“I do not see color, or culture, or any sort of difference about anyone because that leads to discrimination; everyone is the same anyways.”

My ears picked up on this conversation right before a crowded organic chemistry lecture. Why students in the organic chemistry section ended up discussing deep ethics, embedded within the complexities of social diversity, is beyond me. Yet, this sentence lingered in my mind, and for longer than I would have anticipated. I wanted to stop the professor from speaking about aldehydes, and turn everyone’s attention to the sentence I’d heard. I had not seen the person who voiced this opinion; it was a faceless opinion. Yet the urge to address this mentality festered in my whole self, until I was able to let it cook for a while before writing about it.

Do not get me wrong. I am a supporter of equality, and an activist when it comes to human’s rights. If there is injustice or discrimination anywhere on this Earth, it eats away at my core until I let people know about it and can take action-based steps. However, equality does not equate to the sameness of all people. Ideally, it would be great if the human race believed in one set of morals, with one culture, and everyone was the same; or if no one saw the differences between each culture, race, religion, gender, etc.

Except, hold on a second: this would actually be agonizingly boring! This is the human race, and with it comes the complexities of identity and diversity.

According to the Merriam Webster dictionary, diversity has two definitions. One is “the quality or state of having many different forms, types, ideas, etc.” The second is “the state of having people who are different races or who have different cultures in a group or organization.” Both definitions let us reach the conclusion that people are different. Depending on your location in the world, everything changes, from architecture to communities to family ideals. Every single meticulous detail that comes with living as a human being depends on the community that surrounds you, the culture you are brought up with; your heritage, your gender, and many other things. So based on these two definitions, you might be asking: why am I so hung up on a statement made by a stranger in a public university in the ripe hours of the morning?

Well, to put it simply, diversity is important. Having the ability to see the differences between cultures, races, genders, religions, etc., provides a new perspective to one’s perception of humanity’s complexities. In addition to a broadened perspective, the ability to understand differences also results in the ability to sympathize with people that are inside and outside of your local community. (Also, diversity means different cultures which results in variations of different and wonderfully tasty foods from many origins – Yum!)

All of the positive correlations that come with diversity rely on one important aspect that needs to be implemented in daily life (both private and public) to produce a functioning society. That is acceptance. We must embrace our identities while also accepting difference. Without the acceptance of diversity, its positive results diminish, and we are left with prejudice, which can lead to discrimination and injustice, especially when the wrong people are given the right amount of power.

I could provide a scientific rant to support my claim. Science has already shown that diversity is the best option for survival. However, not everyone is a scientist, and not everyone wants to learn about science. That is why all it takes to realize the importance of diversity is a daydreaming session. Let us start this daydreaming session; stop anything else you might be doing and read closely.

Imagine yourself, with all of your flaws, and everything you believe in, with all of the information stored in your brain. Now imagine every single individual on this earth, all 7.125 billion people, replaced by you. Everyone is you, and you are everyone; therefore, everyone is the same, and you are blatantly blind to any sort of difference, because it does not exist. Nobody objects to anybody because everyone agrees on the same things. Everyone is equal and the same. Yes, you are right! You have just pictured a nightmare, or a perfectly bland horror film.

As an ode to the stranger in my organic chemistry lecture, I encourage each person reading this essay to put on your high-definition color goggles and view the world with all of its ethnicities, cultures, genders, religions, and other differences. Through chaotic diversity, keep your heart open to acceptance. Agree to disagree with people and smile at the fact that their brain is sewn in a different pattern than your own. As a result of this widened perspective of a colorful world, you will see more similarities than differences.

After all, Rumi always put it best: “Christian, Jew, Muslim, shaman, Zoroastrian, stone, ground, mountain, river, each has a secret way of being with the mystery, unique and not to be judged.”

References

• “A Quote by Rumi.” Goodreads. N.p., n.d. Web. 08 June 2016.
• “Simple Definition of Diversity.” Merriam-Webster. Merriam-Webster, n.d. Web. 08 June 2016.

Answer: The credit for all of our achievements is first and foremost due to the Divine favors that shower abundantly over those who seriously endeavor for their lofty ideals. For these achievements, which are but the results of Divine favor, to continue, the sincerity of purpose and commitment to the core ideal of this issue must remain. We have no right to ignore these showers of blessings and lay a personal claim to the achievements, nor can we let the means replace the purpose; for then we will also fall like all previous societies did.

For a comparison, there are many who devote themselves to humanity and travel around the world for good work. Although they do not suffer for the good of humanity to the degree of forgetting their way home, their spouse’s face, or their children’s names, they are welcome in every land they go to, and receive appreciation for the services they fulfill. However, the endeavors they make in the places they go are becoming a means for good works with worldwide benefit. So, failing to recognize the Divine support, guardianship and protection behind all of these beautiful services, laying personal claim to them or thinking that what has come about as a result of Divine grace and favors will always continue, even without keeping up our spiritual state, is a serious kind of blindness.

Rising to an esteemed position, becoming institutionalized, or establishing a well-built system, might cause a person to become blind to the truth. In addition, people affected by such blindness might then fail a Divine test or fall for a Divine stratagem by laying personal claim to the graces granted by God. Thus, instead of acknowledging blessings in the face of success and turning to God with thankful praise, they might be overcome by pride and conceit. All of these are factors which will bring about a person’s fall.

As stated by sociologists and social historians as well, after enjoying certain achievements, almost every people and society experienced, to different degrees, a period of blindness as a result of the dizziness of victory. This situation caused societies to disintegrate, and consequently brought about their end. Gaining insight into the fall of Rome, the Byzantines, the Seljuks, and the Ottomans will reveal that all of them actually shared the same destiny in this sense.

In order to save a society from such blindness and increase its lifespan, it is necessary to constantly focus it on higher targets and give people relevant duties to busy them with good works. With their functioning mind, open spirit and a conscience that embraces the entire universe, they must constantly be engaged in an activity and never lose their metaphysical vigilance. If you do not direct people to high ideals and then occupy them with certain tasks for the sake of realizing these ideals, the devil will find work for their idle hands to do. On the other hand, it is necessary to take into consideration different cultural environments in the world and make favorable use of common points and correctly determine the common ground. Afterwards, it is necessary to renew the good works you are occupied with and find some new ways and methods according to conjuncture so that you do not develop blindness. Otherwise, it is inevitable that you will become dull, lose your purpose, and rot.

