Artificial photosynthesis transforms CO₂ into liquefiable fuels

Yu and Jain. Plasmonic photosynthesis of C1–C3 hydrocarbons from carbon dioxide assisted by an ionic liquid. Nature Communications, May 2019.

Scientists have recently established a reliable “artificial photosynthesis” paradigm to produce fuels from water, carbon dioxide, and visible light. With the help of sunlight, chemical reactions between water and CO₂ are catalyzed in plants to generate and store solar energy in the form of glucose. This process is called photosynthesis. In the new study, the researchers developed an artificial process that uses the same mechanisms of natural photosynthesis to convert CO₂ and water into liquid fuel by using electron-rich gold nanoparticles as a catalyst. Gold nanoparticles function in the same role as chlorophyll in natural photosynthesis in the absorbing of light and transferring electrons and protons to catalyze the chemical reactions between CO₂ and water. They are known to be efficient at absorbing light and do not break down or degrade like other metals. The energy stored in the bonds of the hydrocarbon fuel can be freed by the conventional method of combustion or by new-generation, environmentally-friendly power fuel cells, thus producing electrical current. By converting CO₂ into more complex molecules like propane, green-energy technology is now one step closer to using excess CO₂ to store solar energy for use when the sun is not shining and in times of peak demand. While the development of this CO₂-to-liquid fuel may be exciting for proponents of green-energy technology, the artificial photosynthesis process is nowhere near as efficient as it is in plants. New methods should be developed to increase the efficiency of the catalysts and downstream chemical reactions at much higher scales.

Brain area that watches for walls identified

Henriksson et al. Rapid Invariant Encoding of Scene Layout in Human OPA. Neuron, May 2019.

Neuroscientists have identified the part of the human brain whose duty is to help us perceive the barriers which define the navigable space around us, such as walls or ceilings, so that so we can avoid bumping into things and navigate safely through our environment. By way of vision we have an almost instant sense of where we are in space. Although this process feels effortless, it requires the coordinated activity of multiple brain regions and neurons working together to give us this sense of our surroundings. This process has remained unknown. But thanks to a new study, we are a step closer to solving the puzzle. Using cutting-edge brain-imaging technologies, researchers examined the mental responses of volunteers as they were shown images of various three-dimensional scenes. The images depicted a typical room with three walls, a ceiling, and a floor, but then were abruptly changed by the removal of a wall or a ceiling. By doing this repeatedly, the team could pinpoint how the participant’s brain encoded every scene. In the brain scans of the volunteers, one brain area called the occipital place area (OPA) clearly stood out. OPA activity represented the geometry of the scenes and activity patterns, reflected the presence or absence of each component, such as a ceiling or a wall, and projected a detailed picture of the overall configuration. Interestingly, OPA seemed to ignore the surface appearance of the various components such as colors or textures in order to focus only on the geometric patterns. The OPA managed to perform all the necessary computations needed to get a sense of a room’s layout extremely fast – in just 100 milliseconds. In the future, the research team plans to incorporate virtual reality technology to create more realistic 3D environments for participants to experience, hopefully achieving much deeper insights into how our brains process and makes sense of the visual information.

Gut segments are organized by function

Esterházy D. et al. Compartmentalized gut lymph node drainage dictates adaptive immune responses. Nature, April 2019.

As food enters our intestine, it goes through a windy and lengthy journey. A new study provides new insights into how our intestines maximize nutrient uptake while protecting the body from potentially dangerous invading microbes. At first glance, the intestines appear to have a uniform tissue structure. But when scientists looked at them closer, they found that our food-processing canal seems to consist of multiple compartments that pace the immune system’s reactions to the food passing through. Scientists uncovered these functional intestine segments in mice when they examined the intestinal structures called gut draining lymph nodes, which orchestrate immune responses. The researchers found that nodes in different parts of the intestines had different cell composition, and they saw different immune responses between segments when they challenged the mice with a pathogen. They observed less aggressive defenses in the first segments where nutrients are absorbed, and more forceful responses at the end, where pathogens are eliminated. Researchers plan to exploit these immunological differences between the gut segments for treating gastrointestinal disorders. For example, by targeting immune-suppressing drugs to the specific gut segment where they’ll have the most effect, it might be possible to dampen their side-effects. The spectrum of immune responses along the intestines could also be used to make new and better oral vaccines. Thus far, scientists’ efforts to design oral vaccines have been hampered by the difficulty of generating a robust immune response; it is possible that the muted immune response at the beginning of the intestines might be part of the reason why oral vaccines tend to be less effective than injections. Thus, targeting the distant end of the intestine might be much more efficient way of inducing the immune response required.

Question: What are the lessons today’s believers should draw from the following Divine message: “Believers should not go forth to war all together. But why should not a party from every community of them mobilize to acquire profound, correct knowledge and understanding of the Religion, and warn their people when they return to them so that they may beware (of wrongful attitudes)” (at-Tawbah 9:122). 

Answer: In this verse, God Almighty first reveals that it is not correct for all believers to simultaneously go on a military campaign and take part in war. Then He states that a party should stay behind to gain insight into the spirit of religion and that when their people come back from different fronts, these learned ones should guide them with fair exhortation, feed them with religious knowledge, and teach them what they should know; this is because those people who engaged with the enemy during warfare may have failed to receive the religious education they need.

Why did they have to fight?

In the early period of Islam, since believers told people the truth, and represented and expressed justice, they faced attacks by the antagonists of religion. In such a situation, believers could not say to the enemies coming to exterminate them, “Come on, let us sit in the mosque and discuss first.” Even if they did, those enemies, who were fixed on grudge and destruction, would have tried to demolish that mosque and bury the believers therein. In order to stand against such demolition, they fought to protect their chastity, honor, religion, home, and flag.

After the demise of the noble Prophet, peace and blessings be upon him, and during the time of the Rightly Guided Caliphs, may God be pleased with them, similar problems emerged and Muslims had to engage with enemies in different places. During the time of Caliph Abu Bakr they had to fight on eight different fronts in order to repress the cases of apostasy in different tribes. Besides, the Sassanid and Roman empires, which were the super powers of the time, also had their eyes on Muslims. Since they accosted Muslims at every opportunity, Muslims had to fight defensive wars against them in different parts of the world.

In such a situation, had everyone attended war without any exception, there would have been a serious gap in terms of religious education. In the verse mentioned above, God Almighty commands that a group of people should stay behind for scholarly purposes in order to compensate for the lack of knowledge in those who return from war. Thus He pointed out that Muslims must definitely retain their learned state and attain the horizons necessitated by the conditions of their era. If believers fail to attain such a state and horizons, it is not possible to stand against attacks on different fronts anyway.

Cultural envoys

As for the conditions of our era, when knowledge and power of discourse came to the fore, continuing to exist as ourselves will be possible by means of the power of knowledge, pen, and discourse. With the approach of Bediuzzaman, victory over the civilized can be through persuasion. Therefore, the devoted souls who are the cultural envoys in our time should take their values to different parts of the world—not with weapons and brutal force, but with knowledge, wisdom, love, tolerance, and goodness. The way of peace and love opens the way that leads to hearts, whereas brutal force causes grudge and hatred to rise from the dead. For this reason, unless you remain under invasion and have no any other way but to fight, no solution should be sought through force. As for the issue of using force, it should be evaluated within a perspective of defense or eliminating an inescapable danger.

It is for this reason that the most important duty to be fulfilled with respect to Islam and humanity is going to the four corners of the world, to exchange cultural values there. It is also important in the meantime to benefit from different patterns and colors wherever we are, as far as they do not contradict one’s essential teachings. By coming into contact with different people in the places they go, the devoted souls will both serve as honorary representatives of their cultural values, and they will receive the beautiful sides of those cultures and present them to their own people. However, as they will be predominantly busy with their pursuits of peaceful action, they may not be sufficiently nourished in terms of knowledge and spirituality. Then, it is necessary to edify individuals well-versed in the values of spiritual heritage, who know essential sources better, and thus who will help those in the field of peaceful action be nourished as is necessary. Those who undertake the responsibility to deepen in correct and profound knowledge and comprehension of Islam should constantly flow like a pure freshwater spring, nourishing the altruistic souls running in the field, who should in return take what they will from that source and complete their scholarly equipment.

Scholarly Ones Open to Both Physical and Spiritual Disciplines

By referring to acquiring “profound, correct knowledge and understanding of the Religion,” the verse points to the fact that those who stay behind need to be equipped with knowledge pertaining to faith, Islam, and to ihsan, or perfect goodness. Together with that, the sound functioning of these values, their easily being welcome by a society (perhaps of a very different cultural background), and their being liked and valued, depends on correct discernment of non-religious realities and rules as well. Therefore, besides religion, it bears much importance to master the natural sciences, which constitute the basis for most modern sciences. It is important to carry out research in this respect, and behold appreciatively the creation displayed in nature.

