Some historians speculate that this tribe may have become known as the Harar, or the Hararina people that lived near the mountains northwest of Palmyra (Cohen 2:507). It is also interesting to notice that there is a Hadad tribe in Arabia. Most of the Hadads are now Christians, and are located throughout Jordan, Syria, Lebanon, and Palestine.

Tema: Tema is usually associated with the ancient oasis of Tayma, located northeast of the Hejaz district. Tiglath Pileser III, the king of Assyria, received tributes from Tayma, as well as from other Arabian oasis. A coalition was made up of Massa, the city of Tayma, the tribes of Saba, and Adbeel. Once defeated, these tribes had to send tribute of gold, silver, camels and spices of all kinds (Cohen 4:533). Isaiah 21:13-14 invites the people of Tayma to provide water and food for their fugitive countrymen, in an apparent allusion to Tiglath Pileser’s invasion of North Arabia. By the first century BC, the Nabataeans began to dominate Tayma and it slowly became a part of their trading empire.

Jetur: A tribe descended from Ishmael which was at war with the Israelites of Transjordan.

Naphish: The name Naphish means “one who refreshes himself.” The people of Jetur and Naphish were the enemies of the Reubenites, Gadites, and Manasseh (I Chr 5:19).

Kedemah: The name Kedemah means “eastward.”

Basemath or Mahalath: Besides these 12 sons, Ishmael had a daughter. According to Gen 28:9, her name is Mahalath, but Gen 36:3 says that her name is Basemath. Rebekah, the wife of Isaac, complained about the Hittite wives of Esau, and Isaac charged Esau, “You shall not marry one of the Canaanite women” (Gen 28:6). In order to please his father, Esau went to Ishmael and took Mahalath, daughter of Ishmael, and sister of Nebaioth. We could say that Esau looked for happiness among the descendants of Ishmael because he knew that like his father Isaac, Ishmael was also the subject of the Divine promises.

It is interesting that as considered true heir of Abraham, Isaac had just two sons, yet Ishmael had 12 sons and one daughter. After many years passed, Abraham came to visit Ishmael, checked up on his family and their well being, and showed that he never forgot Ishmael because he knew who Ishmael was. Ishmael was the first son of Abraham, and the first child named by God and regarded as the fulfillment of a Divine promise.

References

• Cohen, S. “Nebaioth.” 1962. The Interpreter’s Dictionary of the Bible. Nashville, TN: Abingdon Press.
• Khan, Muhammad Muhsin. 1996. The English Translation of Sahih Al Bukhari with the Arabic Text, Al Saadawi Publications.
• Klein, Ralph W. 2006. I Chronicles. ed. Thomas Kruger. Minneapolis: Fortress Press.
• Knoppers, Gary N. 2003. I Chronicles 1-9: The Anchor Bible Dictionary. New York: Doubleday.
• Parry, J. H. 2005. The Book of Jasher. New York: Cosimo, Inc.
• Unal, Ali. 2006. The Qur’an with Annotated Interpretation in Modern English. New Jersey: Tughra Books.
• Wenham, Gordon J. 1994. Genesis 16-50: Word Biblical Commentary. ed. David A. Hubbard and Glenn W. Barker. Dallas: Word Books.

Distribution and density of the hairs in our body is coded in our genes. This program is activated after birth and hair roots are formed at around 8th-10th week of pregnancy. The hairs that cover the fetus are thin, short, and weak. The growth of hairs is completed in the 22nd week. Number of hairs in a fetus does not change much according to gender. Later on in a person’s life, hairs can become dense or rare, owing to factors such as race, age, gender and hormonal state. There are hair roots covering almost all over our body except for the soles, palms, forehead, the areas under the eyes, on and behind the ears.

A hair is made up of the hair root and the hair shaft on it. A hair root is surrounded with two layers. The duty of these layers is to prevent harm to the hair shaft and let the hair grow in the right direction. A hair root is a multilayered structure where every layer has a different function. The papilla is in the base of the hair root and it basically serves to send nourishment to hair cells. The upper layer of the hair shaft is the hard substance called keratin. The innermost layer, which can be seen as the spinal cord of a hair, does not exist in every hair shaft. The second layer, known as the cortex, constitutes most of the hair shaft. The color of hair is mostly determined by the pigment in this layer. The outermost layer is the upper skin of the hair.

Hairs in different parts of the body have their peculiar forms of and limits to growing. Under the control of hormones, hair roots cause hairs of different properties—such as thickness and color—to form. The hairs in moustache, armpits, between the legs, beard, and on the head grow fast and continually. On the other hand, the hairs on our arms, chest, back, legs and including those in the eyebrows grow very slowly and they know their limits. If the person does not own functional testicles, there may be no hair in certain areas of the body except for the hair on his head.

Most of us are apt to think that certain stories make our hair curl; actually, hair erector muscles are the unsung heroes of those stories. Under every hair in the body, there is an erector muscle that makes it move. These muscles have important functions for the body.

Firstly, it helps the oil glands carry out their function. The oil sacks are located on the surface of a hair. The sizes of these sacks are around 0.2-2 millimeters. Sacks are in the form of clusters. Oil glands are also placed all over the body, accept for the soles and palms. They are the natural “lubricants” for the skin and hairs; they protect the skin from the damage of drying up. Every gland under the skin has a channel. There are alveoli that open to every channel. When the hair muscle is stimulated, the hairs become erect and the connected gland start secreting a substance called sebum. The glands empty their contents to the body of the hair.

Regulating the acidity (pH) level of the skin is among the duties of the hair erector muscle and it produces a protective gel. The oily secretion forms a thin layer of gel; as it serves protecting the skin from heat and cold, it is given an antibacterial effect as well. The natural coating of the skin prevents reproduction of harmful germs. The pH level of the skin is 5-6 and it does not allow bacteria to grow. If this substance is not secreted from the skin, the pH acidity shifts toward alkali, moisture level of the skin increases; the fat layer and then the natural coating is damaged. Thus, germs find a suitable environment to reproduce.

