The man or woman who faces the reality, the inevitability, and the unpredictability of his or her own death enhances the quality of their life, for that person tends to make better choices about how to live. They use their mortality as a measuring stick to keep from wasting time or energy on things that truly do not matter to them.

Any person who has learned to hold his mortality close to his heart knows that today could very well be the last day of his life. The aged and very ill, those who are facing a short road to the end, are forced to accept this because it is in their face, but I believe that it would behoove all of us to use the overhanging shadow of our mortality to better our lives.

I am not special or different from any other citizen of this earth. I am not gifted with the ability to see into my future and know exactly how many days I have to accomplish all that I would like. Like everyone else, I have squandered precious moments, hours, and days that have added up to many, many years because I couldn’t accept the one great truth about my existence–that today could be the last day of my life.

I have lived my life in the same way as the majority of humans running around our planet. I have scurried from one life event to another. I have committed myself to actions that deep down I honestly didn’t want to do, but that I felt obligated to perform because that’s what society, family, or friends expected of me: go to school, college, grad school, work a job, date, marry, buy a house, have children, the list went on and on.

I was guilty of compounding the issue by idling away precious hours on blatant time wasters–just how many reruns of the same episode of my favorite television show could I watch? How many times could I meet the same people at the same bar and rehash the same tired issues?

I never questioned whether the choices I made were the wisest, most fulfilling use of my time because I was sure that I had all the time in the world. I believed that there would always be time to do everything that I wished, that there would always be a tomorrow.

Along the way, life gave me many hints and opportunities to help me lose my sense of immortality.

I ignored them.

When, at sixteen, a freak accident cost a fellow high school student his life, it caused barely a blip in my consciousness. Years later, when my beloved grandfather passed and my best friend’s mother died, I felt sadness but still I made no changes. Mortality did not factor into my life even though I read daily news stories about young people dying from illness or accident or homicide.

Those events made me pause briefly and feel grateful for my continued good health, but they went no deeper than that. Death happened to other people–it wasn’t something that I needed to worry about. I was young and healthy and completely caught up in living my life–caught up in the challenges and petty grievances and soap operas that seem to consume us all. I was caught up with making a living, forging friendships, making a home, caught up in love and work and fun and disappointment and the games that people play with one another. I was immersed in the whole menu of human emotions and activities that ruled my life.

My first serious wake-up call happened on a morning exactly like any other morning. There was no reason to suspect that my life was about to change. I was sitting ten feet away from my roommate who was cleaning his shotgun across the room, something I had done many times before. I was relaxed, paying no attention to him, reading the paper and eating my breakfast. One moment all was quiet and peaceful, in the next moment a blast blew out the wall right beside my head. I dropped the bowl of cereal and looked at my roommate, stunned.

At first I didn’t realize just how close the shotgun pellets had come to ending my life. I turned to look at the wall and not six inches away from where I sat I could see pinpoints of daylight. The lead pellets from the shotgun shell had punctured the wall and blown a piece of the siding off the house. Six inches more to the right and my head would have been pulp.

People’s lives are cut short every day. They end without any warning, without any apology for robbing them of the time to finally get on to the serious business of living, to become the people they have the potential to be. I was one of the lucky ones. The universe took pity on me and offered me a chance to get with the program.

I carried a heightened sense of my mortality around with me for the better part of a year after that experience, but it was too hard to hang on to, too difficult to keep at the forefront of my mind. It wasn’t long before I was immersed in the soap opera of my life again.

Several more years passed before I got a second chance. The life I had so carefully built imploded, forcing me to take a serious look at the choices I had made and how I was living.

I had married for all the wrong reasons, and none of the right ones. The effort and work that it took to maintain that marriage for almost fifteen years took its toll on my health, mental as well as physical.

I worked at a job that gave me no pleasure, not even a sense of satisfaction from accomplishing something that held meaning. Worse, I worked for someone for whom I had lost all respect. I approached each work day filled with tension and I’m sure that my attitude had a negative effect on my coworkers.

I don’t like to make mistakes – no one does. It’s hard to admit to them. For me, the worst part was that I didn’t know how I had created such a mess. All along that journey I thought that I was making good choices, but with my life in tatters, I was forced to look at the train wreck I had left in my wake and do some serious self-evaluation.

I’m ashamed to admit that I didn’t like what I found. I took a good look at myself in the mirror and asked, “Is this who I want to be for the rest of my life? What if I die tomorrow?”

Asking myself those two questions was my turning point. I would not spend one more day of my life going forward thinking that sometime in the future, I would change and fix everything. The time had come: I had to change then, that very moment, or risk losing the opportunity, for there was no guarantee I would live to see another day.

I made the leap and took mortality as my advisor.

Those are no longer just words to me, they have become an integral part of who I am. I took the inevitability of my death deep within me and held it up as the yardstick by which I now measure my life. It was a liberating, exhilarating, and life-altering action. I made major changes to the way I live that gave me a sense of freedom and power unlike any I had previously experienced. I started listening to, trusting, and following, my intuition.

I left an unhappy marriage that, as it turned out, neither of us were suited for, thereby freeing both of us. I quit an unsatisfying job that drained me in many ways because it wasn’t a good fit for me. Those two moves created a vacuum in my life which allowed far more interesting, and suitable, situations to step in and fill the voids.

By reminding myself that I could die today, I stopped putting energy into anything that didn’t feel right. I put aside any task or commitment that didn’t resonate deep within me–that included activities that I had once pursued so I would be accepted by people whose opinions I realized were no longer important to me. Finally, because my time here is limited, I stopped putting energy into those people as well. My time has become too precious to waste on anything that does not fulfill me.

To some this may sound selfish, and I agree, it is. I do not however, see anything wrong with this type of selfishness because it means that I am one hundred percent sincere in everything I do, and that I give my best effort to whatever I do. There are no more half-measures in my life. I give my all to my work, to the people I love, to my commitments, and to my responsibilities. In return, I am filled with a deep satisfaction and happiness, and the knowledge that I am living my life well.

It took reaching a miserable, rocky bottom to motivate me to make the drastic changes to my life that I wish I had made years earlier. My fears prevented me from taking any action. I feared what others would think of me. I feared being unemployed. I feared being alone. I feared making more mistakes. I feared the unknown that changes would bring.

Once I took my own mortality as my guide, I found that there was nothing left to fear. I could survive losing a job, or a spouse, or making mistakes. With my mortality as a measuring stick, all of my fears disappeared, for what could be more serious, more final, than the loss of my life? All other losses pale beside that, and that knowledge can give a man the courage to reach for the stars.

Live each day as if it is the only one you have. Embrace your mortality and experience how precious each action, event, and relationship becomes. It is the path to not only reaching your fullest potential, but more important, it is the path to deep and lasting happiness.

A retired wildlife photographer, Noble Lee now farms and writes in the bluff country along the Upper Mississippi River.

Jefferson, a deist himself, appears in the book uniquely positioned among the Founding Fathers, with his unyielding advocacy of equal rights for all beliefs, including Muslims, Jews, Catholics, and pagans, all of which were despised by the Protestant groups that dominated the young American society at the time. Spellberg traces the origins of his fervor for religious pluralism and his demand for tolerating Muslims and other beliefs to the liberal European thinkers like Locke. A detailed history of European debates on religious freedom and tolerance helps the reader to understand that the current tension in Europe about the rights and place of Muslims in the continent also has ties going back several centuries. We see that hostility against Islam, often based on an inaccurate and incomplete understanding of the religion of Islam and Islamic history, was very visible in the 17th and 18th centuries. It was an exception in those times to paint a relatively objective picture of Muslims and their beliefs. Interestingly, those figures who did that or advocated some form of tolerance for Muslims ended up being labeled as Muslims, which at that time in the Christian world meant being labeled an infidel. Jefferson got his share of this, too: he was called a Muslim or infidel when he advocated for the equality of all religions, including Islam.