As Bediüzzaman put it, while learning religious disciplines on the one hand, modern sciences should not be neglected either. He pointed out that a student’s endeavor would soar only when these two are found together. Excluding one of these two will mean leaving the other devoid of wings. One should neither make concessions from learning religious disciplines, which are the light of the heart, nor ignore modern sciences, which are the light of the mind, reason, and judgment.

In addition, this verse emphasizes the importance of love of knowledge and research. Therefore, one must make very serious efforts in order to master both the religious and modern sciences, and remain like a “student” until the end of their life. The Arabic word for student (talib) means “seeker” of knowledge. No matter whether a person studies religious disciplines or modern sciences, if that person is utilizing the essences distilled from those studies for the sake of knowing God and maintaining a sound balance, then that person will be treated as a true student or seeker of knowledge. So what does such a treatment mean? As the Messenger of God stated, God Almighty makes the way to Paradise easier to one who sets forth demanding to acquire knowledge. [1]

Seeking knowledge is very important and the benefits a scholar can bring to society are great. Thus, one’s society is responsible for supporting seekers of knowledge and doing what they can for them. It is very difficult for someone dedicated to knowledge to devote time for anything else. Accordingly, some Islamic scholars stated that even if they wear expensive clothes and the threshold of their door is made of gold, it is still possible to give alms to seekers of knowledge, because the vitality of a nation depends on such mastering of knowledge. If this cannot be done, the nation will collapse and disintegrate. Due to this stagnancy, some cracks emerged in the Islamic world in the fifth century after the holy migration (11th century CE). With the recession in the 13th and 14th centuries, a complete breakdown and disintegration happened. Muslim societies have not been able to straighten up since.

Dignified Contentment and Remaining Under Obligation

In response to people’s support and care, seekers of knowledge must do their best in terms of being worthy of such kindness and must not waste a second of their time. Through very serious planning, division of labor, and a discipline of mutual helping, these seekers must be completely focused on this task. They must devote all of their energy to the task so as to be deserving of the people’s regard for them—even if that means sleeping only four hours if necessary and devoting twenty hours of the day to studying. Who knows? When they study with such seriousness, maybe God Almighty will grant them in two years what another person can attain in ten years.

Incidentally, let me share how I feel about one issue: I feel heartbroken for those who pursue PhD degrees, but cannot finish that in even ten years. Time is the greatest capital for a human. If a person has taken such a path once, they should persevere, exert their brains, make use of all arguments they can make use of, benefit from all sources they can, and if possible, they should even finish their PhD before the time determined for them.

I wish to underline one more point concerning scholarly ones: Dignified contentment is a very important principle for those dedicated to scholarly pursuits, with respect to the honor of both knowledge and learned ones. Actually, the path of the Prophets is also based on this essential. In many verses of the Qur’an, it is stated that they said, “I ask of you no wage for that (for conveying God’s Message); my wage is only due from the Lord of the worlds” (ash-Shuara 26:127). In this respect, scholarly ones should not be obliged to anyone if possible, in any phase of their lives—neither while they are students, nor when they become teachers, or teacher of teachers…

May God forbid, if one does not have this feeling of dignified contentment, and if that person carries out certain tasks for the sake of some returns, such as becoming a manager, director general, MP, minister, or prime minister, then such a person cannot be saved from being obliged to other people. Unfortunately, the concessions they make on account of being obliged will not only cost them dearly, but cost their nation as well. In this respect, those who engage in scholarly pursuits must arrange their lives in accordance with the principle of dignified contentment. They must use the means of their fathers if they can, or they must make a modest living with their own means, if they can. They should live frugally, never becoming obliged to anyone and never having to make concessions.

Note

1. Sahih, Muslim, Dhikr, 38.

O you who believe! Turn to God in true, sincere repentance. (66:8)

Philosophers and scientists have long mulled over the faculties that govern our actions and thoughts. They have identified these in different ways, and there is still endless debate over these tangible and intangible faculties. There seem to be conflicting forces within us – an “evil-commanding” carnal self and a “regulatory” conscience. These have been caricatured as the devil and angel on our shoulders. Freud called this phenomenon the id and the super-ego within us: i.e. the instinctual drive and the moralizing conscience. Unrestricted drives can lead to destruction, so moral laws and society impose certain rules and consequences for such actions.

An important tool that aids this self-regulation is the feeling of guilt. However, the conscience can easily be manipulated and with some effort a rationale that justifies most actions can be found. A troubled conscience cannot be escaped forever. Non-conformity to established moral norms can be the greatest source of anxiety and guilt, and the cause of drastic internal conflicts.

In any case, everyone has something that they hold to be right and wrong, whether induced by society, revelation, or both.

For immigrants, such moral questions have an amplified effect. Living in a society that can have different moral norms to that of their cultural upbringing, which itself has variations from the religious moral values that they hold dear, can cause a turbulence of internal conflicts. “Who I am today,” and, “what made me this way?” are answered by a cohort of forces which are in perpetual conflict with one another. An immigrant realizes that their so-called innate urges, and even personality traits, are simply a set of influences that they need to learn to grow conscious of in order to truly find inner peace. During this process, however, they may develop a deep sense of guilt which they are not able to escape. The only way out could be to appeal to a higher being.

Projecting this situation onto myself, an idea came to me while I was contemplating why I am not able to get rid of my feeling of guilt. After I perceive myself to have sinned, I repent and feel sorrow for my sins, but then I repeat that sin. Why is it that I cannot stop this cycle? Is it possible, I thought, that deep in my subliminal mind, I feel at ease when I realize my weakness and inferiority before God because it is only then that I am able to truly connect with Him? If I stopped sinning, would the relief and comfort corrupt me and distance me from God?

My first reaction, of course, was that this idea must be a waswasa (a satanic whispering). Surely one’s connection to God is not merely one of embarrassment or fear, but involves qualities such as awe, gratitude, love, and rida (a satisfied resignation and submission). Also, how could I assume that I could attain a state of sinlessness when even the purest of the pure Prophet Muhammad, peace be upon him, felt the need to repent seventy or a hundred times a day?

What I repent for and what the Prophet repented for could not have been the same. So, I must have a misconception of what constitutes a sin. Sinning cannot simply be a case of misbehaviour or non-compliance with an order. One can make the following deduction: since sinning is unpleasant because it is accompanied by guilt (a troubled conscience), and since heartfelt guilt is as a result of immorality, then feelings of guilt can be treated as an inner motivation for repenting. Our troubled conscience is a result of a more expanded meaning of sinning, which included not just merely acting immorally but also entails things such as: lack of right action, vanity, being heedless, or even having unpleasant thoughts.

The example of Prophet David’s (peace be upon him) startling state of anguish seems to prove this point: “One day he asks God Almighty: ‘O Lord. How can I be thankful to You, since thanking You is another favour that requires thankfulness?’ The Almighty responded: ‘Just now you have done it.’”

It seems then that an extraordinary level of self-regulation and a true understanding of the meaning of repentance brings the conscious ones to bend down in modesty. They are greater sinners in their own eyes than I perceive myself to be. Alas, the only way to free myself from my deviations is to be sincere and resolute in growing conscious of my sins and to focus my attention on re-assessing my position in the face of God. At the end of the day, being conscious that God is seeing me, even at times when nobody else is, may be the only way of abstaining from sin. It is only then that I will realize there is so much more to my relationship with God than my fear and shame.

For a balanced and healthy state of mind, I have since realized that I must enrich and diversify my relationship with God. I can develop different areas of connection, for instance, through contemplating the manifestation of His names in His creation by studying the sciences; and then my astonishment of His might will be aroused and this will lead me to further gratefulness; and by turning to His word, I can establish a direct conversation with him and lend an ear to what He has to say to me. The benefits of having a concerned conscience need to be further discussed, but something is clear: if the feeling of heartfelt concern dies out and is replaced by vanity, then that is cause for serious concern.

Being a native Indian tree, the Moringa also grows in tropical countries, such as Nigeria. Although its leaves have long been eaten or brewed for health benefits, its effectiveness has not yet been recognized in other parts of the world. Often called the “miracle plant,” there has been a significant amount of research done on the therapeutic properties of the moringa, and this research will hopefully spread knowledge of its healing qualities.

The literature mentions its antioxidant, anticancer, anti-inflammatory, antidiabetic, and antimicrobial properties. Its leaves contain high-quality protein, and the seeds have lipid (fat) in abundance [1]. That is why moringa has a great deal of calcium, potassium, sodium, and iron [2]. It is claimed that moringa has twelve times more vitamin C than oranges, ten times more vitamin A than carrots, seventeen times more calcium than milk, nine times more protein than yogurt, and twenty-five times more iron than spinach.

Moringa is used to treat more than 300 illnesses, especially in Africa. The ancient Egyptians used it as skin cream. Since then, more and more of its cosmetic benefits have been discovered, and it has found a unique place among health-care products today [3]. Moringa is used to accelerate hair growth; treat illnesses such as excessive hair oil, dandruff, and inflammation of the scalp; treat skin wrinkles, blackheads, and pimples in the skin; and to manage eczema and psoriasis. To determine the plant’s ultimate effectiveness, more research and lab work are needed.

