“There are numerous perfect mechanisms put to work by our Creator in a fashion that is impossible for us to know; it is equally impossible for us to control each of them.”

“This body is mine! Thus, I have a right to use it as I like!”

How do we own our body? How much of it belongs to us? Can we still stand behind the phrase “this body is mine!” when we explain “scientifically” that it is not? To what extent does that statement meet the truth?

First paragraphs of human biology textbooks strongly mention the phenomenon that the sustenance of life takes place outside our will. Does our first creation in our mother’s womb, when we become existent out of nowhere, happen by our will? Do we have a say in the creation of our body, which is the dress of our soul? Of course we don’t. Even our senses, which are involved in eating and drinking, exist outside of our will. The feeling of hunger, for instance, does not come forth from our control; it is dependent on the emptiness of the stomach, and low blood sugar. Hunger is not only a sense of alarm or warning, but also a feeling that forces one to eat; it disappears when one is full. If it was only a sense of alarm, one could get away with it. This situation shows that the human is not a machine composed of flesh only. If we refuse to respond to this feeling of hunger, it may eventually lead to serious, even fatal, consequences, such as patients suffering from Anorexia nervosa, a severe psychological disorder that can lead to self starvation.

If there were no such thing as hunger or appetite, humans would not be interested in working. The feeling of hunger is a remembrance to the One who provides. As a matter of fact, all our emotions are temporary belongings that provide for the sustenance of life, and for the continuation of generations. Sexual desires are provided so that we can have families and can continue the human race; an appetite for food is given so that we can maintain our lives, and the sense of cold is given so that we dress.

In our village, one of our neighbors suffered from a stroke. All of the senses of pain, hot or cold, and touch disappeared from his legs. A pathological sense urged the patient to ask care takers to warm the stroked leg. Upon the patient’s strong request, care takers tried to warm the underside of the foot with a hot iron over a piece of cloth. As a result, the patient suffered severe foot burns all the way to the bone, since neither the patient nor the care takers noticed the damage. The nerve endings embedded in our skin are in charge of sensing hot or cold; and nerves that are buried deep in our legs and arms are tasked with relaying those senses to our brain.

Despite feelings of cold or excess heat being connected to certain areas of the brain and nerve cells, these senses are not completely delivered to brain. That is to say that we are not simply machines made out of elements found in the earth. We do have emotions and a soul in charge of controlling those emotions, and a spiritual world connected to it. It is such that even senses of hot and cold do not belong to us and we cannot even generate or control them.

We cannot start our body just like we start a washing machine. We do not have a button to restart our heart in case it stops. How does a heart work? Have we ever thought about the number of nerves employed in sympathetic and parasympathetic autonomous nerve networks that make the heart work? All of the muscle cells of the heart contract with perfect timing. Do you know that special channels called “gap junctions” in between neighbor muscle cells are put to work wondrously in order to let electric signals pass from one cell to another? If millions of muscle cells in a heart did not have to work like that, how could all our cells get their nourishment, necessary substances, and oxygen in time? All of these processes happen outside our will.

How many red blood cells or white blood cells do you have, and how are they working? When the hemoglobin molecule reaches cells, it releases the oxygen molecule that is bound in lungs. Does the hemoglobin do this act of binding and releasing by its own discretion? Red blood cells get accelerated with proper speed so that cells get their nourishment on time. Is this something we do on our own? Our body is protected from diseases as white blood cells recognize and attack foreign microorganisms and substances. How can a white blood cell separate normal cells from harmful bacteria? There are numerous perfect mechanisms put to work by our Creator in a fashion that is impossible for us to know; it is equally impossible for us to control each of them. We do profit-loss calculations in every business of ours. Our body employs a great principle of economy; do we know how that is put to life or who makes that work?

Neurons, axons, dendrites, synapses, and neuro-transmitters exist and function in amazing numbers in our brains. Countless connections between neurons, and electric currents through synapses, happen without us even noticing them. How do neurotransmitters only bind with their own receptors and open ion channels? How does this relay of information occur in our brain when Na and Ca ions, existing in soil, rocks, and salt – which we use as a condiment – pass through these electrically controlled ion channels? Even if we know about these intricate works, it is still not up to our will to enable or control them.

How do nerve networks function? How many types of neuron circuitries exist, and how do they work? How does membrane potential form in nerve and muscle cells? How is action potential generated? When we touch a substance, which nerve tracks are utilized to transport the information? Do we have the option to pull the plug of pain and feel free of it? If this machine-like body belonged to us, then we could control and regulate it.

When we are purchasing a computer, we get the hardware according to our budget. We ask and order for the processing speed, memory, and the capacity of a computer to meet our needs. Do we get to arrange the capacity of our brain that we think we own?

Do we know that more than 75% of chewing is a reflex and happens outside our control and will? How good is it that we realize that only one of the three phases of swallowing is actually under our control and the rest of the process happens by our reflexes during eating and drinking? If swallowing was to be in our control, it would be highly likely that pieces of food and fluid droplets would easily choke our lungs and might cause death. How do our stomach and intestines work? At what speeds do secretions and movements take place? The content and amount of oral, gastro-intestinal, and pancreatic secretions are regulated according to the amount and type of food we intake. These regulations continue through our lifespan without any cessation.

Are we able to stop our heart beat when we are just a baby in our mother’s womb even for a minute? How does our heart work? How much blood is pumped in a minute? Approximately how long after the conception of egg and sperm does the heart start to beat: weeks, days? Do we know that our heart starts beating when we are as small as a tiny piece of flesh around week four?

How can we assert that we control our body, even when, to this day, scientists do not have a solid comprehension other than some assumptions of the rhythmic continuation of respiration during sleep or coma?

Since we own this heart and lungs, therefore can we manage to die whenever we want to stop them? Never!

We can conclude that the assertion of “this body is ours” is a deceptive, misleading perception. This body is given to us as a temporary belonging. It is very clear scientifically that all of the works, acts, and wondrous arts of the body do not belong to us, but to the One who created them. Our responsibility is to keep that in mind and be thankful for all the bountiful blessings.

Omer Arifagaoglu is a professor of medicine in Turkey.

The nature of human beings bears both material and divine aspects. Some other expressions, like angelic-satanic, material-moral, corporeal-spiritual, and sensual-conscientious, are also used to refer, with nuance, to the same dichotomy. To us, it is much more suitable to handle and assess the moral and material aspects of human beings, one by one, as distinct mechanisms apart from each other. I would rather call the moral one as “the mechanism of the conscience” and the other as “the mechanism of the soul.” Innermost faculties such as the heart, the spirit, the secret (sir), the private (khafiy), the most private (akhfa), willpower, the conscious, feelings and senses form the mechanism we call the conscience. All kinds of lust, caprice, spite, hatred, anger, and obstinacy – the features endowed to human beings for particular reasons and purpose – compose the mechanism of the soul (nafs). These two mechanisms almost always function against each other. However, if the mechanism of the conscience overcomes the other, the mechanism of the soul, too, is transformed to positive, and becomes a mechanism serving human beings to rise and be exalted.