Jefferson’s defense of religious freedom and equality is better understood when it is seen in the light of his own view of Islam and Islamic history. He was not different from his contemporaries in this aspect. His purchase of a translation of the Qur’an for his library shows his interest to learn more about the religion, partly caused by his involvement as the US Ambassador to Paris during negotiations with the North African tribes for American hostages. His brief study of Islam didn’t help eliminate his negative perception of Islam. It was an image continuously perpetuated by the surrounding climate of hostility against Islam which was, by and large, an imitation of European attitudes. Nevertheless, his opposition to any type of religious coercion in the hands of the government and his attachment to the ideal of national and religious equality was strong enough to include Muslims as acceptable and legitimate members of American society.

Spellberg finds no historical record showing that Jefferson or his contemporaries officially acknowledged the presence of Muslims in America at the time, even though there were many, at least among the slaves brought from Africa, and perhaps some among Jefferson’s own slaves. In a sense, the talk about religious pluralism in the early years of American government often referred to Muslims (often called Turks, due to the Ottomans) as imaginary members of the society, focusing on what would happen if they were there. For most Americans of Jefferson’s time, there was little or no difference between Muslims and pagans.

It is clear that the notion of religious freedom as championed by Jefferson and others in these conditions required a certain level of unwavering commitment to equality. These years produced a strong foundation upon which today’s Muslims in America, with other religious groups, came to enjoy their equal rights. Under constitutional protection, rights were granted without a demand from real Muslims – and people of all faiths, or no faith at all.

Overall, Spellberg’s book is an important read on the history of European and American perceptions of Islam and religious freedom. Its well crafted story of the process by which religious equality came to be a foundational element of the American ideal is of immense value to any student of American history.

The heart is composed of four compartments: two atriums and two ventricles. The blood that reaches the heart first accumulates in the atriums. From here, it is sent to the ventricles. Afterwards, it is redistributed to the body by the contractions of the ventricles. The harmony of this process depends on the electrical currents in our hearts.

How is the electrical current formed?

There is a particular region in the heart called the sinus node. The sinus node is strip of a muscle that is 15 mm in length, 3 mm in width, and 1 mm in thickness, and is located in the right atrium of the heart. The cells of this strip are responsible for producing electrical currents, and are created in a different fashion from the rest of the cells that are responsible for producing contractions. This is where the electrical currents in our hearts are periodically produced. Every cell in the body contains elements such as sodium, calcium, potassium and chlorine that are electrically charged. The elements which are electrically charged are called ions. These ions also exist in the extracellular environment. The intra cellular and extra cellular concentrations of these ions are different from each other. This situation causes a difference in the electrical potential between the interior and exterior of a cell. This difference is called a membrane potential. Periodically, the membrane potentials of the sinus cells show sudden jumps – meaning they suddenly increase and then suddenly decrease. Since the cells are in close contact with each other, such a jump in the membrane potential of one cell triggers a jump in the membrane potential of another cell. The electrical currency that enables the contraction of the heart is produced by this continuous triggering of cells. On average, 70 electrical currents per minute are produced in the sinus node. These currents start being produced while a person is in the womb of their mother and continues their whole lifetime. The heart of an embryo starts beating while it is only 22 days old. However, the height of the embryo at this point has not even reached 1 cm. Isn’t it an amazing force that creates the beating heart of such a small embryo and keeps it going a lifetime?

How is the electrical current distributed?

Another node called the atrio ventricular node was created in between the atriums and ventricles in our heart. While the current coming from the sinus node is spread to the whole of the atrium, it is by this node that the current is sent to particular fibers. The task of this node is to hang on to the current coming from the sinus node for a while. Why does the current need to be held on to? Because blood can only enter the ventricles while it is resting and by holding on to it, the contraction of the ventricles is disabled while the contraction of the atriums is taking place. By this process, the blood coming from the atrium can enter the ventricle. Therefore, the blood fills in the ventricles and can be distributed throughout the body. The blood circulation is enabled in a flawless manner by allowing the atriums to do their duty while the ventricles wait.

After passing through the atrio ventricular node, the electrical currency eventually goes through the purkinje fibers. These fibers surround the ventricles like a web and are composed of cells that can conduct electrical current in a very fast manner. Compared to the atrio ventricular node, the electrical current can be conducted 150 times faster in the purkinje fibers. Therefore, the current reaches every point of the ventricles in a very short period of time. Every muscle in the ventricles contracts in a time shorter than one tenth of a second.

The muscles in the ventricles rapidly contract, one by one, depending on when the current reaches them. The contraction starts at the end of the ventricles and carries on towards the main veins exiting the heart. By this orderly and harmonious contraction, the blood is pumped from the end of the heart towards the main veins exiting the heart to be distributed among the body. Because all the ventricle muscles are stimulated very fast, the contraction also happens very fast, resulting in a strong pumping effect. The design of this system is incredibly wise, right down to its most minute detail.

Movement in heart muscle potential

As all cells in our body, the cells in the heart also have a membrane potential. We had stated before that this membrane potential is the result of the difference in intra and extra cellular ion concentrations. The charges of these ions are different from each other. For example, sodium and potassium have plus one (+1) charges, calcium has a plus two (+2) charge, and chlorine has a negative one (-1) charge. The resting potential of a cell is negative. This means that there are more negative ions within the cell when compared to its environment. Sodium, calcium, and potassium ions are mobile through the membrane. While sodium and calcium have a higher concentration outside the cell, potassium has a higher intra cellular concentration compared to its environment. There are channels created on the cell membrane that allow ions to pass through the membrane. The sudden increase in the membrane potential that was explained before causes a sudden rush of sodium ions inside the cell. This is such a rapid movement that it is concluded in a tenth of a second. Right after the entrance of the sodium ions, calcium ions also enter. Because these ions are positively charged, the membrane potential becomes positive.

With the entering of calcium ions into the cell, calcium ions are also released from the storages within the cell. By triggering the protein necessary for these contractions, the calcium ions become a means for the contraction of the heart muscles. Meanwhile, the potassium channels open and these ions within the cell pass to the extra cellular environment. The loss of positive ions results in the membrane potential being negative again. Therefore, the sudden jump in membrane potential that is the basis for the electrical current is created.

However, at this point there are extra amounts sodium and calcium within the cell and extra amounts of potassium outside the cell. The concentrations need to be returned to their original values for the next jump in the membrane to be possible. This task is given to a protein called the sodium-potassium pump that pumps out sodium from the cell and pumps in potassium. If this pump had not been created, the ion balance in any of the cells within the body would be impossible to re-establish. As a result, the life of the cells would come to an end. However, because of the remarkable intricacy of our cells, life is made possible for us.

Afterwards, some amount of the calcium ions are pumped out of the cell with a similar pump, while the rest are stored within the cell. The decrease in the concentration of calcium relaxes the muscle. Now the heart muscle has gone into relaxation and therefore is ready for the next contraction.

If the movement of the ions becomes unbalanced, the rhythm of our heart is disturbed. The unbalance in the ion movements or blockage in heart veins can be reasons for heart rhythm disorders. Even small heredity-based defects in the ions pumps affect the movement of these ions and can cause heart rhythm disorders. This situation shows that nothing is created by coincidence.

Movement in the sinus node

The jump in the membrane potential of a heart cell depends on the membrane potential jump of the previous cell. Through the gaps in between the cells that are in contact with each other, the positive ions that exit a cell reach the membrane of the cell next to it and trigger the opening of its ion pumps. As a result, the membrane potential of that cell starts changing. At this point, you may have this question: how does the electrical current start in one end of the sinus node that is not previously triggered by any cell?

