In this same spirit, here is a work for lovers of books, fine art – and food! Early Islamic Art – based on Prophetic traditions – is a joy to have and behold.

M. Omur Akkor is a practiced chef and author of note. His books on the culinary traditions within the Islamic canon have been deservedly honored with a number of awards.

The recipes in this book are often astonishingly simple, yet they manage to be magnificent. They’re accentuated by dazzling color illustrations throughout the 277 pages of the book. As a writer and ceramist, and also as one who appreciates alleviation from the self, something affirming arose from my soul when this book fell to my hand. 

Together with the food, shown here in gorgeous color, there are full-page photographs of early Islamic ceramic table wares. The designs and patterns, often decorated with marvelously stylized calligraphy of the plates, bowls, and dishes, are purely within the tradition. There are two pictures, among many others, of 10th-century dishes from East Persia that are breathtaking in their simplicity and effect. In the preface it is noted that all the plates presented in the book “have been selected after two years of research from the collections of museums within the Islamic geography and belong to the era between the 6th and 12th centuries. The selected plates were specially made for this book in the workshop of Frig Ceramic within a two-year time span.”

We are offered texts pertinent to early Islamic culinary culture, as well as descriptions of kitchen utensils and foods mentioned in the Qur’an and Prophetic traditions. There are delightful quotes, such as the following from the blessed Prophet, who apparently ate very little and was known to have often subsisted on dates and water, and who maintained that “…the food for one is sufficient for two, and the food for two is sufficient for four.” The very last recipe in the book is called bashi. It is recorded that the Messenger of God also ate “bashi,” in his characteristic modest manner, like this: “coarsely milled barley, one cup of water. Swallow them together.”

Nevertheless, the recipes, all based on the food mentioned in the Qur’an and the Prophetic traditions, will bring to blossom one’s palate. Hopefully, we will have the grace to resist a second portion – for it was another mystic who said that one should never attempt to enjoy a pleasure more than once at a time 

One’s wife, who has yet to be defeated in the kitchen, gazed thoughtfully at haniz. The recipe requires, I quote, “1 goat, salt, half a kilo of clarified butter, flatbread, 1 medium-sized onion. Rub the goat in salt and place it in a copper basin, and cook overnight. Serves 15.”

“We could kill the goat and offer it to any passing Bedouins,” I suggested. “We would have a grand feast, inquire politely after the Bedouins’ wells, both water and oil, and pray that their flocks increase.”

“Goats,” she said, “can be little darlings. I’m unsure about this one.”

Quite naturally, there is a prevalence of lamb recipes in the book. We were attracted to tafayshal, which requires cracked wheat (bulgur), lumps of fatty lamb, water, black pepper, and salt. It is all done in under one hour. Washiqa, on the other hand, requires only lamb shanks, water, and salt, all boiled for three hours. Shiwa doesn’t even require water: it needs only lamb meat, salt, and black pepper.

Perhaps the nicest salad in the book is Shiraz bi-bukul, which is a medley of fresh mint, celery, leek, mild cream cheese, chopped walnuts, crushed mustard seed, and salt. Preparation takes about five minutes.

There are soups galore; mint tea, of course; and terrific sweet things. The quince-with-molasses recipe would be a challenge to resist, although the blessed Prophet maintained that quince soothes the heart. Sirkanjubin is a refreshing drink comprising, water, vinegar, and honey. Fuqqa comprises musk, rose water, honey, water, and ice. It must stand for an entire day before serving.

The Prophet, blessed be his name, was averse to garlic and onions and suggested they were to be first cooked to remove any untoward odor. Our gifted author has added recipes accomplishing the same.

It is sufficient to say we are enchanted by this book. It will test our spiritual endeavors, but Mr Akkor, bless him, has also written a book titled Delicious Dishes for Ramadan. Thus, our evenings will be doubly blessed.

Facebook was the first big social media site. It’s been followed by Twitter, Instagram, WhatsApp, Snapchat, and so on. There are more than 60 social media platforms today, and all have added different layers and functions to our social media interactions.

Although other platforms have reached hundreds of millions of users, Facebook is the most popular: it is closing in on 2 billion users, as of 2017. In 2012, researchers in Norway published a psychological scale to measure Facebook addiction, and their findings confirm that social networking is a “modern” addiction. Here, I will focus on the case of Facebook and I want to examine the psychological consequences and implications of extensive social media use.

Facebook is the largest online entity with the capacity to have direct access to the most extensive and in-depth information about its members. Imagine a state that has the capacity to know what an ordinary person ate on a certain day; with whom he or she has recently become friends; what his or her likes and dislikes are; and what his or her views are on a wide spectrum of issues. A state with that much knowledge would be terrifying.

With the degree and content of data that Facebook has access to, it is awfully similar to this theoretical authoritarian “state.” Through a systematic analysis of this large amount of data, one could professionally identify a member’s emotional and cognitive world and behavioral patterns, thereby gaining predictive leverage over his future preferences, reactions, and attitudes. All of these could be utilized by companies to access more information on their customers’ needs and desires, which could then translate to better advertisement and innovation. This could also be advantageous for security institutions, as such personal information including networks and relationships at the global level, these institutions believe, could help authorities contain and prevent violent terrorist activities. The implications – and potential implications – of widespread Facebook use on security, commerce, individuality, and privacy, are manifold.

Facebook is profoundly shaping our perception of reality. Since someone’s Facebook profile keeps track of his or her “post” history, it provides others with easy access to a brief “personal history.” Many of us develop first impressions about a person from their Facebook profile.

Human beings generally use cognitive shortcuts to figure out what a person is like; our first impressions are very unlikely to change. If someone has been put into a certain box or coded as having a certain type of personality by others, that rash and incomplete image is difficult to change without strong sensual information to the contrary. Even then, this opposing information may fail to change our mind: our brains tend to categorize such information as an exception, according to therapist Noah Rubenstein. The nature of Facebook use – the fact that people often choose to share what they want their friends to know about them (which happens to be the best parts of their lives) – also contributes to the construction of incomplete and distorted images of other people.

As the cliché goes, human psychology is very complicated and every human being is a different world of ideas, feelings, experiences, fears, and hopes. The prevailing practice of getting to know someone through a short visit on his or her Facebook profile results in the consumption of people’s individuality in a way similar to how a commercial good gets consumed. Human beings are not and should not be treated as aggregated pieces of information. It is not healthy nor fair to form ideas and opinions about someone’s personality without observing how that individual’s behaviors and attitudes change under different conditions and with different individuals. As an overarching principle, saying and posting should not be weighted equally with actual doing. One should rather prefer to observe an individual’s behavioral patterns (repetitive actions) before forming any opinions about them. And this can only be achieved with a philosophy that views individuals as aggregates of behaviors rather than as aggregates of pieces of information.

Secondly, intense Facebook use (average time spent on Facebook by a user is 50 minutes a day) might cause one’s impulse to do things to be replaced by the desire to update his or her profile, informing one’s crowd of friends, on Facebook, about what is going on in their life. This deep urge to share the moment indeed harms our ability to live the moment. The logic of sharing on Facebook also fosters a set of standards in regards to potential reactions. For example, if someone’s posts are being liked by 30-40 people on average, this would automatically create a threshold for the acceptable level of appreciation and lead to the feelings of frustration when this level of appreciation is not constantly achieved. This greed for appreciation and affirmation often contributes to the development of a habit of trying to look like the person that our general crowd of friends on Facebook unconsciously and indirectly wants us to become through displaying differing reactions towards our posts on Facebook. By intentionally not being ourselves, or by becoming afraid of appearing as ourselves on Facebook, we are allowing our Facebook identity to be shaped on the basis of the likes and dislikes of an online community and sacrificing our individual differences. This is like being a celebrity and being subjected to the pressure coming from presenting yourself in a way that is acceptable to the larger community. But the difference is that in this situation, the burden of being a celebrity is carried by ordinary people who don’t have access to the economic benefits of celebrity.

