Written and illustrated by Karen Gray Ruelle and Deborah Durland Desaix, The Grand Mosque of Paris is published by Holiday House Books for $17.95. Bouquets should be presented to the authors for the research they’ve done to bring such a beautiful historical moment to life. This book is living proof that Muslims and Jews lived as brothers in the past.

At forty pages long, and with illuminating illustrations on nearly every page, this is a fascinating read. It is set in 1939, when the Nazis invaded Poland, initiating World War II. Jews, the Nazis’ main victims, were in grave danger; they were being hunted down all over Europe. Many of them fled to France in the hopes of safety, but in 1940, the Nazis conquered France. A new French government of collaborators was set up, and as per the order of the Nazis, many anti-Jewish laws were passed. The new government rounded up Jews of all ages, mercilessly tortured them, and sent them to concentration camps, where millions died. Those Jews who were not captured began to seek shelter and refuge wherever they could. A large number of them found help in an extraordinary place: it was the Grand Mosque, the center of the Islamic Community in Paris, “… an oasis hidden behind high walls right in the middle of the city.”

The authors have projected the Mosque as both a place of great beauty and as a place of refuge and sanctuary, glorifying the Islamic principle of helping people in distress:

“The Grand Mosque shimmered like a mirage, the white dome and the glittering mosaics of the minaret in shark contrast to the mutated colors of Paris. When the mosque was built in 1926, the North African countries of Algeria, Morocco, and Tunisia were under French rule, and many Muslims had come to Paris from those countries. The land for the mosque was given by the French government in exchange for a symbolic payment of one franc, to thank the half million Muslim soldiers who had fought for France during the First World War.”

The mosque, with its graceful columns and arches, spacious courtyards, blooming gardens, and cascading fountains had a library full of rare manuscripts and books, steam baths, a clinic, and a restaurant. Everything that happened in the Muslim community – like births, marriages, and deaths – was duly recorded at the mosque.

This short book pays tribute to some notable persons who played dynamic roles in France and unflinchingly helped Jews – women and children young and old. There was Si Kaddour Benghabrit, the writer and diplomat who was in charge of the mosque. He kept the gates of the mosque open for Jews, housed and fed them, and kept them safe from persecution. In some cases, he even issued fake birth certificates to them to prove that they were Muslims. In one example, a young Jew from Algeria, Salim Halali, had a great desire to be a singer. In France, he was given protection in the mosque. Benghabrit secretly asked a stone carver to inscribe the family name on an unmarked tombstone in the Muslim cemetery, to convince the Nazis that Salim was a Muslim.

Another notable figure was Dr. Ahmed Somia, who cared for and protected the young children who were sick.

Besides these notable people, many unnamed Muslims in the French Resistance helped Jews to escape from Nazi-occupied Paris. Various means were adopted to disguise Jews. They were supplied with the Fez (a traditional tasseled wool felt hat) so that they could pass as Muslims. The Resistance also operated a secret network that smuggled Jews out of Paris to safety, sometimes through hidden tunnels under the basement of the mosque. These passageways twisted and turned beneath the streets for miles and miles until they reached the bank of River Seine, where Jews could then be transported to safe havens.

The authors, Ruelle and DeSaix, lament the fact that most important documents and manuscripts were either destroyed or lost during the Nazi invasion. After a long and laborious search, they could obtain only a few documents that threw light on the historical facts chronicled in the book. One letter, as the authors say, “… was recently found among the old papers of a Paris cafe owned by a Tunisian. The cafe owner said that it dated from World War II. It read:

Yesterday at dawn, the Jews of Paris were arrested. The elderly, the women, and the children. In exile like ourselves, workers like ourselves. They are our brothers. Their children are like our children. Anyone who encounters one of his children must give that child shelter and protection for as long as misfortune – or sorrow – lasts. Oh man of my country, your heart is generous.

Was this letter read out in the cafe? Did it circulate among the Kaybele workers of Paris, making its way through the crowded boardinghouses where these men lived? It certainly seems to be a call to action. Without a doubt, it is a recognition of the strong bond between North African Muslims and Jews.”

When World War II ended, Si Benghabrit kept on serving in the mosque as its rector until his death in 1954. He was buried by the mosque. Jewish singer Salim Halali lived a long, successful life, and is revered as the father of modern North African song. Dr. Ahmed Somia continued his selfless devotion to the sick until his death.

The Grand Mosque of Paris, written in simple English, is a book that must be cherished. One cannot help but feel it could have been better if descriptions of the incidents and the works of the people mentioned in the book were in greater detail. Yet, it is a book designed for children, so the authors wanted to keep the level good enough for the aimed age group.

The basic freedoms of humanity that range from personal rights to political and general ones – such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc. – are not among the subjects to be discussed in “Emerald Hills of the Heart.” However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith al-Muhasibi, weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi to those who asked him what freedom was, “You can taste freedom when you are free from all bonds other than slavery to God” also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor,
Go beyond the wheel of the stars;
As this circle filled with rings is a drum of humiliation.

True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it.

People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

After the discovery of using steel to reinforce concrete, reinforced concrete buildings became extremely popular and presented a significant solution to the housing needs of urban populations.

The composition of concrete

Concrete is a structural material formed via blending sand, gravel, cement, and water. The specifications and ratios of the materials present in the mix directly determine the quality of the concrete. Generally, this ratio is 31 sand, 46 gravel, 15 cement, and 8 water. These ratios may vary depending on the construction needs.