After oil extraction, moringa’s seeds and leftovers are used as an organic fertilizer which increases farming efficiency [4]. The seeds, leaves, oil, sap, shells, roots, and flowers are also used for cooking and treatment. The leaves of the plant can be brewed as tea and can be eaten raw as a vegetable.

More than 400 studies carried out over many years have looked into moringa’s effects on illnesses [5]. The significant findings can be summarized as follows: it has been shown to strongly reduce [6] cholesterol and blood fat as well as the atherosclerotic plaques; this effect can even be achieved with the oral consumption of the plant. When peeled, the moringa fruit’s shell reveals a soft white seed, like a chickpea-sized cotton. The seed can be consumed by swallowing it. The moringa’s roots and branches can be grounded and used as powder.

The studies have also revealed that moringa’s usage can help with improving numerous conditions, including but not limited to liver infections such as hepatitis [7], lowering the glucose levels in blood in patients with Diabetes Type-2 [8], various gastrointestinal problems, increasing milk production in nursing mothers, regulating kidney functions, Parkinson’s disease [9], and atopic dermatitis [10].

Some of the studies carried out examine how safe moringa is. People have a general inclination towards consuming natural plants without paying attention to how much they intake. Unfortunately, there are many life threatening and poisonous plants – and other plants that can be dangerous when taken in large quantities. Trying to identify the safety range of moringa, a study that lasted for 14 days examined the effects of it on mice that had depression and used anti-depressants. Researchers found out that moringa does not cause toxicity, provided that the dose does not exceed 2 grams per 2.2 pounds of weight [11]. It would be wise to utilize this plant after the testing process has been completed on humans, and a guide is prepared to show the types of illnesses and the corresponding doses.

Illness is a fact of life. Thankfully, the universe has been created with plants like moringa, which can be used to ease our pains and illnesses. We owe it to ourselves, and to other humans, to study all facets of the universe, including the moringa plant.

References

1. Stohs SJ, Hartman MJ. Review of the Safety and Efficacy of Moringa oleifera. Phytother Res. 2015 Jun;29(6):796-804.
2. Raimunda S, Nogueira B, Jamille AS et al. Research advances on the multiple uses of Moringa oleifera: A sustainable alternative for socially neglected population. Asian Pac J Trop Med 2017;10:621-30.
3. Fahey J. Moringa oleifera: a review of the medical evidence for its nutritional, therapeutic, and prophylactic properties. Trees Life J 2005;1:1-33.
4. Emmanuel SA, Emmanuel BS, Zaku, SG, Thomas SA. Biodiversity and agricultural productivity enhancement in Nigeria: Application of processed Moringa oleifera seeds for improved organic farming. Biol J N Am 2011;2:867-71.
5. Matic I1, Guidi A2, Kenzo M3, Mattei M2, Galgani A2, Investigation of medicinal plants traditionally used as dietary supplements: A review on Moringa oleifera. J Public Health Afr. 2018 Dec 21;9(3):841. doi: 10.4081/jphia.2018.841. eCollection 2018 Dec 21.
6. Chumark P, Khunawat P, Sanvarinda Y, et al. The in vitro and ex vivo antioxidant properties, hypolipidaemic and antiatherosclerotic activities of water extract of Moringa oleifera Lam. leaves. J Ethnopharmacol 2008;116:439-46.
7. Almatrafi MM, Vergara-Jimenez M, Murillo AG, et al. Moringa Leaves Prevent Hepatic Lipid Accumulation and Inflammation in Guinea Pigs by Reducing the Expression of Genes Involved in Lipid Metabolism. Int J Mol Sci 2017;18:E1330.
8. Kumari DJ. Hypoglycaemic effect of Moringa oleifera and Azadirachta indica in type 2 diabees mellitus. Bioscan 2010;5:211-4.
9. Giacoppo S, Rajan TS, De Nicola GR, et al. The Isothiocyanate Isolated from Moringa oleifera Shows Potent Anti- Inflammatory Activity in the Treatment of Murine Subacute Parkinson’s Disease. Rejuvenation Res 2017;20:50-63.
10. Choi EJ, Debnath T, Tang Y, et al. Topical application of Moringa oleifera leaf extract ameliorates experimentally induced atopic dermatitis by the regulation of Th1/Th2/Th17 balance. Biomed Pharmacother 2016;84:870- 7.
11. Kaur G1, Invally M1, Sanzagiri R1, Buttar HS2. Evaluation of the antidepressant activity of Moringa oleifera alone and in combination with fluoxetine. J Ayurveda Integr Med. 2015 Oct-Dec;6(4):273-9. doi: 10.4103/0975-9476.172384.

The message of the Holy Qur’an is believed to be relevant for all Muslims, including those who lived when it was first revealed (between 610 and 632) and those who will come until the end of time. Based on the incidents faced by Muslims over 23 years during the time of revelation and the stories of former nations, the Qur’an provides guidelines in the form of commandments, prohibitions, and good advice, which are simultaneously incident-specific and universally relevant, dynamically forced and firmly static.

The first collocutors of this Divine Address were fortunate to be able to perceive the Divine Intention without any synthetic interpretation and commentary; and whenever they needed any further explanation, they were guided by Prophet Muhammad himself, peace be upon him. Subsequent generations could engage in that endeavor only by accurately settling the association between facts and norms. The Prophet is the Final Messenger and the Holy Qur’an is the Final Divine Message and Scripture; thus Divine Messages that are believed to be “universal,” “comprehensive,” and “meta-historical” could by no other means be discovered and implemented. Intellectual rigor was required.

The Companions, the successors of the Companions, and their immediate successors engaged in an intensive intellectual endeavor, right after the Prophet passed away. While usul sciences set the methodology for their work, disciplines like Islamic jurisprudence (fiqh), Islamic theology (kalam), Islamic tradition (hadith), and Islamic exegesis (tafsir) reveal the outcomes of these methodical studies. Studies on the biography of the Prophet (seerah), military chronicles (maghazi), and the history of Islam (tarikh) also provided authentic or inauthentic resources to these disciplines.

These activities lost verve with time. Seeking Divine purpose by preserving the constants as they initially were and developing theoretical interpretations and practical transformations according to the ever-changing and evolving social, political, economic, moral, legal, military, etc. circumstances, have not always been possible. Social changes require dynamism, for dynamism – not inertia – is the nature of things and life. For many Muslim societies, a social life that remained frozen as exactly as it was in the time of the Prophet was one of the problems. Another problem was considering the surface meanings of the Qur’anic verses and the Hadith enough as solutions for real social problems.

This frozen social structure that sustained during the codification (tadwin) period affected Muslim viewpoints of the Qur’an and the Hadith, as well as their methodology of knowledge. Principles such as “the universality of the Qur’an,” or tenets like “Acting on the text is better than abandoning it,” “The particular cause of any Qur’anic revelation (asbab al-nuzul) does not mean its judgment does not have any universal validity,” and “Independent reasoning (ijtihad) cannot be exercised when there is explicit statement,” formed the keystones of knowledge production across many centuries. I believe this is a very important matter that needs to be covered in a separate article.

The verses of the Holy Qur’an are not detached from the social realities experienced between 610 and 632 in Mecca and Medina. In the words of Nasr Hamid, a creative and prolific dialogue existed between the Divine Intention and the first addressees of the Qur’an. Severing this correlative link between God and the community of revelation is the foremost reason for triggering what may be called the alienation from the Qur’an.

The first condition for accurately understanding the Divine Intention is knowing what the first addressees of the Qur’an had understood of and practiced from those verses during the course of revelation. Attempting to understand “what the Qur’an tries to tell” without knowing “what the Qur’an tells” does not lead to accurate results. On the contrary, such an attempt may turn out to be the first step taken toward disastrous results such as making God speak for one’s own pleasure and making the Qur’an say whatever one wants it to say.

Browsing the Qur’an from the perspective of “creative and prolific dialogue,” there are pages of narrations about events of the time. Among these events were, but not limited to, the battles of Badr, Uhud, and Khandaq, the Treaty of Hudaybiyyah, the conquest of Mecca, the Tabuk and Mu’tah campaigns, the codes of conduct toward prisoners of war, how the daily prayers are to be performed in the event of war, etc. There are verses that cover the dispute between Khawla bint Tha’labah and her husband Aws ibn Samit and how God adjudicated that dispute conclusively. Other narrations in the Qur’an include Zayd ibn Harithah’s divorcing his wife Zainab and her subsequent marriage to the Prophet, the impending fate of Abu Lahab and his wife Umm Jamil due to their persecution of the Prophet, the funeral prayer of Abdullah ibn Ubayy ibn Salul, and tens or hundreds of events such as these. All of these point at the correlative relationship between God and society. Consequently, it may be said that it is impossible to think about the Holy Qur’an as detached from the social incidents experienced during the course of its revelation.