Thirdly, Facebook is changing the nature of our fundamental social interactions. For example, celebrating someone’s birthday turns out to be as simple as posting a happy birthday message on that person’s Facebook profile, as opposed to celebrating in a face to face interaction or making a phone call. Sharing someone’s grief is being reduced to adding an “I am really sorry” comment on that person’s Facebook post expressing grief for their loss.

According to Forbes magazine, only 7% of communication is based on the verbal word. That means that over 90% of communication is based on nonverbal cues such as body language, eye contact, and tone of voice.  Social media interactions are not conducive to the exchange of these nonverbal cues that are essential for healthy communication.

Fourthly, active Facebook users occasionally suffer from an informational obesity as they constantly get exposed to unnecessary loads of information about their friends’ private and public lives. From an opposite angle, this leads to a situation where the modern individual who attaches a great level of importance on privacy and autonomy willingly becomes the provider of a great level of visual and verbal information on his or her private life to a mixed audience (people whom he or she just met a minute ago and people who are closest to him or her). This indicates the stark contradiction between the intentions and actions of the modern individual.

Finally, Facebook increases the risk of getting named and shamed in front of an online community if we change or contradict our previous behaviors or beliefs.

If there had not been love,
How should there have been existence?
How should bread have attached itself to you
and become (assimilated to) you.

The perfected pattern of the human form is coherence with God’s love. Humanity drinks from the spring inspired by God. The drink inspired by God will remain forever, until perpetuity (Abad).

When we talk about love our aim is true love (ishq haqiqi), not metaphorical love (ishq majazi). Ishq Majazi is related to the material transient world, but the real or true love, ishq haqiqi, is the love which is felt toward the infinite God. The real love is eternal and infinite. 

The love, if its purpose is color, won’t be love.
Eventually it will be shame…

A lover acquainted and faced with true love will get burned in the heat and realize that the material world is temporary and inconstant. The lover will think how to reach the truth (Mashooq Haqiqi) day and night, and his/her feelings, respect, and appreciation toward any element in the world will grow stronger as they will be connected to the original existence. 

Elements which were once valuable can lose their value. But not love: it increases the lover’s power from within. Love is an important and powerful element, powering the body inward (Batn) and outward (Zaaher) until it evolves and love can be the medicine of all causes, strengthening faith and relieving sorrow and anxiety. 

Whoever tears clothes due to love
Will be completely clean and clear from greed and fault.
Be happy, lover of a happy trade,
You are the physician of all of our causes.
Love raised dust to sky,
And made mountains start dancing.

A lover like Rumi will have a special desire to become Gnostic; he or she will be drawn to this hard journey and fight their way through, driven by the ecstasies of desire. The Gnostic lover will arrange life’s style and other activities.

The Gnostic experiences a state of pain and heartache that burns from within. The burning becomes so strong and painful that it forces the lover to scream and shout. But these shouts emerge as symphonic rhymes and poems.

Search us in love, and search love in us
Sometimes we praise love, and sometimes love praises us

Rumi believed that love clears the heart, brings harmony, decreases prejudice, and brings people closer to each other.

The Gnostic love is love of humanity. It’s not lust or heartache, but love without prejudice. It’s the kind of love that takes away selfishness and brings one closer to God. Rumi’s love and understanding started at a place of spiritual retreat (Khaaneqa). Singing (semah) in the retreat made his love stronger.

Poems, music, and dance are resources of Gnostic, not the target; the aim is to reach the truth. Rumi told us the good news: that one day the religion of love will capture the entire world.

We are all witnessing the love Rumi predicted, and most people are in love with his words.

The lover’s ailment is different from all other ailments;
Love is an astrolabe of God’s mysteries.
Love may be from this side or that side;
in the end it leads us to that King.
Though the expression of the tongue is enlightening,
the tongue-less love is more expressive.

Love is the only way to recognize God, and after the power of God, love is the only power. Mansur al-Hallaj said, “The ascension of men is love!” 

Whoever does not have love of the lover in his head,
Bring that person a pack-saddle and bridle.

Imam Abu Hamid al-Ghazali wrote about love: “Love is eagerness to find something that you love; therefore, love has variety. But love in the Gnostic and spiritual world is love of God. Love is the base of success.”

After Rumi discovered his self and felt what was inside of him, he began to see in others what was in him; this way, he unified the love of God with the love of humanity. He came to the conclusion that to love human beings is to love God.

Rumi said: 

A servant is in desire of freedom.
A lover does not want freedom until perpetuity.

Rumi was a Gnostic poet. Rumi did all things with love: he prayed with love, and he died with love, only to reach the only Lover.

God created me from the wine of love,
I will still be love even I am dead.

I do not think that there is one human being in the entire world without love. Every human being is in love either with worldly materials or in love with God.

The description of Gnostic love is with those worlds that describes ishq majazi, but if readers do not pay attention or they are not familiar with these kinds of poems, poets and their aim, readers might think that the aim of these Gnostic poets are ishq majazi, not true love.

Love is the fundamental of the Gnostic and without love we are not able to find a Gnostic.

Rumi developed his perfection through boundless love and then he taught that love to thousands of students and followers through his poems and other works. He became a guide to mankind: from East to West, North to South, the world became his territory. He conquered the world with love, and as the sound of his feet still reflecting in the corridor of the times, Rumi describes how love remains forever:

Whatever is in this world, love is its soul.
Whatever you see is not permanent, except love.
The only way to reach the sky is from inside. Move the wings of love.
When the wings of love became strong, there is no need for a ladder.

Gnostic lovers like Rumi drink from the cup of truth and are cleansed by the truth, which has been inspired by God; their hearts are clear as crystal.

Gnostics drink from the cup of truth,
They knew the secrets and covered those secrets.
Whenever they taught the mystery of truth to anybody,
They sealed and sewed up his lips.”

Furthermore, love of these true men cannot be described in writing or speaking, as Rumi said:

Love cannot be contained in an exchange of words.
Love is a fathomless ocean. 

Every Gnostic can be a poet, but not every poet is a Gnostic, as they might be in love, but their love may be ishq majazi. I would like to conclude this article with another poem from Rumi:

There is no end to describe these words.

Initiates in this state, with the inner perceptions and feelings that come from self-annihilation in God, see everything annihilated in God also. Those who are enraptured with the pleasure arising from such a state cannot help but utter sayings such as “I am the Truth!” or “Glory be to me, how exalted my being is!” Although such sayings issue from mouths under the influence of the spiritual state and pleasure that pervades the being, they have sometimes been taken to be true. It sometimes occurs that initiates cannot distinguish between what is substantial and what is apparent and, confusing their drop-like being with the infinite ocean of Divine Existence, utter unbecoming words of pride that are incompatible with the rules of Shari‘a and irreconcilable with the self-possession that one must have before God. Even if every initiate cannot experience such a depth of self-annihilation and the pleasure that issues from it, most of them feel and experience this state. Some of them are regarded as being directly taught by a great saint who already died or even the Prophet, without needing another teacher or guide; this is called “the way of Uwaysu’l-Qarani.” [1] Muallim Naji [2] refers to this way as follows:

See, what kind of immersion you have caused me to experience;
My eyes see you as if you were the tears which they shed.