In particular, the people who are at the forefront with the most responsibilities must close their doors to self-indulgence and worldliness. When worldliness beckons temptingly they must answer, “Do not waste your energy in vain, the door is bolted shut!” Let alone worldly expectations, they should not even cherish otherworldly expectations in return for the services they fulfill. Their philosophy of life should be in line with Bediuzzaman (who said): “Neither do I have a passion for Paradise, nor a fear of Hell. Given that I see the faith of my people is saved, I accede to burning in the flames of Hell; for while my body is burning, my heart will be a rose garden.”

Orbit of the heart and mind

Those who ascribe issues to themselves will experience—tomorrow if not today, or the day after that—a “fatigue of excitement” and die in spirit. As for self-effacing people however, they will have proven the existence of God in a way and taken refuge in His power and strength. Since such people rely on the Infinite Source of power and strength, they pass mountains and rivers, but never experience fatigue of spirit and lose nothing from their power or strength.

In this respect, people at the forefront of society must constantly keep alert so that they can enliven those around them. People who do not act in the orbit of the heart and spirit cannot serve as a means for others’ revival. Those who have lost their liveliness and enthusiasm, who are spiritually decayed, are no good to themselves, let alone able to kindle vitality, love or excitement in others. In particular, those who give in to fear, comfort, self-indulgence and home-addiction, or who take advantage of their position in order to allocate a personal share from what belongs to the people, definitely cannot breathe life into others.

The factors mentioned so far may not suffice to prevent the death of a society completely, since death is inevitable for societies, as it is for people. However, by being careful about the points mentioned above, it is possible to delay a seemingly inevitable fall or collapse for a society and lengthen its life span.

In this issue of The Fountain, Dr. Zara Khan, from Respect Graduate School in Pennsylvania, analyzes this issue and the conference where Dr. Mattson posed her question. Can American Muslims produce more holistic, nuanced, and embodied forms of celebration, culture, and sanctified expression? Can American Muslims generate cultural forms that give importance to music, joy, celebration, and community? Can they use the American land, language, experiences, and tradition to produce songs and rituals?

Another perspective about Islam comes to us from Cairo, one of the earliest centers of human civilization. Ali Gomaa, the former grand Mufti of Egypt, writes about the main principles of ethics Islam offers to mankind. While reading his essay, one cannot help but realize how the image of Islam that is often portrayed in the media is diametrically opposite the real Islam, which is based on freedom, security, and the protection of human rights. According to Ali Gomaa, for a perfect manifestation of religious life, the faithful must adopt universal values like mercy, peace, respect, solidarity, and truthfulness, and they should also be well-versed about their rights and how to obtain them. By holding the wider community responsible for all individuals’ prosperity and security, Islam, according to Gomaa, prescribes a certain social security system.

Exploring the interaction between reason and faith, Lawrence Brazier muses on concepts like infinity, time, knowledge, the story of creation, the forbidden tree, the duality of Adam and Eve vis-à-vis the oneness of God, choice, and perfection. Brazier philosophizes on these deep concepts, encouraging us to exercise our reason and to rely on virtues like patience, sincerity, submission, and grace – values present in all major religions.

Saxena P. et al. Relevance of tidal heating on large TNOs. Icarus, December 2017.

Searching for alien life, a new study from NASA suggests that some icy worlds in our outer solar system, including Pluto, Eris and other trans-Neptunian objects (TNOs) may harbor liquid water oceans beneath the surface. These frigid worlds are too cold to have liquid water on their surfaces, where temperatures are usually below minus 200 degrees. But new evidence shows that there may have layers of liquid water beneath their icy crusts. Underground oceans have been previously suggested in a number of icy worlds such as the Saturn satellites Titan and Enceladus. It is considered that these subsurface oceans stay liquid as a result of a mechanism called “tidal heating.” The powerful gravitational pull of these worlds’ giant parent planets result in the stretch and flex of their interiors which heat up because of the friction. The NASA team used the equations for tidal heating and calculated its contribution to the “heat budget” for a wide variety of discovered and hypothetical TNO-moon systems. Their analyses revealed that tidal heating can be a tipping point that may have preserved oceans of liquid water beneath the surface of large TNOs like Pluto and Eris to the present day. Tidal heating is believed to be only a “tipping point” as there’s another factor in play: the heat produced by the decay of the objects’ radioactive elements. These subsurface oceans are potential reservoirs of water and life, which are two critical elements for extraterrestrial life. This study further supports the idea that our solar system may harbor many more potentially habitable worlds than previously thought.

Reading Aloud Boosts Memory

Noah D. et al. This time it’s personal: the memory benefit of hearing oneself. Memory, December 2017.

A new study found that the dual effect of both speaking and hearing helps encode the memory more strongly, hence the act of reading and speaking text aloud is a generally more effective way to remember information than reading it silently or just hearing it read aloud. The study recruited 95 college students, asking them to remember as many words as possible from a list of 160 words. In one session, they read a list of words into a microphone, then returned two weeks later for a follow-up. In some cases, the participants read the words presented to them aloud, while in others, they either heard their own recorded voice played back to them, heard recordings of others reading the words, or read the words silently to themselves. Afterward, they were tested to see how much they remembered from the list. The participants remembered more words if they had read them aloud compared to all other conditions, even the one where people heard their own voices reading the words. Hearing your own voice seem to add a substantial improvement on memory. This could stem from synergistic interactions of two biological processes. First, motor processing cues are activated as a result of the act of speaking aloud because your mouth is physically mouthing the words. Second, your auditory processing is also activated because you’re hearing the words, and in addition to hearing words, you’re hearing them in your own voice. It is also possible that production is more memorable at a higher cognitive level because it includes a distinctive, self-referential component. These observations emphasize the invaluable role of rehearsals in learning and remembering. In summary, reading aloud in the moment is a very effective memory tool.

A New Drug to Stop the Cancer Cells

Kelly NJ et al. Hypoxia activates cadherin-22 synthesis via eIF4E2 to drive cancer cell migration, invasion and adhesion. Oncogene, October 2017.

Scientists found a way to decrease the spread of cancer by hindering a protein that keeps tumor cells together and allows them to invade tissues. Tumors that have outgrown their blood supply, and are therefore deprived of oxygen, are the most difficult to treat, as the cells within are capable of spreading rapidly and doing the most tissue damage. Consequently, higher levels of hypoxia in a tumor are strongly linked to poor survival rates in cancer patients.  Analyzing over a hundred breast and brain cancer patient tumor samples, researchers found that the more the tumor was deprived of oxygen (also called hypoxic), the more cadherin-22 gene was expressed in it. They also found that the more cadherin-22 is expressed in a tumor, the more advanced the cancer stage and the worse the prognosis is estimated for the patients. Cadherin-22 is located on cell surfaces, allowing hypoxic cancer cells to stick together and migrate collectively as a group. When researchers genetically removed cadherin-22 from the cultured cancer cells in the hypoxia conditions in the lab, they found a dramatic reduction in migration and invasion rates of breast and brain cancer cells by up to 90 percent. This study highlights cadherin-22 as a potential new target of cancer therapy and leaves the challenge for cancer biologists to find a treatment or a drug that can block cadherin-22 to potentially prevent cancer cells from moving, invading and metastasizing.