As classified by sufis, the mechanism of the soul may become useful for human beings if “it” breaks away from the state of evil that commands it (ammara) and moves on to higher levels of self-condemnation (lawwama), inspiration (mulhama), serenity and peace; these represent the soul at rest (mutmainna), the soul well-pleased (with God) (radiyya), the soul pleasing to God (mardiyya), and the purified or innocent self or soul (safiyya). Due to this fact, it is deficient to only deal with the mechanism of conscience of the human beings.

Let’s take lust as an example. If this feeling is merely employed for its own sake, it shall become a complete source of evil. However, it can become a means of sainthood when used within permissible conditions, say between married couples whose love and marital relations will be rewarded. When the companions of the Prophet Muhammad, peace be upon him, were surprised to learn this, he explained that “if a person does not fulfill that desire within permissible conditions, he or she would do it through forbidden means. By keeping himself within lawful terms, he avoided the forbidden.” Avoiding a sin is as rewarding as if one has fulfilled a required duty. This is a very logical explanation, as much as it is very much in compliance with human nature. So, even through this feeling belonging to the mechanism of soul, one may gain Paradise.

As a matter of fact, we may use all senses under the mechanism of the soul as inducements for the beauties of Paradise. I mean, just as one may live some dimensions belonging to Paradise through the feelings and senses belonging to the conscience, he or she may, in the same way, feel and comprehend the incidents belonging to Paradise through some senses belonging to the soul, assuming those senses have been followed with a particular discipline. Indeed, this may be one of the mysteries and causes of the fact that Paradise shall address both the soul and the corporeal body. (As a side note, it would be rather reasonable to interpret Adam’s creation from soil such as loam, dried clay, etc., as to inform us of the nature of human beings. Otherwise, interpreting them as the clay and loam of the world known by us shall be a deficient interpretation.)

Another example could be feelings of rage or anger. The feeling of rage has the potential to make people turn rotten; they can so far as to become murderers, like Pharaohs who have blood in their hearts and minds, hands and eyes. However, if one can activate the feeling of rage when he or she needs to fight for honor and homeland, they will be ennobled with praise and reward. You see, such anger is welcomed by God, just as favorably as mildness is. Now, take into consideration that merely using our earthly aspects correctly can make people rise so high, and then imagine what may happen if we use our conscience well!

Yes, one can reach the levels of angels, even through his or her earthly side. And if the conscience, in addition, becomes part of this ascension, he or she shall be superior to the angels. Indeed, there is no compulsion for angels; their will power is manifested in the form of choosing from alternatives, all of which are good anyway. Human beings are charged with using their will power to make a choice between good and bad. As the award shall be proportional to the difficulty, a human choosing goodness, despite the temptations of their carnal soul, shall be superior to the angels.

Conscience originates from a root that means “to find” in Arabic. One uses his conscience to find both himself and his Lord. Hundreds of thinkers – from great figures of Islamic thought like Imam Rabbani, Imam Gazali, Rumi, and Bediuzzaman, to many others in the West – have handled the question of human conscience with their particular inner discoveries and perceptions.. Here, I want to draw special attention to the terms of “inner discovery and perception.” In fact, saints experience the pleasures of the conscience through inner discoveries, as truths are unveiled in their hearts. Thinkers and philosophers, on the other hand, experience this “finding” through perception. Interestingly, both groups agree with the fact that the conscience never lies. Among the main and essential evidences demonstrating the existence of God, Bediuzzaman counts the conscience, too, in his early works. But later, as he did not consider the conscience as an objective everyone could understand, he discounted it.

Yes, indeed, not every one is able to comprehend the cryptic language of the conscience. Thus it cannot be considered as objective evidence. But, for those who can understand that language, the conscience is the greatest and keenest of all the evidences. No other information or wealth of knowledge can make one attain a higher level of awareness than what they can attain through their conscience.

There are two main points about the realm of the conscience: the point of support and the source of help. With these, we comprehend very clearly that we are impotent and destitute. And, with this comprehension, we rely fully on God Almighty and wish from God whatever we wish. In as much as we bear that need to seek help, it becomes clear that there should exist Someone to give that help to us. Otherwise, giving this need to human beings would be absurd. Indeed, there exists no absurdity in the universe. There is definitely a counterpart to any feeling we human beings bear. In the same vein, there shall undoubtedly be counterparts of those points in the conscience. Nevertheless, it is not possible to sense this for someone who has not listened to his or her conscience in his or her life. Though consciousness is a part belonging to the conscience, it does not bear any value, for it is a single entity. At the time, when willpower is controlled by feelings and the heart, it, too, becomes almost another center of conscience. Like all the loquacious, eloquent witnesses of the existence of God, the conscience, too, is a holy and heavenly resonance that calls out the truth. But, this merely happens if a particular conscience is one of the consciences we have described above. Otherwise, to expect those results from a conscience yoked by its carnal soul would be impossible.

Yes, imagine someone who has completely become a slave to lust, animosity, anger, or worldly status. Whatever he or she does, this person is under the impact of these negative feelings that are wrapped around his or her soul. Such a conscience is bound hand and foot, and it lacks any influence. We call such a person “conscienceless,” in the fullest meaning of the term. These kinds of people do not have any kind of knowledge about the mechanism of the conscience; it is not possible for them to feel the meaning it denotes and its objective beyond objectives. Another significant remark on the matter is from Immanuel Kant, in the Critic of Pure Reason. He notes that God shall be known through practical reason, but not a theoretical one. That is, the nice behavior and actions of someone become, through time, the very nature of him or her, and help them reach the point that may not be attained through abstract knowledge. Yes, abstract knowledge and information can never ascend people to those high positions. No matter how many books they read or memorize, those lacking resolution and deprived of theological practice cannot attain the peace felt by believers. The necessary practices are clear to us: the practices that are approved by faith as good, and defined as “righteous actions.” In this way, we properly utilize the conscience, and can implement its lessons to carry out righteous acts in real life.

Concepts like the number zero, negative numbers, complex numbers, matrices, and spatial geometry are inventions of mathematicians which were studied earlier and presented especially for the use of physicists. When mathematicians theorized the “Group Theory,” they were reported to have said, “Finally we have developed something that physicists cannot use.” However, this theory, which stemmed from intangible algebra, was found to be useful in investigating the symmetry of physical systems and had serious applications in particle physics.

If there were no mathematical advances, would physics and other sciences have developed as far as they have? What does it mean that sciences are found in such an interrelated state, and thus support each other?

The perfect relationship between physics and mathematics, as in the expression of many physical laws via simple mathematical equations, is truly amazing. The laws that describe the physical world – from equations expressing the laws of motion (like X=V.t, V=a.t, F=m.a h= (gt2)/2), to basic electrical equations (like V=I.R, P=I.V, E=V/d), going all the way to the equations that define gravitational forces and the expansion of the universe (like F=G.m1.m2/d2, V=H.d) – can easily be expressed through mathematics. Furthermore, this simplicity and plainness in creation of the universe fascinates many scientists. Einstein expressed this fascination when he said, “The most incomprehensible thing about the universe is that it is comprehensible.”