Immersion has three degrees:

The first degree is the immersion of knowledge in state. That is, in the beginning, an initiate acquires knowledge of some truths, but not being able to experience what is known, he or she is not perfectly conscious of the truth of it. Knowledge is different from experience. Any knowledge concerning the Divine truths is usually theoretical until belief, love and spiritual pleasure become second nature for the initiate. When an initiate feels and experiences these in the very center of the conscience, then knowledge has been absorbed in the spiritual state. This knowledge absorbed and lost in the conscience is the knowledge of a Prophet. We call it knowledge only because at the beginning it is knowledge. At the end of the journey, where this knowledge is completely absorbed and lost in the conscience inciting the initiates to and guiding them in action, it becomes the spiritual state and a station in which the initiates finds peace. With respect to Prophethood, the best description of the initial degree of immersion is in the verse (37:103): When both (Abraham and Ishmael) submitted (to God) wholly, Abraham laid Ishmael down on his face (to sacrifice). The last, perfect degree of this Prophetic knowledge, which has become the Prophetic state, is impossible for us to perceive.

Those whose knowledge has become their state have always been examples to be followed by people. It is difficult to de- scribe such people, even with comparisons and parables. On the other hand, there are others who are described in the Qur’an as, like an ass carrying books (62:5). A scholar unaware of the knowledge he or she has and whose knowledge has not become his or her state is no different from an ass who merely carries the books. Any state which is not based on knowledge is tantamount to heresy and misguidance, while knowledge which has not become a state is ignorance and heedlessness. Straightforwardness through knowledge means rising to a heavenly point on the wings of the state based on knowledge.

The second degree of immersion is the immersion of signs in discovery or unveiling. That is, initiates who have attained the second degree in immersion and in whose spirit the truth concerning the Essence of the Divine Being has developed, rise to the rank in which the One Who freely bestows gifts favors them with special gifts. At this rank the spirit severs its relation with all other than the Almighty and turns to the horizon that the appreciative heart has indicated. In the eyes of initiates honored with such a favor, the variations between the manifestations of the Divine Names disappear and everything seems to them manifested on the “screen” of the Divine Attributes and immersed in the lights of the Divine Essence. Seekers after the Ultimate Truth who, until they have attained to this rank, mention the Eternal One Who freely bestows gifts with His Names, such as the All- Beautiful, the All-Majestic, the All-Subtle, and the All-Overwhelming, take themselves into a life intoxicated with gifts that come directly from the Divine Being Himself, Who is the All-Light. They do not think to make any distinction between the Essence of the Divine Being and His manifestations.

To describe this state, Jalalu’d-Din Rumi, the most advanced one in intoxication, says: 

O Muslims! I am unaware of myself: what means do you offer?
I am neither of the world, nor of the other world,
nor of Paradise nor of Hell;
neither am I of Adam nor of Eve,
nor of the highest abode of Paradise.
I am from nowhere and nowhere has no signs
with which to make me known.
I am divested of both body and soul,
being in the royal tent of the Beloved.
I have thrown away both my eyes,
seeing the two worlds together, and
I know only Him Who is the One, mention the One,
search for the One, read the One.
O Shams Tabrizi! I am so intoxicated in this world that
Nothing but intoxication can be a cure for me in this abode.

The third degree is the immersion in which signs suggest absorption. That is, an initiate may spiritually attain to the point beyond the sphere of the manifestations of the Divine Attributes and become immersed in the most sacred manifestation of the Essence of the Divine Being, Who is known as the First and the Last, the All-Outward and the All-Inward. This state is also viewed as a return to the station where the initiate’s heart recognizes the Almighty as a Hidden Treasure, or as a return to the unconditioned realm where everything pertaining to the created realm vanishes. A spirit which gets into this state usually expresses itself by saying: “There was God without there being anything that existed with Him. Now He is as He was before.” [3] It addresses itself to its confidants:

The place where I am has developed into no-space;
This body of mine has wholly become a soul;
God’s Sight has manifested Itself to me; and
I have seen myself intoxicated with His meeting.
(Nasimi)

It could not have been more beautiful for people of spiritual state and pleasure than in that stanza to express the relationship and difference between the Existence of the Self-Existent One and the portion of existence of all other beings, whose existence is totally dependent on Him. However, the following verses of ‘Abdu’r-Rahman Khalis are also truly beautiful:

O Muslims! What is this state in which I am and which bewilders me?
Sometimes I am a crazy lover, sometimes a wretched, insane one.
Sometimes I am a poor one having no place,
and sometimes the king of time.
For I am intoxicated with the wine of love, knowing nothing else.
I am one who pays no attention to the cap of austerity.
All praise and gratitude be to God that I have drunk the wine of love;
I am speaking in the land of Oneness the words of Him Who is One,
not worried that the king of this time may do anything to me,
and having no fear of those who wear coarse robes.

I have omitted the words that were uttered in the state of total intoxication as against the Book and the Sunna of the Messenger. Even though not to utter such words is a self-contradiction for the friends of God who are under the overwhelming influence of the spiritual state, the same action would mean straying from the path for those who are sober and can make a distinction between the Creator in His Transcendence and the created. It is especially heresy for common people to utter such words in mere imitation of those who have been overwhelmed by the spiritual state.

O God! O One Who guides the astray, guide us to the Straight Path, and bestow blessings and peace on him who is the most honorable of Your creation—Muhammad—and on his Family and Companions, rightly guided. Amen, O the All-Helping!

“When we are being told a story … [n]ot only are the language processing parts in our brain activated, but any other area in our brain that we would use when experiencing the events of the story are too.”

This comment on storytelling, by Leo Widrich, sets a useful framework as to why our kids love listening to stories before going to bed. It is also probably why Holy Scriptures present us with many stories from past nations and prophets. The story of Prophet Joseph is one such story. It’s one we learn from our early childhood years. Describing it as “the best of narratives,” the Qur’an has a full chapter dedicated to the story of this messenger of God, whose name is still one of the most popular names, with some linguistic variations, across the Abrahamic traditions. The following article details how this story is told in the Islamic and Christian traditions, and what moral lessons, especially on abuse of power, can be drawn from it.

Both the Bible and the Qur’an narrate the story of Joseph extensively. While the story in the Bible is in the Book of Genesis, the Qur’anic account is in the chapter of Yusuf. It is an exception in the Qur’an: while the different aspects of the stories of other Prophets are told in more than one chapter, the entire story of Joseph is told in a single chapter. 

What to learn from the story of Joseph: A Muslim perspective 

Suleyman Cifci

Though both the Biblical and Qur’anic accounts agree on much of the core elements, there are minor differences in the details. Joseph is one of the twelve sons of Jacob. Jealous of Joseph, his brothers plot to get rid of him. They throw him in a well, and he is sold in slavery to a top official in Egypt. Attracted by his beauty, the official’s wife tries to seduce him, and failing to do so, she slanders him. Joseph spends years in prison. He interprets the dreams of two inmates. When the ruler of Egypt has a dream, Joseph is released to interpret it. He is made a minister, and Egypt is saved from years of famine. His parents and brothers come to Egypt and show their loyalty to him.

Ethical messages

1. Jealousy leads to evil: When Joseph is a child, he has a dream. Joseph says to his father, “O my father! I did see eleven planets and the sun and the moon: I saw them prostrate themselves to me” (Qur’an, 12:4). He (Jacob) says, “O my son! Do not relate your dream to your brothers, lest (out of envy) they devise a scheme against you. For Satan is a manifest enemy to humankind (and can incite them to do such a thing)” (Qur’an, 12:5).

Jacob worries that Joseph’s brothers will become jealous of him. His fears prove true, as Joseph’s brothers turn against him once they learn about the dream.

