How Octopuses Are Able to Taste by Touching

Giesen et al.Molecular Basis of Chemotactile Sensation in Octopus. Cell, October 2020.

Octopuses have often captured human interest with the ability to use their eight suction-cup covered tentacles for touch and taste. Scientists have wondered for decades how their appendages work but very few have studied what happens on a molecular level. In a new report, researchers got a glimpse into how the nervous system in an octopus’ tentacles manage these functions. They identified a novel family of sensors in the first layer of cells inside the suction cups that have adapted to react and detect molecules that do not dissolve well in water. The chemotactile receptors on these sensory cells use those molecules to help the animal figure out what it is touching and whether or not that object is prey. This allows an octopus to distinguish between a rock versus a tasty crab. The underlying mechanism is that there are two types of sensory cells in the suckers that line their tentacles: mechanosensory cells for touch and chemosensory cells for taste.  Both taste- and touch-oriented cells are critical for helping octopuses to decide when to hunt and when to retreat. It is well known that particles on land easily travel through the air before they might be sniffed by a bear or a wolf’s nostrils. However, the process of smelling or tasting is much less clear in cephalopods that live in the ocean. Some chemicals can travel far from their underwater source and thus make it possible for some creatures to catch a smell of their prey from afar. But for chemicals that don’t move through the ocean easily, a touch-taste strategy can be useful for marine animals, including octopuses. While people tend to perceive five basic tastes – sweet, bitter, sour, salty and umami (meaty) – octopuses experience the world of taste differently. Instead, scientists found the most success by stimulating octopuses to respond to what are called terpenoid molecules, a secretion that is often released by marine invertebrates that functions as a defense or warning signal. They smell these molecules and can, in a way, smell fear in their prey.

Natural Forest Regrowth May Be the Best Method to Combat Climate Change

Cook-Patton et al. Mapping carbon accumulation potential from global natural forest regrowth. Nature, September 2020.

Reforestation has been considered the leading strategy in the fight to mitigate the effects of climate change with previous studies highlighting the role it can play in capturing and storing atmospheric carbon. There are many ways to incorporate trees into our landscapes, however one of the cheapest and easiest options is to allow forests to regrow on their own if conditions can permit them to. Now, a new study has mapped the potential carbon accumulation in naturally regrown forests over the next 30 years. Researchers from 18 countries brought together more than 13,000 georeferenced measurements of carbon accumulation to generate a wall-to-wall, one-kilometer-resolution map spanning 43 countries that highlights areas with the greatest carbon returns if trees were allowed to reforest naturally. The team demonstrated that natural forest regrowth can capture up to 23 percent of global carbon dioxide (CO²) emissions from the atmosphere every year. This is on top of the carbon sequestration already provided by existing forests, which absorb around 30 percent of annual CO² emissions. The biggest advantage of natural restoration of forests is that it often requires nothing more than human inaction. Nature is constantly at work doing its duty to restore forests often unseen on the edges of fields, on abandoned pastures, and wherever forests lie degraded or former forest land is abandoned. Moreover, natural forest regrowth may promote the re-establishment of local tree species that are best equipped to survive in a given location and support the many organisms that eat them or dwell amongst their branches and roots.

However, natural regrowth may not always be the answer. For example, at sites that are highly degraded, or seed sources are far away, actively planting trees can help to start or speed recovery while helping to establish the right species mix for current and future conditions. While planting trees can sometimes be necessary it should usually be the last option since it is one of the most expensive and often least successful methods of combating climate change. It is estimated that humanity should collectively plant about a trillion trees over the next three decades to effectively fight climate change, which averages out to about a thousand new trees planted in the ground every second and assumes that every tree survives and grows in a healthy manner. Once the cost of nurseries, soil preparation, seeding, and thinning are accounted for, it would easily cost hundreds of billions of dollars. If natural forest growth is cheaper and better then why not work to protect the existing trees and let forests to grow on their own?

Li et al. Innate connectivity patterns drive the development of the visual word form area. Scientific Reports, October 2020

A new study suggests that humans are born with a part of the brain that is prewired to be receptive to seeing words and letters. Researchers analyzed brain fMRI scans of 40 newborns and found that the “visual word form area” (VWFA) was already connected to the language network of the brain, which is akin to the scans of 40 adults. These findings are quite surprising considering some researchers had hypothesized that the pre-reading VWFA starts out like any other part of the visual cortex that are sensitive to seeing faces, scenes, or other objects and only becomes selective to words and letters as children learn to read or at least as they learn language. However, a new study shows that even at birth, the VWFA is more functionally connected to the language network of the brain than it is to other areas. It is likely that experience with spoken and written language will strengthen connections with specific aspects of the language circuit and further differentiate this region’s function from its neighbors as a person gains literacy. The main goal of this study is to learn how the brain becomes a “reading brain” and to help understand the differences in reading behavior, which could become useful in the study of dyslexia and other developmental disorders.