This concept is explained by the ion transfer mechanism of the node cells being different than the muscle cells. Before explaining this, it should be noted that even while resting, a mechanism for allowing an ion exchange of the cell with its surrounding has been created. In the node cells, this exchange while at rest has been created in a way that the sodium and calcium exchange is larger and the potassium exchange is lower compared to the muscle cells during resting conditions. Therefore, the membrane potential of the node cells is less negative and slowly increases with time. As a result of this slow but steady increase, after a while it reaches a threshold. When it reaches it, the calcium channels in the membrane suddenly open and there is a rush of calcium ions into the cell. Thus, the jump in the membrane potential is created independently from another cell.

As it can be observed, even a single contraction of our heart depends on a very detailed, delicate, and complex system. Moreover, this system is repeated over a hundred thousand times within one day. After reflecting on this, how can we claim this system runs by coincidence or chance?

The lover pursues more and more knowledge of God, for every new Divine gift increases his or her desire. As this desire increases, new gifts pour into the lover’s heart. He or she embroiders the acquired knowledge of God with the feelings and thoughts traveling between his or her heart and things. Like a honeybee collecting nectar from flowers and thus making flowers the source of honey, the lover collects the nectar of the knowledge of God from the manifestations of Divine Names and Attributes that open like flowers in the garden of the universe. He or she distills the collected nectar through the filter of his or her appreciative, grateful conscience, and feels as if his or her sight has reached the rays of the Attributes themselves. Then the dream of reaching the Divine Being is realized, and the lover is stricken with the utter astonishment.

Sa’di, The writer of Gulistan (The Rose Garden) expresses the traveler’s feelings of astonishment and amazement while burning and drinking:

At times You show Your Beautiful Face,
but It is veiled without being completely seen,
thus You incite us to compete to be able to see You
and increase our fire.
When I see unveiled the Beloved
with Whom I have fallen in love,
something occurs to me
and I am bewildered on my way.
The Beloved lights a fire in my breast
and then puts it out with a drizzle.
That is why you find me burnt away
and drowned in an ocean.
Ismail Haqqi Bursavi presents travelers as incessantly intoxicated:
All saintly ones are intoxicated
with the pure water their Lord offers them (76:21);
seven, five, and four are intoxicated
with His Beautiful “Face.”

If the traveler has not prepared his or her heart according to the requirements of the spiritual journey and the commandments of the Shari’a, that is, if one does not think and reason in the light of the Prophethood while one’s feelings fly in the boundless realm of the achieved spiritual state, he or she will inevitably fall, be confused and bewildered, and speak and act contrary to the spirit of the Shari’a.

Mulla Jami’ expresses astonishment and amazement in his vivid language:
The women of Egypt were astounded and cut their hands when
they saw the beauty of Joseph. O Master, the light of my eyes,
if they had seen Your Beauty, they would have thrust the daggers
in their hands into their breasts. Speaking of Joseph’s
beauty where Your Beauty is mentioned, is no more than making
up stories.

In other words, if transient, worldly beauty and perfection that only reflect the Infinitely Perfect and Beautiful One through many veils can seduce us, how great will be our inability to perceive the dazzling awe and amazement produced by beholding and gazing upon that Beauty.

Those who prefer to serve Islam and the Qur’an at this point in time should not aim at all the pleasures, whether bodily or spiritual. Rather, they should continue their service, assisted by God, in awe of and with amazement at the extent to which God comes to their aid and makes them successful. They should never conceive of anything other than serving Islam. This is a special gift of amazement to the army of light from God’s special treasury of: We make the distribution among them (43:32).

O God! Create a light in my heart, a light in my tongue, a light in my sight, a light in my hearing, a light on my right, a light on my left, a light before me, a light after me, a light above me, and a light below me. And bestow blessing and peace on the one whom You sent as a light, on his Family and Companions, all of them.

Knowing oneself is a good starting point. But what does it mean, after all? Is it possible to know yourself at all, particularly with all the tools we are presented with or forced to acquire throughout our lives? Tools, after all, are all limited in nature, presented to you by others, such as language skills, thought processes, and cognitive abilities. Then, do you think you can know yourself, let alone develop your own philosophy of life? With all these difficulties, you set out on one of two differing paths, either one where you become a thinker yourself and be a lighthouse yourself, or another, where you just drift around another lighthouse. Anything beyond could be darkness. The difference between these two seems to lie in asking, seeking, and questioning; that is, in having an inquisitive mind versus embracing, accepting, and believing – in other words, having a submissive mind. It becomes more like choosing a blue pill versus a red one, as is depicted in a recent film, which is a rather successful strategy for guiding the submissive in searching for meaning.

With all these thoughts, let me begin to talk about my journey of seeking the meaning of life – well, in particular my life. With all the boundaries and veils around me set by education and indoctrination, I set sail into different waters, far away. I enjoyed being myself as a subject rather than an object. I freed myself of some knowledge without any facts and was bound by other knowledge. This painstaking unweaving and weaving of myself led me to being who I am now, with numerous toolsets of scientific facts and knowledge, of faith and truths, with numerous veils, some old and some new. And I am somewhat content with what I have now, albeit at times I fear missing the whole point that is the meaning of life. Then, I revert to my comfort zone and feel safer for the moment.

Again, with all the new adventures and relearning of myself, I find myself mostly looking for contentment with life – both my life and others. Contentment, superficially a head-to-toe feeling, gives me a sense of safety and the courage to seek more facts and knowledge in science and faith. Confusion, on the other hand, is my fear. The difference is like having 20/20 vision versus having serious cataracts. In my journey, the beam of a lighthouse illuminated me and made me feel that I have 20/20 vision, by which I can potentially see and get to know everything and be contented with everything, most importantly with myself. But was this just due to this lighthouse or had I developed the tools to be my own lighthouse? With the comfort of not having to probe this question, I preferred to drift near this lighthouse all the time.

Reaching a comfort zone around this luminous lighthouse, and in my contentment, I stalled in searching myself for a while. Each and every time I attempted to sail a little further, I quit, fearful that I could go no further. I then realized that there were many more artifacts around this lighthouse that could help me develop my own tools for my journey. They were quite marvelous and beautiful artifacts. They were also quite handy, as if they were made for my use. I tremendously enjoyed collecting these objects, and sort of built my own little ship under a little projector. And, as if there must always be a catch, some of these artifacts were reflective in nature, and when I looked at them, I saw my own dark side. This soured my enjoyment for seeking and collecting ornaments. As if this was not enough of a sore point in my journey, I got to see others’ dark sides as well, which caused me even further pain. A dualism of saying and doing in many led me to become more cautious, as I tried to shed light into my dark sides. After all, terrible things could happen in the dark. As I enjoyed the moments under the lighthouse, despite the possibility of darkness, I learned that there were also other artifacts that could help me with my dark side and my dealing with others’ darkness. Through formulating and solving these problems, I was delighted to find that these artifacts were even more beautiful than when I thought when I saw them for the first time. Along with these ornaments, I also got to meet some great adventurers just like me, with the same hopes and problems and also with helping hands. I became even more content with what I had at the time.

As time passed, I encountered another obstacle in my journey; I lost my passion for the search. I felt too overwhelmed with the almost constant dualism of saying and doing and tended to lose my patience with the darkness in others and partly in myself. This was too much to take. Was there another artifact around to help me through this obstacle? In search of this “yet to be found” artifact, I again partly got into the process of unweaving and weaving myself. While moving through this stage, I got to see that finding more and more objects could cause someone to become quite pretentious and full of false hope. This newly found “fact” saddened me quite deeply.