If not, obviously such a passive stance is everything but being in expectation. If the resurrection we are awaiting is a revival during which we become ourselves in our feelings, thoughts, spiritual lives, and lives of the heart – and there is no doubt that it is – then it is necessary to once more review our situation and our expectations. For according to the principle of causality, there is a proportional relationship between our current attitude, behavior, and our expectations.

This great expectation is not a task for the ignorant, those without ideals, those bereft of a cause, or those poor in wisdom. It is an ideal for those spirits who possess knowledge and wisdom and who are dedicated to the truth. If one day our ill-fated fortune is to change, it will change with God’s permission by the hands of these heroes, and anything other than God’s will is an unnecessary condition (shart al-adi). To date it has always happened like this – God knows best, after all, but it will be like this again, and attacks from both inside and outside will continue. Loyalty that is normally expected from friends will not be shown. Destruction will follow destruction. Our spiritual roots that make us who we are will constantly be harmed. Our hearts will long for love, and moans of death will be heard from all sides. But, despite all these negative things there will always be the vanguards of revival who will blow life in every direction.

Our society has suffered from many different ruptures and disintegrations throughout history. People’s cultural and religious values were snatched from their hands while they were made to endure the most painful alienations. Their sun was stolen, the moon was extinguished, and they were subjected to eclipses one after another.

While writhing under their adversaries’ oppression, they cried because of the disloyalty of “friends.” The bands of evil that were destroyed and dispersed were followed by new ones that always made their predecessors look good. The oppression of tyrants has never ceased nor did the hostility toward and hatred of the faithful; it did not end and they turned this world into Hell.

Today, the same despotism, oppression, and assaults are continuing. There is an attempt being made to put out the lights of people’s hope, and their rights and justice are being infringed. Those who want to live what they believe, as individuals or as societies, are not given the opportunity to do so; in fact, they are being subjected to an inquisition.

Despite all of this, the torches of hope that promise revival on behalf of the future, and in different dimensions are burning brightly. Those enlightened spirits who interpret everything according to love and respect are continuing on their journey. They move towards reviving our exalted human values without getting caught up in anger, hatred, and assault, and they do not falter. God has never forsaken servants faithful to His door, as opposed to oppressive tyrants and despots – may His grace upon these servants never diminish!

Although sporadically false thought has drowned the surroundings in noise and done everything to cut the voice and breath of the truth, the cawing of society is always transitory; the voice of truth is heard in a higher pitch. Even if God gives tyrants respite upon respite in some periods; but when their tyranny reaches to a point where divine response becomes inevitable, He eventually takes them in His grip and punishes them. He raises up the innocent and shows them the path to gathering themselves together. He always alerts them of the roads to scientific, social, intellectual, emotional, and spiritual revival.

Thus, the people God held and supported, and those He will hold and support, will give voice – in the near future, if not today – to those deep feelings of compassion that constantly rise in their spirits. Like a celestial angel, they will embrace the innocent everywhere; they will say to all the oppressors and high-handed tyrants and those merciless cutthroats, “This day let no reproach be (cast) on you: God will forgive you, and He is the Most Merciful of those who show mercy!” (12:92) They will not hesitate to open their bosoms with compassion to even the bloodiest madmen who, until the revival, always thought blood, talked blood, spilled blood and drank blood.

Yes, it’s certain that one day these idealistic people, who represent the manifestation of such broad mercy; these heroes of faith and action; and these servants who are cautious and vigilant in their relationships with God, will appear from all four sides, each embodying mercy, and they will offer us goblets filled with the tonic of revival.

Now, if God is going to realize such a revival with people of this high level, first, He will spiritually resurrect them according to the principles necessary in this world, and then He will revive all of us. It is not possible for believers who have no purpose or goals in this life, who are tired in their feelings and enthusiasm, and who are not fully alive, to help revive others.

God’s promise of reviving people and making them a vehicle for the revival of others is dependent upon people turning towards Him sincerely and that they have a prophetic resolution and determination. These people are such monuments of sincerity that if God is going to give special favors, He will give them to these servants because of their steadfastness and devotedness. They possess an unshakable faith, always stand firm in their place, ignore all the pressures that may come from any direction, and are never distraught by the difficulties and disasters that they may face. On the contrary, they are always a source of morale for those around them, are advanced in service and duty, have no desire for monetary rewards, and are absorbed in silent self-accounting. If God is going to blow life into people, He will do it using the breaths of these servants.

At any rate, these heroes of resurrection, who have dedicated themselves to the revival of mankind, are determined to use, to the last centimeter, their capabilities and capacities that God has bestowed upon them to establish their ideals. They are always willing to make enormous sacrifices, are as sure as possible in seeing and monitoring the trust they have taken upon themselves, possess a deep feeling of submission, and are waiting with active patience for the commendation and favor of God. These are things that must be done by a spirit that has truly dedicated itself to the Truth. They do everything necessary to gather themselves together and stand on their feet, yet they are also aware of the fact that results cannot be obtained when their time is not yet due – they know how to wait for years and years; they never panic.

Yes, sometimes all responsibilities are fulfilled; however, standing up and expressing oneself as a servant of revival may not be realized immediately. Sometimes this is because the person waiting for revival has not fully ripened, or, even if they have, are not being able to concentrate all their energy to awaken their spirit. At other times they are distracted by busying themselves with things that they should not be, things that can in no way contribute to the process of revival.

Reviving and becoming ourselves is a divine favor, and indeed it is. If that favor is given before the people are ready for it, its value will not be appreciated, thus it will go as immediately as it comes, and it will cause some new deprivations to be experienced, the compensation of which will be very difficult.

In addition, if God has tied His material-spiritual blessings to people’s giving their willpower its due – which we believe to be the case – then divine favor will probably be delayed until the moment they can utilize all the opportunities. 