Hair erector muscles are also given a role in adjusting body heat. The hairs in the human body are not related to heat isolation. When the body is exposed to cold environments, the mechanisms that increase body heat are activated. When sympathetic nervous system stimulates hair erector muscles, they contract, hairs bristle, and the body heat is tampered through the reduced heat release. Sometimes, even the invisibly small hairs erect and goose bumps appear on the skin. The purpose is to form a screen for heat. They also allow for perspiration in hot weather and help the body to cool down. In addition, hair erector muscles serve as touching receptors as well. The receptors in hairs easily detect objects on the body surface. Hairs that are activated by touch stimulate the nerve tissue in their base. In a way, they keep a round the clock watch for the body; as tiny and unsung heroes.

They say that perfection is hidden in details, which is also very true for hairs. And perhaps, the secret to appreciation lies in recognizing details, and appreciating their perfection.

The fascinating aspect of these materials stems from the fact that when certain particles or devices are manufactured on the nanometer size region by means of special chemical and physical methods, they start showing distinct properties dependent on size, shape, and elemental compositions (such as huge amount of light absorption/emission, plasmonic resonance, high surface area, ability to convert light into heat, desirable magnetic properties, etc). Each of these features have found many applications in technology and they provide superior properties when compared to conventional materials. This article will not cover each technology based on nanomaterials but rather focus on the medical aspects and applications of nanotechnology and the direction it is heading.

Nano-medicine is a novel branch of nanotechnology seeking to deliver medically relevant drugs and imaging agents to the desired sites of the body. Biomedical imaging and drug delivery fields are benefitting from nanotechnology to a greater extent because not only do nanomaterials provide unprecedented results in diagnosis and therapies, considerable amounts of incentives in the form of governmental and private funding also drive topnotch institutions and scientists to study these materials around globe. For instance, iron oxide—when designed and manufactured on the nanometer order—can compete with, if not replace, most of the commercial magnetic resonance imaging (MRI) contrast agents due to some of its attributes, (i.e., being much more sensitive) requiring a less amount compared to other contrast agents, non-toxic to humans, and easy to manipulate in terms of its chemistry (1). Nanometer-sized spherical and rod-shaped Cadmium/Tellerium/Lead sulfides and selenides, also known as “Quantum Dots,” can absorb and emit light from ultra-violet (UV) to infrared region (IR) and this phenomenon could be utilized to construct biomedical sensors capable of detecting biologically relevant species (such as blood glucose, tumor markers, hormones, and etc.) with great accuracy and speed (2). Even by using multiple colors emitting “Quantum Dots,” one can, in principle, detect more than one biological entity simultaneously. Furthermore, their superior emissive properties could be harnessed to develop sensitive and selective fluorescence imaging techniques and assays which can lead to simple and early diagnosis of diseases. Gold nanorods, if irradiated with IR lasers, can generate extreme local temperatures in the surrounding medium owing to “plasmonic resonance of surface electrons,” and this feature could be directed to killing of localized tumor tissues known as “Photothermal Theraphy” (3).

Another class of nanomaterial called liposomes (4) can actually mimic lipid bilayer of the cell membrane which gives rise to a protective layer around organelles and nucleus, and maintains the transport of ions and molecules in and out of the cell. Synthetic liposomes, strikingly, can accommodate various cargoes extending from drugs to imaging agents in their inner cavity and render controlled release of its cargo as it circulates in the body, thereby providing longer bio-availability.

One of the most alluring uses of nanoparticle formulations in cancer therapy is their dimension. Certain sizes of nanoparticles can permeate into tumoral sites and be retained in that region longer than small particles or molecules. This extraordinary feature of nanoparticles, called “enhanced permeability and retention effect” (5), was utilized with liposomes to deliver chemotherapeutics to cancerous tissues effectively in a slow and controlled manner. In addition, chemical malleability of nanoparticles give rise to smart formulations which could respond to external stimuli in drug delivery applications. For example, the fact that cancer cells have lower pH values as compared to normal cells has been used to trigger release and delivery of drugs on site (6).

An alternative approach to conventional treatments is gene therapy in which the malfunctioning or mutant gene has been reintroduced into cells with a properly functioning one in order to restore the malady (7). Nanoparticles, especially polymeric counterparts, have shown promising results in encapsulating, carrying and delivering the gene of interest into desired cells.

Apart from synthetic nanoparticles, naturally occurring nanoparticles, have lately received great attention due to their unique structures and properties such as biocompatibility, uniform size, as well as suitability to chemical and genetic engineering. Plant and bacterial viruses, known as viral nanoparticles (8), have been tested for imaging and drug delivery applications, and because they infect only plants and bacteria, they are considered to be benign towards mammalians. Their inner and outer amino acids could be chemically modified with drugs and imaging modalities and cleverly engineered drug release mechanism could be invoked to operate upon external or internal stimulus.

Nanomaterials are, furthermore, suitable candidates for vaccine development. The immune system normally recognizes certain chemical groups on the surface of antigens (pathogens) and develops its defense mechanism based on this recognition. Multiple copies of these chemical groups could be chemically tailored around the surface of nanomaterial, and thereby could trigger the same immune response more efficiently (9).