Not to be trapped in these obstacles, I needed to put more effort into finding more around me to help me proceed. But it was not easier. On the contrary, it was a lot more difficult. This led me to another “fact”: whatever I was searching for could be only found by someone who persists. I got to see that knowing and doing are quite different, just as saying and doing are different from each other. Nevertheless, I grew more curious about what might come, let it be other precise substances or quasi-unyielding obstacles. Maybe this seek, jump, and find makes the trip joyful and worthwhile.

Where am I right now? With more artifacts and greater contentment with what I have and who I am, I am now more eager to set sail further under the luminous light of this breathtaking lighthouse, full of passion and joy, seeking to see what is to come. Have I developed any sense of knowledge or belief, or a motto for my life? Well, I am at a point right now where I know by heart that there are beautiful objects and ornaments and flowers in the Garden of Eden. They are only visible in the light, and I am much contented that I found a beautiful lighthouse that continuously sheds light on the Garden. I am undecided yet whether I can sail further or stay around in my current contentment.

When I look back, I see that throughout my joyful journey, I tried to keep an inquisitive mind and learn about my dark side while discovering that there are more things waiting to be found and healed. I also learned that being pretentious and contentious is a big obstacle to gaining consciousness in finding the good in life. I also got to see that while seeking, finding, being helped and helping others – sailing, in other words – the whole journey is full of action and reading. Reading myself, others, and all these artifacts, reading the beautiful writing on this beautiful lighthouse was what I was doing all along. This reading and doing made the journey of life actually very rewarding in itself. I now treasure the artifact I get to develop throughout my journey – sometimes alone, but mostly under the light of the lighthouse I came across. I have a strong knowledge of and belief in this artifact. It gives me passion and conscience throughout my journey of life, through which I sometimes walk alone, but mostly with others. It sheds light when I see darkness in myself and in others. It helps me find more precious artifacts and develop even more of them along the way. It helps me find joy even among obstacles. It gives me passion and hope for getting ready to sail away into unseen waters that will take me among the endless artifacts under the light without any darkness. Then, I will say I am more than content and thankful for this great fulfilling journey.

I am sure that there are a lot of people who’ve found themselves in a similar situation to the man above. Unfortunately, most of us are usually not aware of the things happening in this universe. One of the things we tend to overlook is the cleanliness of nature. This is a topic which needs to be considered carefully, but I will just touch on some important aspects of this issue.

First, let’s look at the oceans. The oceans cover three-fourths of the Earth’s surface. There is a bigger world under the ocean than above it. This huge mass hosts jelly fish and tuna, dolphins and octopus, crabs and plankton, sea stars and sea plants. Currently, there are 120,000 species living in the ocean. This is just the number of the species, and doesn’t account for how many variations there are within each species. When we consider the number of living organisms, there are millions of them. Every single day, lots of these organisms die. If there are millions of organisms and thousands of them die each day, then why cannot we see them on the surface of the ocean? Even if these dead organisms are very small, such as plankton, which has a size range from 0.2 m to 20mm, when millions of their dead bodies cluster on the surface, we should be able to see them. The answer lies in a perfect arrangement. For example, the job of cleaning the dead bodies of plankton (also the live bodies!) is performed by fish, sharks, and whales. A large percentage of the daily diet of these animals depends on plankton. Since these animals perform their job well, it is impossible to see any dirt that would have been caused by the dead plankton.

It might seem easy to get rid of the dead bodies of plankton, because they are small organisms. But what about big animals such as whales? What happens to dead whales? Let’s consider the cleaning of dead whales. When a whale dies, its dead body sinks to the bottom of the ocean. This is called a “whale fall” by scientists. There are a lot of species whose diet depends on dead whales. In 1988, a group of researchers at the University of Hawaii found that there are at least 12,490 single organisms which supply their daily diet from a whale fall in the deep North Pacific Ocean. After bigger organisms, such as fish, finish their job, which includes eating the flesh of the dead whale, the other cleaners come to the scene to perform their roles. At this part of the fall, bacteria play a key role in cleaning the bones left from the whale fall. This is not as easy as it might seem. Actually, it takes several years to really clean the dead body from the bottom of the ocean. This is not just a cleaning process at all. While the whale fall is being cleaned from the bottom of the ocean, the ecosystem is supported by the energy from the dead whale.

This cleaning process is not only seen in the oceans, but also on the land. Even though it is more apparent than undersea, we are not totally aware of the cleaning process on land. Decomposition is the chain of events by which a dead organism breaks down to its smaller parts. We must stop here and ask this question: “What would happen if these dead organisms stayed on the land forever?”

So let’s look at what happens to a dead animal on land.

When an organism dies, the process of decomposition starts shortly after its death. There are some stages in the decomposition of an animal. Shortly after the death of the organism, the enzymes in the cytoplasm of the cells start to break down the tissues. This process is called autolysis. It is one of the stages of decomposition in which bacteria plays a role. Bacteria start to break down the tissues. This is called putrefaction. Bacteria are not the only players who have roles in this process. Besides them, some fungi, insects, and even some carnivores are also involved. Live animals, water, air, and temperature (higher temperatures increase the decomposition rate) also help this process. During this time, fungi and bacteria, by using compounds from the dead organisms, convert carbon to carbon dioxide and organic nitrogen to ammonium (NH4+), and so they contribute to both the Carbon and Nitrogen Cycle. After this process is done, many organisms living in the ecosystem have benefitted. At the end of this cycle, soil is enriched with new nutrients which will help the new plants to grow up and the Carbon and Nitrogen cycles are enhanced.

By looking at the processes above, as well as other cycles (e.g. the Carbon cycle), it can be said that the Earth has its own recycling system. While modern societies have only recently understood the importance of recycling, Earth has been using this system thanks to the arrangements given to it.

The things shown here are just some examples of the extraordinary systems existing on the Earth. These systems have always been like this, since the very beginning of the universe. These perfects systems in nature perform their tasks without any human help. The only thing for us to do is to appreciate this harmony, understand its value, and keep it going for the next generations.

***

Receive Love’s letters and let go of the pigeons
And your heart will fly higher with Love.
Wherever you look,
You will see the Face of the Beloved
For He is with you wherever you are
And is never absent!
You will always live in love with the Truly Real (al-Haqq)!
And you will never lose Love when the pigeons fly away!
O Soul, do not then lose sight of the Beloved

***

Everything reminds the lover of his Beloved
And for that he loves everything
There is no loss in that Love
There is always a new letter;
For the Beloved is swift in sending
And is always Creative!
Thus, the lover cannot think but in the Beloved
His actions are to please the Beloved
He worries to displease the Beloved
He cannot eat or drink but with the Beloved
Every chanting reminds Him of the Beloved
He sleeps with his lips praising the Beloved
And wakes with his lips glorifying the Beloved

***

He calls the Beloved
And attentively awaits the answer
And the Beloved keeps writing
For even if all the trees were pens
And all oceans were ink
They would cease
but the words of the Beloved will forever continue

***

The amazing reality of Love
Is that no matter how the lover is brought near to the Beloved
He wishes to draw even nearer
For the Beloved’s expressions are eternal
So, O soul: Read!