The mixture of sand and gravel is described as an aggregate. Usually, aggregates up to 7 mm are called sand, and aggregates between 7-70 mm are called gravel. The most important role of the aggregate as a fill material is to reduce the volumetric changes of the concrete. The dough composed of water and cement displays great changes in volume. The introduction of sand and gravel into the cement helps to lessen these changes and also saves resources, since it is cheaper than cement. In order to obtain a concrete of good quality and applicable texture, the sand and gravel grains should be as round as possible and have similar diameters to each other.

Cement is produced from grinding a mixture of clay stones and limestone (CaCO3) that are cured at high temperatures. Cement is very important; when combined with water, it helps concrete to quickly solidify. The time the mix takes to solidify is called the setting time, and it is usually between an hour and an hour and a half, depending on environmental conditions. This time is shorter on warmer days and longer on colder days. Concrete begins to gain endurance (hardening) as it solidifies. It takes 28 days for the concrete to reach an endurance of 60-90 , and a much longer time to reach 100, depending on conditions. The cement amount in a cubic meter of concrete is called the dosage. One common and incorrect perception is that concrete endurance changes with the dosage. However in a mixture of a well adjusted sand and gravel ratio, concrete endurance depends on the water-cement ratio.

The water that can be used in the concrete mixture should be drinkable water that does not contain acids and salts. It is important that the water has a pH value higher than 7 and is free of carbonic acid, manganese compounds, ammonium salts, free chlorine, mineral oils, and industrial waste. Therefore, it should not be forgotten that sea water must not be used in the concrete mixture because of the salt it contains.

The properties of steel

Iron alloys that can be processed mechanically – either through pressing or rolling – are called steel. Iron is the most abundant metal in the Earth’s crust, making up nearly 4.5 of it. The most important element that specifies the property of steel is carbon. The role of carbon in steel’s structure is to harden the iron alloy and prevent the shifting of iron atoms. By adjusting the amount of carbon in the alloy, steel’s hardness, ductility, and endurance can be changed. Both the endurance and hardness of steel increases as the amount of carbon is enriched. However, this application increases steel’s fragility, reducing some of its features, such as ductility. Therefore, a 5 carbon level in the raw iron obtained through the melting of iron ore is decreased to 0.1 0.2, enabling steel to be processed. Iron alloys (steel) composed of elements such as carbon, silicon, manganese, chromium, copper, nickel and molybdenum are utilized in building structures.

The conformity of concrete and steel as reinforced concrete

Reinforced concrete materials are used in the construction of buildings, bridges, dams, and tunnels. The use of reinforced concrete became common at the end of the nineteenth century. For the best final product, the concrete and steel should be well integrated, and both should be of high quality.

Concrete and steel are two substances with very different characteristics. However, an inseparable coupling forms by balancing one’s disadvantages with the other’s advantages. Concrete is a material of high pressure endurance. And even though steel also has high pressure endurance, it still faces the risk of bending. The tensile strength of concrete is weak, but it is high in steel. Concrete is fire resistant; steel is vulnerable. Concrete is durable against external impacts, whereas steel is vulnerable, with a high risk of corrosion. Concrete has a brittle, breakable structure; steel, however, has a higher level of ductility. Even though concrete and steel generally behave the opposite of each other, they compensate for each other when they are together. For example, the tendency of steel to bend disappears after it is surrounded with concrete; concrete also increases steel’s resistance to fire and corrosion. Furthermore, with the steel’s presence inside it, the tensile strength of concrete is enhanced.

The first of the three characteristic features of reinforced concrete buildings is the compensation of all tensile forces via steel rods; the second one is the integration of concrete and steel into each other like the adherence of flesh and bone; and finally, concrete and steel have the same thermal expansion coefficients. The thermal expansion coefficient is the value that determines the amount a material will expand or retract when impacted by heat. The thermal expansion coefficients of substances on Earth vary greatly. For instance, aluminum has a coefficient of 2,2×10-5 L/0C, copper of 1,7×10-5 L/0C, gold of 1,4×10-5 L/0C and glass of 0,85×10-5 L/0C (L= Length). It is harder for materials of different thermal expansion coefficients to have conforming movements. The most important reason for the harmonious union of concrete and steel is that their thermal coefficient values are almost the same (1,2×10-5 L/0C). If this was not the case, because of the temperature differences of inside and outside environments, the concrete and steel that make up the reinforced concrete would expand at different speeds, resulting in cracks and fractures of the load bearing elements of the building (columns, beams, flooring).

Though concrete and steel have vastly different properties, their thermal expansion coefficient values are the same and this causes them to move together during temperature changes. A similar system is put to use during the creation of cartilage, bone, and connective tissues in our body. The fibers of the connective tissue resemble the iron and steel, the cells are similar to gravel, and the intercellular matrix resembles the cement. The difference is that this system is renewed dynamically, and is flexible and strong.

UNICEF defines an orphan as “a child who has lost one or both parents” (UNICEF Orphans). By this definition, UNICEF estimates that over 132 million children are orphans in sub-Saharan Africa, Asia, Latin America, and the Caribbean, not to mention the number of children in Western countries who can be encompassed with that broad definition. This definition is necessarily broad because to lose even one parent renders a child vulnerable to poverty, and educational and social neglect.

Of these many millions, roughly 13 million children are without both parents due to abandonment or death. Many of these children live with a grandparent or other family member who may be in need of support in order to care for the child or children. A portion of this 13 million are without extended family support and are served in orphanages, group homes, children’s villages, and in some communities, foster families. Some of these children are permanently integrated into the life of an unrelated family, but many are left to their own devices on the street.