The future of medicine will be shaped and enhanced through a targeted delivery of drugs and imaging contrasts into desired sites. Promisingly, nanoparticles will be able to assist in this regard to a considerable extent. Today’s cancer chemotherapy rely mostly on administering a variety of cancer drugs via intravenous (injecting through the vein) or oral means which delivers drugs to cancer cells as well as a considerable amount to healthy tissues which causes major side effects. In order to accumulate higher doses of drugs in tumor cells selectively and minimize nonspecific delivery, nanoparticles loaded with drugs and chemically decorated with “smart molecules” which have the ability to recognize cancer cells and specifically bind to them have been designed and tested successfully (10). These smart groups (organic molecules, antibodies, peptides and small molecules), surprisingly, have higher binding affinities toward some receptors over-expressed in cancer cells. Furthermore, encapsulation of drugs by nanomaterials provides a protective shell which prevents leakage of drugs to other sites.

An important drawback of cancer therapy is drug resistance in which cancer cells develop mechanisms to pump chemotherapeutics out of cells and decreases the efficacy of drugs. Nanoparticles, however, invalidate these resistance mechanisms by encapsulating drugs and should therefore not be exposed directly to surrounding cell environment. When nanoparticles reach the desired destination in the cell, an engineered mechanism or stimulus augment the release and drugs are expected to show their activity without any compromise (11).

It is fascinating to see how these small nanoparticles behave cleverly and orderly even though they look like inanimate and unconscious clusters of atoms. The extraordinary art, design and engineering witnessed in macro dimensions can also be seen in nano dimensions which means that a conscious and purposeful Hand of Power is present and visible in this nanoworld.

To sum up, nanomaterials could be ideal platforms for drug delivery and imaging applications and could complement the deficiencies in conventional therapies. Loading multiple copies of these entities into nanoparticles and devising clever mechanisms to target and deliver them into desired sites would be key elements in the nanomedicine of the future. We are living in a world where each of us has someone in our families or among our friends who are going through painful cancer treatments, which is a heart-rending and traumatic experience. Hopefully, nanomaterial-based therapies would give rise to solutions and success in battling against cancer. For in one prophetic tradition the Prophet Muhammad, peace be upon him, says: “O servants of God! Search for ways for treatment of illnesses. If God gives you ailments, for sure He bestows upon you cures for those.”

And why can’t this bestowal be in the nano form?

References

• Qiao RR, Yang CH, Gao MY. “Superparamagnetic iron oxide nanoparticles: from preparations to in vivo MRI applications” (vol 19, pg 6274, 2009). J Mater Chem 2009;19:9286-9286.
• Raymo FM, Yildiz I. “Luminescent chemosensors based on semiconductor quantum dots.” Phys Chem Chem Phys 2007;9:2036-2043.
• Giljohann DA, Seferos DS, Daniel WL, Massich MD, Patel PC, Mirkin CA. “Gold Nanoparticles for Biology and Medicine.” Angew Chem Int Edit 2010;49:3280-3294.
• Jesorka A, Orwar O. “Liposomes: Technologies and Analytical Applications.” Annu Rev Anal Chem 2008;1:801-832.
• Sancey L, Barbier E, Hirsjarvi S et al. “Enhanced Permeability and Retention (EPR) effect in tumors: characterization by MRI and fluorescence imaging.” B Cancer 2011;98:S67-S67.
• Hruby M, Konak C, Ulbrich K. “Polymeric micellar pH-sensitive drug delivery system for doxorubicin.” J Control Release 2005;103:137-148.
• Waehler R, Russell SJ, Curiel DT. “Engineering targeted viral vectors for gene therapy.” Nat Rev Genet 2007;8:573-587.
• Yildiz I, Shukla S, Steinmetz NF. “Applications of viral nanoparticles in medicine.” Curr Opin Biotech 2011;22:901-908.
• Peek LJ, Middaugh CR, Berkland C. “Nanotechnology in vaccine delivery.” Adv Drug Deliver Rev 2008;60:915-928.
• Ruoslahti E, Bhatia SN, Sailor MJ. “Targeting of drugs and nanoparticles to tumors.” J Cell Biol 2010;188:759-768.
• Liang XJ, Chen C, Zhao Y, Wang PC. “Circumventing tumor resistance to chemotherapy by nanotechnology.” Methods Mol Biol 2010;596:467-88.

Life is indeed full of contrasts and surprises.

Something that is no more a surprise in our lives but still as scary as it was first discovered is cancer – the disease-whose-name-must-not-be-mentioned, as in the case of Voldemort in the Harry Potter series. “The long illness” or “the bad disease” are some of the other euphemisms for cancer which almost all nations have developed as none of us are really willing to sully our conversations with possible implications that it may bring into our imaginations. For almost every one of us knows someone who has been suffering from it, or we have already lost him or her because of it.

Ali Fethi Toprak in this issue takes matters further with his analogy of cancer as anarchy. What the cancer disease does in our body is, in a sense, no different than what anarchy causes in the society. Just as “anarchy cuts and throws away norms and laws that organize social life, one by one, thus destroying the order and leading to mischief and rebellion, cancer breaks genetic rules that organizes cell proliferation and eliminates pathways that suppress tumor formation. Thus, it eradicates the order and triggers chaos and malignancy. Again, cancer works against the life of the body without considering the rights of other cells,” writes Kocabas in his “Cancer: Cellular Anarchy” article in this issue. He also notes that genetically engineered T cells offer us a medical hope for healing from cancer, and that patients should never give up on prayers and always keep spirits high, which is ultimately the greatest strength in fighting against it.

Overcoming troubles or diseases, or at least standing up honorably in the face of their danger, is perhaps bound with attaining “immortality,” as described in this issue’s lead article. “Souls of immortality” Gülen writes, “never fall into despair… Neither the darkness of menacing nights, nor the multiplicity of accumulated problems can discourage them. Even if they were faced with Noah’s flood, they would walk away from it without a drop touching their feet.” This portrayal is indeed a very high peak to climb, but aren’t we mankind perfectly equipped potentially for this challenge?