“Only when the last tree has died and the last river has been poisoned and the last fish has been caught will we realize we cannot eat money.” Cree Indian Proverb

The table I have under my laptop while writing this article, the materials used for my laptop, the cover case for my phone, the pen I have by my phone, the package for the mail I have received, the dividers I have in my notebook, the hair dryer I have for drying my samples before performing FT-IR on my samples, the FT-IR machine itself … They are all made up of plastics. I could go on and on, giving examples of what I observe in my immediate environment made of plastics. It would not be exaggerated to say that after the Stone Age, Bronze Age, and Iron Age, we are now living in the “Plastic Age” given the fact that the production of plastics has increased from 1.5 million tons per year in the 1950’s to 260 million tons per year in 2007.1 The majority of plastics we use in our daily life are petroleum-based plastics. What that means is, the starting materials of these plastics are chemicals derived from crude oil. There are some major concerns related with these petroleum based plastics – the Earth may run out of oil one day, or the questionable durability of how these plastics biologically degrade. Further environmental concerns exist, such as the toxic additives these plastics contain, including plasticizers like adipates and phthalate. Burning these plastics can release billions of tons of toxic pollutants every year; moreover, most plastic production reactions are done in toxic solvents, so the disposal of these solvents becomes a problem.2 Reflecting on it, it’s an incredible mercy that we have been able to get away with all the waste we have produced up to this point. But the question is: how much longer can we get away with such wasteful behavior?

One of Paulo Coelho’s passages from his book The Winner Stands Alone exactly describes my attitude and desire to “go green.” My heart pounds as I read the sentences that so touched me:

It seems now that-despite wars, famine in Africa, terrorism, the violation of human rights, and the arrogant attitude of certain developed countries-our main preoccupation is saving poor planet Earth from the many threats created by human society. “Ecology. Save the planet. How ridiculous.”

Hamid knows, however, that there’s no point in fighting the collective unconscious. The colors, the accessories, the fabrics, the so-called charity events attended by the Superclass, the books being published, the music being played on the radio, the documentaries made by ex-politicians, the new films, the material used to make shoes, the new bio-fuels, the petitions handed in to members of parliament and congressmen, the bonds being sold by the largest of the world banks, everything appears to focus on one thing: saving the planet. Fortunes are made overnight; large multinationals are given space in the press because of some completely irrelevant action they are taking; unscrupulous NGOs place advertisements on the major TV channels and receive hundreds of millions of dollars in donations because everyone seems obsessed with the fate of the Earth. Whenever he reads articles in newspapers or magazines written by politicians using global warming or the destruction of the environment as a platform for their electoral campaigns, he thinks:

“How can we be so arrogant? The planet is, was, and always will be stronger than us. We can’t destroy it; if we overstep the mark, the planet will simply erase us from its surface and carry on existing. Why don’t they start talking about not letting the planet destroy us? Because ‘saving the planet’ gives a sense of power, action, and nobility. Whereas ‘not letting the planet destroy us’ might lead to feelings of despair and impotence, and to a realization of just how very limited our capabilities are.” 3

On that note I would like to share some amazing facts I found while searching articles written on bacterial biopolymers, but first of all I would like to introduce some definitions on the concepts I will be writing about.

Plastics have many definitions, but usually, in a daily conversation, plastics mean “anything that can be molded or shaped.” Scientifically, a plastic is a sub category of a polymer. Poly- meaning “more than one” and -mer meaning “member of a particular group.”[4] Basically, a polymer is a naturally occurring or synthetic compound made of many relatively simple repeating units that are linked together in the same fashion, forming a carbon rich backbone in most cases. For example, PVC is a well known synthetic polymer, in which the monomer (the repeating unit) as seen in Figure 1 is repeated several times. A well known natural polymer is cellulose, in which the monomer as seen in Figure 2 is repeated several times.

Here it is important to note the difference between a polymer and a plastic. All plastics are polymers, as in the example of PVC, whereas not all polymers are plastics, as in the example of cellulose. The combination of the chemicals, and the type of bonds these chemicals are linked to each other by, determines the properties and applications of the polymers. The molecular weight of the polymer depends on how many times the monomer repeats itself. The molecular weight of polymers can be controlled during production with chemical techniques. One significant difference between natural vs. synthetic polymers is the molecular weight distribution. When the polymer is synthesized in the lab, the polymer product is a combination of different molecular weight chains. In other words, when a polymerization reaction takes place, lots of polymer chains are produced and one chain is never the same length or weight as another. Instead, there is a molecular weight distribution as seen in Figure 3, where most of the polymer chains in the solution have a molecular weight close to the value of Mw. So in the solution, we will have polymer chains that have molecular weights close to each other, and some extreme short or long polymer chains. It is impossible to synthesize a polymeric solution where all the polymer chains are of identical length and weight; therefore, we speak about the average molecular weight when the case is synthetic polymers. However, when we look at any polymer produced in nature, we see that the polymer chain length and molecular weight are the same every time the polymer is produced. So instead of a molecular weight distribution, natural polymers have a molecular weight value. This is important because the narrower the molecular weight distribution is, the better.

When talking about bio plastics, it is important to make the differentiation between bio-derived plastics and bio-based plastics. As Dr. R. Narayan explained in his talk at Johnson County Community College[5] , bio-derived plastics means that the plastic is isolated from a living organism, meaning that the living organism performs the polymerization reaction and then you extract the polymer from the organism.

On the other hand, bio-based plastics mean that the starting material of the plastic is derived from a living organism instead of a petroleum-based material, but it is polymerized into a plastic by humans. Therefore, not all bio-based plastics are biodegradable; however, the fact that the starting material is from a plant that can be replaced in a couple of years rather than a petroleum-based product which can only be replaced after a couple million years, drives motivation for their usage. There is the ethical concern that bio-based plastics are usually made from food sources, such as corn, however Dr. R. Narayan, who is one of the leaders in the field, argues that if the situation is handled appropriately, this should not be a problem. He argues that one up-side of the situation would be to increase values of crops and the prevention of mass migration to big cities. It’s your call to decide which side you favor more.

What is more interesting to me is the polymers being created in nature. A chemistry doctorate, Dr. Lon J. Mathias, writes that “We humans make nylons in tons per day in huge chemical plants where simple molecules are joined together in large quantities to give products that we need or want. Nature is much more careful and concise in how she does things. For a living organism to make an enzyme, another enzyme or active species must be involved. The synthesis always involves a template, or recording, of how the individual amino acids are to be joined together to give the final polymer. The enzyme adds a single amino acid, one at a time, as indicated by the mRNA. This is a slow and tedious process and takes a long time. Sometimes the enzyme gets frustrated, waiting for the right amino acid to come along, and slaps a wrong one on instead. To compensate for this, the enzyme is made to back up occasionally to check its work. If it has made a mistake, it has a process for clipping out the wrong amino acid and inserting the right one. We humans never do this. If we make a mistake, we simply grind it up and throw it away.”6

Dr. Mathias goes on, comparing the manufacturing conditions between nature’s form of polymerization and humanity’s. He says polypeptides in nature are synthesized in water, whereas we synthesize our polypeptides in toxic organic solvents. “This leads us to a problem: what do we do with the organic solvents when we’re through? Sometimes we burn them, but more commonly we try to recycle these materials, which not only are getting more expensive to buy in the first place (compared to cheap water, which is everywhere, or almost everywhere) but are also a responsibility for their recycling, purification, and final disposal. An example of how nature uses water in this way, and one which we still haven’t figured out, is the production of spider silk. Spiders spin their webs from solutions of polypeptides in water. These solutions are squeezed through the spider’s tiny spinneret and elongated quickly to form the spider webs which we’ve all seen and sometimes become tangled in. What’s really weird is that, once these spider webs form, they are no longer soluble in water. If we could just figure out how spiders first make spider silk in water and then spin their webs from it, we could make nylon the same way. This might save us a lot of waste disposal problems, and money.”6

Another spectacular creation in nature is polymers produced in bacteria which can be used as plastics once isolated from the bacteria. A wide range of biopolymers that are synthesized in bacteria serve diverse biological functions and have material properties suitable for numerous industrial and medical applications.7 Different carbon sources are efficiently converted into a diverse range of polymers with varying chemical and material properties.7 To be a little more specific, four major classes of polymers are produced by bacteria: polysaccharides, polyesters, polyamides and inorganic polyanhydrides (such as polyphosphates).7 These polymers serve various biological functions, for example, as reserve material or as part of a protective structure, and can provide a substantial advantage for bacteria under certain environmental conditions.7 Some of these biopolymers can be isolated from bacteria and can be used as plastic. Biopolymers are, by definition, biodegradable, and so their application as commodity products becomes increasingly attractive in view of the desire to avoid the use of recalcitrant oil based polymers that will accumulate in the environment.7 Biodegradable means that when exposed to the microbial flora present in a given environment (for example, in soil or water), biopolymers are fully degraded and mineralized to CO2 and H2O.5 The reason biopolymers are 100% degradable is, as they are produced in bacteria as storage material, they have sites where bacterial enzymes could attack to break them down when they search for nutrients. Whereas other polymers – even bio based polymers – will not have these enzymatic sites, so they are not always biodegradable.