Other matters related to this topic are as follows:

Sometimes, God does not immediately give to the travelers of this path what they want, because they have either fallen – or there is a danger that they may fall – into the mistake of considering their own power, strength, and capability to be absolute – and relying solely on them, thus straying from God. This is to protect them from this mistake of associating partners to what is within the domain of divine power. In this what may be called a favor that is rather compelled upon them, God turns their faces towards a perfect faith in His uniqueness. Sometimes, servants of revival may fail to fully achieve this turn, although all the conditions are convenient; in such a situation, they are subjected to different oppressions, attacks, and pressures, and God does not respond to their efforts at revival for a certain period of time in order for them to turn towards Him with a spiritual state of need and to divulge their difficulties to Him. Sometimes, they may entertain some worldly expectations and not be able to purify their hearts from considerations of position, status, high rank, and their personal future aspirations. They may also have difficulty being fully selfless. In this respect, until the moment they can fully escape from other considerations and turn towards God with pure resignation, they may not be able to obtain the results of revival.

In addition to all these matters, such tribulations serve as a litmus test to see who is sincerely involved with pure intentions and those who are not. Such difficult tests also reveal the true identity of the tyrants and oppressors to be recognized as they are by every sector of society. Based on their partisanship with the oppressors, masses who are easily deceived might oppose the heroes of revival, and this is partly due to the fact that things are not clearly revealed to them as they are supposed to be. In this respect, until the moment when good and evil are separated from one another, and where everyone, the learned and the ignorant, will position themselves become apparent, everyone is given an opportunity to reflect; consequently, the result becomes delayed a little.

Regardless of the reason, it is our duty to perform our jobs according to the rules and within the circle of wisdom, and refer the rest to God. Every servant of revival should know that as long as they respond to the call of God and His messengers, God will show them the paths to revival and will never allow them to fall.

There are two essential problems around water sources: 1) the inability to meet the increasing need for water, and 2) pollution. Beginning in the mid-19th century, these problems grew in parallel with industrialization and an increase of urban populations. In time, nations started facing colossal problems concerning how to develop and manage their water sources.

The Dublin Statement

Particularly after the 1980s, worldwide water organizations as World Water Council and Global Water organization were founded to bring together state leaders, ministers, and scientists to seek solutions. Among these, the World Water Forum meetings were started in 1997, and the seventh was held in 2012, and the eighth one will be in Brazil, March 18-23, 2018.

Along with trying to find common, reasonable, and balanced ways for water management, these meetings sought to raise public attention to the issue of water conservation. One of the most important of such meetings was the United Nations Water and Environment Conference, held in Dublin, in 1992. The World Water Council and Global Water organization were founded thanks to this conference. The Dublin conference was organized to discuss the danger that if water sources were not managed wisely, human health, food safety, economic development and ecosystem would all be under risk.

In the conference, essential new approaches for utilizing, developing, and managing fresh water sources were demanded, and it was emphasized that these approaches must be supported by certain programs. Significant investments, campaigns for raising public consciousness, studies for developing technology as well as legal and organizational regulations were listed as supportive programs.

Four guiding principles were determined at the Dublin Conference. In relation to the value of the water and what needs to be done for its management, one can easily draw parallels between the principles that were drafted in this conference and some religious teachings. Here, we will discuss the compatibility of this approach with the Islamic viewpoint on the issue.

The first principle: Valuable and limited

The first guiding principle of the Dublin Conference says, “Fresh water is a finite and vulnerable resource, essential to sustain life, development and the environment.”

Many verses in the Qur’an draw attention to the significance of water, how it is formed, and that it needs to be protected. For example, verses like, “Say: “Have you ever considered (this): if your water should vanish underground (leaving you with no source of water), who is there that can bring to you (a source to replace it of) gushing water? (Mulk 67.30)” urge us to reflect on the significance of this Divine blessing, reminding us that water is valuable for every living being; it is a scarce thing to be protected.

The second principle: a participatory approach

The second guiding principle of the statement was participative management: “Water development and management should be based on a participatory approach, involving users, planners and policy-makers at all levels.”

Accordingly, a participatory approach promotes policy and the consciousness of water’s importance. It encourages the participation of users in decisions, planning, and implementation of their projects. This can be realized by establishing user unions or civil society organizations; these can play an important role in the formation of laws and regulations in conformity with sustainable water management. Active and positive participation in decisions concerning society are in perfect compliance with the Islamic teaching. The Qur’an praises and encourages making consultation with eligible persons about making decisions around a certain issue: “And those who answer the call of their Lord and obey Him (in His orders and prohibitions), and establish the Prayer in conformity with its conditions; and whose affairs are by consultation among themselves… (Shura/Consultation 42:38).

A similar command is given to believers in the person of the Prophet in another verse: “ …Then pardon them, pray for their forgiveness, and take counsel with them in the affairs (of public concern); and when you are resolved (on a course of action), put your trust in God. Surely God loves those who put their trust (in Him)” (Al Imran 3:159).”

The third principle: the role of women

According to the third principle, “Women play a central part in the provision, management and safeguarding of water.”

Protecting water and preventing water pollution is a social responsibility. In Islamic teaching, taking care of resources is not a gender-specific responsibility. Both men and women are protectors of resources. Both enjoin what is good and forbid what is evil. Parents, and especially mothers, can convey useful knowledge, customs, and practices to their children, contributing to the protection of water, preventing pollution, and encouraging sustainable water consumption. This means fulfilling a very important responsibility for protecting water as the essential building block of society.

As far as local or higher level councils and policies are concerned, women can and should be active members of water planning and management commissions. Teaching and transmitting correct practice and values about water and environment to new generations is critical for the future. Women play a key role in this respect.

Throughout history, Muslim women supported and pioneered the establishment of water-providing facilities. Lady Zubayda, who was the Abbasid caliph Harun al-Rashid’s wife, had a waterway built in order to channel the water springing from Mount Tad (on the Mecca-Taif way) across 40-km to the pilgrims’ ground in Arafat, and from there to Mecca. When these channels became unusable in the 1560s, Princess Mihrimah, daughter of the Ottoman sultan Suleyman the Lawmaker, had them repaired with metal and extended from Istanbul to Egypt, and she had fountains built all over Istanbul. This work continued for ten years with a thousand workers. Today as well, women from Anatolia continue to make serious contributions, opening water wells across Africa. These examples show that the third principle is in compliance with Islamic principles and practices.

The fourth principle: economic value

Principle four says, “Water has an economic value in all its competing uses and should be recognized as an economic good.” The noble Prophet stated that the water, fire, and meadows in Muslims’ possession are their common property. This is the reason why water bodies are treated as belonging to the public in Islamic law. Based on this point of view, natural lakes and rivers cannot be sold. Reaching water is a public right.