2. Acting wisely: Jacob says to Joseph “O my son! Do not relate your dream to your brothers.” It is not easy to keep to oneself what seems to be a fantastic phenomenon, especially a dream, which one would hardly imagine it may cause trouble. Jacob is teaching Joseph to act wisely and be cautious in this matter, so that his brothers are not provoked to committing something wrong.

3. Patience: Joseph’s brothers come to their father and say, “Our father! We went off racing with one another and left Joseph behind by our things, then a wolf devoured him” (Qur’an, 12:17). Jacob says, “Rather, your (evil-commanding) souls have tempted you to do something evil. So (the proper recourse for me is), a becoming patience (a patience that endures without complaint)” (Qur’an, 12:18).

The virtue of patience is asserted in a later verse: “Surely whoever keeps from disobedience to God in reverence for Him and piety, and is patient, surely God will not leave to waste the reward of those devoted to doing good as if seeing God” (Qur’an, 12:90).

4. Resisting carnal desires and remaining faithful: One of the most difficult tests for a teenager is the stimulation of sexual desires. Joseph (imploring God) says, “My Lord! Prison is dearer to me than what they bid me to. If You do not avert their guile from me, I might incline towards them and become one of the ignorant (those who succumb to such temptations)” (Qur’an, 12:33). Joseph upholding faithfulness, maintaining his dignity, and restraining himself despite women desiring him – and the threats of prison – epitomizes the best of virtuous character – for all times and for every individual.

5. Accepting one’s mistakes and repenting: In the story of Joseph, the wife of the minister (Zuleikha) and Joseph’s brothers understand their mistakes. The Surah of Joseph tells us: “(The king had the woman assembled before him, and) he said: ‘What happened (between you and Joseph) when you sought to enjoy yourselves by him?’ They said: ‘God save us! We perceived no evil at all on his part!’ And the wife of the minister said: ‘Now the truth has come to light. It was I who sought to enjoy myself by him. He was indeed truthful (in all he said, and true to his lord)’” (Qur’an, 12:51).

(Similar to Zuleikha’s confession, Jacob’s sons also confessed what they had done) They said: “O our father! Ask God to forgive us our sins; surely we have been sinful.” (Qur’an, 12:97). Accepting one’s mistakes and asking for forgiveness relieves people from intrinsic problems. It is much easier to confess and ask for forgiveness than to live with the mistake.

6. Forgiveness: Forgiving those who wronged us is an exceptional virtue. It is a quality that manifests as an attribute of God. Muslims believe forgiving others can be a means for our own forgiveness. Joseph chooses the way of forgiveness: “No reproach this day shall be on you. May God forgive you; indeed, He is the Most Merciful of the merciful” (Qur’an, 12:92).

7. Being hopeful: After losing Joseph many years before, Jacob almost loses Benjamin, too. Yet, he never loses faith in God and always seeks His help. And he says to his other sons: “O my sons! Go forth and seek earnestly for Joseph and his brother; and do not despair of God’s Mercy, for none ever despairs of God’s Mercy, except people who disbelieve in Him” (Qur’an, 12:87).

8. Being thankful: Joseph is clearly aware of the grace of God. When Joseph’s story ends with a happy ending, Joseph turns to God and expresses his gratitude in the following way: “My Lord! You have indeed granted me some important part of the rule and imparted to me some knowledge of the inner meaning of all happenings (including dreams). O You, Originator of the heavens and the earth, each with particular features! You are my Owner and Guardian in this world and in the Hereafter. Take my soul to You as a Believer, and join me with the righteous” (Qur’an, 12:101). Joseph prays to return to his Lord even when he has finally reunited with his family and at the height of worldly status and reputation. This exemplifies the attitude of a believer who is aware that all worldly titles are temporary and real success is attaining full faith in God.

9. Meritocracy: In order for a nation to progress, it is necessary to give administrative positions to people who are competent. As a good example, the Egyptian king gave ministry of the country to Joseph, who was not Egyptian but still possessed great wisdom and knowledge. Joseph said, “Place me in charge over the store-houses of the land, for I am a good custodian, a knowledgeable one” (Qur’an, 12:55). A lesson to take is that it is important to be equipped with skills to provide quality service while holding public interest on the frontline.

The Biblical accounts indicate that the name Joseph means, “The Lord will add” (Genesis 30:24). It was a very common name in Biblical times. Although there are many different Josephs mentioned in the Bible, there is one Joseph whose story stands out — that of the son of Jacob. Despite facing many difficult circumstances and evil people, Joseph remains true to God and generous to other people. As a result, God makes him extremely successful and uses him to save the whole Hebrew race.

Joseph is somewhat of an unusual figure in the Hebrew Bible. He is one of a few figures in which his story is told from birth to death (Genesis 37:1-44:9). Joseph is especially important because his relationship with God starts at an early age. From the beginning of his story, God seems especially interested in him and begins to communicate with him, by way of dreams, at a very early age. Joseph, for his part, believes, trusts, and has faith in his God.

As the story is told in the Hebrew Bible, as Joseph grows and develops from later adolescence to early adulthood and then to middle adulthood, he will face trials, tribulations, and, eventually, triumphs.

However, through it all, Joseph remains faithful, honest, and true to the principles established by God. Thus, he serves as an almost perfect role model for young – and old! – adults.

The story

The story begins with Rachel, the mother of Joseph, who is unable to have children (Genesis 30:24). She is not a young woman, but she is of childbearing age. She herself serves as a role model, because in her hardship she turns to God for help. Joseph will be the eleventh son to Jacob. However, Joseph was special: he was the first born to Rachel. Then Rachel prays to have another son, “May the Lord add to me another son!” (Genesis 30:24) who was going to be Benjamin.

Joseph and his jealous brothers

After his birth, in Chapter 30 of Genesis, Joseph does not appear in the Hebrew text again until he is 17 years of age. At this time, he has no power, authority, or status within the family structure. He, for the most part, is the second man from the bottom. He is eligible for responsibilities, but there are eight others ahead of him.

Nevertheless, he has status: he is the favorite son of his father, Jacob. The Hebrew text does not provide any explanation as to why he is Jacob’s favorite, and Jacob does not seem to hide the fact Joseph is his favorite.

There is a message here. Although power and authority can be sought after, they must be granted by someone who is in a position of authority. However, status can be earned by the individual, without help from anyone.

We must consider that Joseph always had status with God, but no earthly power and authority until later in life. By the end of his story, Joseph will have power and authority on earth among men and status with God, which in the Hebrew text does not happen often. As power and authority are granted to him, Joseph could use them in ways that are inappropriate. However, he does not, and he keeps his status with God until his death. Some other figures, like David and Solomon, receive God’s favor at an early age, but are unable to sustain it later in their lives. It is Moses, the next chosen deliverer of the people after Joseph, who will be the example. Moses will have status, power, and authority within his relationship with God, and all these will come to him when he is an older adult.  

Next stage of development: Family betrayal

As young adults, individuals must learn self-control and self-reliance during hardship. In many cases, young adults may feel that a bad situation is out of their control. During these times, young and early adults must begin to trust in God. It is the faith they develop during these times that will become the foundation of good moral and ethical behavior toward others when, and if, they have power and authority.

Joseph is placed in this situation at the age of 17, when the very people he should be able to trust betray him. They place him in a situation where he is totally powerless. He is completely at their mercy and, in the end, is shown no mercy. Joseph, later in life, will place his betrayers in a very analogous situation of being totally powerless and totally at the mercy of another. However, Joseph will not treat them as he was treated. No, he will exercise the proper authority and control over others and will be merciful toward them.

As stated earlier, Joseph is the favorite of his father, and because of this favoritism, Joseph’s brothers hate him. Their envy towards Joseph only gets worse when Jacob gives Joseph a ground-length, long-sleeved, multicolored robe (Genesis 37:3-4). The animosity of his brothers increases even more when Joseph reveals to them he is having dreams where his brothers will one day bow down before him.