One popular class of polymers produced by bacteria which can be used as plastics is called polyhydroxyalkanoates (PHA’s). PHA’s are a class of polymers produced in nature by the bacterial fermentation of sugar or lipids. They are produced by bacteria to store carbon and energy when there is a nutrient lacking from the environment. Many kinds of bacteria are able to produce PHA’s, such as soil inhabiting bacteria, and many bacteria in activated sludge, high seas, or extreme environments. 8 As we store fats in our bodies, the bacterium store PHA’s. In an environment that contains all of the necessary nutrients, bacteria grow and reproduce – in other words they produce biomass. However, when subjected to specific nutrient depletion (nutrients such as nitrogen or phosphorus) and excess amount of carbon resources, the bacterium starts storing PHA granules (Picture 3). The moment the missing nutrient is introduced back into the environment, the bacterium starts degrading the PHA granules and continues to produce biomass. Therefore, by manipulating the nutrient resources in the environment and providing optimum conditions, bacterium can be pushed to produce PHA’s.[9]

There are metabolic pathways involving various enzymes for the conversion of carbon sources to polymers. Scientists have been trying to genetically engineer bacteria for the increased production of these polymers. In some cases it is possible to over-express the key enzymes in the pathways to achieve increased production of PHA. However, this kind of research takes a lot of time and effort because altering biological activity is a very complicated process and in most cases, cells give unpredictable responses to alterations. By feeding the bacterium with different carbon sources at different conditions, it is also possible to alter the composition of the polymers. Moreover, different strains of bacterium produce different types of polymers; therefore, the range of biopolymer research is very wide. With over 150 different PHA monomers (the repeating unit of polymers) being reported, PHA with flexible thermal and mechanical properties have been developed. 7 Such diversity has allowed the development of various applications.

During his speech at the “2nd International PLASTiCE Conference Trends in Bioplastics” in Slovenia, 9 Dr. Martin Koller explained that there are two types of PHA’s that a microorganism produces. The first type are short length PHA’s (3-5 carbons in the backbone) and the second type are medium chain length PA’s (6-12 carbons in the backbone). While the medium chain length PHA’s can be used for biodiesel production, the short chain length PHA’s can be used as thermoplastics (plastics that can melt with heat, and can therefore be processed with the help of heat). These thermoplastics can be isolated from the organisms they are produced in by solvent extraction, mechanical disruption, or by using hypotonic media (having the lower osmotic pressure of two fluids) for cells that have high intracellular osmotic pressure.9 In the last case, the cells will explode due to the pressure difference and release the PHA’s; deionized water can be used as the hypotonic media. However, only specific strains can be treated with this method. At the moment, the most common technique used for extraction is solvent extraction. These solvents – such as chloroform or dichloromethane – are generally toxic, therefore creating a contradiction with the point of producing biopolymers.

Although not mainstream, some of these bacterial plastics are produced in the industrial world.8 The simplest and widest application for bacterial plastics is for packaging purposes. They can also be used in therapeutic applications, as they are generally biocompatible. Drugs can be incorporated into them, therefore as they biodegrade, they release the drug in a controlled time frame.9 For example, Dr. Martin Koller and his group have just finalized a project called “BRIC – BioResorbable Implants for Children,” funded by the Austrian Research Promotion Agency (FFG).10 Their purpose was to isolate a biocompatible polymer produced from bacterium which could be degraded and removed from the body within a certain time. The point of this project is based on the fact that in contrast to the traditional implants that need to be removed from the body after a certain amount of time, such as plates, screws or pins, the newly developed implants could be degraded and removed from the body naturally, preventing the need for a second surgery. This is a great advantage, especially for children, who would suffer greatly from additional surgeries.

Bacterial bioplastics have many other applications; however the biggest obstacle for their usage is the cost of production. During his speech, Dr. Keller stated the production of bacterial bioplastics is around five times more costly than petroleum based plastics. Most of the cost is related with the bioreactors needed to grow the bacterium and the solvents used to extract the polymers. The scientists are hoping to develop new techniques to reduce the cost of the polymers.

It is breathtaking that these creatures we cannot even see with the naked eye have been synthesizing polymers as well as we do, if not even better, and for a lot longer than us. The polymers they synthesize are completely biodegradable, have a constant molecular weight, and do not require toxic chemicals for their production, unlike the synthetic polymers we produce in the lab. They don’t harm nature as we do. And THAT is powerful.

References

1- Simon, Tristan (2007). “Experience Curves in the World Polymer Industry” Utrecht University, Netherlands.

2- Lei Pei, Markus Schmidt and Wei Wei (2011). “Conversion of Biomass into Bioplastics and Their Potential Environmental Impacts, Biotechnology of Biopolymers.” InTech.

3- Coelho Paulo(2008), “The Winner Stands Alone.” pg: 139.

4- http://dictionary.reference.com/

5- Narayan, Ramani (2013)”Bioplastics and Reducing Carbon Footprint.” JCCC Video. Johnson County Community College, USA.

6- Mathias, Lon J. (2005).”Natural Polymers.” Polymer Science Learning Center. The University of Southern Mississippi, USA.

7- Rehm, Bernd H.A.(2010). “Bacterial polymers: biosynthesis, modifications and applications” Nature Reviews Microbiology. Massey University, New Zealand.

8- Chen, Guo-Qiang (2010). “Plastics Completely Synthesized by Bacteria: Polyhydroxyalkanoates”. Plastics from Bacteria: Natural Functions and Applications, Microbiology Monographs, Springer. Tsinghua University, China.

9- Koller, Martin (2012). “Polyhydroxyalkanoates: Biodegradable polymeric materials from renewable resources” Plastice Project Video. 2nd International PLASTiCE Conference Trends in Bioplastics, Slovenia.

10- No name (2013).”Plastics from Renewable Raw Materials:Body automatically breaks down implants” Graz University of Technology, Austria.

11- Nishiyama, Yoshiharu; Langan, Paul; Chanzy, Henri (2002). “Crystal Structure and Hydrogen-Bonding System in Cellulose Iβ from Synchrotron X-ray and Neutron Fiber Diffraction”. J. Am. Chem.The University of Tokyo, Japan.

12- Ritter, Stephen(2005). “Green Success.” Science and Technology. pg: 40-43.

13- Waters Co. (2013). “GPC-Gel Permeation Chromatography”. Web.

Since all monotheistic scriptures come from the one and only God, we should view other scriptures as potentially enriching our understanding of our own scripture. But in the middle ages, almost all readers thought of revelation as a zero sum sport like tennis rather than a multiple win co-operative sport like mountain climbing.