Question: While sayings of Prophet Muhammad, peace be upon him, counsel against condemning believers to shame, despising them, and disclosing their faults, they also enjoin not remaining silent and unresponsive before oppression and evil. How is a believer supposed to achieve this balance?

In our previous issue we commented on not subjecting people to shame or scorn, as well as the importance of forgiving their faults. It is important to stress that we do not believe that it is acceptable to remain silent and passive when confronted with mistakes and wrongdoing, and to not take any action against them. “Commending good and preventing evil” is an important responsibility for believers if we take into account the following verse “You are the best community ever brought forth for (the good of) mankind, enjoining and promoting what is right and good and forbidding and trying to prevent evil, and (this you do because) you believe in God” (Al Imran 3/110), it is seen that being a part of the best community, or the one with the most goodness, is dependent upon this fact. Additionally, the noble Prophet ordered a present evil to be eliminated by direct intervention, and if this was not possible then by making verbal warnings, and if this was not possible either then by taking an attitude against it in one’s heart at least (Muslim, Iman 78; Tirmidhi, Fitan 11).

Trying to stop people from committing evil and enjoining them to engage in good behavior is one of the essential attributes of a believer. However, the method, style, and system to be followed in this respect are very important. Such an act cannot be done by embarrassing people and making them turn their faces away in shame. This will make matters worse, particularly so when certain matters rejected in religion such as lying, slander, and libel are also involved in the issue. What really matters here is making hearts genuinely feel the goodness of what is stated as good, and the darkness of what is stated as bad; namely, convincing people that the acts in question are good or bad (respectively), and making them re-orient themselves accordingly. Otherwise, without taking the other person’s condition into consideration, determining the correct manner, or thinking about which method to follow, an unwise approach such as “I say and tell what I believe and do not care about any other factors” has nothing to do with the religious teaching of “commending good and preventing evil.”

If we view the life of the Prophet Muhammad (pbuh), we find many examples of the points mentioned. For example, he counseled repentance to his companion Maiz who had committed fornication when he came to him and confessed his sin, saying that there is no sin God will not forgive. Although he turned Maiz down four times, the noble Prophet had to enforce the legal ruling upon the insistence of Maiz. However, he told people to ask for forgiveness for Maiz and pointed out that he had repented in such a way that if his repentance were to be distributed to the all people throughout the earth then it would suffice to purify everyone (Muslim, Hudud 22; Abu Dawud, Hudud, 24, 25). Thus, the Pride of Humanity prevented his community from continuing to hold a negative opinion about Maiz, for he wished Maiz to be remembered not as a sinner but as a person who was absolved from his sin and who had passed onto God’s divine presence in a purified state.

The noble Prophet neither put anybody to shame nor embarrassed anybody by mentioning their fault to them throughout his exemplary life. It is not possible to find examples in his life where he revealed people’s faults, treating fallen ones with contempt, or responded to evil with evil. On the contrary, he urged believers not to spy into others’ private issues. He always counseled covering faults and his entire life was permeated with forgiveness and tolerance. He made the following address to the people of Mecca, who had inflicted every kind of torment and suffering onto him, after him and his community peacefully took over the city: “No reproach this day shall be on you. Go now, all of you are free.” This mildness and magnanimity of his was one of the most important factors that conquered hearts and got people to enter Islam in droves.

If he had noticed a shortcoming of one of his Companions, he would never reveal it in an embarrassing way. He addressed such shortcomings during his public sermons without pointing the finger at that person, and he ensured that the person concerned also received a share from the teaching. Even in situations of meeting serious opposition where some were in a mood of disobedience, he would gather his Companions to make a general sermon that would not incriminate any one person. Hence, problems were solved without hurting and breaking the heart of anyone, without disgracing them, and without letting any grudge and rage be involved in the issue.

In this regard, it is very important, particularly for people who are at the forefront of dialogue and discourse with others, to undertake certain responsibilities. It is critical to know the people in your company and to not remain indifferent to their mistakes. A teacher must know the general situation of their students; in fact, it is an important aspect of their duty and responsibility. Their goals should be to treat everybody humanely, not to break anyone’s heart, and to try to eliminate evil in the most appropriate way. In other words, while eliminating evils as well, a believer is supposed to act in a way that reflects this character while remaining loyal to the path of the Prophet.