What is our responsibility to orphans? As do other holy scriptures, the Qur’an makes it clear that these children are everyone’s responsibility, directly or indirectly. What is necessary and just to provide for our own children should not be denied to someone else’s child. It is not the will of God that they remain neglected or are pushed aside in society. We need to remember the numerous injunctions in the Qur’an and the teachings of the Prophet Muhammad, peace be upon him, to care for orphans, to provide for their needs, and to treat them with justice.

In Chapter An-Nisa’ (Women), the rights of orphans are specifically protected. “[…] you must be assiduous in observing the rights of orphans. Whatever good you do, surely God has full knowledge of it” (4:127). In Chapter Al-Ma’un, caring for orphans and others in need is required of us, pointing out that the ritual of our prayers are empty without service to humanity and that this does not go unnoticed in the Last Days.

“Have you ever considered one who denies the Last Judgment? That is he who repels the orphan, and does not urge the feeding of the destitute. And woe to those worshippers (denying the Judgment), those who are unmindful in their Prayers, those who want to be seen and noted (for their acts of worship), yet deny all assistance (to their fellowmen).” (107:1-7)

The Qur’an leaves no doubt that caring for vulnerable children is a vital component of a faithful life. The rights of orphans should be carefully guarded and the impact on those who violate those rights is spiritually devastating. Additionally, orphan care is also part of how we are instructed to worship. Worship of the Creator is a broad and life encompassing experience. Our actions and the way in which we conduct our lives is a form of worship. In verse 4:36 of the Qur’an, worship is linked to how we treat people who are in need, including orphans:

“And worship God and do not associate anything as a partner with Him; and do good to your parents in the best way possible, and to the relatives, orphans, the destitute, the neighbor who is near (in kinship, location, faith), the neighbor who is distant (in kinship and faith), the companion by your side (on the way, in the family, in the workplace, etc.), the wayfarer, and those who are in your service…” (4:36).

If we do not “do good” to vulnerable children, we are neglecting an explicit component of worship, according to the verse above.

The UNICEF definition of an orphan as given in the beginning is largely in line with the historical definition within mainstream Islamic jurisprudence. The Prophet Muhammad, peace be upon him, himself lost his father before he was born and lived with a foster family (a common practice at the time, not necessarily due to one’s status as an orphan) as an infant until both his mother and foster parents deemed it wise for him to stay with his mother. At age six, he then lost his mother to illness. Imagine the constant transition, loss, social insecurity, and sorrow, all by age six. He suffered in the same manner as countless children do today. The tribe had the responsibility to provide for the needs of orphaned children, but handling such loss was a trial then as it is now – a challenge requiring spiritual as well as material care.

The experience of the Prophet is a vital and divine example clearly expressed in the Qur’an to elicit emotion and commitment, directed to both Muhammad, peace be upon him, and to all humanity. The Qur’an makes an example of God’s Messenger and his experience as an orphan in Chapter Ad-duha (The Forenoon):

“Did He not find you an orphan and give shelter (to you)? And find you unguided and guide you? And find you in want and make you self-sufficient? Therefore, do not oppress the orphan; nor chide and drive away the petitioner.” (93:6-10)

The Prophet also praised the ones who take care of orphans: “I and the person who looks after an orphan and provides for him, will be in Paradise like this,” putting his index and middle fingers together (Bukhari).

Adoption and kafala

The full reality of adoption laws and practice interact with a web of issues including children’s rights, human psychology, local culture, international and national laws, family and cultural identity, religious concerns, and even property and inheritance rights. When circumstance denies a relationship with a biological family, only culture prevents many children from being embraced by the deepest friendship of care and protection in a family setting, regardless of birth. Islam itself does not prevent this.

What Islam does is to protect the rights of orphans to know their origins and protects them against manipulation for the gain of those caring for them. All their needs are to be provided for with dignity, mercy, and justice.

One of the primary difficulties faced in conversations about “adoption” between parties in the West and traditionally Muslim communities is simply how we define the term “adoption.” In the West, the term “adoption” (or equivalent word in varying languages) carries different meanings depending on the circumstances of a particular family. It can range from a situation shrouded in secrecy where a child is never told that he or she is adopted to a situation in which there is ongoing personal contact with the biological family of the child who are, for one reason or another, unable or unwilling to care for the child themselves. Legal adoption, at least in the United States, does mean that the child will automatically inherit from the adoptive parents (and not from the biological parents) in the event of their death, and it is increasingly rare for there to be no acknowledgement of the child’s heritage. Of course, a will written by either the biological or adoptive family would allocate the distribution of inheritance in any way that the parents desire, overriding an automatic distribution. These are relatively small details that have straightforward solutions if they are in conflict with Islamic ethics.

A primary concern about “adoption” according to the Muslim community is that it erases the biological family. This is not necessarily so as practiced in the United States. Adoption is a legal construct that provides permanency in a child’s living situation and cultural experience. It allows for a consistent and potentially deeply bonded emotional and social experience that an orphanage or foster care does not provide. The outcome for children who grow up in a family which is committed to their care is significantly more positive than for those who grow up in institutional care. Statistics supporting this assertion began to be widely publicized in the United States beginning in the early twentieth century. None of this precludes ongoing contact with the child’s heritage.

Many of the stipulations regarding family care of an orphan in traditional Islamic family law are very similar to what is known as “open” adoption in the West, an arrangement in which full disclosure about identity is required and in some cases even allows for ongoing interaction between the adopted child and their family of origin. Experience has shown that some level of openness provides a better outcome over time for the well being of the child. The other side of the coin is “closed” adoption in which all ties to the child’s biological family are severed, even to the point of not informing them that they are adopted. This is what is forbidden in Islamic law and in practice is more traumatizing for the child than open adoption.