Because of this, when Jacob sends Joseph to check on his brothers and the flocks near Shechem, his brothers attack him, place him in a well, and sell him to a caravan of traders going down to Egypt. Genesis 37:25-28 states: “While Joseph was in the well, the brothers sat down to eat. When they looked up, they saw a group of Ishmaelites traveling from Gilead to Egypt. Their camels were carrying spices, balm, and myrrh. Then Judah said to his brothers, ‘What will we gain if we kill our brother and hide his death? Let’s sell him to these Ishmaelites. Then we will not be guilty of killing our own brother. After all, he is our brother, our own flesh and blood.’ And the other brothers agreed. 28 So when the Midianite traders came by, the brothers took Joseph out of the well and sold him to the Ishmaelites for eight ounces of silver. And the Ishmaelites took him to Egypt.” 

Joseph’s brothers then take his robe, dip it in goat’s blood, take it back to Jacob, and claim that Joseph has been killed by wild animals (Genesis 37:31-35). It is very important that we point out that the Hebrew text does not describe Joseph putting up a fight, complaining in any way, or even trying to escape. However, you can only imagine how Joseph must have felt or what he must have been thinking while his own brothers attacked him for his coat, dropped him in a well, then sold him into slavery. 

Joseph displays a level of emotional and spiritual control for a seventeen-year-old that is far beyond his years. This amount of self-control and self-restraint will not be displayed by a young person again in the Hebrew text. 

Joseph should serve as a model and example of having control over yourself even when events are out of your control. Joseph’s nature comes from his reliance on God. Joseph knows, by way of his dream, that greatness awaits him if he just trusts in God, no matter what the situation.

Imprisoned in Egypt: the final stage of development before leadership

Joseph is 17 years old when he is sold to Potiphar (Genesis 37:36) and he is 30 years old when he becomes ruler of Egypt (Genesis 41:53-56). For 13 years, God works on Joseph’s moral, ethical, and spiritual character, preparing him for leadership. However, Joseph does not get his education from a formal institution, but from the school of hard knocks. It seems that he is placed in situation after situation after situation where one event is worse than the next. Only one other person in the Hebrew text faces as many trials and tribulations as Joseph. That person, of course, is Job.

When Joseph arrives in Egypt, God arranges for him to be bought by an Egyptian officer who needs someone to manage his home. Joseph, who has never had power and authority over anything, is blessed by God to start out small, with a single home and a small staff. Joseph’s story can serve as an illustration to young adults that power and authority do not have to be gained all at once. Sometimes, God will take you from one situation to another, moving slowly forward while preparing you for the greater blessings. 

However, trouble soon arises for Joseph because of Potiphar’s wife, who is attracted to Joseph and tries to seduce him (Genesis 39:6-10). Joseph persistently resists her advances, saying that to comply with her wishes would be a disservice to his master and a sin against God (Genesis 39:9). One day, however, Potiphar’s wife grabs Joseph’s coat; Joseph runs away, but leaves his coat behind. With Joseph’s coat as her evidence, Potiphar’s wife puts the blame on Joseph, and Potiphar believes her (Genesis 39:19). Joseph is put in the king’s prison (Genesis 39:20). However, God again arranges for Joseph to find favor in an awful situation. Joseph has lost his freedom, but he has gained status among individuals who, according to society, have no status. Genesis 39: 20-23 states: “But the Lord was with Joseph and showed him kindness and caused the prison warden to like Joseph. The prison warden chose Joseph to take care of all the prisoners, and he was responsible for whatever was done in the prison. The warden paid no attention to anything that was in Joseph’s care because the Lord was with Joseph and made him successful in everything he did.” 

In the Hebrew text, we learn the Pharaoh’s butler and baker are also confined there. While in prison, Joseph, with God’s help, interprets these men’s troublesome dreams. As Joseph predicts, the baker is executed and the butler restored to royal favor (Genesis 40:21-22). Two years later, Pharaoh has dreams that his magicians and wise men cannot interpret. The butler, remembering Joseph, has him summoned from prison. God reveals to Joseph that the dreams foretell seven years of abundance in Egypt, followed by seven years of great famine (Genesis 41:25-36). Pharaoh, impressed with Joseph’s interpretation, makes him ruler of Egypt, second only to himself (Genesis 41:39-44). Joseph is given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (Genesis 41:45).

Exercising your spiritual gifts

In the Hebrew text, God will often place individuals in dreadful situations so they will come to find and use the talent that he has placed inside them. These hidden talents are called spiritual gifts.

Joseph has a special relationship with God because God has a purpose for his life. God makes sure that young Joseph understands this by communicating with him in his dreams.

Conclusion

Joseph was 30 years old when he became ruler of Egypt. Success had come to him at a young age, even by today’s standards. Joseph’s life can be used as an example to young adults: to teach them that a relationship with God can begin early and that power and authority are gifts granted to a person by Him. Joseph’s story teaches that trust in God during the worst times can lead to better times if you believe and keep His commands.

In their observations, scientists noticed that ants do not follow the same long, meandering track they walked in search of food, but walk directly back to their nest. Given that ants do not have cell phones with navigation apps, how can an ant know the shortest way back to its nest? 

It is known that red forest ants leave chemical signs which serve as landmarks for them. These ants find their way home by leaving behind smells or visible signs as reminders of where they passed. In a desert, however, this sort of marking is nearly impossible. The structure of desert sands, and other circumstances, do not allow such chemical marks to survive. If such marks were left in the desert, the situation would resemble that of Hansel and Gretel, who saw that the breadcrumbs they had left behind were nowhere to be found. 

Accordingly, desert ants must be equipped with some other cognitive mechanism to help them get home. Black desert ants (Cataglyphis fortis) leave their nests and cross sands whose temperature reach 70 degrees Celsius. They can only remain on the hot sands and under the scorching sun for up to an hour. In short, they have to find their food within an hour and return to their nest – all without getting lost. If things go even a little wrong, it will cost their lives. 

Scientists conducted research on a colony of ants in the hot deserts of Tunisia. The first thing the researchers did was study the nest in the early hours of the morning, before the heat strikes, and marked the area in squares. This would enable them to observe and mark the movements of the ants. 

They started observing the ants. One ant came out of the nest in the morning. After some time, it found the bait placed by the researchers. But then the ant met a surprise: it was detained for a time by the researchers. The ant was eventually released in a different spot. Had it used a system of leaving clues, it would first try to find the location where it was caught. The ant, however, directly headed for the nest. The ant determined its own location with respect to the nest and headed back immediately. 

Desert ants cover great distances in search of food, and yet they always manage to find their way home. How do such small creatures accomplish such a difficult feat?

The researchers repeated this experiment with many ants and observed the same result. As soon as it was left on the ground, the ant began moving toward the nest. By means of certain neurons coded in its nervous system, it immediately located the nest, even from a new position. 

Moreover, only 10% of the ants missed the nest from a distance of 500 meters – and they only did so by 2 degrees. More interestingly, the ants took the possibility of error into consideration. If the exact location was not found, the ant reached its nest by moving back and forth in parallel lines. 

The researchers concluded that while the human eye has one lens element, the eye of the desert ant has a thousand. Scientists discovered that in each eye of an ant, there are 80 lenses which can perceive polarized light coming from different spots in the sky. Polarized light forms when sunlight entering the atmosphere hits air molecules and other particles and is thus dispersed in every direction. This dispersion causes polarization, and light vibrating across many planes begins to vibrate on a single plane. Thus, an explicit polarization results, the strongest of which always makes a 90-degree angle to the sun. The lens system in the eye of the desert ant allowed it to map the sky by taking advantage of this polarization. When the ant stopped, it moved its head to locate the polarization. Thus, it discerned the direction for returning home. It kept repeating the movement along the way. If it failed to find the nest, it employed a series of patterned circular moves and usually got home. Each ant knew, at every step of the journey, how far it was from the nest and in which direction the nest was. (Incidentally, let us add that the ant did not know at what time or location it would be able to find food.) 