One of the most important relations between mathematics and physics is that the independent study of intangible works of mathematics unexpectedly became one of the best tools to describe the physical world. Numbers, for example, are one of the greatest inventions of humanity. Humans have used them to quantify their properties. For thousands of years, people used numbers, but then the concept of negative numbers developed for seemingly no reason. For centuries, negative numbers were seen as nonsense. Of course there is not a square with a negative side length, a circle with a negative value area, or a classroom with negative number of students. However, negative numbers were found to be applicable in many areas of physics; they are now accepted as being as real as positive numbers. For instance, it is almost impossible to graph position-time, speed-time, acceleration-time, and the momentum-speed relation of objects without negative numbers.

Ellipses, parabolas, and hyperbolas (plane sections of cones cut in different shapes) were studied by Apollonius (BC 262-200), who was a contemporary of Archimedes. Interestingly these shapes were one day used by Kepler and Newton to describe the orbits of heavenly bodies like planets. Three dimensional pentagonal and hexagonal patterns, like those on the surface of a soccer ball, were also investigated by Archimedes. This shape has been found to be in exact configuration of a special carbon molecule composed of 60 atoms.

Likewise, the number zero, which was introduced by Muhammad bin Ahmad, in 967, led to many innovations in mathematics, as well as physics. Did al-Khwarizmi (780-850) know, when he found and utilized 1st and 2nd degree equations, that he was working on something mathematicians and physicists could one day never do without?

Imaginary numbers, as proposed against the main principles of arithmetic, also provides a very good example for this topic. We cannot think of a number whose square is negative in normal conditions. In other words, when a number is multiplied with itself, the resulting number is always a positive number. But mathematicians thought of a number that is negative when squared and continued various studies accordingly. Again, these studies have proven to be an important tool, especially in understanding electrical circuits by physicists.

Let’s finish our examples with ones from modern physics. Riemann (1826) was a mathematician who studied spatial geometry and proposed the concept of space curves. Mathematical equations designed by Riemann, pertaining to spatial geometry, were used by Einstein in 1908 to describe and formulate the concept of general relativity. Einstein also used Minkowski’s four dimensional geo-spatial continuum when developing his theory of general relativity.

There are many more examples. The famous Russian mathematician Friedman established a mathematical model that allows the expansion of the universe by improving Einstein’s model of universal geometry. This model was also later confirmed by the physicist De Sitter in discovering universal expansion and by Hubble in formulating the expansion. In addition, well before the discovery of quantum mechanics, Davit Hilbert proposed the complex vector space with a very different mathematical purpose known as “Hilbert Space.” This concept of space with an infinite number of dimensions is today used by quantum mechanics.

Sometimes physical realities can be foreseen via these invented equations. For example, Dirac proposed the existence of a particle known as the positron (or as we call it, the twin of the electron; it just differs by the charge) through his mathematical equation that he wrote in 1928. Four years later this particle was discovered by Carl D. Anderson, as predicted. To name, James Clerk Maxwell (1831-1879), a famous physicist and mathematician, predicted the presence and speed of electromagnetic waves mathematically via his own equations. Later, these waves were detected by Hertz (1886) through experiments. Again, Maxwell calculated the speed of electromagnetic waves via his equations, and by revealing that it was equal to the speed of light, it was understood that light was also a type of electromagnetic wave. Nowadays, the particle called the “graviton,” which is supposed to be in charge of gravitational forces, and the “Higgs” particle, that theoretically fills space according to quantum theory, are waiting to be discovered.

The book of nature is written in such a way that it is expressible by mathematical language. Famous physicist Sir James Jeans (d. 1946) expressed this situation as follows: “From the intrinsic evidence of his creation, the Great Architect of the Universe now begins to appear as a pure mathematician.” Yes, the level of knowledge that is at play in the universe encompasses both physics and mathematics. The overall interconnectedness of sciences and the interdisciplinary character physics and mathematics point to an owner of this knowledge.

As a conclusion we can deduce that physics and mathematics, just like material and non-material worlds, are in fact intertwined with each other’s various dimensions. The physical face of the universe is the place where records are kept and concepts of matter like heavy or light, big or small, and soft or hard, exist. The mathematical face of the universe (as if spiritual) is the unseen side of events or materials that are hidden and intangible. In a way, this relation between physics and mathematics is a display of the material and spiritual sides of universe.

Nuri Balta is the Head of Physics department at Samanyolu Schools in Turkey. He is also pursuing a PhD degree in Physics at Middle Eastern Technical University, Ankara, Turkey.

Jacobs J. et al. Direct recordings of grid-like neuronal activity in human spatial navigation. Nature Neuroscience, 2013

Do you happen to have a poor sense of direction? Do you often find yourself holding a map upside-down? Well, now you can blame your grid cells. Using direct human brain recordings, researchers have identified a novel type of cell in the brain that helps people keep track of their relative location while navigating through an unfamiliar environment. Scientists got this rare opportunity to identify these unique cells while they studied brain recordings of epilepsy patients via electrodes implanted deep inside their brains. These cells have been called “grid cells” because they are activated in a triangular grid pattern. The “grid cell” is distinct among brain cells because its activation represents multiple spatial locations, which allows the brain to keep track of navigational cues, such as how far you are from a starting point or your last turn. This type of navigation is called path integration. During brain recordings, 14 study participants were asked to play a video game where they ride a virtual bicycle to navigate from one point to another to retrieve objects and then recall how to get back to the places where they found the objects. While participants were playing the game, researchers examined the relation between navigation and the corresponding activity of individual neurons. Results were striking: each grid cell responded at multiple spatial locations that were arranged in the shape of a grid suggesting that the navigation information is principally encoded in our brains through this triangular grid pattern. Without grid cells, humans would frequently get lost or have to navigate based solely on landmarks. Differences in how well the grid cells work could potentially explain why some people have a better sense of direction than others. In addition, grid cells are located in the entorhinal cortex which is a critical component of human memory. The entorhinal cortex is also the first brain region affected in Alzheimer’s disease. Thus, understanding how grid cells work could potentially help us to understand why people with Alzheimer’s frequently become disoriented as well as to develop new strategies to improve brain function in the affected individuals.