The traditional form of “adoption” in Islamic jurisprudence is called kafala. Kafala is very similar to open adoption or legal guardianship in that a child’s identity is always maintained and respected. It is a form of guardianship which resembles foster-parenting, but is more stable. It is defined as, “The commitment to voluntarily take care of the maintenance, of the education, and of the protection of a minor, in the same way a parent would do for a child,” but maintains recognition of the child’s family background, including automatic inheritance rights (Shura Council). Even in a fully legal adoption in the Western context, if the arrangements are “open,” there is no mystery as to the child’s origins.

Both open adoption and kafala provide care for children in a stable manner that is ongoing and provides the network and knowledge of family life that we require in order to fully function throughout our lives.

An additional difference between adoption in the West and kafala is that Western adoption views adopted children as unmarriageable to members of the adoptive family. Any relationship between adopted children and members of the adopting family would be considered incest. This is not technically so under the kafala system. Non-related children raised in one’s home are technically considered “marriageable” (non-mahram), though it is important to realize that this does not mean such a marriage should take place or will. This is perhaps one of the greatest barriers for families who might otherwise decide to raise orphans in their home.

Concern over issues of privacy can inhibit families from caring for orphans long-term in their homes. I have encountered this concern as a reason to not take in orphans despite there being no actual discouragement from doing so in Islamic jurisprudence. In the abstract, without an actual child in front of you, it is easy to worry about privacy for individuals who are non-mahram and the desire to be relaxed within one’s own home. A place to start in approaching this issue is to keep in mind the strong injunction to provide for the needs of orphans and the well-documented observation that children are cared best when they have an experience of family-life that they feel entitled to and caregivers who are uniquely committed to their welfare. Concern about privacy does not cancel out this necessity and people should draw a balance between responding to this need while maintaining their privacy.

There are many cultural dynamics that are intermingled with religious practice in relation to matters of privacy, dress code, and behavior in a family. Many cases of sexual abuse are a result of psychiatric disorders and social ties are as important as blood ties. The Qur’an clearly encourages treating orphans as brothers and sisters when interacting with orphans. A sudden segregation of an adopted child at puberty may cause severe damage to the child and other members of the household. Yet, it is necessary to be cautious and observe prescriptions that relate to intermixing within the family to avoid privacy violations. Thus, it is important to develop a very finely tuned relationship in the case of adoption where transition to adulthood may cause sensitive zones to arise among the household. Parents should be extremely careful during such times and never compromise from sincere affection to the adopted kid.

Each individual situation requires wisdom and a sincere desire to meet the needs of adopted children and other household members. We all have a responsibility to contribute directly or indirectly to orphan care. We need to deeply consider adoption alternatives in the care of children so that they have a safe haven within the community. The ability of communities to care for their most vulnerable is an indicator of spiritual health. Flexibility and faith in the All-Merciful while trying to understand the meanings of our scriptures are vital in practicing a religion. If our cultural practices place barriers between us and fulfilling the ordinances of the scripture, we need to re-evaluate our cultural practices with courage and immediacy.

Bibliography

• Bukhari. (n.d.). Retrieved 08 08, 2013, from Bukhari Collection Volume 8, Book 73, Number 34: http://www.searchtruth.com/book_display.php?book=73translator=1start=0number=34
• McCabe, J. (1983). FBD Marriage: Further Support for the Westermarck Hypothesis of the Incest Taboo? American Anthropologist , 85, 50-69.
• Shepher, J. (1983). Incest: A Biosocial View.
• Shura Council, M. W. (n.d.). Adoption and the Care of Orphan Children: Islam and the Best Interests of the Child. Retrieved 08 08, 2013, from wisemuslimwomen.org: http://www.wisemuslimwomen.org/images/activism/Adoption_(August_2011)_Final.pdf
• Unal, A. (2006). The Qur’an with Annotated Interpretation in Modern English. New Jersey: Light.
• UNICEF, Orphans. (n.d.). Orphans. Retrieved 08 08, 2013, from Unicef: http://www.unicef.org/media/media_45279.html

This worldly life has an end
And it’s then real life begins
A world where we will live forever
This beautiful worldly life has an end
It’s a just bridge that must be crossed
To a life that will go on forever

So many years, quickly slipping by
Like the Sleepers of the Cave
Wake up and make a choice
Before we end up in our graves
O God! You didn’t put me here in vain
I know I’ll be held accountable for what I do
This life is just a journey
And it’s taking me back to You

So many get caught in this beautiful web
Its gardens become an infatuation
But surely they’ll understand at the final stop
That its gardens are meant for cultivation

Scientific psychology corroborates these truths and lays bare the inescapable responsibility to know and manage the self (C.G. Jung, 1957). Knowing and accepting realities about ourselves positively offers a platform for personal growth and development, and further permits cathartic motivations for transcending flaws. While religions approach the path to transcendence differently (e.g. based on organic time and place), each testifies to human dignity that is capable of finding safe passage through the contradictions of life without compromising the safety of others.

Religious and secular histories reveal tragic outcomes for humanity when these responsibilities are ignored. The current neoliberal, capitalist ideology, which was systemized by economic theorist Milton Friedman, externalizes, or factors out, human and environmental damage, for these interfere with the profit principle. His open defiance of social responsibility not only shows a separation between the rational mind and rational heart, but clears the way for nullification of the universal human rights principle and bows to nefarious economic warfare waged between groups.