Islamic laws make a distinction between publicly and privately owned water. Water wells, tanks, and other reservoirs are private water. If somebody makes extra expenses for conveying, purifying, or storing water, then it is regarded as privately owned. This has the following meaning: water users have to pay for the expenses of water management, purification, and protection. Together with this, a special tariff for low-income users needs to be practiced; such people must be supported. The water in canal systems or closed water distribution systems can be private, but everybody has the right to drink from this water. Complete private ownership can only be possible for water put in a vessel. The state has the right to charge people for the costs of providing, purifying, and distributing water to the public.

The issue of treating water as an economic commodity seems to be a contradictory issue. Much research needs to be carried out on water with respect to the economy, rights, and value. Protecting the environment, the sustainability of the ecosystem, and issues related to water purity and distribution, are not independent issues. Water issues are interdisciplinary and can be solved only with collective study by scholars of law, science, and religion.

God has prescribed us to act mercifully and charged us with the responsibility of getting to know one another and living together in peace so that religion is practiced for God alone, and no human is given authority over another. The purpose of this prescription is to ensure that everyone is free to practice their faith, is safe, doesn’t worry about their financial interactions, and can express one’s beliefs. In fact, all the rules, laws and regulations of Islam have actually been placed in order to secure, guarantee, and regulate these freedoms.

Community freedoms are different; some are shared by all, and some are agreed upon. While some are mutually inclusive, some might conflict or oppose the freedoms of others. By reminding of possible consequences and promises of rewards in the hereafter, Islam aims to prevent such conflicts by commanding virtue and prohibiting vice.

A truly free human being is one whose presence in a community is respected. A free individual can enjoy the opportunities of advancement and development, in realms both material and immaterial. Therefore, what befalls upon such a free person is to observe and respect the rights and freedoms of others and to defend these rights just like his own rights are defended. Free individuals seek equality.

It is among one’s rights to discuss and debate with others regarding their thoughts and creeds; even to raise objections in light of one’s faith and creed. However, one is not allowed to cause any harm to others, nor mock what they consider holy or make fun of the symbols of their religions. Rather, one must respect what they hold high. In turn, one might expect others to respect what you consider holy.

Shedding light on this topic, God says, “And do not insult those they invoke other than God, lest they insult God in enmity without knowledge” (Qur’an 6:107-8). And He the Exalted also said, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (16:125). He also added, “Do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them” (29:46).

The main structure of freedom, according to Islam, is based on the obligation of securing the individual’s life through providing his or her basic necessities and needs. Based on this provision, it is possible for an individual to utilize their right of freedom in thought, faith, religious practice, and expression. Nonetheless, if the community fails to cater to the rights of the poor, weak, and impoverished some people will be deprived of their freedoms. This is especially so when the distribution of welfare is off balance, for the crushing forces of poverty will further curtail the freedoms of the poor.

God says in the Qur’an, “God will surely perfect His light, however hateful (it may be) to the unbelievers dislike it. He it is Who has sent His Messenger with the guidance and the religion of truth to manifest it over all religions” (61:8-9).

The “perfecting of the light” and the “manifesting of the truth” can only be realized when the community and the nation become an exemplary embodiment of the values they hold. These values include mercy, peace, respect, solidarity, unity, prosperity, truthfulness, and other high moral qualities. In the community where all these values are manifested, creedal concepts are translated into behavior and aesthetic values. For this to be possible members of the community have to be aware of their rights and the ways of obtaining them. Consequently, communities will be committed to preserving these rights – and then extending them to other states or nations. Just as one must live justly, one should support other nations and communities that strive to obtain their human rights, prosperity, and freedom; this is an inseparable part of the being an exemplary community.

When moral qualities and values are firmly rooted in a community and the consciences of the people, these values will be seen in their behaviors, actions, and attitudes guiding them to becoming the “perfect human” who is potentially equipped with faculties to receive the heavenly message and benefit from it. A community’s advancement and civilization are in direct proportion with nobleness of the moral values it possesses.  

Islam did not leave the issue of a community’s morality to the wills of individuals. Rather, it put certain limits and borders on freedoms and established rules and regulations to establish a moral atmosphere. It also laid down a set of punitive measures to ensure security and peaceful coexistence in the society.

By entrusting the rights of the needy and poor upon the society at large it can also be said that Islam enjoins a social security system. As an extension of these rights, Islam has prescribed alms-giving (zakat) upon the rich and other legal incentives for the giving of charity through vows (nadhr), expiations (kaffarah), and financial compensations. In return, to protect peoples’ rights of property, Islam has also laid down a penal system against crimes like theft, rebellion, and murder which endanger a community’s safety and unity whilst also undermining its ethical values.

The moral system that Islam lays down is unique in the following aspects:

1. The source of Islam’s moral system is divine revelation: the Qur’an and the Sunna. In these two sources, there are measurements and broad objectives that adjust a person’s behavior in the universe in accordance with a lofty system of high morals.

2. Good character is obtained by effort. The opportunity to advance and acquire high moral levels is open to all humans and all people. All start from a common point where they are all equal in this race for a higher good, that being that they are all the children of Adam (pbuh). In light of this, it is narrated that the Companion of the Prophet, peace be upon him, Abu Said al- Khudri said, “Some of the people of the Ansar asked for something from the Messenger of God and he gave it to them. Then they asked him again and he gave it to them until he had used up everything he had. He said, ‘If I had anything, I would not keep it away from you. (Remember) Whoever abstains from asking others, God will make him contented, and whoever tries to make himself self-sufficient, God will make him self-sufficient. And whoever remains patient, God will make him patient. Nobody can be given a blessing better and greater than patience.’”

3. This moral system is also uniquely characterized by steadiness and stability. The reason for this is that morality in Islam has a “worship element” (ta’abbudi) in which a person seeks his Lord’s pleasure. Hence the reason behind the morality emanates from the fact that it is requested by the Almighty and hence it is not merely a way of interacting with others based on utilitarian principles and interest. In relation to this, the Companion of the Prophet, Abu Hurayra, narrated that the Prophet said, “May he be miserable, the worshipper of the dinar and dirham, and the worshipper of the striped silk cloak. If he is given anything, he is satisfied; but if not, he is unsatisfied” (Bukhari, Riqaq).

4. Islamic morality is also distinguished by being comprehensive and completing all aspects of life, the public and private, from one’s relationship with the Lord to those with other human beings, even down to the level of his domestic interactions.

5. The moral values in Islam point to ideal forms, yet they are also applicable and realistic. They do not oblige a person to do something that is beyond his or her ability. God said in the Holy Qur’an, “Keep, then, from disobedience to God in reverence for Him and piety as far as you can, and listen attentively and submit (to His commands), and obey Him, and spend (in His cause and for the needy), as it is to the betterment of your souls. Whoever is guarded against the avarice of his soul, those are they who are truly prosperous” (64:16).