In order to test this hypothesis, a number of mirrors were positioned over the ants, so that they would perceive the sun to be elsewhere in the sky. It was observed that the ants changed their direction in accordance with the new position of the sun.

This created a new problem: the sun moves in the sky throughout the day. To examine this problem, the researchers trapped the ants by placing a box over them immediately after they found the bait. The ants waited under the box a few hours, during which they could not see the sun and its movements. It was expected that the ants would have difficulty finding their way home when the box was removed. If they proceeded merely by considering the sun, they would make a systematic error and walk in the wrong direction. 

Yet, in this experiment the ants also returned home successfully. They were able to find the optimum solution on the way back. In this case, researchers understood that desert ants do consider the factor of time and are aware of its passing – even if they do not see the sun. 

Ants benefit from the sun’s movement in the sky to calibrate the inner clock with which they are created. But how did they know how much distance they were supposed to cover? Mathematically, even if they had the opportunity to make out the angle and direction, how were they able to calculate the distance? 

Researchers developed three hypotheses. The first was the hypothesis of energy. Accordingly, ants calculated the energy they spent reaching their food and thus they knew how much energy they needed for the return; they then covered the distance that much energy allowed. Coming to the end of their energy marked the end of their journey. 

In order to test this hypothesis, researchers put an extra load on the ant after it reached the food. They thought that since their body weight had increased, they would spend more energy and thus fail to reach their nest. The extra load did not impact the ants: they still took the shortest way home. 

The second hypothesis was the “optical-flow” hypothesis. Researchers deemed it possible that the ants had “visual memory”; if they saw somewhere similar to their nest, they would mistake it for their home. For this experiment, the researchers blindfolded the ants that reached the food. They would not benefit from any visual memory on their way back to the nest. 

Yet, the ants still reached the nest.

The researchers extended this second experiment by placing a wide TV screen in front of the ants. The motive was to generate a simulation as if the ants have crossed an immense desert. They did even change the time settings of the simulation, and yet, the ants still found their way home.

The last thing researchers tried was the step-counting hypothesis. The ant needed some measurement to know where it was going. Counting its steps could provide that measurement. 

When certain ants reached their food, tiny legs made from hair were stuck to their legs, making them longer. This made the ants take longer steps. A separate group of ants had their legs shortened.

Researchers observed both categories of experimental ants to see how they returned home. Those with short legs thought they had arrived home before reaching the nest and those with long legs walked farther than the nest. So it turned out that ants counted their steps and thus knew the distance they had covered.

As for another group of ants in a control group, they were released from the nest, some with shortened and some with extended legs. All of them successfully returned to the nest with their food.  

The research showed that ants are equipped with an internal system allowing them to calculate the steps they take and make the relevant adjustments for returning home. People make these calculations with tools and by knowing the rules of trigonometry. These tiny creatures, however, have been given all they need to solve a complex problem. They do not use their perception or any other method; they just remember the direction of and distance to home. 

When ruminating over the fascinating qualities of such creatures, one seeks a satisfactory truth, which may still be plain and simple, but makes better sense of this splendid universe.

What stories are still there to be told? Everything in my life is on hold. Tomorrow is a big promise to behold; I’d rather speak of how I feel extremely cold or how, in just a few months I became so old. How did my memories fade into complete despair? That is definitely not fair!

I fled home for no reason, except staying would put me in danger. My status is unknown and I have no right to use a phone. Who will I call? Nobody is left at home.

I have given up standing with high respect to peep behind people’s necks; I’d rather disappear before anyone notices that I am here. Will I cross the sea in hopes of a better tomorrow, so that I might be able to see? Or will I stay to struggle and get sympathy?

How did my heart become so bold? Is it because of my neighbor who died in a boat? Because of the bomb that smashed everything on the road? I wish this was a dream or just one more bad thought.

I did not want to interrupt other people’s daily lives. I did not seek to be a burden about which everyone would speak. I wanted to help those in need rather than becoming the one who needs help, indeed. I wanted to celebrate the ‘Eid’ and have a nice photo with my friend Saed.

I am left alone with nothing to say except that my heart still beats anyway. Should I give up on having a real life or should I continue to strive? What are my best options? To live in distortion? Why did my smile go away? Where are my friends? I still want to play. I begged my dear uncle to stay, but he left the other day. My rainbow’s colors have turned black and grey, but all I can do is continue to pray. My only hope left is my mom, who is still okay.

I am not glad when my country’s on the news; it only means we have something more to lose. One more day apart, and I feel the aches reaping my heart. One more tear to hide. Let’s hope that everything is going to be alright: those are the words my mom says when trying to sweep our pain away. She struggles day after day; she deserves a nice holiday. I wish she knew I am by her side and that she is my only source of pride. I wish to bring her joy, for I am no longer a young boy.

I wish to tell the world that even the finest rose will not equal the beauty of Homs, or the tasty dish of kebbah I once ate in Aleppo, my home. I miss the mountains overlooking Latakia; and, oh Damascus, the capital of my beloved Syria!

Now I have a big responsibility; to be strong is no longer a choice. This is not an inspirational quote or wisdom I gained by reading a note. I lived a life that has given me lots of stories to be told; normal is no longer my favorite word. It is ironic how we cannot choose our world. We know we have rights, but who cares which of them has been applied? If you have not gone through my fight, how can I believe that you’re truly by my side? I am sorry but my mind is so occupied, I cannot sleep no matter how hard I have tried. I wish the facts could be clarified, and the ones responsible identified, so that peace may come upon those who died, and once and for all we can leave the painful past behind.

Far away from home and everything once known; going day by day, the promise of tomorrow still far away… The world is watching and the war has taken city after city; my people have lost their long standing durability. Everyone can sense our insecurity, our constant instability. We try to use the maximum of our abilities to live in decency and achieve a sense of serenity.

I am learning to live a new life, to adapt and pretend to be alive. I go to school and hide the misery inside my soul. I cannot pretend to be cool: if I tell a joke, would it make me look like a fool? I am scared to even come close to a pool, and I run away when someone is holding a sharp tool.

Thanks to my brother, who sent us some money; we were finally able to buy some honey. I know it sounds funny, but who believed we would not have a penny? My baby sister has become so skinny; she needs to be outside when it’s sunny. I do not want to become so whiny, but we have not heard from dad; he said he would search for a better destiny. Did he commit some sort of felony?! I miss being in his company – and the delicious cake he made with my favorite brownie.

Every now and then a stranger comes, and I get some toys and feel a new chapter might begin. The doctor who examines me is so chummy; he must have graduated from a famous academy. He always asks me questions about my family; he checks my tummy and thinks I’m funny. He tells my mom I am so bony, I should grow strong to be able to ride a pony. I think this is the same doctors’ monotony, but I can see my mom listening in agony. I hear her prayers and I secretly say, “Amin, she must be a hero from within.” She says he who waits longer will eventually win, and I believe her words because she does not sin.

Sometimes I look at the beauty of life, contemplating the splendor of the magnificent sunrise, and I let myself dream of winning a Nobel Prize. I want to teach future generations how to become wise, so that life does not take them by surprise. Our neighbor tells me I have dreams of a big size, and they might be very hard to realize. But this is truly what keeps me alive: how would I keep going otherwise?!