Giant viruses open Pandora’s box

Philippe N. et al. Pandoraviruses: amoeba viruses with genomes up to 2.5 Mb reaching that of parasitic eukaryotes. Science, 2013 Jul 19

On a fairly ordinary day, two French biologists were analyzing water samples collected off the coast of Chile. What they saw under the microscope was quite amazing: a previously unidentified organism, about the size of a bacterial cell, appeared as a large dark spot. Astonishingly, these new organisms seemed to be infecting and killing the amoeba in the water. Later, another group of researchers found a similar organism in a pond in Australia. Both groups soon realized that they discovered a type of “giant” virus which is at least twice as big as the largest known viruses. The biggest virus discovered so far was called Mimiviruses, with a size of 700 nanometers and carrying more than 1000 genes. The newly discovered viruses are called Pandoraviruses, which are 1 micrometer long and 0.5 micrometers across. Pandoraviruses are visible under a light microscope and contain more than 2500 genes. A viral genome consisting of 2500 genes is extremely large compared to known viruses, such as the Influenza or HIV, which only contain 10 genes or less. More importantly, 93% of the genes did not resemble any known lineage in the natural world, suggesting Pandoraviruses are not related to any known virus family and may represent a new life form. These findings generated new perspectives about how scientists see viruses. It raised the possibility that there might be many different kinds of giant viruses out there to be discovered. Some biological features in these giant viruses could easily blur the line between life forms and viruses, which are considered to be non-living. Although Pandoraviruses do not infect human cells, there might be other giant viruses out there that could infect human cells. There are still a lot of human diseases known to have an infectious component but for which no infectious agent has been identified yet. This study will definitely encourage people to actively look for the role of giant viruses in some diseases.

See through the Ears

Haigh A. et al. How well do you see what you hear? The acuity of visual-to-auditory sensory substitution. Frontiers in Psychology, 2013 Jun 18

Scientists have created a revolutionary device for the blind that allows them see the world through their ears. The device “vOICe” trains the brain to invoke mental images of what they are hearing around them. The first test trial of vOICe has been performed on blindfolded sighted people. The participants took a standard eye test where they were asked to view the letter E turned in four directions and in various sizes. The best visual acuity is considered 20/20 (distance in feet/size of the E) and the majority of participants were able to achieve the best performance possible, nearly 20/400 sight. This is an impressive result when compared to an alternative stem-cell based sight restoration technique, which only yielded 20/800 visual acuity. In addition, the affordable and non-invasive nature of vOICe would offer a unique option. But, how might this work in practice? One can imagine that visually-impaired people would wear a discreet head-mounted camera such as Google Glass and receive wireless audio information through mini earbuds. As the person turns to look in various directions, the device scans images and correlates those with soundscapes, then the person’s brain would momentarily translate those into mental images of the objects — like braille for the ears. These sensory substitution devices could potentially be employed in combination with other alternative invasive techniques to train the brain to see again, or even to see for the first time.

Ethics in Ibn Bajja’s philosophy

In Ibn Bajja’s philosophy, beings are created in order to achieve a goal. This goal, if achieved, will lead them to happiness. One who realizes this goal is, thus, happy.⁴ This goal is to know God and to worship God properly. Continuous pleasure can only be attained by the intellectual knowledge of the Eternal One.5 In Ibn Bajja’s own words:

“The one, who knows God (the only one God, with no partners) truly, knows that the greatest suffering is in God’s displeasure and being away from Him, and that the greatest happiness is in God’s pleasure and being close to Him. To be close to God can only be achieved through knowing ones own self.” ⁴

According to him, one should be considered a human to the extent that he or she differs from other beings (animals, plants, etc.). Among different kinds of animate beings, only humans can perform actions through free will.⁶ This is possible only through using their intellect, and controlling corporeal pleasures, instead of being controlled by them or banishing them totally.⁴ Actions are human in nature insomuch as they lead to this goal. For example, eating is an animal action if it is done to fulfill desire. On the other hand, it is a human action if it is done to preserve strength to achieve spiritual blessings.² When someone breaks a stone only because they were hurt by it, this is an animal action. If they do the same action in order to prevent somebody else from being hurt, this is a human action.⁶

Ibn Bajja believes that reaching happiness is not obtained by sudden leaps but through gradual steps.4 One should give priority to spiritual forms over corporeal forms, and if possible, should not socialize with pure materialists or those who mix their spiritual form with the corporeal one, except in some indispensable situations. Otherwise, as in the case of today’s materialistic world, one can easily be distracted from thinking about critical questions that would normally come to each and every individual’s mind, such as who we are, where we come from, where we are going , why we exist, and how to know about God. Secondly, one should go beyond the spiritual forms to reach the intellectual level, and socialize with those who also seek intellectual forms.³

Rule of the “solitary individual”

The “solitary individual” (tadbeer al-mutawahhed) holds an important place in Ibn Bajja’s thought. The term “tadbeer” or governance in Ibn Bajja’s philosophy means the actions done towards an end. On the other hand, al-Mutawahhed means a solitary individual who lives in a society, but who is different, intellectually, from his or her peers.1 They are, thus, alone in their thoughts within the society.⁴ Al-Mutawahhed is free and active when exposed to various influences, and they achieve the highest moral virtues: a balance between spiritual and material aspects of life.⁴ Unvirtuous people, on the other hand, are passive under various influences, and make decisions under the influence of their corporeal pleasures or animal desires, but not through using their intellect, which is what makes them human beings.

Ibn Bajja classifies cities before he gives a recipe to the solitary individual on how to achieve happiness. The cities are classified as stressing the moral values of the society. The perfect or ideal city is based on love. The citizens of this city do not quarrel at all. All views are true and all actions are right. They eat properly. Hence there is no need for doctors or judges. Ibn Bajja supports his claim with the question, “Cannot the healthy body rouse itself to resist diseases whose obscure causes come from outside?”6 On the other hand, if there is any contention in a city, it results in the need for a judge who can establish justice. Similarly, if people get harmful foods, they will need a doctor who has knowledge of treatments. So in an imperfect city, there is need for a doctor and a judge. As Ibn Bajja puts it: “The more a city needs them, the more honorable is the rank of both these classes.” ⁶

The imperfect city, being based on temporary corporeal pleasures, is not suitable for the metaphysical essence of humanity. Still, the imperfect city inherits a way to a virtuous society through solitary individuals.4 If one is in an imperfect city which does not supply any method to obtain knowledge, and is morally corrupted, and if there exists a perfect city, one should migrate to it; thus, they can gain knowledge.¹ If there is no such option, he or she should protect themself from the corruptions of their present society, and simultaneously build a social project which will provide happiness to individuals, and begin converting the society into a virtuous one.¹ The solitary individual is in a state of transition. During this state, they continue their personal education, and at the same time help convert an imperfect city into a perfect one.⁴

Contemplative seclusions

The Prophet Muhammad, peace and blessings be upon him, provides a great example of a “solitary individual.” Before he started receiving revelations, he would retreat to the mountain cave of Hira. He continued these retreats later on, especially during Ramadan, the month of fasting, when he went into seclusion for ten days, and spent time in prayer. This tradition, or itiqaf, is still being observed throughout the Muslim world. We can argue that these seclusions and contemplative retreats paved the way for him to transform a an “imperfect city” (Mecca), that was mired in ignorance, paganism, violence, and immorality, to a community of believers who exceled in ethics, learning, and peace; this was the perfect city of Medina. Yet, the Prophet was not just a solitary individual. He engaged with society in all possible ways during and before his prophethood, as a tradesman in caravans, as a social activist in a league dedicated to protect and support the distressed (Hilf al-Fudul), as a peacemaker among tribes, and as a husband and father.