Jihad

The same applies to the Qur’anic verses about concepts like jihad (endeavor), qatl (killing), and qital (warfare) – generally, the verses about military jihad. Each of these verses was revealed independently as related to particular incidents and expressed, in a crystal-clear style, how Muslims should react to incidents; in other words, the Qur’an produced tangible solutions to tangible problems. For instance, when looked at from the perspective which we attempt to illustrate, it is seen that the verses “(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to,) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing”; and “(But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God.” (2/191 and 193) are from the roadmap detailed by God for Muslims to solve their problems with the polytheists of Mecca. However, many adopt a universal, atomic, or overgeneralizing approach, and these verses are discriminatorily interpreted as proof that Islam is “a religion of violence.”

These verses, from Surah al-Baqarah, were not revealed separately and at different times, but within a bundle of six verses revealed before the “Compensatory Minor Pilgrimage,” meant to be performed a year after the Treaty of Hudaybiyyah. The cause of revelation was to teach Muslims how to respond should the polytheists of Mecca – who a year earlier had violated the prohibitions for the forbidden months – violate the Treaty once again and wage war against the Muslims. Therefore, an accurate interpretation of these verses is possible by understanding “what God says” before “what God means to say” and handling this bundle of verses while considering the cause of revelation as a whole.

Scholars must jointly deliberate on the cause of revelation, analyze the links within the verse and with other verses, take into consideration the holism of the Qur’an, and social, economic, military, cultural, and religious conditions at the time. All of this is necessary contextual information. When taking these factors into account, it is clear that Islam is not a religion of violence or war, as claimed by some orientalists. This approach would also falsify the argument that considers the warfare as essential and peace as secondary in Islam, as some so-called Muslim scholars purport. These are deeply troubled arguments that are seriously radicalized and ethically flawed.

Yet, it is upsetting that there were and are groups that define themselves as Muslims and reach such conclusions. ISIL, Boko Haram, Al-Qaeda, etc. are violent groups that have adopted methods exploiting the Holy Qur’an, severing the Qur’anic verses from their contexts and cherry-picking concepts to legitimize their defective approaches. Having been engaged in such violent exploits, they generated a theology, and later laws, from their political ideology. Unfortunately, while they perpetrate heinous crimes, they forget the Qur’anic verses which expound that enmity is to be shown to oppressors only, not to others (2:193); belief is a personal choice and what falls on Muslims is only advice (18:29; 49:14); that there is no coercion in religion (2:256); and that hatred and anger harbored against non-combatant unbelievers should not prevent believers from doing good to them (60:8; 5:2). They disregard the practices of the Prophet and accepted them as overruled, such as the Charter of Medina, the Treaty of Hudaybiyyah, the general amnesty during the Conquest of Mecca, and the prohibition on the killing of women, children, the old and the men of religion even on the battlefield.

When trying to understand the true meaning of Qur’anic verses, it is important to delineate the line between the fact and the norm, between realpolitik and idealism. While facts or realpolitik is the context for which the Qur’anic verses bring tangible solutions to the incidents experienced during the course of revelation, idealistic perspective refers to the values and principles that need to be obtained from a holistic look toward the Qur’an, including the jihad verses. “Kill them wherever you find them,” in Baqara 191, (“them” referring to the aggressive polytheists of Mecca) indicates realpolitik circumstances of revelation. “Disorder (i.e. oppressing and torturing people because of their faith) is worse than killing,” indicates idealism and stipulates freedom of belief and conscience.

Concepts introduced by the Qur’an

During its course of revelation, the Qur’an did not only use the established concepts of the contemporary society, but introduced its own concepts as well. The concept of jihad is in the second category. Other concepts such as zihar, nikah, and talaq (concepts about marriage and divorce), which are mentioned in the Qur’an, were already in the lexicon of the society. However, the concept of jihad has gone through sharp semantic shifts and variations over the fifteen centuries since the time of revelation, and especially after the freedom movements in Muslim countries during the nineteenth century for independence from colonialism. This shift moved further from the Qur’anic foundations due to the works of orientalists; media outlets thriving on an anti-Islamic furor; and persecution of Muslim minorities. The weakness of Muslim states, authoritarian regimes, distribution of oil revenue, economic crises, and a large youthful population that cannot be easily brought under control given current circumstances are other major reasons that have led to the misuse of the concept of jihad. The idea has also been exploited by numerous radical-minded Muslim individuals, groups, and organizations. Concepts are like living organisms. The meanings encompassed by them contract, expand, change, and transform according to experienced realities. Nowadays, it is incumbent on Muslims to revert this concept to its original state by placing it back on the Qur’anic foundations in theory and practice.

Consequently, I think neither the battle cry “Islam is a religion of war” nor the slogan – yes, I term it a slogan – “Islam is a religion of peace” are accurate. Indeed, I think such a reductionist and cliché discourse form a massive intellectual block, preventing a complete understanding of Islam as a religion. The jihad verses in the Qur’an seems to have received their share from this minimalism. A literalist approach to the Qur’anic verses addressing realpolitik conditions is an indication of adopting the Qur’an solely as a book of law or policy. Individuals having this viewpoint may exploit the Qur’an to have it speak to their desire. It is compulsory to make a distinction among the Ideal Islam experienced during the lifetime of the Prophet, the Scholarly Islam expressed theoretically in the course of the academic activities of scholars in subsequent years, and the Historical Islam that has been experienced by Muslims in various locations worldwide for the last fifteen centuries. The minimum condition to achieve this distinction is studying the Qur’anic verses vis-à-vis the circumstances and context behind their revelation and understanding what the Qur’anic verses really “say,” before going deeper into analyzing what they “mean to say.” Intra-textuality, inter-textuality, reason for revelation, holistic approach to the Qur’an, and contextual knowledge are key terms for reference in this regard.

It is widely accepted in modern culture that people should eat three meals: breakfast, lunch, and dinner. Nutritionists generally recommend adding two snacks (one in the morning and the other in the afternoon) to help control appetite.

Interestingly, the practice of eating three meals a day is a recent phenomenon. Ancient Romans had only one meal, which they usually had at about four in the afternoon, and they believed it was unhealthy to eat more than once a day. What the Romans ate in the morning and at noon was very light and fast [1]. Later, rules in monasteries affected people’s behavior around food and drink.

During the industrial revolution, breakfast gained importance; workers needed food before work. And dinner didn’t become popular – at least in its current form – until the prevalence of artificial lighting made it possible to eat before dawn and after dusk [2]. The understanding that eating three meals a day is a healthy choice stems from a combination of belief, culture, and early epidemiological studies [3].

There are studies suggesting that having a regular eating habit positively impacts health, regardless of frequency of meals. On the other hand, in a recent and comprehensive study by Kahleova et al., which studied 50,660 adult members of churches in the USA and Canada, it was found that eating one or two meals a day caused lower weight than eating three meals, and also a relatively lower body-mass index (BMI) which got even lower as overnight fasts got longer [4]. The authors state that the positive effects of such a diet are caused by a combination of timing, meal frequency, and overnight fasting, as well as having less frequent meals coupled with precise timing. These results indicate that eating one or two meals is better than eating three or more.

The Prophet’s example

The Prophet Muhammad’s, peace be upon him, recommendations and behaviors lend support to modern medical studies in the area of nutrition, as in many others. He would eat no more than two meals and ensure that one of the meals should consist of light food (such as dates). The Prophet recommended that dinner be eaten, even if it was only a small meal. “Do not leave dinner, even if it is only a handful of dates, because abandoning it makes one weak” (Sunan Ibn Majah).

He defined dinner as the second and last meal of the day, and that it should be eaten after dusk or immediately after the evening prayer.

The Prophet set so many examples about nutrition. He highlighted the dangers of obesity, stating that “What I fear most about my community are developing a belly, oversleeping and idling.” This was centuries ago; nowadays, obesity is an epidemic raging across the world, and its prevalence has almost doubled in more than 70 countries since 1980. In 2015, a total of 107.7 million children and 603.7 million adults were obese [5]. Seventy-five percent of the world’s population is overweight. Obesity, along with dyslipidemia and hypertension, is one of the major factors in cardiovascular diseases. Studies have shown that exercise, as well as meal timing and frequency, are quite effective in weight control [6].

As for table manners, the Prophet said, “The human does not fill any container that is worse than his stomach,” and, “It is sufficient for the son of Adam to eat what will support his back.” Throughout his 63-year-long life, the Prophet never left the table on a full stomach or ate before getting hungry; he recommended that food should not be swallowed without chewing, a practice he maintained. By refusing to sit at tables where there were several types of food, our Prophet was occasionally unable to find anything to eat. There is also no information that our Prophet ever had lunch.