Within earlier historical memory, power’s unwillingness to analyze the subjective and blame the objective played-out on the global stage with catastrophic consequences. Between 1914 and 1945, the world was at war with itself. Yet, national leaders and their people denied their own failed-policies, and chose to violently project responsibility onto others (Fromm’s, 1973). Analyses of Europe’s part in the atrocities of WWII illuminate a reoccurring historical fact: non-defensive wars are often complicated and motivated by un-dealt with personal projections of a nation’s leaders and its peoples. At the heart of humanity’s violent history lie legions of self-denials and self-failures, too colossal to list. Perhaps more ironic than the irresponsible projections themselves is the denial of responsibility, as expressed in the question: where was God?

With the beginning of the West’s wars in the Middle East, in 2003, human rights experts recognized that the topic of human rights was off the table, a frightening but conscious decision that reconfirms the warnings of sages and prophets: human history is a history of choice.

A catharsis for the events of 1914 – 1945 was the establishment of the Bretton Accords, which established international institutions aiming to prevent future crimes against humanity. The sets of principles laid out in the accords sought to mandate individual rights of vital protections, by humanizing finances, employment, and governance. Rights of human security were embedded within a constellation of personal, social, economic, and political rights. The United Nations, which signed the 1948 Convention on The Universal Declaration of Human Rights, agreed to this universal principle, and applied it clearly to the subjugated children and women of the global patriarchy by creating the special conventions: Rights of the Child and The Elimination of Discrimination against Women.

While many nation-states embrace moral responsibility to ratify conventions for universal human rights, many UN representatives continue to face non-ratification resistance at home. While the new, global power-brokers of trade and finance systemically and tactically block universal human rights, the global under-privileged are taking their arguments to the streets. Taking responsibility to occupy their own policies is a response validated by scholar Noam Chomsky (Occupy, 2012, p.89) and reflects the Jeffersonian idea of democratic action. Taking possession of rights far exceeds passive verbalization.

A watershed of responsible self-action is being witnessed around the globe: workers are organizing to buy-back their closed factories; students organize to undermine dictatorships and corrupt governments; sexually exploited children are naming criminal-priests; women are fighting the slave-trade; independent journalists air photos of government backed genocides and externally organized coups; neighbors take video of real-time police brutality; independent filmmakers document corporate damages; veterans bow to their own shame and expose military atrocities; whistle-blowers expose mass government fraud; and high-ranking bank officials make tragic, but telling testimonies against system-exploitation by committing suicide. While these examples reflect an existing depth of global darkness, self-responsible action affirms our awareness of our right to live change and change living.

Considering our ever changing universe and the human capacity to re-imagine new life, it is possible to more clearly understand the discreteness of the great religions which direct responsibility to each individual. By means of self-awareness, self-responsibility and self-regulation, we each hold the best possibilities for peaceful co-existence and the preservation of human rights.

June Dayle Jelm, PhD in International Relations, is a Professional Mediator specializing in Domestic Violence in Salt Lake City, Utah.

Fuel cells are very promising chemical energy conversion devices. Though the first fuel cell was made by William Grove in 1839, they’re just now being explored as a real energy alternative (1). Let’s take a look at how they work: in a fuel cell, electricity is generated by the reaction of hydrogen and oxygen, which forms water. They are similar to batteries and internal combustion engines (ICEs): just as in a combustion engine, where fuel is oxidized, the oxidization of hydrogen generates energy. They’ll work as long as fuel is provided.

Despite these similarities there are some differences that make fuel cells more attractive than batteries and ICEs. A fuel cell works more efficiently and quietly than engines do. When hydrogen is used as fuel, power and drinking water are produced as by-products (2). Having safe by-products answers our concerns regarding older power sources. A battery is dead if it is not re-chargeable; however a fuel cell can be continually reused.

Fuel cells are generally defined by the type of electrolyte used in the cell, and they operate at different temperatures. Alkaline fuel cells (AFCs), proton exchange membrane fuel cells (PEMFCs), and direct methanol fuel cells (DMFCs) are called low-temperature fuel cells. Phosphoric acid fuel cells (PAFCs) are an intermediate-temperature fuel cell. Molten carbonate fuel cells (MCFCs) and solid oxide fuel cells (SOFCs) are called high-temperature fuel cells (3, 4).

They have been mainly used for stationary, transportation, and portable applications. Since the need for electricity in daily life has dramatically increased, reliable and efficient power supplies have become necessary. Over 2,000 stationary fuel cell systems have been built in hotels, schools, and hospitals. Stationary power generation is considered more commercialized among the other fuel cell applications. Today, these systems have reached an efficiency of 40% when a hydrocarbon is used as fuel. Fuel cell systems are also used in telecommunication systems, and these cells provide power between 1 and 5 kW (5).

Fuel cells have been identified as the most probable alternative power source for transportation applications in place of internal combustion engines (ICEs). There are two distinct features of fuel cells that make them a better choice than ICEs. First, their carbon dioxide gas emissions are nearly zero. Second, fuel cells are much more efficient than ICEs – about two to three times (6). Ballard Power Systems have been developing zero-emission-vehicles by using PEMFCs, which have low operating temperatures and a higher power density.

NASA decided to use fuel cells on American spacecrafts in the 1960s. The advantage of using them in spacecraft was that while they were generating electric power, they produced drinkable water for the astronauts. A fuel cell was used as an integral part of the power supply PEMFCs (1kW) in the Gemini crafts and AFCs (1kW) in the Apollo crafts, both of which were a part of NASA’s human spaceflight programs (6).