Another verse reads, “What I seek is only to set things right so far as I am able. My success in my task depends on God alone. In Him have I put my trust, and to Him do I always turn with all my heart” (11:88).

God also said, “But seek, by means of what God has granted you, the abode of the Hereafter (by spending in alms and other good causes), without forgetting your share (which God has appointed) in this world. Do good to others as God has done good to you (out of His pure grace). Do not seek corruption and mischief in the land, for God does not love those who cause corruption and make mischief” (28:77).

6. Finally, Islamic morals are universal and dynamically alive. They are suitable for all human beings. The benefit of abiding by these morals will return to all humans, irrespective of whether they are Muslim or not. This stems from Islam being a religion which brought about universal and comprehensive systems, rules, and morals. To emphasize further on the universality of Islam, God said, “But it is not other than a Reminder for all beings” (68:52), and, “O humanity, in deed I am a messenger of God sent to all of you.” In the Qur’an, the Prophet is referred to as a “mercy” for all: “We have not sent you (O Muhammad) but as an unequalled mercy for all the worlds” (21:107). It is narrated that the Prophet said, “The Muslim is the one from whose tongue and hand the people are safe, and the believer is the one people trust with their lives and wealth” (Sahih Ibn Hibban). The Prophet (pbuh) also said, “The most beloved people to God are those who are most beneficial to the people” (Tabarani, al-Mu’jam’ul Kabir).

The message of the Prophet is established on the foundations of Islam’s moral system. The concept of the love of God and the love of His Prophet is tied with a person’s adherence to honorable and outstanding ethical and moral values. The Prophet summarized the whole purpose of his messengership as the completion and perfection of good character (Imam Malik, Muwatta). The Prophets before him began the project, and he finished it – or as he (pbuh) described through an analogy, all the Prophets worked together to build a building and only one brick was missing, and he (pbuh) was that missing brick.

It is reported that the Prophet said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners” (Bukhari, Fadail al-Sahaba). When the Prophet was asked what enables people to enter heaven, he replied, “piety and good manners” (Tirmidhi, Birr and Sila). The Prophet categorized good manners as worship through which a person can gain great spiritual rewards like someone who is in constant prayer day and night: “By his good character a believer will attain the degree of one who prays during the night and fasts during the day.”

Our aim is not the application of a supposed objectivity, ours is the aim of first “being” objective. Our investigation should be undertaken empirically. It may be possible that reason will result from the empirical endeavor. A philosopher may first need to be in the right state for philosophy. Could this be the reason to be? If, as Goethe maintains in Faust, “…round and round we go, our teachers lead us by the nose” – could it be that both teacher and pupil haven’t a hope of arriving at any verifiable answer? Must we unlearn rather than learn? We may well be concerned, here, with demystifying the mystic, which we hope will not irritate them. On the other hand, how could it?

We consider infinity. But we can’t define it. We are only able to use the word figuratively. Infinity is the stuff of the hypothetical, a word and little else. It was invented primarily for the use of poets, dreamers, thinkers and even scientists (not to mention mathematicians), in fact all of those who wrestle with a supposed meaning of life. But infinity cannot be pointed to in the accepted sense. It may be full of import as a word but it remains elusive as a fact. We have, therefore, given a name to something that may well not exist, or at best, something we can never know anything about. If God is infinite, we are left with what is nothing more than a concept, an idea claimed to have been made a fact by only a few of those sharing our worldly existence. It means, of course, that God is indeed unknowable. We consider time. Time is easier to define, mostly because we invented it, and that through our ability to recognize change. We have correspondingly chopped up our days into time, making the invention of the clock a forgone conclusion. To our utter detriment we are bound by time, physically, intellectually and above all else “emotionally.” We are able to think in terms of time and we imagine infinity, which in the slovenly thought of humans has somehow become associated with time, albeit as a vaguely assumed related element, somewhat in the way that opposites are related. Therein lies the rub.

The mystic would maintain (if so disposed) that time is engendered by thought.

One would notsuggest that God did notmake the world in six days, as given in the Quran and the Bible, but it did give us a concept of time laid down in Holy Writ. We could, however, rightly suggest that our metaphysical makeup is created on a different plane of existence, perhaps even to the extent of timelessness. Our counted hours and days can be used in everyday life but one could also suggest that for the mystic the knowledge of time, as given in the stories of the Creation, is assimilated but nevertheless tucked away safely in some remote recess of the mind.

We have been given the notion of the Beginning as something necessary for the telling of a story, something to hang our emotional hats on. Just as our scientific thinkers send their minds spiraling into space, religious thinkers send their minds spiraling to a point where there is also nowhere left to go – which must please God no end. Our thinkers, both religious and scientific, are apparently trying to arrive at the same thing.

Although the concept of infinity in the limited time and space of our material existence is the product of our imagination, somehow serving a literary need, it appears to be alien to our natures. “In the Beginning” sounds like writing off infinity thus binding us to time in a single stroke. Our lack of satisfaction, or equanimity, comes from the emotional goulash we call the Human Condition. This, put bluntly, is the “state” we are in. It is a state that requires comfort, pacification, assurance, a sense of safety and wellbeing. The root of the Human Condition, it seems, is Existenzangst. Meaning that which we engendered by being, and continue to be, disobedient to God. It means that all humans, to one degree or another, however deeply but not without reason, are emotionally insecure. The result has been struggle, poverty, war and all the rest that makes up our appalling history.At best it is a wrestle with matters of the mind.

To accept infinity we would have to stop thinking about it. It could well be that we are not sufficiently emotionally mature to simply believe that there was no beginning in a secular sense and that there is no end. Psychologists would tell us that our ideas find no parallel in our feeling. Our feelings, or our emotions, balk at infinity. We recoil at the notion. We can’t “picture” it. Thought is often a mundane rehash of past events, the result of experience.

But how to arrive at what for many is a mystic state? The process of simple acceptance may well be something akin, at an emotional level, to the situation described by the American drawing teacher, Betty Edwards, in her book Drawing on the Right Side of the Brain. Ms. Edwards claims that a switch from one side of the brain to the other is required for achieving the inner focus enjoyed by those able to draw well. The switch is achieved, apparently, by simply “looking” patiently and waiting for the magic to take place. At some point during the switchover process a certain limbo situation occurs through which a mild panic can arise. This suggests a brief loss of control and is surely akin to the need for faith. The limbo period is beyond all that we can categorize. It can add to our sense of insecurity but could well lead to the need for a leap in the dark as an act of faith.