Conclusion

Ibn Bajja’s philosophy on the governance of a solitary individual finds perfect embodiment in Prophetic practice. Personal education and social life are two processes that co-exist, whether in a perfect or an imperfect city, and the Prophetic practice of seclusion is a perfect way of linking the two. The construction of a perfect city joins these two processes after a period of personal education which leads to personal perfection. The solitary individual is always on the way: he or she is reading, contemplating, observing and acting constantly, and he or she does this independently of the status of the society within which they live.

References

1. Köroğlu, Burhan. 1996. “Ibn-i Bacce’nin Ahlâk ve Siyaset Düşüncesi,” (The Ethical and Political Thought of Avempace), Divan, 1, 45-46.
2. Sharif, M. M. 2004. “A History of Muslim Philosophy,” Pakistan Philosophical Congress, 3, 508-526,. http://www.muslimphilosophy.com/hmp/index.html
3. Al-Allaf, M. 2003. “The Solitary Being (al-Mutawahhed): Definitions and Dimensions of Ibn Bajja (Avempace) Philosophy,” The Essence of Islamic Philosophy, ILC-Classic.
4. Aydınlı, Y. 1997. Ibn Bacce’nin Insan Görüşü, (The Human in the Thought of Ibn Bajja), Marmara Üniversitesi Ilahiyat Fakültesi Vakfı Yayınları.
5. Stanford Encyclopedia of Philosophy, Ibn Bajja, http://plato.stanford.edu/
6. Dunlop, D. M. 1999. Ibn Bajjah’s Tadbiru’l-Mutawahhid (Rule of Solitary), Ibn Bajja Texts and Studies II, Islamic Philosophy (77), Strauss Offsetdruck.
7. Sahih Bukhari, 3, 33(260).
8. http://www.lastprophet.info/en/chronology/index.php

Skin is composed of two main interwoven layers of dermis, on the inside, and epidermis, on the outside. The epidermis, which is composed of five sub units, possesses the most important sign of our identity. Each thin layer is arranged in a way to carry out different tasks. A significant amount of elasticity and flexibility is provided to skin via these five layers. These layers can glide on each other slightly and can also be compressed under pressure. They are compressed when we sit on a hard surface. This situation can be similar to the compression of the spring in a click pen, or the suspension of a vehicle under a load. They regain their previous state upon termination of the pressure, like standing up. This elasticity is crucial for skin’s integrity.

The thin construct of our skin contains sweat glands that are embedded in the fibrous connective tissue. There are sensory receptors, hair roots, and hair muscles connected to them, and also loose nerve endings, and a network of capillary vessels. Free nerve endings are created to specialize in various functions so as to sense hot, cold, pressure, and pain. Likewise, the continuation of blood flow relies on very intricate calculations that are hard to explain. When blood vessels arrive at the skin, they are dispersed like a net in the form of capillaries.

The blood pressure of the arteries located at lower section of the skin is higher than the pressure of pulmonary veins. If pressure is applied to skin for a long duration from outside, the pressure in the pulmonary veins builds up and regional blood flow is disrupted. Therefore oxygen, glucose, and other nutritional substances cannot be delivered to these areas; along with inhibition of waste product removal, it leads to a nutritional abnormality in the tissue.

Sensory cells within our skin detect and report nutritional abnormalities of tissue to our brain via various chemical substances (like acetylcholine, bradykinin, and histamine). Thus we change our position consciously or subconsciously with the intervention of our brain to avoid the danger of a nutritional abnormality, and therefore the area regains normal circulation. In this stage, the process is still reversible; however, should the pressure continue, skin cells will start to die from, from the outside in. These systems do work well in healthy persons but in cases of stroke or coma, the intervention system does not work.

This critical picture can be understood better with an example. Just like roads need to be used in order to carry goods and remove trash, the transportation of minerals, vitamins, and many other life saving substances to the distant parts of the body and removal of waste products requires blood vessels to remain open. This must continue in a perfect balance without any interruption throughout our lives.

If a pressure ulcer occurs, it is like being exposed to external dangers in a house if a door or window breaks. It is like a free entrance visa is granted to germs that were blocked. Our back and pointy areas, like, thighs knees, heels, and shoulders are under more pressure, and therefore at more risk when we lie down. Two to six hours of pressure to one of these areas is enough time to disrupt skin integrity. Our daily sleep requirement is around 6-8 hours, therefore we need to switch positions a couple of times during our sleep. Therefore we face this risk everyday in our sleep; however, thanks to the perfectly functioning protective systems, without noticing during our sleep, our position is changed and this dangerous situation is avoided. Intensive care doctors and staff know better what a great blessing that is are since intensive care patients are mostly unable to move. Despite the use of many preventive efforts, like turning the patients in certain periods or the use of air beds, pressure ulcers still occur and a significant portion of patients die of the microbial infections caused by these wounds.

The story of sleepers

“The Seven Sleepers” story in the Christian tradition is retold in the Qur’an as “the People of the Cave.” The story is about a group of young believers who took refuge in a cave fleeing the oppression of the pagan Roman emperor. Both traditions narrate that they fell asleep in the cave, where they stayed asleep for hundreds of years. The Qur’anic account, however, mentions that they were made to change position during their centuries-long sleep: “You would have thought them awake though they were asleep. We caused them to turn over to the right and the left…” (18:18). It is an interesting nuance that they were made to change position, for it sounds rather irrelevant to the rest of the story. However, with the medical conditions of our skin that were explained above, this nuance makes perfect sense as advice to us on how we should treat patients who are unable to move.

I think about my own mom, and her mother, my grandmother. I remember the day I told my grandmother that I was applying for a Master’s degree. She looked at me as if I had lost my mind. I love her dearly but we sometimes just agree to disagree. The same is true with my mother, who always criticized my taste in jeans and junk food. Now that I come to think about it, we – my daughters, myself, my mom, and my grandmother – all have our unique preferences.

When it comes to spiritual matters, however, regardless of differences in our worldly pursuits, all of us, three generations, all read the Qur’an, which was revealed to the Prophet Muhammad, peace and blessings be upon him. We all receive our own share of wisdom and spiritual nutrition. This aspect of the Qur’an is striking. It’s like a table where everybody can enjoy feeding their heart and souls.

For more than 1,400 years, for Muslims all around the world, the Qur’an has been a book for supplication and remembering God, a shelter from misfortune, a source of information and wisdom, and a reference for law-making. Since the Qur’an is a manifestation of God’s infinite knowledge, it is a miraculous book that never gets outdated, but gets ever younger by having something to offer everyone willing to listen and be its student.

Imagine a person in the library reading about the Pacific Ocean. He has finished reading all the books about the ocean.. He has so much knowledge about the ocean, and yet, he has never seen one. Now imagine these other people: the first one does not have much information about the sea, but he is standing on the beach. He knows how the sand feels, he can hear the sound of the waves, he sees the blue sky over the ocean, he enjoys the sunset on the horizon. The second one comes a little closer. His feet get wet; he can feel how cold the water is. Another one is swimming in the ocean. He can taste it, the water is salty, and he can feel the thrust of the powerful waves. Some jump into it and swim forward and fast without really knowing how deep it could get, and maybe drown.