In a zero sum game, any value or true spiritual insight I grant to another scripture somehow diminishes my own. This was the result of the influence of Greek philosophy’s emphasis on the logic of the excluded middle. Something is either true or it is false. There is no other option. If two propositions contradicted one another, one or both of them must be false. If my religion is true, yours must be false.

In modern terms, light could not be both a particle and a wave at the same time. Yet we now know that light is indeed both a particle and a wave at the same time.

This situation did not improve much in modern times. In the last two centuries, university academics have written many studies of comparative religion which they claim are objective and not distorted by their religious beliefs. Unfortunately, academics who treat other religions academically usually do not believe that other scriptures are actually Divinely inspired. Indeed, many academics do not believe that even their own scriptures are Divinely inspired.

They use the same kinds of explanation to understand a revealed religion that they would use to explain secular history and literature. I follow a different model, one I learned from Prophet Muhammad. For example, the Mishnah (an early third century compilation of the oral Torah), states, “Adam was created as an individual to teach you that anyone who destroys a single soul, Scripture imputes it to him as if he destroyed the whole world” (Mishnah Sanhedrin 4:5).

And the Qur’an states, “one who kills a human being, unless it be for murder or for spreading mischief in the land, would be as if he slew the whole people, and if any one saved a life, it would be as if he saved the life of the whole people” (Qur’an 5:32). Academics explain the similarity of the two statements by assuming that since the Jewish statement is several centuries earlier than the Qur’an, Muhammad must have heard it from a Rabbi or other educated Jew in Medina.

But I believe Muhammad is a prophet of God who confirms the Torah of Prophet Moses. Muhammad has no need to learn this statement from another human being. Academics might reply that the statement is not found in the written Torah; it appears in the oral Torah, written by the Rabbis in the Mishnah more than 1000 years after Moses.

But the Rabbis maintain that the Mishnah is part of the oral Torah that was passed down from Moses through many generations, just as the Prophet Muhammad’s sayings have been passed down through the generations. Indeed, the Qur’an itself introduces this statement as follows, “It is because of this that We ordained for the Children of Israel ‘one who kills a human being …'” (Qur’an 5:32).

No prophet of God needs to be informed by another human what should be written in Holy Scripture. God is the source of all Divine inspiration. There are several verses in the Qur’an that mention things from the oral Torah. My perspective is that prophets and Holy Scriptures cannot in reality oppose one another because they all come from one source. Prophets are all brothers; they have the same father (God) and different mothers (motherlands, mother tongues, nations, cultures, and historical eras).

All of these produce different rituals and legal systems, but their theology can differ only in small and unessential details. As the sage of Konya, Jalal al-Din al-Rumi says, “Ritual prayer might differ in every religion, but belief never changes” (Fihi Mafih 49). Religions differ because the circumstances of each nation receiving them differ. Where the Scriptures differ, they cast additional light on each other. My belief is based on an important Hadith of Prophet Muhammad: a disciple of Muhammad named Abu Huraira relates, “The people of the Book used to read the Torah in Hebrew and then explain it in Arabic to the Muslims. Allah’s Apostle said (to the Muslims). “Do not believe the people of the Book, nor disbelieve them, but say, ‘We believe in Allah, and whatever is revealed to us, and whatever is revealed to you.'”

Following Muhammad’s teaching, I too neither believe nor disbelieve the Qur’an. If I believed in the Qur’an, I would be a member of the Muslim ummah (community). But I cannot disbelieve in the Qur’an because I believe that Muhammad was a prophet and I respect the Qur’an as a revelation to a kindred people, in a kindred language. In fact, the people, the language and the theology are closer to my own people, language, and theology than that of any other on earth.

How does this perspective affect my understanding of their Qur’an and my Torah? I practice “hosgoru.” Unlike those in the past who played the zero sum game, I do not seek some verse in the Qur’an I can dispute or object to. Indeed, this is what the Qur’an itself teaches. “For every community We have appointed a whole system of worship which they are to observe. So do not let them draw you into disputes concerning this matter” (22:67).

One of the major differences between the Qur’an and the Torah is the Torah’s attention to details (names of people and places) and the Qur’an’s emphases on universals. The Torah has long lists of geographical locations and of genealogies that many people today, especially non-Jews, find boring.

The Qur’an rarely identifies locations, and often omits the names of the people it does mention, for example the prophet who appointed Talut to become the first king of Israel (2:246). Indeed, Muslim commentators disagree about many of these details. Some say the prophet who appointed Talut king of Israel was Samuel and others think it was Joshua or Simeon.

These disagreements occur because many commentators do not use the Bible to fill in the details for the generalities of the Qur’an. Sometimes the Qur’an refers to nameless Messengers sent to a nameless town and no additional details can be added because there is no parallel in the Torah (36:13-29). In this case, even the punishment is only a vague “single blast and all became corpses” (26:29).

This lack of detail points to the Qur’an’s universal and ongoing Divine call for all human societies to repent and reform themselves.

On the other hand, many Rabbis get caught up in the details of the Torah and even expand them into super details. Thus, the rules relating to dietary observance of Passover and prohibited work on Shabbat have multiplied endlessly.

We need to learn from the Sunnah of the prophet as narrated by Abu Huraira: The Prophet said, “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded” (Bukhari Volume 1, Book 2, Number 38).

Another important lesson from the Prophet’s Sunnah, as narrated by his wife Aisha, says, “Whenever the Prophet was given an option between two things, he used to select the easier of the two as long as it was not sinful; but if it was sinful, he would remain far from it” (Bukhari Volume 4, Book 56, Number 147).

This is the path that I and most Reform Rabbis have taken in the last two centuries. If Orthodox Jews in the time of Muhammad had followed the prophet’s teaching, Reform Judaism (the largest of several different religious groups of Jews in North America) would have begun 14 centuries ago, instead of only two centuries ago.

The Qur’an was also far ahead of its time in many other ways. One of the most important ways is the Qur’an’s oft repeated statement that believers (Muslims) should believe in all the messengers of God. This message of religious pluralism and toleration is sorely needed in the 21st century.

The Qur’an states: “They say that none will enter Paradise unless he be a Jew or a Christian. That is their wishfulness. Say ‘Produce your proof if you are truthful'” (2:111).

At the time of Muhammad, both Orthodox Rabbis and Catholic Priests did claim that only their own believers would enter Paradise. The Qur’an instructs Muslims that this claim is not based on the Jewish or the Christian scriptures but only on the desires of those people who make these claims. In truth, nowhere in the Torah of Moses, the Zabur of David, or anywhere else in the Hebrew Bible is this claim that only Jews will enter Paradise asserted.

The great Sage Hillel, who lived in the first century prior to the birth of Jesus, taught that, “The righteous of all nations have a place in Paradise” (Tosefta Sanhedrin). Jesus also taught, “In my Father’s house are many dwelling places; if not so, I would have told you. I go to prepare a place for you” (John 12:2).

But generations after the death of Jesus, claims were made in his name, that only those who believed Jesus was the son of God, who died on the cross to save all humans from going to Hellfire, would be able to enter Paradise. In reaction to these polemical Christian claims, some Talmudic Rabbis began to counter-claim that only Jews would enter Paradise.

Yet even then the Rabbis did not think that eternal punishment was the fate of all those excluded from Paradise. Gehenna-Hellfire was conceived of as a temporary abode generally believed to last a maximum of 12 months.

The great sage, Rabbi Akiba, stated, “The punishment of the wicked in Gehenna lasts 12 months” (Mishnah Eduyyot 2:10). This is repeated in the Talmud (Shabbat 33b), and elsewhere it is stated that sinners, both Jewish and non-Jewish, are punished in Gehenna-Hellfire for (up to) 12 months (Rosh HaShanah 17a).