Indeed, we as human beings are well equipped and have much to offer the world, both intellectually and technologically, when compared to the past. However despite having the upper hand in the fields of science and technology, our environment is still struggling and suffering due to our negligence. Every year, 14 billion pounds of garbage are dumped into our oceans and as a result, 1 million seabirds and 100,000 sea mammals are being killed. Erhan Yenilmez gives insight into the current state of affairs and how we can work together to protect our environment.

A question can be defined as any sentence that has an interrogative form or function (Cotton 1988). Asking and answering questions are among the most common human behaviors we experience in many different areas of our lives (Samson, Syrowsky, Weinstein, & Walberg 1987). For instance, as mentioned in Sahin and Kulm (2008)’s study, questions have been used for many purposes such as provoking students and making them listen carefully, analyzing their thoughts and thinking critically. Moreover, the questioning method serves to initiate discussion and review material. Unsurprisingly, research has found that classroom talks are dominated by teachers’ questions (Redfield & Rousseau 1981). Indeed, teachers use anywhere from 35 to 50 percent of their instructional time posing questions (Cotton 1998). Thus questioning is a common and pivotal teaching skill which needs special attention for maximum benefit. Additionally, the type of questions teachers ask and how often these questions are posed to students also needs examining.

Question types

The questioning method has been a well-studied topic in education for centuries because it has been thought to be a good measure of a teacher’s quality (Stevens 1912). Therefore, a number of studies have taken place to examine the types of questions asked by teachers. Even though different categorizations have been set out in various researches, it is possible to see that there are several types of questions studied most and these include: higher-order, open-ended, divergent, evaluative, lower-order, factual, convergent, closed, and procedural questions. But when looked at these questions closely, it is possible to group them under two categories, probing and factual, based on the answers you expect from your students. The first group of categorization might include higher-order, open-ended, divergent, and evaluative question types under probing since all those question types require students to think deeply, provide wider responses, and justify answers. Indeed, Sahin and Kulm (2008) found that probing question was like the first group of question types requiring the following:

• Asking students to explain or elaborate on their thoughts
• Asking students to use prior knowledge and apply it to the current problem or idea
• Asking students to justify or prove their ideas (p. 3).

Examples of probing questions include:

1. How do you know that these fractions, 3/7 and 9/21, are equivalent?
2. Why do you agree with your friend?
3. How do you know that your answer is right?
4. What if you were in his shoes, what would you do to stop him from stealing?
5. If you were the President of the United States, would you liberate Libya? Why or why not?

The second group consists of lower-order, convergent, closed, and procedural questions that require students to recall specific facts and provide short answers. Sahin and Kulm’s (2008) study described indicators of factual questions which was very similar to the second group of questions:

• Asking students for a specific fact or definition (Vacc 1993)
• Asking students for an answer to an exercise
• Asking students to provide the next step in a procedure.

Examples of factual questions include:

1. What is the definition of a ratio?
2. When is the Independence Day of America?
3. What do you get when you divide 16 by 4?
4. Do you agree with him?
5. How many blue chocolate candies do you have in your M&M bag?

In practice, 60 to 80 percent of teachers’ questions are factual and around 20 percent of them are probing questions according to Cotton (1998). So it is important for teachers to be knowledgeable about those questions types.

How to develop questioning skills

Cotton (1998) found that teachers’ questioning method was the second most used teaching skill after lecturing in K-12 education. This is an interesting finding because even though it is used widely in teaching, research shows that teachers receive little training on how to ask, what to ask, and when to ask questions and how much time they need to wait after they pose a question. For instance, Sahin (2011) found that training or workshops on questioning was not a common practice in Texas. Four teachers said that they never took a course or a workshop specifically focusing on questioning and wait time. Interestingly, they said that they still used different questions to teach what they teach. When they were asked how they developed their questioning skills, they attributed it to watching and observing a good teacher as the number one technique to learn how to ask questions.

Another common method to learn how to pose questions is going out in the field and working in a classroom with real teachers and students as described by a middle grades mathematics teacher:

When I was an undergraduate, the time in the classroom, the classroom experience, going out in the field, being in the classroom with actual teachers and helping them out, seeing how they are doing it. You pick up things and you get exposed to different strategies in the classroom. So, I think, having the exposure in the classrooms is very beneficial because you are taught a lot with a lecture at A&M or at any college but real life exposure out in the classrooms with real kids, what kind of questions kids are asking and how they are responding to the questions, I think, is very helpful (Sahin 2011, 39).

Also the importance of workshops on questioning techniques and wait time cannot be ignored since teachers tend to and are encouraged to attend workshops regularly to grow and become better teachers. But Sahin’s findings illustrate that teachers cannot locate a specific workshop on questioning. There was only one teacher who said that she attended a workshop on teachers’ questioning method in her fifteen years of teaching. So, trainings or workshops on different teaching skills should be organized and teachers should be highly encouraged to attend a certain number of professional development workshops each school year.

Wait time

Questions and wait time are two sides of the same coin. As a coin cannot be valid without one of the sides, questioning techniques will not be successful without sufficient wait time. More precisely, you may ask quality and timely questions to your students but it will not extract learning unless you provide them with enough time to absorb and process the question and produce an answer. Cotton (1998), in her review on questioning and wait time, defined wait time as “the amount of time the teacher allows to elapse after he/she has posed a question and before a student begins to speak” (p. 5). Interestingly, research shows that the average wait time teachers allow students to generate response is one second or less (Rowe 1974). Naturally, no one can expect students to understand a question, process it, and formulate a response in such a short period of time.

Increasing a wait time of three or more seconds is an immense improvement for better responses and eventually for more effective student learning. Studies such as Cazden (2001) have revealed that three or more seconds of wait time help students give longer responses, provide better responses with more evidence of learning, further elaboration, encourage more questioning, and added engagement with increased student-to-student and student-to-teacher interactions. This is why it is crucial for teachers to go through trainings to develop proper wait time habits encouraging further student learning.