There are also the explorers. They travel long distances, see different countries, visit distant shores, swim and dive expertly, and even find treasures hidden underneath.

The Qur’an is like a big ocean, living, breathing, growing, and supporting life. It is full of treasures and beauty, over and under. Just like each person in the above analogy enjoys and benefits from the ocean differently, the Qur’an has been enjoyed and benefitted in different methods and forms, at different levels, for hundreds of years. Some learn a lot from it, but unfortunately cannot feel its true nature and depth, like the first person in the metaphor who reads about the ocean in the library. Others illuminate both their minds and their hearts as much as they can. Individuals explore different shores of the Qur’an, doing, learning, and feeling – seeing more than others. On the other hand, there are people who also read the same Qur’an but get it wrong, or maybe partially read out of context and lose their way, much like the person who gets drowned in deep waters.

One explorer of the Qur’an, Said Nursi, in his book The Words, gives an analogy about divers plunging to depths searching for the jewels of a treasure. Their eyes are closed; they understand what is they are looking for through the use of their hands. A longish diamond comes into the hand of one of them. The diver assumes that the whole treasure consists of a long diamond like a pillar. Into the hand of another passes a round ruby, while another finds a square piece of amber, and so on. If you asked each diver to describe the treasure, they would tell you what they have in their hands, which is true, only it is their own grasp, but there is more to it than that. People studying the Qur’an all have different lenses, which are shaped and colored according to their abilities, backgrounds, past knowledge, and prejudices. If you ask two people about the treasures of the Qur’an, they might give you different interpretations of the same verse. All the interpretations might be true, and there could even be more interpretations, because the Qur’an has all the wisdom and knowledge of the past and all that we will have in the future. This is also confirmed by the Qur’an itself: “With Him are the keys to the Unseen; none knows them but He. And He knows whatever is on land and in the sea; and not a leaf falls but He knows it; and neither is there a grain in the dark layers of earth, nor anything green or dry, but is (recorded) in a Manifest Book” (6:59).

By virtue of this comprehensiveness, the Manifest Book’s verses are like monumental trees. The main stem of the tree has large branches, and then there are smaller branches, leaves, flowers, fruits, and seeds. The knowledge in the Qur’an is at all of those levels. The 15th Century Ottoman Sultan Yildirim Bayezid‘s time serves as an exemplar for this phenomenon:

After the construction of Ulu Cami (The Great Mosque) was completed in Bursa, Turkey, the Sultan gave the duty of the Friday sermon to Somuncu Baba (the Baker father), by the advice of Amir Sultan, his son-in-law, a saint of his time. Everybody was surprised by this decision of giving the duty of first Friday sermon in the Great mosque to the person who supplied bread to the workers during the building of the mosque. When the day came, Somuncu Baba gave a commentary of the first Chapter, “The Opening,” (Surah Al-Fatiha) from seven different levels, using over 20 different sciences. People were astonished by his knowledge and wisdom. At the end of the sermon, Molla Fenari, another great scholar of the time, stood up in the congregation and said, “Somuncu Baba tackled our problems in the commentaries of Fatiha. The first explanation of Fatiha was known and understood by all the people in the mosque. The second commentary was understood by some, the third was understood by only the academics. The fourth and thereafter, we have never heard before. He explained, but none of us could comprehend them fully.”

Different understandings and interpretations of the Qur’an do not only arise from differences in people’s viewpoints and intellects, but also depend on the conditions of time and place. For instance, those verses that are about science and technology will be understood better with the progress made in that area. The mature and perfect understanding of the verses comes from people helping each other; it is like lifting a heavy stone together. The more hands that go under the stone, the easier it gets to move it.

Every so often many scientists, from different disciplines, come together to explain a single paradox. The acquired knowledge of a certain era shapes and strongly influences whether an individual will master the verses’ deeper meanings. A person reading this verse, “He, Who has made for you fire from the green tree, and see, you kindle fire with it…” (36:80) during the Prophet’s time could have learnt he could kindle fire from the Markh and Afar trees, which grow in the Arabian Desert. He would certainly be thankful to God for that! If he were a man in denial of the hereafter, or a man with rotten bones, he could have reflected on the fact that the One Who extracts something as luminous as fire from the dense, dark matter of a tree could easily give life and consciousness to bones which are like wood. If this very same man were not a nomad at the time of the Prophet, but a professor in the 19th century, the Markh tree might not have occurred to him. On the other hand he might have reflected more on petroleum, which is formed from rotten plants, and that Saudi Arabia, which was once lush and green, is now a country rich in petroleum. And if he were a middle school student right now, he could contemplate this verse during Science class, when learning about photosynthesis – how oxygen is produced during this process, and how you cannot burn anything in the absence of this gas that comes from trees.

All this said, the understanding of some verses about spiritual matters, like the pillars of Islam, the daily prayers, or other types of worship, do not usually change from person to person, time to time, or place to place. Unlike the improvement of existing technology, whatever has been revealed by the Qur’an has been understood and practiced first by the Prophet, and in the best possible way.

The Quran is a generous source of knowledge. Anybody knocking on its door – from innocent children, to important academics, from the contemporaries of the Prophet to the ones yet to come – will have their own share of the wisdom it carries.

Termites are 1-2 cm in size, but they live in mud towers that can grow to five meters tall. The scale, between termite and tower, is comparable to that between a human and a skyscraper. When their life style, which seems chaotic from the outside, is investigated, one finds that termites maintain social lives within perfect urban communities. These wondrous mini cities feature air conditioning and ventilation systems, in addition to a queen chamber, and rooms for incubation and juveniles.

An instinctual sense of solidarity that has been ingrained among living organisms also plays an important role among termites. They display an amazing form of cooperation in matters like foraging and defense. As termites live in colonies, they follow a particular arrangement of duties. The queen is in charge of new generations; workers meet the nest’s needs, and soldiers are responsible for its defense. When necessary, workers also participate in defensive tasks. One of the termite’s defense mechanisms, which amazed scientists, was recently discovered in June 2012.

Jan Sobotnik, with the Academy of Sciences of the Czech Republic, and Thomas Bourguignon, of Université Libre de Bruxelles at French Guiana, discovered an unseen feature of the termite species Neocapritermes taracua. The workers of this species are, in a sense, enlisted to military duty when they “retire” due to old age and an inability to forage due to weakened mouths. They serve the defense of the nest as something of a chemical weapon specialist. When the colony is under attack, these veterans blow up a droplet-size balloon filled with a type of chemical generated in between segments of their neck and dorsal region.

When worker termites get older, blue crystal chambers, which resemble backpacks, grow on their two shoulder blades on their back. These crystals are a kind of protein called hemocyanin that contains copper, and they join together with saliva when under threat. This fusion causes a chemical reaction. The end product is a sticky liquid, like a gel, that is compressed to expand and then burst. This can fatally injure a predator. The poisonous substance that is dispersed causes rotting upon contact. The chemical formula of this blue crystal substance, along with its reactions, are still unknown.