If we can accept that all of the universes have always existed we may have achieved an advance in the human condition. The acceptance, of course, is beyond a state of emotion and although there is bound to be a struggle, a certain degree of bravery is required, similar to the aforementioned leap in the dark.

Before the Fall, irrespective of whether one considers it a metaphor or fact, there was no religion. Before the Fall there was no need to “know.” Why did we need to know? Were we bored? We have considered reason, the reason why and the reason, period. Firstly, we should remember that the very first command given to us was not to approach the “tree.” The question is what was this tree? While in Christian tradition it has been understood as “knowledge,” in the Islamic tradition it is understood as an awareness of some of their human potentials which, when primed by faith, are meant to serve higher purposes, but with no such training may lead humans to evil.  One possible answer why God gave this command is the fact of duality implied by an Adam and an Eve. Duality, unlike the Oneness of God, obviously offered the possibility of variance. God, therefore, attempted to cover all the angles and said that duality (the entire reason for debate, methinks) should not be investigated. In investigating duality our heroes were bound to realize the possibilities of the same. We then took a downhill path, which has turned our lives into an uphill struggle.

There is another explanation for God making error or sin “possible” in the first place. We read that God made the heavens and the earth and the various animals and fishes and the day and night and, well, all the rest. This enormous output of many different things means, of course, that God differentiated. Differentiation implies duality and choice because God so chose. When Adam was created he was made in God’s own image. Therefore Adam also had choice. To ask why one may make a wrong choice is about as sensible as asking why God didn’t give fishes the capacity to live out of water. In other words, God wasn’t really aiming at “perfection”, He simply saw it as being good and also maintained that the suitable element for His creations was not always the same. And just as fishes do well to remain in their own element, Adam and Eve would, apparently, have done just as well to remain in their own, God-created, element.

One is reminded of the Old Testament fathers who ruled over the tribes and gave them hundreds of rules and regulations by which the people were to govern their lives. They had, it would seem, literally an answer for everything. Everything of this world, that is. The rules and regulations laid down were as good as a manual for living. One could see that the Old Testament people would need good memories or lots of scrolls and tablets at home, or access to a priest who was able to receive advice clearly from God. But memory is illusive, not to be trusted, it even goes haywire when we go to sleep. Moreover, we rarely have time to stop in any given situation and start thumbing through our manuals with a sort of “Wait, before you punch my nose, I should like to point out that on page 2356, chapter 700…”

But how to return to common sense, mentioned above as Logic, and is it the same as the true gut feeling, as our American colleagues may put it? Must we return to a reason that is not dependent on mind? Must we return to a common sense that is so common that we need not learn anything? Could we come to realize that forgetting is possibly more useful than remembering? Of course we couldn’t. The realization itself would require remembering. Attentive readers will have a nagging feeling about “common sense”, especially since I have offered no explanation, and I offer here only analogy. Some years ago I was translating from the German Heinrich Harrer’s Das Buch vom Eiger, which was to be combined with his The White Spider, to make a new edition. At one point Harrer asked me, a non-mountaineer, “How can you write about mountaineering if you are not a mountaineer yourself?” I am afraid my answer was rather glib, and I was only able to offer, “I do not need to get shot to know that a bullet hurts.”

Unfortunately, not common sense but common sensory is whatour world is probably all about. One might suggestthat perception felt is better than perception thought. The Qur’anic and Biblical texts run parallel and the story of the fall of Adam, the first prophet, is persistently similar. Adam and Eve acquired sensory knowledge by disobeying God, the ultimate provider. They didn’t actually need sensory capacity. Knowledge (read mind) and the flesh together can lead to an altered state that is a matter of imagination and what comes after. Knowledge is learning, thus the stuff of memory. Life, we would be pleased to believe, is innate, the stuff of pure energy, again to be seen separate from emotion, which is reliant on memory.

God has been called many things throughout human history: The One, The All, The Creator. But nobody has ever called God “The One Almighty Common Sense.” Common sense is what everybody claims to be aware of, but we often do not listen to it, even when it is nagging away at the back of our minds. A key moment, therefore, is when we decide on an action. Do we obey or go, again, our own way and not His? The mystic is receptive by getting out of the way. The channel remains open.

A mystic thus requires no morality. Quite obviously, morality is only required because we who are dissociated from God lack it. How wonderful would be a world not requiring morality. One hardly needs philosophy to tell us that immorality doesn’t make sense. Morality, at best, indicates making the best of things. We make mistakes and attempt to correct them. This writer does not believe that humans are innately evil, but does believe that the world is ungovernable without feeling, and that “feeling,” again, is not to be confused with emotion – it could perhaps be translated as the purest form of reason. It just isn’t expressed mentally, that’s all. On these terms one may contend that believing in God is not unreasonable. Let us embrace science, academe, philosophy, and all that would advance us in this world. After all, for the time being it is the only world we have.

In conclusion, one may return to Schopenhauer’s “Before we think – we live.” This is hard to refute and we must conclude that “life itself,” not the way we express it in our everyday world, but the Spirit must be the clue. Moreover, Schopenhauer’s claim makes slight work of the notion offeredby Descartes: “I think, therefore I am.” And when Nietzsche informed us that “God is dead” we may assume that he was simply having a bad day.

But what of our investigation of the mystic state mentioned at the beginning. The mystic state of no-mind is apparently received and not acquired through effort. It is apparently acquired by stepping aside! Getting out of the way, as Krishnamurti would have it! Thus to seek God is difficult and not to seek God is wrong, which leaves us with patience, trust and sincere submission, for somewhere out there, or in there, is a thing called grace.

Sharks are categorized in three groups according to their feeding style: those that feed on 1) plankton, 2) floating creatures, and 3) creatures on the sea floor. Although sharks are known as the best hunters in the sea, one out of two of their hunts ends with success. The prey is very unlikely to escape when caught by a shark. The great white shark has about 300 sharp teeth that bite with a force predicted to be as powerful as 18,000 Newtons, whereas a human bite can be as much as 1,300 N. Sharks use a sonar system (sound waves) to locate prey. The absence of swim bladders and the fact that their skeletons are cartilaginous rather than bony allow them to move quickly and swiftly underwater. Sharks also have an acute sense of smell. Their nostrils are only for smelling, not for breathing.

The unique design of their skin is part of what makes sharks such effective predators. In fact, suits made to imitate shark skin are banned at international swimming competitions. If you touch shark skin from front to back, it has a silky texture; but if you touch it from back to front, the texture is like sandpaper.

The surface of the skin is covered with geometric shapes similar to tiny teeth – or like roof tiles. There’s almost no gap between these shapes. These tiny, hard, and smooth structures have roots tightly attached to the skin. The denticles (microscopic scales) provide a hydrodynamic advantage to sharks when swimming by reducing the friction between water and skin.