The use of questioning skills in daily life

Scholars, religious leaders, and/or prophets can be categorized as teachers as well since they are in a position to communicate to people certain things by lecturing, preaching, or posing questions. In that sense, Socrates was not alone in his use of questioning techniques to teach something or convince someone about a misunderstood value. The following story presents an excellent example of a well-constructed questioning method with enough wait time. In the story, Turkish scholar Said Nursi talks about how wrong or exaggerated fear can make one’s life unbearable:

An important man (may God’s mercy be upon him) was afraid to travel by boat. One evening, we went to Galata bridge to take the ferry to Eyup. He did not want to get on, saying that he feared he would drown. When I asked him how many boats were in the Golden Horn, he replied that there might be as many as one thousand. When I asked him how many boats sank each year, he replied usually one or two, and sometimes none. I made this analogy: “Since a year has 365 days, your chance of drowning is 1:365,000. Why does such a small chance scare you?” I asked: “How much longer do you expect to live?” He answered: “Maybe 10 years; I am old already.” I continued: “As there are 3,650 days in 10 years, your chance of dying today is 1:3,650. But since we do not know when we will die, you could die at any time. So repent and weep! Write your last will and testament!” Seeing the truth in my words, he got on the boat even though trembling. (Nursi 2007, 401-2)

In the example, Nursi uses a series of questions to help a person overcome his fear of boarding a boat. In this example, Nursi achieved a couple of things through questioning: first, he asked a series of (factual) questions to help the person determine his underlying beliefs about death. Nursi formulated this information in such a way to show the man how small the possibility of a boat sinking was through a set of factual questions. He posed each question cleverly and effectively to help the person realize how his feelings of death were exaggerated. Also, Nursi gave his addressee enough time to think about the questions, use prior knowledge and apply it to a current problem or situation. He did not rush him to give answers. Moreover, the information Nursi obtained was not something that his addressee did not know, rather it was a tool to help the person overcome his fear of death when boarding a boat. In a short period of time, Nursi persuaded the person that his fear was needless through the use of a questioning technique combined with adequate wait time. As Myhill and Dunkin (2002) stated, “Just like a good barrister, a good teacher knows how to use questions for maximum impact” (p. 8).

In conclusion, teachers’ questioning skills are one of the primary and most influential set of pedagogical skills in use in classrooms. Therefore, teachers should be trained in order for them to become knowledgeable about what to ask and how to ask. Additionally, teachers should know that they should wait at least three seconds after posing a question for more effective student responses and understanding. Teachers’ questioning skills and wait time should complement each other for better outcome. Colleges, districts, and schools should seek ways to improve both prospective and in-service teachers’ questioning skills.

References

• Cazden, C. B. 2001. Classroom discourse: The language of teaching and learning. Portsmouth, NH: Heinemann.
• Cotton, K. 1998. Classroom questioning. North West Regional Educational Laboratory. Retrieved from http://www.learner.org/workshops/socialstudies/pdf/session6/6.ClassroomQuestioning.pdf
• Nursi, Bediüzzaman Said. 2007. The Letters. NJ: Tughra Books.
• Myhill, D., & Dunkin, F. 2002. What is a good question? Literacy, 8.
• Redfield, D. L., & Rousseau, E. W. 1981. A meta-analysis of experimental research on teacher questioning behavior. Review of Educational Research 51, 237–245.
• Sahin, A. 2011. Teachers’ awareness and acquisition of questioning. (Manuscript submitted for publication).
• Sahin, A., & Kulm, G. 2008. Sixth grade mathematics teachers. Intentions and use of probing, guiding, and factual questions. Journal of Mathematics Teacher Education, 11(3), 221-241
• Samson, G. E., Strykowski, B., Weinstein, T., & Walberg, H. J. 1987. The effects of teacher questioning levels on student achievement. Journal of Educational Research 80, 290–295.
• Socrates.(n.d.).Wikipedia. Retrieved from http://en.wikipedia.org/wiki/Socrates
• Stevens, R. 1912. The questions as a measure of efficiency in instruction: A critical study of classroom practice, Teachers College Contributions to Education, 48, 95. New York: Columbia University, Teachers College Press.
• Vacc, N. N. 1993. Implementing the professional standards for teaching mathematics: Questioning in the mathematics classroom. Arithmetic Teacher, 41(2), 88–91.

These exalted souls are lovers with angels; they always stand their position, even in the case of possible devastation, collapse, or resentment. They carry out their duties only to please God. They deem themselves responsible towards the community in which they live. They are neither grieved by the disturbance of their work or the disruption of their plans, nor do they panic in the face of dangers descended over their community. Above all, they never fall into despair.

They are patient and skilled, and strong and determined in their relations with others. They prepare and build radiant kiosks, silently but vigilantly, and they wait for their guests. Whoever enters their atmosphere can feel as if they met Khidr, and whoever intermingles and sympathizes with them attains true happiness.

Brightness can be seen in their faces, wisdom in their thoughts, and truth in their speech. Those who enter their private spiritual space burdened with pessimism and hopelessness leave lightened with faith and hope, having acquired the secret to everlasting existence.

Neither the darkness of menacing nights, nor the multiplicity of accumulated problems can discourage them. Even if they were faced with Noah’s flood, they would walk away from it without a drop touching their feet. If the destruction like the one that befell the people of ‘Ad² fell upon them, they would carry on, marching towards their target without loss of resolution or determination. Neither the fire of Nimrod, or the Pharaoh’s arrogance, nor even the atrocious despotism of Caesar could intimidate them.