Researchers from Oregon University (USA) reported that the mouth of an ant is worn down by age. When this occurs, these senior individuals, which used to cut leaves, now take on different jobs, like carrying the leaves. Leaf cutter ants, which are also known as the ranchers of the animal kingdom for their ability to cultivate fungi in their nests, can cut and carry leaves whose weight can be up to 50 times their body weight.

The leaves that are transported to the nest comprise the main ingredient required for the growth of fungi in a suitable environment regulated for the right temperature and humidity. This fungi is ultimately used to feed the colony. This is a fine example of senior members of a community staying active in a new role. And this is not just unique to termites: research shows that members of animal societies adapt to changes in their lives, and continue serving their colonies even if they lose some dexterity.

Our universe seems to be set up this way. As mentioned in the above examples, there is a change of occupation instead of just retirement. Just as there is no termite that stops working, there is no bird that says “I do not want to fly anymore because I am old,” or no tree that says, “I will retire and stop giving fruit because of my old age.” Organisms adapt to new conditions and find new ways to provide for our planet.

Our aging planet will continue rotating and the sun will keep smiling on us with its heat and light until the end of such organism’s lifetimes.

When it comes to humans, continuing with occupation and business as much as they can should be the desired effort. Especially for charity work, no one should mention retirement or leave of a duty, and receding to one’s quarters. Let us renew our intentions now, and review our senior living plans.

While a lover who transcends his or her self with the wings of love and reaches the Lord in the horizon of passion and enthusiasm, and carries out his or her responsibilities toward the King of his or her with his or her inner and outer senses and faculties, the heart of that lover is set on His vision. Such a believer’s nature is “burned” with the light of Divine Grandeur or the Divine “Facial” Light, and lost in wonder and amazement. With the cup of love on one’s lips, while the veils of the Unseen are lifted one after the other, he or she becomes intoxicated with studying the meanings that come in rays from behind those veils, and is enraptured with the pleasure of watching the scenes behind them. One’s walking and stopping occur at the command of God, speech is no more than the inspiration that comes from Him, and silence, when observed, is done in His name. At various times, he or she journeys toward Him or is in His “company,” or is occupied with communicating His message to others. Some have defined love, in the context of God’s love of His distinguished servants, as bestowing favors, and as obedience, devotion, and unconditional submission in the context of a servant’s love of God. The following couplets of Rabi‘atu’l-‘Adawiya are significant in expressing this meaning:

You talk about loving God while you disobey Him;
I swear by my life that this is something very strange.
If you were truthful in your love, you would obey Him,
for a lover obeys whom he loves.

Love is based on two important pillars: that which is manifested by the lover’s acts (a lover tries to comply with the Beloved’s will), and the lover’s inner world (a lover should inwardly be closed to anything not related to Him). Heroes of love mean this when they talk about love. According to them, emotional concern with or love of any kind of pleasure, including spiritual, cannot be called “ love” in its true sense. It can only be figurative love.

Every lover cannot feel the same degree of love for the Beloved, for love varies according to the lover’s spiritual and emotional depth, the degree of consciousness of and care in obedience to the Beloved. For example, the love felt by those beginning the way is not established and constant. They dream of acquiring the rank of perfect goodness in the shade of the Truth of Muhammad as Ahmad and, at times, receive signs of knowledge of God, thrill at the twinkle of the “light” appearing on their horizon, and vaguely feel amazement and wonder. On the other hand, those who have made great progress fly in the heaven of love toward the highest point. They live in the bright climate of the Qur’an as embodiments and examples of the good morals of Prophet Muhammad, upon him be peace and blessings. While trying to represent his good morals, they expect no material or spiritual reward and demand no pleasure. Even at the summit of this holy representation, like fruit-bearing trees whose branches bend with the weight of their fruit, they lower their wings of humility and always mention the Beloved. If they are shaken with a fault or error, they severely criticize and fight with themselves. And finally, those most advanced in the love of God are like rain clouds in the “heaven” of Islam. They feel all existence with Him, live with Him, and see and breathe with Him. In a neverending cycle, they are filled with pangs of separation (from Him) and a desire to meet Him; when relieved or emptied, they mount on a beam of light and descend to the earth to embrace the whole of existence.

One who turns to Him with heartfelt desire and sincere enthusiasm, regardless of the degree of love, receives a reward according to the depth of feeling and concern for Him. The first group of people mentioned above receive special favor and mercy. The second group of people reach the horizon of perceiving the Attributes of Grace and Majesty, and are freed from defects of character. Those of the third group are illumined by the light of His Being, awakened to the reality of things, and are in touch with the dimension of existence behind veils. That is, the Almighty manifests the light of His Grandeur or “Face” to burn up the corporeal attributes of those whom He loves and elevates them to the realm of Divine Attributes, such as the All-Seeing and All-Hearing. He awakens them fully to the fact that they are poor and helpless before Him, and fills their hearts with the light of His existence.

One whose love has reached this degree, and who is rewarded with so much Divine favor, attains an eternal life beyond existence or non-existence. Like a bar of iron put into fire and thus appearing as a bar of fire, such a lover may be unable to distinguish the Divine Being and His manifestations, and therefore expresses feelings and experiences in terms associated with such false beliefs as incarnation and union (with God). In such circumstances, one must consider the Sunna’s established criteria. The expressions uttered by profoundly spiritual individuals lost in and intoxicated with love of God cannot be used as the criteria by which to judge them. Otherwise, we may feel enmity toward such friends of God, who are favored with His continuous company according to the Prophetic Tradition: A man is with him whom he loves, and, as declared in the hadith qudsi: Whoever becomes an enemy of My friends has waged war on Me.

O God! Endear belief to us and made it appealing to our hearts, and make unbelief, transgression, and rebellion hateful to us; and include us among those with right conduct and sound thinking. And bestow blessings and peace on our master Muhammad, the master the Messengers.

Humps store fat and also protect camels’ other tissues from heating due to sun light. It has also been reported that camels’ coats insulate them from heat by reflecting sunlight. This extra fat tissue (about 10-15 kg) provides not only energy in long desert journeys but also water through a biochemical process which leads to the production water molecules (1,111 g of water per 1,000 g of fat converted). It is also noteworthy that sparing a specific part of the body for storing fat and refraining from storage in other tissues provides decreased fat density, thus lessening heat retention due to fat.

Water is scarce in the desert and needs to be stored in large amounts when available. Amazingly, camels can drink up to 150-200 liters of water at once, and yet, after three days, there is no sign of water in their stomachs. Drinking so much water in such a short time could be a problem; this would be like a human drinking 20-40 liters of water in 10 minutes, which would induce water intoxication. The oval shape of camel’s red blood cells, and their ability to swell until double in volume provides plasticity in this situation.

Camels can lose up to 25% of their bodily fluids without showing signs of dehydration. This provides an extra durability against long-term water shortage. For comparison, most mammals can only withstand about 3-4% dehydration; further water loss might lead to cardiac failure due to thickened blood. Another protective property given to camels that allows decreased water loss is that they drop feces that are so dry they can be used as a fuel. For comparison, a dromedary camel loses 2.5 liters of water daily through feces (about just 40-60% water) while cattle lose 20-40 liters.