The German paleontologist, Wolf-Ernst Reif examined the denticles of 46 shark species and researched on their features that enable them with hydrodynamism. Reif showed that the grooves and canals on the denticles are what reduce the friction with water. The hundreds of thousands of denticles come together to form a common flow path, reducing the turbulence caused by friction, preventing speed loss. These denticles allow sharks to swim 12% faster.

Swimmers wearing apparel using this technology swim about 7% faster. The denticles not only reduce friction, but they also increase repelling force. It was discovered that during the Beijing Summer Olympics in 2008, 23 of the 25 world record-breaking swimmers wore apparel made from the aforementioned fabrics. Thus, the garments were banned.

The swimming pool isn’t the only place where we can see the influence of shark skin. Hospitals, perhaps unexpectedly, have also been improved by the design of shark skin. Most exposed surfaces in hospitals are germ magnets. And because of the environment, hospital germs are resistant to antibiotics and disinfectants. The use of copper and silver coatings with anti-microbial structures is quite costly.

Researchers designed a material called Sharklet. According to a study published on September 17, 2014, in the journal Antimicrobial Desistance and Infection Control, researchers found it is possible to almost permanently disinfect surfaces using special coatings inspired by shark skin.

Simulating the grooves and canals of shark skin denticles results in 94% fewer germs. Sharklet coating material outdoes its competitors in applicability not only for wares, but also for medical devices. Of course there are different coating materials made in the same way. Another material made from silica, and also based on shark skin, solved one of the biggest problems facing ships. Water algae and lice adhere to the surface of ships and accelerate corrosion. In experiments conducted in the North Sea, it was found that the vessels with the shark-skin inspired coating saw 67% fewer mussels and 85% less algae adhering to them.

The work of human beings inspired by examining the skin of the shark is wonderful, but when we think of the number of all living beings, it is like a drop in the sea. There are millions of animal and plant species waiting for scientific study and perhaps hiding great inspirations. The keys to our discoveries and inventions are revealed when studies are done. Perhaps the creatures we know as useless today will show that they are the wonders of creation in the future.

Even though the dominant figure in “Persian Poetry” is Hafiz (Saadi is mentioned only once), Emerson showed quite clearly his admiration for Saadi in the Preface he wrote for the American edition of Gulistan (1865). In addition to this, he also wrote a poem entitled “Saadi” (1899) in which we can read the poetic similarities between Emerson and Saadi, or what was the distinguishing quality of the latter that proved such a powerful inspiration for Emerson.

Emerson seems to appreciate Saadi’s “wit, practical sense, and just moral judgments,” which are shown throughout his most famous work Gulistan, a collection of stories in prose and verse combined whereby each story appears to stand on its own; however, each chapter has its own topic, which also provides a connection between the given stories. In Sufi poetry, gul (or the rose) is one of the central motifs. Every rose represents the glory of God, and every rose is perfect in its own sense.

The stories are mostly comprised of Saadi’s personal experiences on his numerous travels,  and this is one of the aspects of Saadi’s poetry which could have been attractive to Emerson, especially because it is congruent with Emerson’s own philosophy, “Only so much do I know as I have lived.”

Saadi frequently uses natural images to describe a situation or to wrap up a story. He wrote, for example:

A flower is sometimes blooming and sometimes withering.
A tree is at times nude and at times clothed.

Saadi uses these images to portray the “wheel of destiny,” and these two verses (bayts) are also a magnificently concise summary of the preceding story about a beggar turned emperor. Natural images of this kind are the core of Emerson’s poetic theory as he considered nature to be “the symbol of spirit.” Therefore, he praises Saadi as the great observer of nature:

In his every syllable
Lurketh Nature veritable.

That is, Saadi is able to interpret the natural facts and extract their essence which opens the door of the world of Ideas, as Plato would call it, or Nature, as Emerson would call it. Therefore, we are closer to ourselves, and the understanding of ourselves, if we observe the other constituents of the physical world, because we are all essentially connected.

The poem “Saadi” by Emerson begins with a list of natural facts and among the birds and sheep are also men; however, the poet is in a way above them all, because he is endowed with the poetic gift (“the lyre”) and instructed by God to “sit aloof” in order to observe. A poet, although part of nature, still has an additional responsibility to interpret what he sees and use it for his own advancement and the advancement of “his folk.” The poet should be a “Man Thinking,” as Emerson calls the upgraded version of a man, who is able to decode the natural facts; he should refer to the “mind of the past” and undertake action in an attempt to “guide men by showing them facts amidst appearances” – and Saadi is exactly that. He learned from what he had seen and experienced, and he composed a guide of a sort for everyone who reads it, implying, however, that this guide is not universal and that it is written by a life experience and literary experience of only one man. It is very difficult to bear in mind all the wise words from Gulistan, unless a previous experience is triggered by them.

However, for Emerson, the individual is the one who can improve and not the society: he says that he “like[s] man, but not men” and that “[s]ociety never advances.” He was in love with the unbound possibilities of an individual, not with a rather fragile sense of belonging to a particular group. But does this make the notion of social action superfluous? We can make use of one of Saadi’s stories to answer this question. In the section “The Morals of Dervishes,” Saadi talks of his experience in a mosque where he was giving a lecture to a group of people “whose hearts were withered and dead.” However, one man was passing by and he caught some of Saadi’s words, which left a deep impression on him. Thus, Saadi said:

When the hearer understands not the meaning of words
Do not look for the effect of the orator’s force
But raise an extensive field of desire
That the eloquent man may strike the ball of effect.

The aim of a poet is not a radical change in society, but rather a change in a man’s heart. Therefore, in the light of these words, Emerson’s statements seem reconciled: the poet should compose verses based on his knowledge and experience, hoping to be of use to men; but only certain individuals among the group will be able to understand and learn from it.

Having all this in mind, we can see how close two poets can be irrespective of the time gap and distance between them. Emerson states in the Preface to Gulistan:

But the Sheik’s mantle sits loosely on Saadi’s shoulders, and I find in him pure theism. He asserts the universality of moral laws, and the perpetual retributions. He celebrates the omnipotence of a virtuous soul.

Emerson had a lot in common with Saadi on an intellectual level, and what truly attracted his attention and admiration was the humanity in Saadi’s poetry. Throughout Gulistan we encounter all sorts of people, but Saadi tries to understand the state of each and every one of them, be they poor or rich, ingenious or stupid, benevolent or malevolent – in the words of Emerson:

Yet Saadi loved the race of men, —
No churl, immured in cave or den;
In bower and hall
He wants them all.