Their mind has no place for excuses like, “let it be morning, then we can go,” or “let first the cold winter finish, let the snow melt and the spring come, then we can carry on our way.” They are like graceful, inveterate trees whose branches spread beautifully towards heaven, and, by the grace of God, bear fruit in both winter and snow, in both spring and summer.

Owing completely to the All-Powerful in whom they put their trust, they do not expect help, or rely on appreciation. They are not deceived by the capricious attitudes of others. Their vision will not be blurred by the might of tyrants, and their path will not be diverted by promises of wealth or power. Whenever they visualize a terrifying day—when people are desperate and buckle at the knees, when even the proudest crumple—they despise everything about the worldly life, avoid falling into the materialist void, and rise up against the idol of sensuality. Luxury and comfort are the two things they never aspire to. They consider the lethargy of a comfortable life as death for themselves and misfortune for their nation. In the eyes of their community, they strive to accommodate new ideas and perspectives. They seek to engage in relationships with all who are open to healthy, appropriate dialogues.

Throughout history, such immortal souls have never avoided their responsibilities; they have stood firm as a chain of mountains. They were neither distracted by success nor dejected by defeat; they were not misled by the multiplicity of false lodestars, nor left dumbfounded by the destruction of their shrines. Throughout history the light of their moon was extinguished, their sun did not rise, and their stars fell one by one, but they changed neither their direction, nor their path. They have remained steadfast, resolute and truehearted.

They have always been like an army of spirits who carry the vessel of life to their people. In return, the people have always been thankful, and remained faithful.

What about those who give up and stay behind because they have been scared and disheartened when faced with a little adversity? those who always wait for spring to come? those who are shaken, slacken and easily discouraged when confronted with minor oppression? those who want to govern the masses but constantly defraud, mislead and stupefy them? What about those miserable people whose pasts are troubled, whose presents are humiliating, and whose futures are susceptible to unpredictable hysteria?

They are those who behave like daredevils when spring arrives, and hop from branch-to-branch when the sun rises. But when it snows they become sluggish, and when night descends, they, too, fall into languor. They await awards at the frontline, but when the drums of danger beat, they withdraw and vanish into thin air. They are abstinent only when confronted with poverty, but act like Korah³ when showered with abundance. They are dynamic when they are flattered, but lazy and indolent when forgotten. In short, they fall into such disrepute, humiliation, and failure that it would be no exaggeration to describe them as the disgraced of their community.

I am not sure if anything can be explained to those unfortunate ones who feel saturated with thoughts and ideas even before they have awoken to their own person, those who drown in the dullness of habit and routine, those who lose the fervor of their faith and spiritual delights. How I wish even these disordered lines could mean something to them…

¹ Khidr is a spiritual personality and a man of wisdom in Islamic tradition. He lives in an angelic way, serving God in the execution of His commands and succoring people in hard conditions. It is reported that Khidr drank from a fountain in Paradise, granting him immortal life.

² ‘Ad was an ancient tribe from the region of Yemen. The people of ‘Ad rebelled against the Prophet sent to them by God (Prophet Hud, peace be upon him), and did not heed his warnings. Thus, they received the wrath of God and were destroyed in a great storm.

³ Korah was a wealthy person from among the people of Moses, peace be upon him, and his story is told both in the Qur’an and the Bible. According to the Qur’anic description, he was so rich that the very keys of his treasures alone were “too heavy a burden for a company of strong people” (Qasas 28:76). But he falsely claimed exclusive ownership over this wealth which was granted to him by God, and he betrayed his own people.

Indeed, the world has once again stepped into a zone of spiritual crisis—and this in itself is a historical recurrence. Before delving into the details of the topic, it would be more useful to expound on the meaning and nature of historical recurrences.

Yes, history is filled with recurrences. These recurrences are not identical to the past, but show some form of resemblance. If they had been identical, then lessons would have been learned and the same mistakes would not have been made. Thus we need to approach history not hoping to arrive at decisive conclusions, as if it would recur identically, but rather to draw wisdom from it, for we will encounter events that will resemble similar moments in the past. Let us now try and view our current crisis from this perspective.

It has often been observed that the periods in history when God burdened and pressured people the most have inspired humanity to sail towards new horizons. This is the case for individuals as well as communities. That is, just as when an individual’s burdens reaching their zenith indicates the moment of salvation is near, excessive social burdens have always refined the community and guided them in new directions. The following saintly words on the night’s darkness reflect what we are trying to say here: “Get as dark as you can. For the last phase of darkness is the moment light begins to shine forth.”

Furthermore, the macro-universe and the human being (the eminent sultan of the normo-universe) are so similar that they are almost identical. Due to this fact, let us start the discussion with the individual, by way of comparison. The relief and contentment experienced by individuals are sometimes followed by spiritual and conscientious expansions. In some other instances, the opposite may happen. Contraction, or qabdh in Islamic Sufi terminology, means being pressed or put under pressure. The handle of the sword that is interlocked with fingers and pressed is also called “qabdha.” Qabdh can also be defined as being held extremely tightly by an unknown hand. This term, indeed, has been added to Sufi terminology with this particular connotation.

The state of contraction may sometimes originate from certain individual sins, or from individual heedlessness. At first, a person unleashes himself into an effervescent climate, and lives, for some time, in a light-headed state. Immediately after, as a form of punishment, a person becomes exposed to contraction. Maybe, it is the soul that wishes to experience this state, for the redundancy of comfort and lethargy annoys the soul. Consequently, the soul often gets annoyed by the exuberance of the material world, because it wishes to be, and to stay, in a state of spiritual alertness and vibrancy regarding its longing for eternity.

In this regard, contraction results when a person lets go of himself, and is consequently cautioned by the Hand of Power. God exposes a person to contraction in order for that person to re-direct themself to Him. This is very similar to when a mother lightly slaps her child to prevent her baby from doing something wrong, or going somewhere bad, and then embraces her baby mercifully and lovingly.