Thus the Qur’an accurately states, “They say, ‘the Fire will not touch us except for a fixed number of days” (2:80). The Qur’an instructs Muslims to say to both Jews and Christians, “If the abode of the Hereafter with God is reserved for you alone, excluding other people, then long for death … but they will never long for it” (2:94-5).

So, the answer to those who claim that, “none will enter Paradise unless he is a Jew or a Christian,” is “No! Rather, whoever submits his whole being to God as one devoted to doing good, aware that God is seeing him, his reward is with his Lord, and all such will have no fear, nor will they grieve” (2:112).

Thus, the Qur’an affirms that those Rabbis who strayed from the words of Hillel, “The righteous of all nations have a place in Paradise,” were wrong. Those followers of Jesus who abandoned his teaching, “In my Father’s house are many dwelling places,” and instituted the doctrine that Saint Augustine espoused, “No one can find salvation except in the Catholic Church. Outside the Catholic Church one can have everything except salvation,” are also wrong.

Tragically, during many centuries of Medieval debate between the three religions, everyone thought that religion was a zero sum game (one winner or one truth vs. many winners or many truths, i.e. soccer or tennis vs. hiking or mountain climbing).

Thus, some Muslim commentators also began to take the same exclusionary view condemned by Prophet Muhammad by adding specific details of theological belief to the statements in the Qur’an that stress a simple and firm belief in the one and only God: “No! rather, whoever submits his whole being to God as one devoted to doing good, aware that God is seeing him, his reward is with his Lord, and all such will have no fear, nor will they grieve” (2:112).

And even more explicitly, “Those who believe (Muslims), those who advocate Judaism, Christians, Sabeans, whoever truly believes in God and the Last Day, and does good righteous deeds, surely their reward is with their Lord, they will not fear, nor will they grieve” (2:62).

Thank God, in 21st century America the majority of most religious groups now believe the teachings of the Qur’an cited above (2:112 and 2:62).

A survey of over 35,000 Americans in 2008 found that most Americans agree with the statement: many religions – not just their own – can lead to eternal life. Among those affiliated with a religious tradition, seven-in-ten say many religions can lead to eternal life. This view is shared by a majority of adherents in nearly all religious traditions, including 82% of Jews, 79% of Catholics, 57% of evangelical Protestants and 56% of Muslims (from the U.S. Religious Landscape Survey, Pew Forum on Religion & Public Life, 2008, Pew Research Center).

Thus, in the 21st century United States most Christians, Jews, and Muslims have rejected the zero sum mind set and believe in the Qur’an’s teachings, “If God had so willed He could surely have made you a single community, but (He didn’t) in order to test you by what he has given you. Strive then, in competing in good works” (5:48). For ultimately, “On the Day of Resurrection God will judge between you about what you differed” (22:69).

Only those who reject God by disbelief or by unrepentant evil activities will be the losers when Judgment Day comes. But many, perhaps most, theologians will learn that they might not be as smart as they thought they were.

In conclusion, it is very important to understand that “religious pluralism is the will of God” is very different from religious, moral, or cultural relativism. Relativism teaches that all values and standards are subjective, and therefore there is no higher spiritual authority available for setting ethical standards or making moral judgments.

Thus, issues of justice, truth or human rights are, like beauty, just in the eye of the beholder. Most people, especially those who believe that One God created all of us, refuse to believe that ethics and human rights are simply a matter of taste. Religious pluralism as the will of God is the opposite of cultural or philosophical relativism.

The fundamental idea supporting religious pluralism is that religious people need to embrace humility in many areas of religion. All religions have always taught a traditional anti self-centered type of humility. Religious pluralism also opposes a religious, philosophical, and self righteous intellectual egoism that promotes a tendency to turn our legitimate love for our own prophet and Divine revelation into universal truths that we fully understand and know how to apply.

Religious pluralism teaches that finite humans, even the most intelligent and pious of them, cannot fully understand everything the way the infinite One does.

This is true, for every human being, even for God’s messengers themselves. When Prophet Moses, “who God spoke with face to face, as a person speaks with a friend” (Exodus 33:11) asks to see God face to face, he is told, “You cannot see My face, for no man can see My face and live” (33:20).

Similarly, in the Qur’an, Prophet Jesus admits to God, “You know everything that is within myself, whereas I do not know what is within Yourself” (7:116). When Prophet Jesus was asked, in private, by his disciples, “What will be the sign for your coming (back) and the end of the age?” (Matthew 24:3) Jesus warns his disciples about all kinds of upheavals and false Messiahs that will come. Then Jesus concludes by saying, “But about that day and hour no one knows, not even the angels in heaven, not even the son: only the Father” (24:36).

A similar statement was made by Prophet Muhammad when he was asked, “Tell me about the Hour.” He said: “The one questioned about it knows no better than the questioner” (Muslim book 1 Hadith 1&4).

God taught the general principle of epistemological humility through his Prophet who taught his followers, “I am no novelty among the messengers. I do not know what will be done to me, or to you” (Qur’an 46:9).

Only on Judgment Day will the answer to the theological differences that divide us now be resolved. “To each among you have we prescribed a law and an open path. If God had so willed, He would have made you a single people, but (He desires) to test you in what He has given you: so (compete) strive in all virtues as in a race. The goal of you all is Allah. He will (on Judgment Day) show you the truth of the matters in which you dispute” (5:48).

This past April has been a busy one for The Fountain staff. We have had gatherings with our contributors in several states in the US, including Mississippi, Alabama, Georgia, Florida, Texas, Connecticut, New York, New Jersey, and Pennsylvania. Travel is a great joy when merged with thoughtful discussions – this is at least what we believe at The Fountain. Discussions are a feast when you have participants, each a brilliant mind in their respective fields, and many of whom are faculty or PhD candidates. We are especially thankful to the Dialogue Institute in Jackson, Mississippi, for bringing together a very distinguished group of guests who eagerly shared their views and asked inquisitive questions.

The Dialogue Institute in Houston has been organizing roundtable discussions every Sunday in cooperation with The Fountain, and the “consumerism” theme we laid down in April reminded us of our personal and societal weaknesses as we are tempted to consume more and more, usually unnecessarily. In Pittsburgh, we visited a recently formed study group of Americans (hosted by Peace Islands) who pick an article, and read, discuss, and contemplate over it when each new issue comes out. And finally, we gladly enjoyed a faith-filled event titled “When Beauty Whispers to the Heart,” an interfaith conference organized in cooperation with Sacred Heart University in New Haven, Connecticut, and Peace Islands Institute.

Panels and one-on-one talks about the magazine and its ethos followed one after another, filling a whole month, all the way from the glacier covered Niagara Falls in Buffalo to the warm shores of Miami. We did not have to survive shark attacks and a volcanic eruption, as Walter Mitty of Life magazine did in the movie; but we at least had the same feeling of “drawing closer” when we conversed with our contributors and readers. These gatherings meant a lot to us, as we believe our contributors are among “those who will shape tomorrow with their ideas will be the guides of generations to come. The way they think and reason will redesign the world, and their messages will brighten the future” (quote from the Lead Article).

What you will find in this issue is another journey across an ocean of ideas, from the meaning of true liberty which “Laborers of Thought” of the future will aspire, to the psychology of morality and how we apply it in our everyday lives; from a dialogue of flowers to the artificial replacement of a failing heart. A book review on Thomas Jefferson’s Qur’an explains the nature of freedom to practice any faith in North America and how it has evolved since the founding fathers. This review is complemented by Donald Beechers’ “Hearts and Minds for a Country: Nation and Construction of Self Identity,” in which the author discusses the concept of nationalism in the context of Canada, which is by definition an immigrant nation.