The Prophet’s insistence on fewer meals looks very wise. Not only does eating fewer meals lead to lower incidences of obesity; if it includes a reduction in carbohydrate intake, it can also lead to decreases in total and LDL (bad) cholesterol levels [7]. Considering meal frequency and timing, it is crucial which meals are maintained. In general, breakfast-eaters tend to run a lower risk of weight gain than non-breakfast-eaters – and a significantly lower risk of heart disease [4].

Current studies indicate that food content has as much impact on blood lipids and insulin as meal frequency. Although we cannot fully explain the effects of a single factor on physical health, we are pretty much sure that meal frequencies are closely related to meal timing and which kind of foods are eaten.

The Prophet’s main requirement of food was that it should be lawful and clean, as well as beneficial for the body. His two meals consisted of breakfast and dinner, as is recommended by modern medicine. In a nutshell, the amount of intake and eating etiquette recommended by our Prophet is allocating “one third of the stomach for food, one-third for drink, and one-third for air” (Tirmidhi, Zuhd, 47) and completing meals without getting full. Increasingly, science suggests this may have been good advice!

References

1. Flandrin, J.-L.; Montanari, M. Storia dell’alimentazione; Laterza: Bari, Italy, 2003. 2.Affinita, A.; Catalani, L.; Cecchetto, G.; De Lorenzo, G.; Dilillo, D.; Donegani, G.; Fransos, L.; Lucidi, F.; Mameli, C.; Manna, E.; et al. Breakfast: A multidisciplinary approach. Ital. J. Pediatr. 2013, 39, 44.
2. Potter, C.; Griggs, R.L.; Brunstrom, J.M.; Rogers, P.J. Breaking the fast: Meal patterns and beliefs about healthy eating style are associated with adherence to intermittent fasting diets. Appetite 2018, 133, 32–39.
3. Kahleova, H.; Lloren, J.I.; Mashchak, A.; Hill, M.; Fraser, G.E. Meal frequency and timing are associated with changes in body mass index in adventist health study 2. J. Nutr. 2017, 147, 1722–1728
4. Collaborators, G.B.D.O.; Afshin, A.; Forouzanfar, M.H.; Reitsma, M.B.; Sur, P.; Estep, K.; Lee, A.; Marczak, L.; Mokdad, A.H.; Moradi-Lakeh, M.; et al. Health effects of overweight and obesity in 195 countries over 25 years. N. Engl. J. Med. 2017, 377, 13–27.
5. Paoli, A.; Moro, T.; Marcolin, G.; Neri, M.; Bianco, A.; Palma, A.; Grimaldi, K. High-intensity interval resistance training (hirt) influences resting energy expenditure and respiratory ratio in non-dieting individuals. J. Transl. Med. 2012, 10, 237.
6. McGrath, S.A.; Gibney, M.J. The effects of altered frequency of eating on plasma lipids in free-living healthy males on normal self-selected diets. Eur. J. Clin. Nutr. 1994, 48, 402–407.

In the language of Sufism, sakr (intoxication) means that an initiate is enraptured by the rays of the manifestations of God’s “Facial” Light. His or her returning to his or her former, normal state is sahw (sobriety). These two terms are usually used together as sahw u sakr.

There is a relation between intoxication and absence. If the inner world of seekers after the Ultimate Truth who feel intoxication is not satisfied with the Divine gifts, then they lack something in intoxication, and suffer irregular tides with respect to the state of absence. It is coloring, rather than self-possession, which is witnessed in their actions. For this reason, such seekers should be regarded as those who have perhaps feigned intoxication rather than being actually intoxicated. However, it sometimes occurs that the gifts come in showers and invade the whole being, with the result that then they do become fully intoxicated.

Intoxication sometimes arises from a strong belief, a considerable knowledge of God, and feeling fear and awe in a balanced way, making itself felt in a broader sense. As for the degree of intoxication which is felt by those who have advanced further on the way and who have approached nearer to God, whenever such travelers are honored with the manifestation of the Divine “Facial” Light or with the vision of the “Face” beyond all concepts of modality, they immediately become intoxicated. The spirit overflows with zeal and joy and the heart feels excessive excitement. This is particular to people of ecstasy.

Sobriety means that the intoxicated ones return to their former, normal state. Like intoxication, sobriety is also an undeniable part of the journeying toward the Almighty. Whenever the eternal King of truth invades the very being of the intoxicated lovers of the Ultimate Truth, who spend their lives immersed in spiritual pleasures in the valleys of absence, they feel as if they have immediately fallen into an ocean and have vanished like a drop into the world of feelings, or that they have been burnt away like a dried, flammable object and that their nature has changed. Furthermore, their ways and bridges of sensing are demolished one after another and He alone can be felt everywhere and in everything. There are many who see a relation between such a state and what is meant in the verse (7:143): The moment His Lord manifested His glorious majesty to the mountain, He made it crumble to dust, and Moses fell down in a faint. Just as the mountain was rendered dust, despite its immensity, and just as Prophet Moses, upon him be peace, fell down in a swoon, despite his being one of the five greatest Messengers of God, people of ecstasy feel as if they have changed their nature, they take up different attitudes, act as if intoxicated and utter words that suggest intoxication:

O cup-bearer, pour wine into the cup, it is time to break the fast;
Restore this ruin; it is time to display the favor we receive.
(M. Lutfi)

This day Nasimi is intoxicated with the grace of the cup-bearer;
I have always seen Mustafa in the wine which intoxicates me.
(Nasimi[1])

There are many other words uttered concerning intoxication, but it is beyond the scope of this book to cite them all. Only consider that the famous Hafiz ash-Shirazi begins his Diwan with the verse, Beware, O cup-bearer, bring a cup and pass it around!

Intoxication is a state in which one is enraptured with pleasures; of sobriety the main characteristics are knowledge and self-possession. A traveler is in waves of unintended, unpremeditated joy and pleasures in the state of intoxication, while in sobriety, he or she is conscious, self-possessed, and makes deliberate efforts to feel the All-Holy, Ultimate Truth.

Some consider intoxication to be when a heart boils with extraordinary joy and excitement in the moment when the person feels deeply the All-Beloved. We may interpret this state as the human self being immersed in joy and pleasures in the face of the gifts coming from the Unseen World or as an initiate losing him or herself, being overpowered by love. If the human self gets intoxicated because of immersion in joy and pleasures, this is regarded as a natural state of intoxication which an initiate gets into. If love drives the person into intoxication, this is the state of intoxication into which God Himself draws him or her. However, whatever the reason for intoxication, the traveler to the Ultimate Truth lives wonder-struck and acts in tides of zeal and joy. As seekers deepen in intoxication, they begin to wander in the valleys of wonder and astonishment. Sometimes their will-power may even break down, with the result that they begin to feel as if they were a shadow of the Light of His Existence. Those who have reached this point are called the “willed ones.” Their finite attributes are replaced by the manifestations of the Attributes of the All-Permanent, and they become a polished mirror of the fact that he sees by Me.[2]

Indicating this highest point, it is said in Thamaratu’l-Fuad (“The Fruits of the Heart”):

My voice, which sings like a nightingale,
has been made to speak by Him;
My eyes, which see, see by Him,
and I have heard speech from Him.
He has favored me with speech, with which
He has brought mysteries to light.
By the all-brilliant Light of God, my heart
has been made extremely bright,
And by the light of Muhammad,
I have become one with a pleasant heart.

Some have disapproved the use of the word intoxication for a spiritual state as it celebrates a concept that is scorned by both reason and the Shari‘a. But intoxication, which we can describe as the state of losing oneself due to the depth of love and ecstasy, is a metaphor used to express being exposed to or being favored with the rays or gifts of the Almighty which enrapture. Initiates enraptured by these gifts or rays cannot distinguish anything because of the depth of the waves of joy and pleasure in which they are drowning. In a hadith concerning repentance, God’s Messenger, who is the most advanced in reasoning and sensibility, tells us that a man of the desert expresses the excessive joy he feels with the words coming from his mouth unintentionally: “O God! You are my servant and I am Your Lord.”[3] This may be a good example of what may happen within the ecstasies that one experiences due to being favored by the Almighty’s stream of gifts.

There have been numerous people overpowered by this state, who burn with love and yearning. With his words, “O singer, play the instrument, for tonight I am intoxicated!”, Muhammed Lutfi Efendi, taking advantage of the permissibility of metaphors, declares nothing more than the joy and zeal of a lover.

As it has been to date, many travelers to the Ultimate Truth will from now on murmur the same things each in their own style in the face of the Divine lights, colors and forms that they observe everywhere. In fact, when a heart falls in love with the Eternally Beloved One and is invaded by ecstasies, and in its conscience feels His company, only those who have Prophetic insight and resolution can save themselves from confusion. Other faithful lovers, who dive deep into the cataracts of love, (or who flow abundantly like a river swelling with rains,) will sometimes overflow their limits; they will let themselves into the huge waves of love due to the rejoicing originating in feeling in His company, and always live in wonder, uttering “He!”