In such a state, roads narrow and do not give way; causes gradually start to vanish. Here, just at this moment, one removes all causes from his memory and directs himself to the One who holds all causes in His Mighty Hand. Essentially, the aim of the Almighty is to direct a person to Himself. In these cases, if a person comprehends the real cause of what befell him, and returns to the Almighty, it means that the goal has been achieved. However, reaching this point requires an astute consciousness and perception to comprehend the fact that no single incident in the universe occurs due to blind or arbitrary coincidence. In his commentary on the Qur’an, Nursi portrays the position of two people who have fallen into a well in light of the current issue: One of the two is deprived of his ability to inquire about the hidden aspect of matters. The other person is a man of wisdom. And through the window of wisdom, this second man speaks to himself as follows (Eighth Word):

“These matters do not actually seem to be coincidental. A lion suddenly starts chasing me while I have been running in the desert; then I fall into a well and hold a tree; two mice, a black one and a white one, on the root of the tree have been gnawing at the tree; and, a dragon down below has been waiting for the moment of my fall, with a mouth wide open. Up above, the lion threatens me with his scary behavior. Standing shoulder to shoulder, these incidents can in no way take place coincidentally or by chance. Apparently, all these have been preplanned by Someone who knows me; and all these are represented through my existence.”

You see, every person who has experienced the state of contraction should view incidents in a similar way, and say to themselves: “all these incidents embracing me so tightly are directed by a superior might exceeding myself, and I am a mere extra in this play.” Of course, this should not be considered sufficient, and right away, one should take refuge in the sovereignty of the One who holds the entirety of existence in His Holy Hand.

This situation is valid for communities, too. A community is sometimes held and pressed by an iron claw, and this can be said to be that community’s contraction . Reasons for such contraction include living in idleness, being unaware of their return to Him, knocking on the wrong doors, or seeking cures in the wrong places.

Today, we can see, through the contraction of individuals and communities, that history repeats itself. This repetition has shown that troubles and turmoil can mark the beginnings of new exaltations. The crisis we are experiencing today shall become a bridge to new energy and exuberance. Indeed, is it not our mission to prepare a new era of exaltation for humanity?

One of the signs of anarchy in a region could be the marching of an army to get a particular situation under control and, if it is indispensible, destroy or suppress anarchists. Similarly, the first response of the body to such uncontrolled growth is the destruction of tumor cells by activating inner mechanisms that lead to cellular suicide (apoptosis). Anarchy is by definition not to accept any border and authority, causing disorder or upheaval. According to twentieth century thinker Nursi, anarchy cuts and throws away norms and laws that organize social life, one by one, thus destroying the order and leading to mischief and rebellion. In addition, anarchism does not consider the rights of any. Analogously, one by one, cancer breaks genetic rules that organizes cell proliferation and eliminates pathways that suppress tumor formation. Thus, it eradicates the order and triggers chaos and malignancy. Again, cancer works against the life of the body without considering the rights of other cells.

Another characteristic of anarchism could be the elimination of its leaders. Thus, once you get rid of the key players, anarchy may not resurface. Likewise, you can use a strategy in certain cancer types where you can specifically target cancer stem cells. As a result, cancer growth could be suspended and it may bring an opportunity to shrink tumor through chemotherapeutical approaches. One such example is the targeting of CD24, a putative cancer stem cell antigen expressed by a minority of adenocarcinoma cells. This cell-based cancer immunotherapy method uses genetically engineered cancer killing T cells, which are directed towards cancerous tissues using chimeric antigen receptors. This is similar to the taking over of trained Special Forces when anarchy becomes malicious and unceasing. Both natural and genetically engineered cancer killer T cells in our body resemble trained Special Forces that patients need to fight against cancer.

Cancer treatments

Cancer is nowadays mainly treated with chemotherapy, radiotherapy and surgery, and to some extent with immunotherapy. The many purposes of chemotherapy include relieving or preventing the suffering of the patient, prolonging the life span, and if possible, completely curing the cancer along with surgery or radiotherapy regimens. Chemotherapy mainly uses cytotoxic drugs that kill cells by attacking one of the main properties of cancer cells—rapid division. Unfortunately, since cancer cells are not the only rapidly dividing cells in the body, chemotherapeutic agents also harm healthy cells. Another fall back of chemotherapy drugs is the lack of specificity that does not provide a therapy against a specific cancer type and their efficacy vary from patient to patient. In these cases, the indispensable path is synergistic use of radiotherapy with chemotherapy.

As its name implies, radiotherapy involves the use of ionizing radiation to kill cancer. It relies on the destruction of dividing cells by introducing DNA damage, which leads to induction of cellular death through apoptosis. Radiotherapy is therapeutically useful in cancers that are localized to one part of the body. It is also useful to prevent tumor relapse after surgical removal such as in breast cancer. However, radiation, which radiotherapy depends on, is itself the potential cause of cancer and leads to various side effects.

Citizens of the body need justice

Chemotherapy or radiotherapy, which harms both healthy and cancerous cells, recalls the practice of absolute justice versus relative justice. Absolute justice requires protection of every individual while punishing the criminals. On the other hand, relative justice is the justice where the rights of one person are ignored for the betterment of the whole. Absolute justice is always the best practice if it can be properly established. However, relative justice may be sought if absolute justice is absolutely out of reach. Current chemotherapy and radiotherapy treatments are like the practice of relative justice, which harms both cancerous and healthy cells. Of course, these treatments are considered as the last resort for many cancer patients but this analogy regarding absolute justice toward cells in the body urges us to seek for cancer therapies that follow absolute justice. In other worlds, we need to practice an approach that is more specific toward cancer cells. This could be, as we mentioned above, the use of cancer immunotherapy where cytotoxic T cells are directed towards cancer cells through genetic engineering by introducing chimeric antigen receptors (CARs). CARs should be able to recognize unique or relatively specific antigens located on the surface of cancer cells to execute them.