I still manage to smile. I have lots of things to be thankful for: I have a roof, a clean bed, and a lot more. I will not hide behind any door. If they steal my notebook, I will draw on a wall; if they take my pillow, I will sleep on the floor. But I will move forward because I have a lot to be looking for. This is not about me anymore; it’s about finally getting to a safe shore, and raising hope in a time of historical detour, to let people know that from our sour we have created the best velour!

My pen is heavy and my words are messy. Is the world I know gone already? Each day’s news carries a new tragedy, and our hearts have become full of melancholy. I switch my phone off to escape the painful reality, trying to find a safe haven in a world of duality. Some live it like a party, others suffer from vulnerability. It became hard to maintain our rationality; we need to live in solidarity, stand for true values and sincere morality.

We no longer need to suffer to understand what it would be really like. We all know what the world’s refugees have to fight, how their cause needs our efforts to be combined. It has been reaping our soul and mind, and there are no doors to stay behind. Their suffering increases each day and night, shredding families apart in plain sight, increasing the numbers of displaced people in the history of mankind. Despite all the rules created to abide, children are carried in the seaside, and we find their bodies within the tide. We lose them every day to that deadly ride, and we have become truly terrified because we all know it is not right; this very fact is hurting our pride. It has grown into a huge responsibility, shared worldwide.

I have written my words in sorrow and pain, but I hope I will not have to write them again. I will keep on dreaming that tomorrow things will not be the same, and peace will be easier to obtain. Many hardships are hard to explain, but every effort exerted will not go in vain. We have a lot to maintain, some happiness to spread in the air, and a lot of children to entertain. I will keep on dreaming, even if I have to pretend: who said dreams are meant to reach an end? I know it has been hard for you to blend; believe me, I wish I could give you a hand. Your cause is the greatest I would ever represent, and despite everything, I will never give up on you, my friend.

Note: This essay won honorable mention in The Fountain Essay Contest 2016 “I Am an Immigrant.”

Usually practiced as an ancient form of alternative medicine, and criticized by some scientists as pseudoscience, according to recent research, cupping may have possible useful effects in removing heavy metals from the body and on cardiac rhythm in terms of heart rate variability (HRV).

An earlier study also showed that wet cupping significantly reduced infarction. According to this paper, wet cupping therapy could help with recovery from strokes. The researchers had caused a stroke by tying up certain veins and then performed cupping on the animals. At the end of the study they examined the muscle layer of the heart that experienced the stroke and found that there was a significant reduction and recession in the area where heart muscle cells had died after the stroke. Equally interesting was the finding that the heart rhythm of the animals recovered after cupping.

“A recent animal study investigated the effects of wet cupping on hemodynamic variables, cardiac arrhythmias, and infarct size after myocardial ischemic reperfusion injury in male rats. Its results show that cupping did not change baseline heart rate or mean arterial blood pressure. Ischemic reperfusion injury caused an infarct size of 50%, whereas dry cupping and single and repeated wet cupping significantly reduced infarct size to 28%, 35%, and 22% of the area at risk, respectively. The rate of ischemia-induced arrhythmias was significantly modified by wet cupping.”

Wet cupping (hijama) – an ancient practice – is a form of alternative medicine that might be effective at treating certain medical conditions.

Another study [2] showed how the administration of cupping caused noticeable improvement in the heart rhythm of humans who’d suffered strokes. In this study, cupping therapy restored sympathovagal imbalances by stimulating the peripheral nervous system. Results showed “all HRV parameters increased after cupping therapy compared with before cupping therapy in healthy persons,” which indicates “for the first time in humans that cupping might be cardioprotective.”

Heavy metal poisoning

One problem facing humans is heavy metal poisoning. We take in poisons such as lead, mercury, cadmium, strontium, silver, and aluminum from the air, fruit and vegetables, and even seafood. Since no mechanism is available in the human body to break up and render harmless the metals, which are impossible for the kidneys to filter and discharge through urine, it is well established that an accumulation of heavy metals causes many illnesses, cancer among them, for which we do not even have a name.

The first phase of a study conducted by a team of researchers at Turgut Ozal University found that heavy metals were present at much higher levels – sometimes as much as nine-times higher – in the blood sucked by wet cupping than in the blood taken from the arm. This finding suggests that toxic heavy metals that cannot be broken up by the liver can be discharged from the body via cupping. Since the body cannot get rid of heavy metals through normal metabolic processes, it accumulates them in subcutaneous tissues connected to the lymphatic system, which we can call a “temporary bin.” The carrying capacity of the subcutaneous lymphatic system is limited, and heavy metals can damage vital organs in the long run, so their evacuation through wet cupping would cause considerable relief. In a nutshell, wet cupping may help the kidneys clean out the blood.

The wet cupping recommended by the Prophet Muhammad, peace be upon him, is called hijama, which is somewhat different than other traditional types of cupping. In the hijama, vacuuming is performed, and a period of two-three minutes passes as toxins accumulate under the skin in the vacuumed area. Then cuts are performed on the ensuing swelling and the cups are emptied two or three times until the blood clots. The initial vacuuming has the effect of anesthesia. Pain in hijama is minimal, which allows hijama to have a similar effect to acupuncture. It is thought that hijama not only cleans the blood, but also stimulates the nerves.

In hijama, the vacuum power of cupping helps form a kind of fluid barrier between the cells gathering under the skin before a cut is made. This means that the cut is made in the upper layer of the skin into the fluid underneath, preventing any damage to capillaries.

The Prophet recommends to have hijama twice a year even if one does not feel ill.

Some claim wet cupping is beneficial but then claim that it is unnecessary, as the same benefits could be gained by letting blood through the arm. This claim is refuted by the possibility that there is a higher concentration of heavy metals and oxidative toxins in the blood sucked via wet cupping. As stated above, wet cupping helps discharge not only blood but also the motionless fluids stuck between tissues.

Giving blood is both useful and can help save lives. In addition to giving blood, wet cupping may also be useful for many health issues. The studies cited in this article need to be further consolidated by more research and scientific proofs to be able to suggest cupping as a medical procedure. Though it has been shown to be effective at treating pain, researchers need to study its usefulness for more serious conditions.

It wasn’t always that way. Born in Zurich to Turkish parents, Kanter spent most of his childhood in Van, a lakeside city in Eastern Turkey. He played basketball for Samanyolu College in Ankara before being signed by Fenerbahce, one of the “big three” teams in Istanbul. When he moved to the USA, he broke Nike Hoop Summit records for field goal attempts, field goals made, and points scored, topping Dirk Nowitzki’s 12-year-old record. After being drafted by the Utah Jazz with the third pick in the 2011 NBA Draft, he was traded to the Oklahoma City Thunder in 2015, where he later re-signed. We had this interview with him before he was recently traded to the New York Knicks.

Were it not for the political situation back in Turkey, Kanter may have had a solid but quiet NBA career. But on the night of July 15, 2016, Turkey was rocked by an attempted coup. He is a vocal member of the Hizmet movement, one of the largest educational social movements in the world, and that originated in Turkey. President Recep Tayyip Erdogan falsely blamed Mr. Fethullah Gülen, the Muslim cleric who inspired Hizmet, for the coup, and Kanter soon became persona non grata in his homeland. In May, when he was traveling to promote his Enes Kanter Light Foundation, which works primarily with children, he was denied entry into Romania. His passport had been canceled by the Turkish government, which claimed Kanter was a member of a terrorist organization.

Despite being labeled a terrorist by the Turkish government and being threatened with arrest if he returned to Turkey, Kanter has been unbowed in his criticisms of the Turkish government – and especially of President Erdogan. He has also continued to spend his summer practicing and working with children.