The feeling of absence that a traveler to the Ultimate Truth has during intoxication is expressed by “He!” Although some suggest confusion, the following verses are beautiful in expressing this:

The lights of my eyes are He, and the direction for my reason is He;
my tongue always utters He, and I sigh and groan with He.
My heart goes on an excursion in He, the love of my soul is He.
Those who are lovers and intoxicated are always with He.
My soul has sacrificed itself in the way of its Beloved,
its union is with He, its parting is with He;
and its cure, as well as its afflictions, is He.

Sobriety is the condition when one favored with knowledge of God comes to after having gone into an absence of feelings and consciousness, or, as with the Prophets, when one spends a lifetime in wakefulness and consciousness. It is the opposite of intoxication. The following couplet of Tokadizade Şekip[4] is worth quoting in this respect:

The people of peace intoxicated with intimacy in Your Presence,
do not want to exchange their rapture with sobriety.

Intoxication is a state, while sobriety is a station and is more objective, secure, and straightforward when compared to intoxication. While intoxication comes from a subjective consideration of the Ultimate Truth, sobriety is based on the consideration of the All-Exalted, Majestic Being known by His Names and outlined by His Attributes and Whose Essence cannot be perceived. From another perspective, an initiate is out of his or her senses when in a state of intoxication, but is sensible in sobriety. Intoxication suggests “self-annihilation in God,” but sobriety implies “subsistence by God,” which is subsistence by His Subsistence and is defined as “subsistence by God and being in His company.”

Some prefer intoxication to sobriety, yet this is the view of the intoxicated when overpowered by the state or induced by traveling through the valleys of coloring. There is absence in intoxication and in sobriety there is peace and rest. Sobriety is a few steps higher than intoxication. Intoxication means being overpowered by state; it is accompanied by coloring, and is the way of some saints, while sobriety depends on consciousness, is accompanied by self-possession, and is the way of the Prophets and the purified scholars. The Qur’an declares (15:99): Worship your Lord until certainty, which is bound to come, comes to you. An approach to this Qur’anic declaration is: “Continue on the way to God until you are fully awakened by death to the truth of the belief’s pillars, for traveling toward the Infinite One is endless.”

In addition, sobriety is closely connected with the consideration of life and requires strong will-power. While in intoxication, the considerations of one’s feeling annihilated in (God’s) Existence and one’s feeling annihilated in the Witnessed or in His manifestations sometimes keep the will-power under pressure, there is in sobriety special assistance and protection that come from the company of God, such as that which is expressed in: He hears through Me, and sees through Me, and holds through Me, and walks through Me.[5]

Our Lord! Grant us from Your Presence a special mercy and arrange for us in our affairs what is right and for our good! And bestow peace and blessings on our master Muhammad and his Family forever.

Footnotes

[1] Imaduddin Nasimi (1369–1417), Azerbaijan’s outstanding poet of the 15th century, wrote in Azerbaijan along with Arabic and Persian. He was very successful in lyric poems. (Tr.)

[2] al-Bukhari, “Riqaq,” 38.

[3] Muslim, “Tawba,” 7.

[4] Tokadizade Şekip was one of the Turkish poets and writers who lived in Izmir in the first half of the 20th century. He wrote in favor of political freedom and was one of the founders of the Association of Defending the Basic Rights in Izmir. (Tr.)

[5] al-Hakim at-Tirmidhi, Nawadiru’l-‘Usul, 3:81; Ibn Kathir, Tafsiru’l-Qur’an, 2:580; Ibn Hajar al-Asqalani, Fathu’l-Bari, 1:13.

There are many ongoing studies into fasting, a practice prescribed across many religions. Increasingly, there is evidence to support that intermittent fasting is beneficial to human health.

The opposite of fasting – overeating – has been revealed to be a major culprit in many illnesses, including cancer, obesity, and heart disease.  For many years, the medical consensus was that fasting, i.e. prolonged hunger, too, could have deleterious effects on the human body. From kidney failure to loss of muscle, fasting was believed to be harmful – thus calling into question the benefits of this widespread religious commandment.

People of faith – including Muslims – have long believed that God wouldn’t recommend a practice that was harmful to the body. The hardships and troubles that accompany a religious practice are not too extreme for people aware of their servitude to God: they regard their trials as a testament of their faith. Part of that faith is the certainty that God wouldn’t recommend a harmful or unbearable practice.

In this article, we will share with you two unknown benefits of fasting that have been recently discovered.

Regenerating stem cells

There is a substantial body of evidence showing that staying hungry during certain periods of the day heals the body’s metabolism, hastens loss of fat, decreases oxidative stress,* and improves the functions of the tissues that make up various organs including the liver, the intestines, and the brain. The first of the two new discoveries about the underlying processes, however, provides a missing piece of the puzzle by helping us understand the incredible changes hunger triggers in stem cells.

Researchers at MIT, Duke University School of Medicine, and Whitehead Institute for Biomedical Research in Cambridge published an article recently on stem cells, indicating that part of stem cell’s mystery could lie in the oxidation (burning) of fat in the mitochondria [1]. Omer H. Yilmaz and his fellow researchers found that a 24-hour fast hastens fat breakdown in intestinal stem and special progenitor cells of rats.

To run the study, Yilmaz and colleagues let the mice go hungry for 24 hours to study the state of their stem cells. They found that the functions of intestinal stem cells increased, and fat metabolism quickened, in both young and aged mice, even during early periods of hunger. They saw that the body’s tapping into fat for its energy needs maintained the health and strength of the intestinal stem cells. Moreover, they noticed that if the aged mice did not fast, they started to lose their ability to break down and use fats for energy expenditure.

The researchers obtained more interesting results as the studies progressed. It was found that a single period of hunger for 24 hours boosted renewal of intestinal cells – and the stem cell functions increased even more significantly in aged mice. Another interesting finding was that mice with damaged intestines that were fasted recovered faster than those that were fed.

“My lab is really interested in understanding how diet, in general, can be used to improve tissue function,” Yilmaz said. “One of the tissue types I study is the intestine. In my lab we study the intestine because it’s one of the largest organs in the body. It’s also a tissue that experiences rapid cellular turnover.” [2]

The intestine is lined by a single layer of cells, Yilmaz explains, that turns over every 5 to 7 days. The workhorses of the intestinal lining and this cellular turnover are intestinal stem cells. These cells must retain a high level of function or cellular health in order to replenish the intestinal epithelium on a regular basis. Intestinal stem cells are particularly important in terms of repairing intestinal damage caused by gut infections and chemotherapy, for example.

The single layer of epithelial cells needs to be renewed every 5-7 days: the aids and enzymes secreted in the intestine for digestive and absorptive activities damage cells despite the protective mucus layer, and some other cells already burst and die as they empty their secretions. Moreover, some medications, particularly chemotherapy, cause the destruction and breakdown of the epithelial cell layer. However, fast-multiplying stem cells replenish the epithelial cells. Stem cells are very active and young and have the ability to divide and multiply continuously.

Dr. Yilmaz also says:

 “As we age, stem cells in the intestine as well as in many other tissues of the body, including in the blood and nervous systems, become less functional. We believe that reduced adult stem cell function contributes to some of the decline of function associated with old age. My lab is very interested in studying low-calorie interventions to delay this decline. As a field, we’ve known for over 100 years that low-calorie states such as fasting or caloric restriction can have positive effects on tissue health and aging. We’ve seen evidence that fasting during times of intestinal infections that lead to diarrhea may promote healing of the intestinal lining, for example.” [2]

This quote emphasizes the importance of the issue. Yilmaz adds that despite all this knowledge, the cellular mechanisms of this renewal have not been discovered, and he and his team are working to find out how fasting and hunger enable this recovery. 

Stem cells become happy in fat!

The researchers discovered through the experiments that the stem cell function could be brought about in hungry mice by the burning (oxidation) of fatty acids in intestinal cells. When they stopped the fat metabolism through genetic engineering, they noticed that the benefits of fasting on intestinal stem cells were negligent.

In the present dietary conditions, we obtain nearly 60-70% of our energy from carbohydrates or sugar, 20% from fats and 10% from amino acids. Yet an interesting finding revealed by Dr. Yılmaz and his research team is that we essentially obtain much greater energy from using fats once we fast. According to their experiments on mice, during fasting, the intestinal stem cells in both young and aged mice switch from carbohydrates to fats as the primary source of energy, and this shift enables improvement in stem cell functions.

It is not yet known what underlies the fat metabolism that boosts stem cell functions in response to fasting, but it is observed that stem cells work better when they burn fat. The ability to metabolize fats efficiently decreases with age.

It is likely that this hastened metabolism – encouraged by certain diets, like the keto diet, where the amount of fat ingested is raised to 70% and carbohydrate intake is limited to 5% – helps with epileptic seizures and similar neurological disorders: the ketone bodies generated during metabolism of fats are used as energy sources by the brain.