Cancer killing T-cells: Equipped with chimeric antigen receptors

There are three main approaches in cancer immunotherapy including immunization, use of antibodies and cellular immunotherapy. Immunization by administering a cancer vaccine prepares the patient’s own immune cells to recognize tumor cells as targets to be destroyed. The use of therapeutic antibodies specific to cancer cells recruits immune cells in the patient to abolish tumors. Cellular immunotherapy, on the other hand, uses patients’ own immune cells like the natural killer cells, cytotoxic T cells and so on. Basically, those cells could be stimulated in patients with the administration of interleukins or they could be isolated from the patients’ blood and cultured in the laboratory and following expansion and in vitro training, then transfused back to the patient to fight against cancer.

Cytotoxic T cells are unique immune cells that recognize target cells via T cell receptors. Over the past decade, scientist engineered T cell receptors and developed chimeric antigen receptors that specifically recognize target antigens. This recognition lead to signaling pathways that resulted in apoptosis of tumor cell through the production of granzymes, perforins and cytokines such as IFN-γ, and TNF-α (Figure 1). There are a number of success stories using CAR+ T cells for cancer immunotherapy used in patients. Encouraging results were obtained with CARs targeting lymphoma (by targeting CD19 antigen), coleractal Cancer (by targeting CEA antigen), and melanoma (by targeting melanocyte-specific markers MART1, MELOE-1 and gp100).

Universal chimeric antigen receptors

Two recent studies published by two different groups increased the hopes in the battle with cancer. They developed novel and universal CAR technologies that combines cell based immunotherapy and use of therapeutic monoclonal antibodies. This new approach relies on the recognition of specific molecules such as FITC and Biotin by corresponding Anti-FITC and Anti-Biotin (Avidin) CARs. The decent thing about these specific molecules is that you can attach them to any antibody, ligand, or aptamer known to target specific tumor antigens (Figure 2). One of the universal chimeric antigen receptor, for instance, uses FITC, a fluorescent molecule widely used in flow cytometric assays. Since it is easy to label antibodies, this provides wide range of antibodies to target cancer cells. In addition, scientists using this approach could target more than one tumor antigen or could use another antibody that targets different antigen even if cancer relapses. Moreover, since antibodies used to activate CAR+ T cells will degrade and their bioavailability will decrease in the body by time, there will be no need to kill injected T cells with suicide mechanisms. Once FITC labeled antibodies are stopped from being given to patients, CAR+ T cells will stop attacking cells and cease-fire since their guns (CARs) cannot recognize tumors or anything nonspecific. This approach is highly encouraging and has brought with it great hopes in the treatment of cancer.

Anarchy, spirituality, and prayer therapy

Hunger, poverty, social inequality and economical issues could be asserted as the basis of anarchy within a society. However, according to Nursi, the real basis of anarchy is spiritual weakness and poverty. Similarly, the basis for cancer could possibly be the lack of appropriate spiritual diet that may eventually make a person fall spiritually and physically weak. For example, fasting is a physical and spiritual fast prescribed in monotheistic religions which increases spirituality and has been shown to be synergistically effective in chemotherapy with cancer treatments. It has been observed and scientifically recorded that patients with strong beliefs and continuous prayers and spiritual support overcome diseases much faster than those without. This raises certain questions regarding our spiritual makeup and many other dynamics involved in being sick and getting well. So, are we getting ill because some evil spirits are manipulating our biological condition by settling in the tumors and propagating cellular anarchy? Is radiation, which leads to cellular mutations, a result of spirits that are created of “scorching fire” (The Qur’an 15:27)? Is cancer a result of such manipulations and should we seek cure for it not only through biological medicine but also through spiritual healing?

Various scientifically proven causes are known to increase the likelihood of cancer, which includes, but is not limited to, smoking, viral infections, radiation, and pollutants that lead to internal genetic faults within cells. Considering the fact that there are many cases in which patients have been reported to have recovered from their illnesses by reciting prayers, then such cases are worth examining to find out whether and to what degree non-material factors are involved as causes for our illnesses. Studying these cases may offer science new opportunities to be able to remove the present obstructions and make greater advances in the medical field by perhaps developing cancer therapies that combine prayer therapy and cancer immunotherapy using genetically engineered T cells during the treatment of patients.

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

References

Döğen, Şaban. 2005. “Bediüzzaman and Anarchy.” Köprü Dergisi, No 89.

Nursi, Bediüzzaman Said. Işarâtü’l-I’caz. Şahdamar Yayınları.

Chmielewski et al. 2012. “CAR’s made it to the pancreas.” OncoImmunology 1:8, 1387–1389.

Tamada et al. 2012. “Redirecting Gene-Modified T Cells toward Various Cancer Types Using Tagged Antibodies.” Clin Cancer Res.

Urbanska et al. 2012. “A universal strategy for adoptive immunotherapy of cancer through use of a novel T cell antigen receptor.” Cancer Res.

Gülen. M. Fethullah. “Cinler, Hastalıklara Sebep Olabilir mi?” Retrieved from http://tr.fgulen.com/content/view/708/3/ on 12/24/12.

Bukhari, i’tikâf 8, 11, 12; Muslim, Salam, 24; Ibn Maja, Siyam 65; Abu Dawud, Sawm 79; Adab 81; Muslim and related hadith narrated by Abu Hurayrah, Bukhari 7.582.

¹ See Yücel, Salih. 2010. Prayer and Healing in Islam, NJ: Tughra Books.