Portable applications of fuel cells offer electrical power when reaching the electrical grid is not possible. When they are used as power sources outdoors, they help to avoid air and noise pollution (4). Because these portable fuel cells are lighter and more durable than batteries, they have been considered as alternative power sources for mobile phones, laptop computers, and some electronic devices (5). They are also used by the military in battle. A 4 kW PEM generator was built for the U.S. military by Intelligent Energy Ltd., out of Europe (7). Since direct methanol fuel cell systems are much lighter than the indirect systems, they are mostly used as portable power systems.

Although fuel cells have benefits when compared to other power sources, they are not widely used because of their high cost. In 2010, the Energy Information Administration released that the cost of fuel cells is $6.83 per installed watt, which is almost 7 times more expensive than a natural-gas turbine generator plant (8). In 2008, the Honda Clarity produced one of the first hydrogen-powered automobiles; these require very expensive catalysts: platinum (9). A catalyst makes the chemical reactions occur faster. Platinum is still the best catalyst, so this explains the prohibitive cost. A cheaper substitute for platinum is needed for use in automobiles. Another problem is that hydrogen is widely used as fuel for transportation applications. Until there is a sufficient hydrogen infrastructure, car manufacturers will find it hard to mass produce cars that use fuel cells.

Cetin is a freelance science writer.

References

1. Grove, W. R. (1839). On voltaic series and the combination of gases by platinum. Philosophical Magazine and Journal of Science, Series 3,14, 127-130.
2. Hoogers, G. (2003). Fuel Cell Technology Handbook. Boca Raton, FL: CRC Press.
3. Mekhilef, S., Saidur, R., Safari, A. (2012). Comparative study of different fuel cell technologies. Renewable and Sustainable Energy Reviews 16, 981-989.
4. Gencoglu, M. T., Ural, Z. (2009). Design of a PEM fuel cell system for residential application. International Journal of Hydrogen Energy 34, 5242-5248.
5. Andujar, J., Segura, F. (2009). Fuel cells: History and updating. A walk along two centuries. Renewable and Sustainable Energy Reviews 13, 2309-2322.
6. Iovine, John. “Fuel Cells.(composition, energy-generating processes and industry developments and innovations).” Poptronics. Poptronix, Inc. 2001. Retrieved May 17, 2012 from High Beam Research: http://www.highbeam.com/doc/1G1-69015426.html
7. Cowey, K., Green, K., Mepsted, G., Reeve, R. (2004). Portable and military fuel cells. Current Opinion in Solid State and Materials Science 8, 367-371.
8. Administration, U. E. (2010, November). Updated Capital Cost Estimates for Electricity Generation Plants. Retrieved from http://205.254.135.24/oiaf/beck_plantcosts.
9. Muller, R. A. (2012). Energy for Future Presidents: The Science Behind The Headlines. New York: W.W. Norton Company, Inc.

I am not going to repeat my previous condemnations about terrorism or violence in any form; they did not provide any benefit other than showing where we stand. But it is our responsibility to explain to the world that this is not Islam. Thus, for this issue we chose a very significant article on Abu Hanifa, one of the greatest scholars of Islamic history, whose teachings laid the foundations of the school of jurisprudence – named after him – with the largest following among Muslims. His outstanding contribution to Islamic legal scholarship was not only theoretical; he was the epitome of an independent scholar who did not accept any official positions for the fear of being abused and finding himself trapped by the wrong decisions and actions of political leaders. His definition of religion recognized the changing times and conditions, and local cultures and social dynamics, so that all people would still be considered a part of the community and their integrity would be maintained. His approach does not allow for easy excommunication or marginalization of those within a community. “Standing against Radicalism: the Example of Abu Hanifa” is a useful article that provides, through the portrait of a great jurist, that extremism can only be prevented by true scholarship.

Another piece we share with our readers that shows Islam’s true spirit is “The Grand Mosque of Paris.” It’s a review of an illustrated book of the same title which tells the story of heroic actions taken during World War Two. Fleeing from Nazis, European Jews were seeking a safe haven. Paris was one of those havens until it was invaded in 1940. After the invasion, one of the secret shelters where Jews hid themselves was The Grand Mosque, where Muslims provided them with food and housing, and in many cases helped them escape Paris by using Muslim identifications. True Islam teaches, as in this example, to help the persecuted, give a helping hand to the downtrodden, shoulder the burdens of others, and be at the side of the victimized and innocent.

Who then are these monsters who torture people, kill school children, and commit suicide attacks? What kind of jihad is this in which perpetrators claim to be Muslims and yet Muslims are the greatest victims of their violence by far?

One piece of good news is that submissions to our essay contest – about conversing with one’s 100 year old self – reached a record breaking figure with more than seven hundred articles, letters, and memoirs submitted. Each submission is contemplative, and at times filled with wisdom and joy, and at others heartbreaking. The writers were from 49 countries, and we thank everyone who devoted their time and participated in the contest. Winners will be announced by January 30.

The dispersal of scent takes place via the thermal and light-like behavior of the fragrant particles in the air. Thousands of points, letters, and words are positioned in each and every air particle. Each molecule is created in a form to carry sounds, sights, and odor. Millions of sound waves, scents and images are being transported and translocated into each of the trillions of air particles without deforming or mixing. As our knowledge pertaining to this transport grows, new technological products that will enable the transport of odors will be offered to the service of mankind.

Our sense of smell occurs in the brain. The chemical molecules exiting a lemon peel stimulate the odor receptors in the nose, which are then transmitted to brain to be interpreted as electric signals. Our olfactory system can easily distinguish more than ten thousand scents. This has inspired scientists to design similar devices. These models are called “electronic noses.”