The Fountain caught up with Kanter at his youth basketball camp in Englewood, New Jersey. Over the course of three days, Kanter taught dozens of children basketball skills, but more importantly, he also taught them life skills. His interactions with the kids weren’t just genuine; he seemed more at ease with the kids than with the adults. He took a real joy in laughing and teaching them – and he also seemed to relish the impromptu games of one-on-one so many of the kids challenged him to. As kind as he was to the kids, he showed them no mercy on the court, continuing the proud NBA tradition of viciously rejecting any and all shots, no matter how young his opponent. Despite this, the kids were all smiles whenever Kanter joked with them or hopped into the middle of a drill. 

Kanter was kind enough to talk with The Fountain about his work with kids, Hizmet, life as a Muslim in the NBA, and the political situation back in Turkey.

***

The Fountain: Playing in the NBA as a devout Muslim, what has that been like? Have players been curious? Have fans been supportive?

Enes Kanter: People definitely ask a lot of questions. Every step you take, people are watching. They’re wondering what’s going on. Especially my teammates, they ask questions almost every day. About everything you can think of. But one thing I’ve learned in America is if you want respect, you have to show respect. You can’t judge anybody. It doesn’t matter if they’re Christian, Jewish, atheist. You can’t judge them. Everybody has their own beliefs, and you have to respect them… We have a lot of dialogues with my teammates, some are Christian, Catholic, some don’t believe in God. But we have conversations. They ask me questions; I ask them questions. But one thing I love about American people is they’re very respectful.

Here’s an example. The first time I went to Oklahoma City, I was wondering, how am I going to do this? I’m a Muslim player, I pray 5 times a day, fast, eat halal food. So when I got to OKC, I told the chefs, the organization, I’m a Muslim, I need to do this, this, this. They were so respectful. They actually have halal food for everyone now. So we eat halal food in the locker room. They’re eating Turkish food. (Laughs.) People are eating it with their [bare] hands [because they love the food so much]. Right now, after practice, even, we get halal food. They love it.

For praying, I told them I pray 5 times a day… They gave me a special room at the practice facility and at the arena. I go in there and pray. Sometimes when I leave the room, guys ask me, did you pray for me? 

Not too many know about this, but before NBA games, there’s chapel (for the players)… I actually join sometimes. They’re talking about really good stuff, things from the Bible, and then they pray. It touched me. I said this is something cool, we need to do this in Turkey. 

The most important thing for us is eating. If you don’t eat you won’t perform well. One of the lifting coaches, he fasted with me for three days, but he quit. He fasted with me and saw how it feels like as an NBA player to fast. How much protein you need, how many carbs you need to get… So it made them really respectful. 

When did you first learn about Hizmet?

I’d been going to Hizmet schools since 2nd grade, but didn’t know what was going on because I was too young. The first thing I learned about Hizmet was from my mom’s book. My mom was reading one of Hocaefendi’s (the Turkish word for “respected teacher,” used to describe Fethullah Gülen, the inspiration for Hizmet) books and I asked, “What is this?” And she explained to me what it is, what the book was, who Hocaefendi is, what’s he doing in the world… From the first day, I thought, “This man is so cool, I want to be like him.” I was so young, I didn’t know what was going on, but I thought, I wanted to be like him. 

As you’ve gotten older, and you understand more about Hizmet, how has that impacted you as a person – and as an NBA player?

As an NBA player, of course, you make more money, so you have expensive cars, expensive houses, and you live an expensive life… But meeting with Hizmet, I thought, I’m earning money, respect, fame, and I need to use this for a good cause. One thing Hocaefendi says that really touched me is, “Live for others.” So whatever you do in life, you try to raise generations, you try to do the best you can to help the young kids grow up well. I’m trying to have the camp for that.

You’re comfortable and genuine with kids.

I love kids. I’ve been working with them since my first year in the NBA. They’re very cool, and they love to learn about basketball. 

I wanted to ask about the summer of 2016, the attempted coup in Turkey and the purge. I know you’ve had a tough situation with your family, too.

So if you want to understand who did the coup, you need to look at who got the most benefit from it. If you look at what happened after the coup, about 2,000 schools, dormitories, and universities were shut down. There are more than 50,000 innocent people in jail. 17,000 are women: pregnant, new mothers, young women, old ladies… You see (TV) channels, newspapers and magazines shut down.

It’s really sad that all these innocent people are going through this. Do you think these pregnant women did the coup? It’s crazy to me. It’s very sad… They did the coup? I believe President Erdogan did the coup. And it has been blamed on Hizmet. Why? Because that’s the only group that was standing up against him and was speaking truth. He is polarizing people, he’s creating groups and using religion to control people. That’s the easiest way to control people. Religion. It’s really sad to see all these people going through this; to see your country going through this. I can’t even invite my own teammates to see my own country. I can’t even go to my own country. 

It’s really sad. You asked about my family, and I haven’t spoken to them probably over a year now. It’s a tough situation, because they (the Turkish government) listen to everything. They listen to phones… They searched my house. They took the electronics away. They took the phones, the laptops, the computers… They wanted to see if I’m still in contact with them.

What do you miss most about Turkey?

I miss the home cooked meal. You eat a lot of food here; I go to Turkish people’s houses. But it’ll never taste like your mom’s food. If you see my house in Turkey, it’s a little apartment. I have a bed like… how many inches is this? (Holds up his hands.)

About 30 inches.

I have a 30-inch-wide bed. I just like, squeeze in there, but it’s your house. You miss your house. You miss your family. You miss your friends. I don’t have any friends left [in Turkey] because of the situation. But if you are standing up for something you believe and you believe it’s the right thing to do, you have to stand up… A lot of my teammates are asking me, “Are you crazy? Your family is still there. Your sister is still there, your brother, your little brother, is still there. Why are you doing this?” But people don’t understand it’s more than just (my) family. There are thousands of people in jail getting tortured right now. So I have to speak up about what’s going on. So the world will know and do something about it.   

And your teammates have been supportive?

Definitely. When I was in Romania, Russel Westbrook texted me with the hashtag, “Free Enes.” That means the world to me. Some of the rookies texted me. Even the GM [Sam Presti] texted me, a senator texted me… I love America, but I wasn’t born here. But when you see that people are supporting you like this, like your family; and your state, Oklahoma, is supporting you like this, it shows you a lot. I see America, Oklahoma, like my family, like my home. 

I’ve learned especially from Hocaefendi that, whatever it takes, you have to speak up. There are a lot of people out there waiting for help, waiting for somebody to speak up, to say something about it. The people right now in Turkey, in jails, are my friends, my friends’ family, my mom’s friends, my dad’s friends… I understand I haven’t spoken to my parents for more than a year, but there are over 17k moms in jail who are misbehaved, some even tortured and raped. When I say tortured, it is not only me saying that. The reports – Amnesty International had one –are saying this is what’s going on. But you have to do what you’re going to do. You have to support your people. 

*** 

Fast break with Enes by Orhan Akkurt

Your favorite players?

Nowitzki (Dallas), Pau Gasol (Chicago)

Boston Celtics of 60s or Chicago Bulls of 90s?

Chicago Bulls with Michael Jordan, Scottie Pippen, and Dennis Rodman

Top 5 players of all time you wish you could play with?

Westbrook, Michael Jordan, Lebron James, Karl Malone, Kareem Abdul Jabbar

What do you like most in the US?

The respect people have for one another.

The craziest thing you did?

To ask the Utah Jazz to trade me. Few players can do it.

Your greatest passion?

To be the European and world champions with the Turkish national team.

What makes you upset most?

Lack of enthusiasm when one does anything.

Anything you regret you did?

Everybody makes mistakes. The best of those who err are the ones who repent.