According to Dr. Yilmaz, if fasting can improve the functions of intestinal stem cells through metabolism of fats, the key is the mitochondria, the powerhouses of the cell responsible for this function. Fat metabolism, or the immediate breaking down or “burning” of the fat entering the cell, is carried out in the mitochondria. Disrupted energy generation associated with aging and decreasing mitochondria can be a reason for the brain’s susceptibility to age-related illnesses. Positive developments in brain functions can therefore be viewed in connection with the correlation between fasting and the oxidation of fatty acids.

Cleaning by fasting

Just like the spring cleaning in our homes, our cells need a thorough cleaning to function properly. Wrongly folded protein particles, remains of damaged organelles, broken molecular pieces, and aged cells that can no longer divide should be disposed out of our cellular structure. Fasting perfectly performs the task of cleaning these wastes and clearing the area in the cell.

“Everything has zakat (a means of cleaning), and the zakat of the body is fasting.” (Ibn-i Majah, Siyam: 44)
“Fasting is a protective shield.” (Bukhari, Sawm: 2)

What is autophagy?

Autophagy is the compound of two ancient Greek words: auto (self) and phagos (eating). What is meant by “self-eating,” is the breaking down and recycling of protein waste and old, impaired molecules by intracellular digestive organelles called lysosomes. In this way, proteins or cellular organelles are digested and taken out of circulation. We can liken autophagy to garbage collection.

Japanese researcher Yoshinori Ohsumi’s study, which brought him the 2016 Nobel Prize for Medicine, found that the autophagy that occurs inside the cell due to fasting or starvation plays an important role in preventing ageing, infections, and tumors. If autophagy breaks down, many illnesses may be triggered, including cancer. Conversely, if autophagy activity is regular, tumors may be suppressed – depending on the stage of development and type of tumor. Cancer research has long focused on channeling these autophagic activities. Restriction of food intake through fasting shows promise: it may protect normal cells while triggering autophagy and thus increasing the effect of cancer treatments. Autophagy might offer solutions or treatment options for other illnesses, too, including inflammatory diseases [3], neurodegeneration [4], metabolic and cardiovascular diseases [5], obesity [6], and metabolic disorders.

Preclinical studies have shown that dietary restrictions by fasting contribute to the increase of a person’s lifespan and slow the development of age-related diseases such as cancer and neurodegenerative and cardiovascular diseases [7].

* Oxidative stress: The damage caused as a result of excessive proliferation of free oxygen radicals released from foods that spike blood sugar (with high glycemic index) as metabolic waste. A good example of oxidative stress is the browning of certain foodstuff such as apples, bananas, etc. sometime after they are peeled.

References

1. Yilmaz, Omer H. et al. 2018. “Fasting Activates Fatty Acid Oxidation to Enhance Intestinal Stem Cell Function during Homeostasis and Aging.” Cell Stem Cell, Vol. 22, Issue 5, May 3, pp. 769–778.
2. Paige Brown Jarreau. 2018. “Eating (Or rather, Fasting) Our Way to Rejuvenated Stem Cells?” in Life and Tech @ LifeOmic. June 7. A Medium Corporation.
3. Cadwell K. 2016. “Crosstalk between autophagy and inflammatory signaling pathways: balancing defence and homeostasis.” Nat Rev Immunol.16 (11): 661–75.
4. Menzies FM, Fleming A, Caricasole A, Bento CF, Andrews SP, Ashkenazi A et al. 2017. “Autophagy and Neurodegeneration: Pathogenic Mechanisms and Therapeutic Opportunities.” Neuron. 93 (5):1015–34.
5. Bravo-San Pedro JM, Kroemer G, Galluzzi L. 2017. “Autophagy and Mitophagy in Cardiovascular Disease.” Circ Res. 120((11)):1812–24.
6. Lavallard VJ, Meijer AJ, Codogno P, Gual P. 2012: “Autophagy, signaling and obesity.” Pharmacol Res. 66 (6):513–25.
7. O’Flanagan CH, Smith LA, McDonell SB, Hursting SD. 2017. “When less may be more: calorie restriction and response to cancer therapy.” BMC Med. 15(1):106.

“If you want to go fast, go alone. If you want to go far, go together.” African proverb

American civil rights leader, Martin Luther King Jr. echoed the sentiments of this African Proverb when he said: “We have flown the air like birds and swum the sea like fishes, but have yet to learn the simple act of walking the earth like brothers.” Dr King appealed to all citizens of planet earth to embrace one another, regardless of background or political affiliation, in the spirit of brotherhood.

There are many moral systems based on different beliefs and cultures; these effect how we make decisions and live our daily lives. These systems are concerned with what is good for individuals and society. Ubuntu is one these moral systems adopted by Africans. It gives an understanding of ourselves as human beings in relation with the rest of the world. Ubuntu – as a way of life and a means of achieving peace and harmony – is contribution to the global community from African civilization. As it was said by Kenneth Kaunda, first president of Zambia, “Let the West have its technology and Asia its Mysticism! Africa’s gift to world culture must be in the realm of Human Relationships”[1]. 

The word Ubuntu originates from an African dialect. It is pronounced as uu-Boon-too, which means “humanity.” According to Ubuntu, there is a common acquaintance among us all, and it is through this relationship that we discover our human qualities. We are made human through our interactions with our fellow human beings. Zulus and  Xhosas in South Africa express this idea in their language as “Umuntu Ngumuntu Ngabantu,” which means that a person is a person through other persons. We assert our own humanity when we acknowledge that of others.[2]

Ubuntu has become a well-known moral concept, typical of African, particularly South African, culture. It is described as an expression of human dignity, as a way of life, a universal truth, the foundation of the idea of an open society, and Humanism. In short, it means: humanity or humanness. It originates from the belief that one is a human being through others – “I am because you are” [3].

Ubuntu is an evolving phenomenon and has been contextualized according to the fluctuating conditions of the modern age. That is one of the reasons the concept of ubuntu has not been yet fully articulated; neither is the phenomenon fully demarcated. Ubuntu interests many people, such as social scientists, historians, philosophers, developers of software, politicians, and members of the global community. It means different things to different people around the world, and different things in different circumstances, too. It encompasses world views, economic systems, political orders, and cultures. The influence of ubuntu can be easily observed in the operational and philosophical foundations of  different social movements, political parties, and professionals from a large number of fields. Ubuntu’s profound interpersonal character is the source of many distinctive virtues: patience, hospitality, loyalty, respect, sociability, health, endurance, and sympathy. These virtues have a positive impact on many fields and systems. Current Ubuntu debates focus on its social and collective dimensions and responsibilities and emphasize reciprocation as an essential value of the Ubuntu worldview.

Nobel Peace laureate Archbishop Desmond Tutu elaborates on Ubuntu as follows:

”Ubuntu is very difficult to render into a Western language. It speaks to the very essence of being human. When we want to give high praise to someone we say. ‘Yu, u nobuntu’; ‘Hey, he or she has ubuntu.’ This means they are generous, hospitable, friendly, caring, and compassionate. They share what they have. It also means my humanity is caught up, is inextricably bound up, in yours. We say, ‘a person is a person through other people.’ It is not ‘I think therefore I am.’ It says rather: ‘I am human because I belong; I participate, and I share.’ A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good; for he or she has the proper self- assurance that comes from knowing that he or she belongs to a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed, or treated as if they were less than who they are.” [4]  

According to Ubuntu, a person’s humanity is dependent on his/her humanity toward other human beings.  A person’s humanity is therefore defined through his/her moral commitment to his/her fellow human beings, regardless of their race, religion, ethnicity, gender, or socioeconomic status. 

Practicing Ubuntu unlocks the power of an African culture where people express their compassion, dignity, humanity, and mutuality to build and sustain social cohesion, peace, and justice [5]. These are the lessons true leaders adopt and practice. The similarities between true leaders – who we might call superheroes – makes me think  that superheroes might be Africans. As Desmond Tutu says, “They have Ubuntu” (Poovan, Du Toit & Engelbrecht, 2006:23-25).

In an African context, respect and love among community members play an important role, and the African view of personhood rejects the notion that a person can be identified in terms of his/her physical and psychological characteristics. None of us comes into the world fully formed. We would not know how to think, walk, speak, or behave as human beings unless we learned it from other human beings [6]. Ubuntu expresses the interconnectedness, common humanity, and the responsibility of individuals to each other. In this way, Ubuntu reveals its participation in the promotion of wisdom not only for human beings but also for the whole of creation.

Nelson Mandela, the first president of post-apartheid South Africa, related his profound conviction rooted in Ubuntu:

“I have always known that deep down in every human heart, there is mercy and generosity. No one is born hating another person because of the color of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart than the opposite. Even at the grimmest times in prison, when my comrades and I were pushed to our limits, I would see a glimmer of humanity in one of the guards, perhaps just for a second, but it was enough to reassure me and keep me going. Man’s goodness is a flame that can be hidden but never extinguished.” [7]

This perspective is deeply rooted in the Ubuntu view of life. It shows how capable people can cultivate a culture of peace beyond vengeance and hate, because they still find human goodness, despite all grievances.