A series of chemical receptors are utilized in the electronic nose instead of the receptor proteins of the human nose. Each of these is designed to sense various scents. These devices are difficult to produce, as the cost grows for a more sensitive device. The signals that sensors collect from the environment are converted into binary codes via electronic systems and then sent to a computer. The role of human nerve cells in charge of sensing odor is replaced by the electronic systems of a computer.

Mostly in their early phases, electronic noses are beginning to be used in various sectors, primarily those involving foods and perfumes, as well as the medical and chemical industries.

How does odor transportation take place?

As I already mentioned, the aromatic molecules transported via air particles in their gaseous state are detected by the smell sensor system and converted into electric signals. Quite a few different materials are used as conductors: conductive polymers, semi-conductive metal oxides, a quartz-crystal micro-balance (QMB), surface acoustic wave (SAW) sensors, pellistors, and infrared sensors.

Once the electric signals are converted into binary, the odor information is determined via a software program in which algorithms such as artificial nerve networks and support vector machines are employed. This information is then transmitted to a remote medium via lines of communication, such as a computer network, the internet, or another form of mobile communication. The odor type is received in the target computer. This detection stage can be completed in the target PC when necessary.

Today’s technology can only permit the transmission of odor data. In order to perceive the transmitted information at the target location as smell, the scents must be present as stored in containers and must be triggered via received odor data to be dispersed. The research in this field is limited, with ongoing pilot studies.

How can diseases be diagnosed with odors?

The natural functions of the human body, such as sweat, blood, urine, and feces, can be used to help diagnose diseases. The odor of the gases in human breath holds significant information regarding body health. There are between two hundred and four hundred different gases found in human breath. Furthermore, the number of gas types detected and described in the breath can exceed three thousand. While blood gets cleaned in the lungs, the gases of the used blood pass to the breath via the alveoli. Therefore, many critical pieces of bodily information are present in the breath.

The gases exhaled through our breath are composed of various alkaline and aromatic compounds. Each of these is a potential indicator that provides information about a disease. The gases and their ratio in the breath of a healthy person are well established. Since the ratio of the gases in the breath gets altered depending on the cause of an illness – such as diabetes (Type I and II), cancer of the ear-nose-throat, tuberculosis, and women’s reproductive diseases – can be diagnosed by utilizing the electronic nose.

There are other uses for the technology, too. NASA is developing a highly sensitive artificial nose for space research. This device will almost be able to distinguish every type of chemical compound, making more sensitive measurements than a human nose. With this device, the detection of harmful substances in the space station will be possible.

Google has announced that significant progress has been made regarding the “Google nose” which helped revolutionize searching for aromas. The Google Aroma database (http://www.google.com.tr/intl/tr/landing/nose/) stores more than 15 million kinds of scent. The days when we will be able to smell the scent of any product through our internet based devices do not seem to be too distant. To make this possible, sound waves would be converted into odor signals. There is a partially-imaginary video prepared to show how this can feel.

New technologies will change our relationship with smell, which has always been deeply important to humanity. Reference is made of this in the Qur’an, especially when the Prophet Jacob of Canaan sensed the fragrance of his son, Joseph, who was hundreds of miles away. The verse, from the chapter of Joseph, reads, “Surely, I sense the fragrance of Joseph, unless you would consider me a dotard. “It shows how valuable scent is to us, as anyone who has had a long lost memory triggered by an unexpected smell understands. As the verse suggests, losing our sense of smell is akin to losing our minds. Research has borne this out, as one of the first symptoms of Alzheimer’s disease is the loss of smell. In fact, monitoring loss of scent has helped with the early detection and prevention of Alzheimer’s. This is yet another way that our body has been perfectly calibrated to cue us in to its messages. In this regard, as with many, technology is still trying to catch up to nature.

Faithfulness and fidelity are the hallmarks of societies that are committed to living and working together for a higher good.

Fidelity or faithfulness is a rose that grows within the friendly, warm climate of amiability. To be able to encounter it in an atmosphere of enmity is extremely rare, perhaps even impossible. Faithfulness always blows gently among and around those who share common feelings and thoughts and pursue the same vision. Grievance, hatred, and envy never allow fidelity to survive, killing it straightaway. Yes, fidelity can only flourish and branch out in in the presence of love, kindness, and generosity; but in an atmosphere of enmity, it fades away and dies.

Fidelity has also been described as being in complete unison with one’s heart and soul; an insufficient definition, but a correct one. Yet, it is very difficult to speak of faithfulness to people who are lacking in their spiritual lives. Telling only the truth while speaking, being faithful in one’s promises and oaths, which are signs of fidelity, are the fruits of spiritual awareness. Meanwhile, expecting spiritual awareness would be deceptive, just as it would be unwise to demand faithfulness from those who are hypocritical, who lie, who do not fulfill their promises, and who do not carry the burden of responsibility given to them.
One who puts his or her trust in an unfaithful person will likely end up getting burned. The one who travels the road with such a person will be stranded. The one who regards such a person as a guide and scout will always fall into despair and lose.