Camels also regulate sweating in a unique way. Their body temperature does not need to be constant; it can move between 34 and 41 degrees centigrade. They don’t sweat until it is over 40 degrees. These regulations allow them to preserve approximately 5 liters of water per day. A camel’s kidney function is also tightly regulated according to the availability of water. If they don’t drink water for days, urine production is limited to approximately 500g. On the other hand, if water is abundant it could go up to 7 liters. This urine is unusually thick, too – it resembles syrup. Remarkably, camels never run, which would increase transpiration; instead they just amble quickly.

However, dehydration can be still an issue, which will negatively affect the flow of red blood cells. Remarkably, camels have oval red blood cells, which better resist clumping when compared to round, human red blood cells. There are no other mammals with oval red blood cells.

Food is another problem for animals living in the desert, especially for big ones like camels. Interestingly, camels have split lips, which allow them to graze easily. They can eat thorny twigs without any injury. Eating green plants also provide the moisture that they need.

Sand is often a problem, especially during sand storms. Remarkably, camels are equipped with systems that allow them to close theirs nostrils to get protection against wind and sand. In addition, camels have two layers of thick eyelashes, which provide additional protection from the dust. The specific shape of their nostrils allows them to preserve vapor and allows returning it to the body.

Traveling over sand is difficult. Camels are created in a way that allows their four legs to kick in all directions. Remarkably, Camels are equipped with paddy hoofs and two toes to protect them from sinking in the sand and burning of the hot sand. In addition, they have long legs, which keep them further from the hot ground.

Though the modern world seems to have replaced them as a major mode of transportation, they are still widely used in areas such as North Africa.

It seems likely many more remarkable discoveries about camels are on the horizon. Medical researchers are studying how camels function – because these amazing animals might contain a secret which could save human lives.

Link between excess body fat and cancer

It is obvious that camels undergo a rapid cycle of fat storage and destruction. They store large amounts of fat – up to 15 kg. The correlation between excess body fat and various cancers in humans has long been known. For instance, a WCRF report recommended maintaining a BMI of 20-25%, and claimed it as one of the key factors can prevent cancer. However, a connection between obesity and cancer at the molecular level remains largely unknown. Intriguingly, a recent study performed at UT Southwestern Medical Center by Dr. Scherer and his colleagues shows how fat cells induce cancer cells to thrive in the breast, or fatty livers.

They showed that fat cells allow the growth of tumors via the secretion of a variety of extracellular factors. One of the fat cells derived extracellular factor, which is found abundantly in unhealthy fat tissue, is endotrophin. What endotrophin does is cause induction of blood vessels, which feeds tumors; as we gain weight, this increases the chance of getting cancer. The inhibition of endotrophin by antibodies in mice with breast cancer had a remarkable reduction on tumor growth and prevented metastasis to other tissues.

Well, if fat is bad and could increase the chance of cancer, and camels store and destroy fat as a survival mechanism, then how do camels manage the increased risk of cancer? Do they also have another remarkable property that lies on the horizon to be discovered? It’s probable there is a mechanism in camels that protects them from such adverse effects of excess fat. If so, how can we benefit from it to solve one of the biggest hurdles to human health? Some researchers might be close to answering these questions.

Antineoplastons

An interesting study, started back in 1967 by Dr. Burzynski and colleagues, examined the peptides in the urine samples of healthy and cancerous patients. They have found that cancer patients lacked a significant content of peptides in their urine. This finding led to the hypothesis that there might be a protective mechanism against the formation of cancer in the body through peptides. They identified a specific group of peptides found in the urine, later named Antineoplastons that show anti-cancer properties. A treatment scheme was developed through balancing the antineoplaston deficiency in cancer patients to control the abnormal cellular growth. They have tested both in laboratory and on the various cancer patients, and demonstrated some degree of response, albeit with excessive criticism from the scientific community. The mechanism of action of antineoplaston is proposed as functioning as a molecular switch; this activates tumor suppressors and inactivates oncogenes (drivers of cancer formation). Dr. Burzynski, in his clinic at Houston, TX, is still providing treatments to cancer patients with late stages of cancer using Antineoplastons, and claiming that there are survivals with his approach.

The use of compounds identified in the urine could be considered as a kind of urine therapy, which is used as an alternative treatment to cancer that has been historically practiced for different purposes. This reminds me of the prescription of some Bedouins, who got sick when they came to city. They suggested drinking the milk and urine of freely grazing camels at the city’s outskirts. It has been said that they drank this concoction and grew healthy again. This incidence and historical use of urine therapy suggests that camel’s milk and urine could have unique substances that might be effective in the treatment of diseases, maybe even of cancer. An interesting point here is that the Prophet Muhammad, peace be upon him, specifically ordered to drink from animals that are freely gazing, which is also mentioned in the Qur’an, such as in the miracle of the Prophet Salih with the she-camel about which his community was tried: “[S]o leave her to feed in God’s earth” (11:64). This points to not only the consumption of products from freely grazing animals, which is known to affect their nutrition levels and taste, but also to their increased therapeutic potential.

The Holy Qur’an calls for reflection on the camel specifically. I am little bit disappointed that the Houston Zoo does not have such a monumental animal. Contemplation on the camel provides various lessons on the understanding the Maker and Owner of the worlds and living beings, and the superior techniques used in the makeup of animals that live in the harsh conditions of deserts.

References

• 10 Amazing Facts About Camels. Retrieved from http://news.softpedia.com/news/10-Amazing-Facts-About-Camels-68843.shtml on April, 14, 2013.

• 20 Amazing Facts About Camels. Retrieved from http://www.environmentalgraffiti.com/news-expressive-faces-camels?image=1#mzJyLiKcQPMoM1tD.99 on April, 14, 2013.

• Facts About Camels. Retrieved from http://lifestyle.iloveindia.com/lounge/facts-about-camels-1654.html on April, 14, 2013.

• Camel. Retrieved from http://en.wikipedia.org/wiki/Camel on April, 14, 2013.

• Excess Body Fat Causes Cancer. • The WCRF report, 2007. Retrieved from http://www.medicalnewstoday.com/releases/87350.php on April, 21, 2013.

• Finding – and fighting – the fat that fuels cancer. Retrieved from http://www.utsouthwestern.edu/newsroom/news-releases/year-2013/feb/endotrophin-scherer.html on April, 21, 2013.

• Jiyoung Park and Philipp E. Scherer. Adipocyte-derived endotrophin promotes malignant tumor progression. J Clin Invest. 2012;122(11):4243–4256. doi:10.1172/JCI63930.

• Stanislaw R. Burzynski. The present state of antineoplaston research. Integr Cancer Ther. 2004 Mar;3(1):47-58.

• Urine Therapy. Retrieved from http://en.wikipedia.org/wiki/Urine_therapy on April 22, 2013.

• Ravi: Enes. Tirmizi, Tibb 6, (2043)