In essence Ubuntu, is a call to service. It is one of the most practical ways to serve humanity in this current globalized and individualized world. It is a practical, collective, and conscious action to alleviate human suffering without any kind of discrimination. Ubuntu helps to make life meaningful not only for the person who adopts and practices it,  but also for others. In short we can conclude that Ubuntu is the art of being a human being.

Brave men and women across the globe have been inspired by Ubuntu – and some are real Africans who inherited Ubuntu. Many are role models for a society that acts towards individuals as equals and respects their freedom and dignity. They demonstrate good examples of what it means to be responsible for one another and for ourselves. This manifests in real life heroes such as Mahatma Ghandi, Mother Teresa, Martin Luther King, Nelson Mandela, or Fethullah Gülen. They are all diligent servants of humanity who work for a better future for everyone, whose lives are living examples and tributes of the values they personify, and who work for peace and harmony and help those of us who are most vulnerable in a world that is becoming more inhumane and antagonistic. 

In our gloomiest times, we need heroes and heroines to give us courage, so we can remember our intrinsic potential. We need great leaders whose moral wisdom can be a litany of hope and inspiration. From time immemorial, heroes emerged from very difficult circumstances, like roses that grew from concrete. They reminds us of our best qualities like courage, strength, hope, empathy, honesty, compassion, and humility.  People are inspired and encouraged by great leadership. 

We all have the potential of  being heroes in our communities and societies as long as we try our best to touch the hearts and lives of our fellow human beings regardless of their race, culture, religion, gender, and ethnicity. Sustainable peace and harmony in our own hearts and in the world will depend of one question: are we ready to swim with crocodiles in the river and dance with lions in the jungle to make a difference in the world?

References

1. Kaunda, K. 1967. A Humanist in Africa. Letters to Colin Morris. London: Longman.
2. “Understanding the Essence of Ubuntu The African Philosophy” accessed January 31, 2019. http://www.buzzle.com/editorials/7-22-2006-103206.asp
3. Ramose, MB. 1999. African Philosophy through Ubuntu. Harare: Mond Books. 
4. Desmond Tutu. 1999. No Future Without Forgiveness, New York: Random House, 1999, pp. 31-32.
5. Poovan, N., M.K. du Toit and A.S. Engelbrecht. 2006. “The effect of the social values of Ubuntu on team effectiveness.” South African Journal Business Management.
6. Nussbaum, Barbara. 2003. “Ubuntu: Reflections of a South African on Our Common Humanity.” Reflections4 (4): 21–26.
7. Mandela, N. 1994. A Long Walk to Freedom: The Autobiography of Nelson Mandela. Boston: Little, Brown & Company.

Over time, the pressures that accumulate from our commitments and responsibilities can affect our mental health. Through prolonged periods of stress, cortisol and adrenaline poison our body, which can lead to anxiety disorders. To maintain our emotional and mental health, we must consider the state of our spirituality and be mindful of the metaphysical aura which is in continuous interaction with our physical body. 

Our cardiovascular system meticulously delivers oxygen and nutrients to body tissues and in turn removes carbon dioxide and waste products. The average rate of contraction is 75 beats per minute, meaning that a human heart contracts 108,000 times a day, more than 39 million times in one year, and nearly 3 billion times during a 75-year lifespan. However, this magnificent center of our being is not only related to our physical, but also our spiritual, well-being. The blood that our heart pumps contains more than just oxygen and nutrients for the body. It acts as both a radiator of goodness from the spirit (ruh) and evil from our carnality (nafs). The Arabic language has eight different translations for the word “soul,” with each of them accounting for a different element of the soul, including the heart, reinforcing the link between the physical and metaphysical.

Basic cardiovascular physiology denotes that deoxygenated blood returns to the right ventricle, which pumps it into the pulmonary trunk and then to the lungs, where carbon dioxide is released and oxygen is absorbed. Oxygenated blood then travels back to the left side of the heart into the left atrium, then into the left ventricle from where it is pumped into the aorta and subsequently the arterial circulation.

Based on this circulatory system, one may speculate about an interaction between our heart and soul. The right ventricle, where our deoxygenated or “dirty blood” returns, might be the location point of our evil-commanding carnal soul or nafs-al ammara. In contrast, the left ventricle, which pumps clean, oxygenated blood, might be the locus of the presence of our spirit (ruh). Thus, one can think of the heart as a tool of the soul, and the soul as a mirror of the heart [1]. If the mirror is kept clean, one can see. If it is dirty, then we are blinded. In this way, the state of the heart affects the soul; the two are in a directly proportional relationship. 

Long before the advancement of modern psychology, emotional and mental well-being were highlighted in the Qur’an. The verse “And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein,” (50:16) is a perfect example of the spiritual psychology that is immanent throughout the Qur’an. Not only does it demonstrate the proximity of God to His servants at times of inner turmoil, but it also sheds light on the notion of delusion, or whisperings of the heart (waswasa), and that He is aware and understanding of moods of doubt.

Prophet Muhammad (pbuh) also refers to the relationship between the heart and soul: “Truly in the body there is a morsel of flesh which, if it be sound, all the body is sound and which, if it be diseased, all of it is diseased. Truly it is the heart” (Bukhari). This hadith refers to the close relationship between the bodily organs and the subtle psychic organs of the human soul; the spiritual heart is the center of human consciousness and is interrelated to the bodily, physical heart.

Our conscience, or mind, must acknowledge and make sense of all the thoughts, feelings, and sensations that arise. Muslim scholars describe possible sources for inner voices to be God, the angels, the devil, and the physiological body [2, 3]. With the appropriate depth of perception, self-regulation and spiritual expertise, one can distinguish between them. While waswasa has a negative connotation and usually refers to the whisperings from the devil and our nafs, we can also receive sources of inspiration from other metaphysical beings such as angels [4]. The mind’s ability to see the world through patterns and metaphors are the workings of the heart, and a gift from God to help us see the meaningful connections in life and to learn by reflecting upon experience. In this way, mindfulness provides an innovative approach to treat mental health issues. By having awareness and a clear comprehension, one can pay attention with patience and care to what happens and try to resolve it accordingly. 

It is an understatement to say that we have an incredibly complex and dynamic aura, where the interaction of the metaphysical and physical matter that make up the human body are continually interacting. We’re constantly receiving input from other existing beings around us. There are mechanisms of action we can adopt to make a protective shield against these forces, some of which can have a negative impact on our soul.

The most obvious constituent of this shield is being immaculate in performing prescribed worships. These “must-do’s” are a reference point for us. If we slack off in our worship, our protective shield against waswasa is inevitably weakened. The ablutions we take throughout the day, even before we sleep, are another protective mechanism, while in the remembrance of God (dhikr), our hearts will “find tranquility and satisfaction” (13:28). However, even saints have lamented over periods of “dark nights” when the believer is tested by God who, for a short period, withholds from the devotee all delight in prayer and worship. Sufis describe this state of the soul as qabd, literally meaning being grasped by hand. This causes distress and makes one suffer from spiritual blockage. On the other hand, the soul can also reach a state of bast, or openness, expansion, development, or relief, when one is freed from spiritual blockage and develops inwardly. Thus, “God contracts and expands” (2:245) and believers must make both of these states fruitful by being thankful during openness and seeing contraction as an effective remedy for the sickness of the soul. 

Trying to solve psychological problems solely with spiritual therapies is a mistake. Mainstream, pharmacological therapy can be necessary, just like in physiological disease. We rarely hesitate to see a doctor when we have an allergic reaction or the flu, but a psychological disease is assumed to be resolved through worship. While prayer is an incredibly powerful metaphysical tool that eases and lessens mental health problems, it might not be enough to completely cure a person of their condition. Psychological problems can be considered a cancer of the soul and should be treated with the appropriate therapy – that is, professionally. While prayer will undoubtedly have an anesthetic effect on the patient, going to see a psychologist would be the active prayer. Only then can you leave the outcome to God, after having done your part of fulfilling both verbal and active prayer.

As Imam al-Ghazali said, “Knowing the definition of these diseases, their causes and their cures, and remedies to fix them, is personally obligatory on every Muslim” (Al-Majmua). Thus, we are obliged to not only realize what is going on in our hearts and our conscious minds, but also to cure ourselves from any of the diseases that may have a negative impact on our mental or physical health.

Notes

1. Aysel, M.; Yavas I.; Akdag, M. 2016. Ruh ve Psikolojisi. (unpublished draft).
2. Nursi, Bediuzzaman Said. 1926, The Words, the Second Station of the Twenty-First Word.
3. Gülen, Fethullah. 2008. Varligin Metafizik Boyutu, Istanbul, 2008, pp. 322-336.
4. Aysel, M. 2018. “The Dynamic Vesvese Model,” Association for Psychological and Spiritual Sciences. (unpublished draft).