While I was longing for fidelity, My eyes filled with tears of sorrow, Now I am stranded and lack any remedy…

By having all the attributes of faithfulness, an individual can attain and ascend to the level of confidence and credibility. A family can remain alive and happy if it is based upon faithfulness. With this sublime feeling, a nation can reach admirable qualities and high virtues. It is only through this feeling that a state can gain respect before the eyes of its citizens. In a country where fidelity is lost, we can neither speak of mature individuals, nor marriages and families that inspire confidence, nor a stable and trustworthy government. In such a country, individuals become skeptical about each other; marriages are distressed as families become anxious and restless; meanwhile, the state treats its citizens with suspicion and disregard. In such a country, neighbors become strangers, as if they were little more than lifeless rocks. Faithfulness can blend and fuse individuals to each other. Thanks to fidelity, particles combine into a whole, and separate parts unite and become one; through faithfulness, scarcity transforms into abundance. When the beams of faithfulness among these earthlings reach the eternal heavens, rays from heaven will begin to illuminate their path and clear all hindrances in front of them, as long as society matures with the feeling of faithfulness and submits to the combining and unifying arms of fidelity. Did you set your heart on a thought? Did you bond yourself to an ideal? Did you begin a friendship with someone? You may have to sacrifice your life, or lose all your wealth for the sake of this; but remain faithful! This is because faithfulness and faithful people are esteemed to be the highest by both the Creator and the created.

“I received a calling from the Lord, saying
Come, O lover, you have intimacy with Us!
This is the place of intimacy;
I have seen you as a faithful one!” (Nasimi)

With the secret key of faithfulness, Prophet Adam, peace be upon him, one by one, opened all the doors that had been closed to him and reached the refreshing fountain of God’s forgiveness. Faced with the same trial, the devil threw himself into the pitfall of unfaithfulness, and drowned. Noah (peace be upon him), the Prophet of the Flood, also lived a very long life full of suffering and sorrow, but was always faithful. His centuries of warnings and words of advice were not recognized by most of his people, but this disappointment never pushed him towards unfaithfulness towards his Lord. And it was this faithfulness that became an ark of salvation at a time when both the heavens and the earth were streaming down their fury over mankind.

How faithful was Abraham (peace be upon him), the friend of God and the father of Prophets, while he was bearing the brunt of Nimrod’s fire? When his cries of “God is enough for me, God is sufficient” united with the showering blessings and grace of God, the core of the hell-like flames became “cool and peaceful.”

The one at the forefront of all holy ones, Prophet Muhammad, peace and blessings be upon him, reached beyond the heavens, an ascension which none had been able to attain before him, by virtue of the deep faithful feelings in his soul. Yes, he even surpassed angels and all mortal souls by virtue of faithfulness. Then, he left that realm of felicity – full of fascinating beauties that no eye has ever seen, nor anyone can imagine, and which dazzle the eyes and mesmerize hearts – and returned to his people. With them, he was going to struggle in the face of many dangers and confront many challenges, all in the hopes of elevating his community to that lofty abode.

It was his faithfulness towards his companions that made him forget all about Paradise and its dazzling beauties. It was a promise to be faithful that made him leave all those sublime honors and rewards and return to this world of sorrows and deprivation! The book of good deeds of all these elevated souls ended with faithfulness and was sealed with fidelity. The books of ugly deeds of those stranded on the way were all branded with unfaithfulness. Yes, those who bear a responsibility but exhibit unfaithfulness on the first few steps are humiliated and marked with lowliness; they are pushed to the most inferior status. Those who could not burden the sacred load and holy travel, and who eluded their responsibilities, have become a flock of voyeurs who have lost the right path and have been led astray. Eventually, when our turn of bearing the sacred ordeal came, we took over this huge responsibility by a solid oath of fidelity. We were vibrant and excited, resolved and determined.

But alas! An unexpected giant blocked our way and we broke all our oaths. And then, once again, everywhere was deserted; all our chivalry faded and died away. Roses were replaced by thorns; all our moons and suns set, one after the other, and everywhere was covered with dreary and miserable clouds; all of our gardens collapsed and decayed, and the gardeners died; “honeycombs crumbled and no honey was left.” And the youth of this unfortunate generation, who were subjected to a period of scarcity in well-versed individuals, began to glorify and bow down in front of dead souls who did not have even a speck of trustworthiness or faithfulness. They praised and applauded unrefined and crude individuals, saying, “What a clever person, and what a gentleman he is!” And the words below, from Mehmet Akif, were the last utterance of disappointment and moaning from within the heart of our people during that sad period of time:

“There is no fidelity, neither is there respect for promises… Trust is just a word with no action;
Lying prevails, betrayal, favoritism are routine, Right is something unknown!
How dreadful is all that, oh Lord! What a terrible and drastic revolution has occurred,
Neither religion remains, nor faith; Religion is in ruins and faith is a mirage.”

At this stage, every place was raided by pompous liars who broke their promises, reneged on their oaths, and lacked any notion of fidelity! They were cursed by those on earth and those in the heavens. People wondered: where did all these false, wicked men come from? Which traitor adopted these foul men? Which unfortunate parents raised them? And which accursed mouths welcomed them in?
Oh faithfulness, where have you been? We are fed up with those who break their promises, time after time, day after day. We are fed up with those whose every word is an exaggeration, whose every deed is artificial, and who are stripped of all faithfulness! Where are our faithful friends, who have waited for days at the place you promised just for the sake of faithfulness? Where are the real heroic souls who have become one with the feeling of faithfulness? Where are the innocent and honest people of a very blessed period of time who did not care about losing everything just for the sake of faithfulness?

Come and invigorate our imaginations and flood us with all that you know about faithfulness! Rise up; rise and enter our souls! Enter our souls, which have forgotten resolution, austerity, and fidelity. Come and lead us to the fountain of revival! Come, come, and save these few faithful people, who walk about here and there, from despair and disappointment! With the hope that our generation, who are thirsty for faithfulness, will preserve the feeling of fidelity…