A manner appropriate for each person in question needs to be determined for the sake of not breaking anyone’s heart and not letting any problems escalate further, and each case should be taken into consideration separately as no two people are ever truly identical. Instead of giving an immediate reaction when faced with problems, and talking about them here and there, we must definitely mull over the subject and try to find the most appropriate solution. If you deal with matters in a crude and careless fashion and are as blunt as a kick in the shins, then you may risk hurting people and pushing them away from you. It should not be forgotten that the task of spiritual counsel and guidance requires expertise and sensibility. In a way, we can view it as a task that is best carried out by qualified and learned people.

It should also be known that problems may not always be sorted out by talking. In some situations, speaking over some problems might cause the crisis to get worse. As the saying goes, “a believer’s speaking should be wisdom and their silence should be reflection.” We should speak if we are to say words of wisdom. If this is not the case then we should keep silent and wait for the appropriate time. There are certain conditions where one needs to stop and think, for wisdom develops in the seedbed of deliberation. Otherwise, the blurting out of casual remarks will only produce noise. Just as we know the appropriate time to talk, we similarly need to know when to show patience and wait.

Self-interrogation

In one of his sayings, the noble Prophet stated that every child of Adam errs but the best of those who err are those who repent (Tirmidhi, Qiyamah, 49; Ibn Majah, Zuhd 30) and thus pointed out that human nature is prone to mistakes and sins. Accordingly, some give their willpower its due and narrow down this gap or totally eliminate it, whereas some do not succeed sufficiently in this respect. What matters here is that after experiencing a spiritual stumble, or perhaps even a fall, we work to straighten ourselves up right away and be purified in the washbasin of repentance.

Yes, everyone can fall. However, immediately walking out on, speaking negatively about, and putting to shame a person who is undergoing a spiritual relapse never comply with the virtuous conduct expected in religion nor with the path of the noble Prophet. Instead of busying ourselves with others’ faults we should be concerned with noticing our own faults and busying ourselves with setting those aright because those who cannot see their own mistakes keep looking for faults in others. A person who is fully concentrated on perfecting themself will be much less focused with the faults of others.

Before throwing a stone at someone, we need to take a look at ourselves first. And if we also have similar faults, then we should fear that such a stone may recoil and hit our own head. It is narrated that our master Messiah said the following in an address to a crowd preparing to stone someone to death for punishment: “Let one who is without sin among you throw the first stone…” Naturally, everybody gently lowered the stones in their hands to the ground.

The fact that people do not care about such matters at all and speak about others’ faults and sins in public does not serve as an excuse for us to behave in a similar manner. Even if the entire world engages in such sinful behavior it still does not justify joining them. As it is expressed in a Turkish proverb, “every sheep is hung from its own leg.” Asserting excuses such as “everybody was talking in this manner and I just followed their way” has no validity whatsoever on the Day of Judgment. As it is stated in the verse meaning, “And no soul, as bearer of burden, bears (and is made to bear) the burden of another” (Fatir 35:18) everybody remains alone with the burden of his or her own sins. And if someone defame others with spoken or written statements, that person will also be burdened with the sins caused by those statements, along with other personal sins.

Rather than being crushed under the weight of such sins in the Afterlife, taking our tongue under control while we can in this world and thus not giving way to such very hard to repair problems from the beginning is the wisest way. A person needs to also be careful about the feelings and thoughts that they may hold about other believers in the first place and should work to keep them pure, for what pours from the tongue are simply our thoughts. A person who is focused on the mistakes of others and continually mulls over them in their mind will firstly speak within about these with the inner voice, and then spill them out to others.

A person who is continually busy with others’ faults and speaks about these will definitely deserve punishment in the Hereafter on account of sins such as spying into others’ private affairs, holding negative assumptions, backbiting, and lashing out with insults. It is not possible for such a person to find comfort in this world as well. For a person who pollutes his or her brain neurons with what others did and who keeps talking about these filthy issues all the time, all of those things will turn into a torment.

Kalam Cosmological Arguments of Huduth and Imkan in light of Modern Scientific Discoveries

Humankind has grappled with the questions surrounding God, life, and creation for as long as we can remember (Gülen 2006, 3-4). Historically, philosophers and theologians have sought to produce systematic and rigorous arguments to rationally prove the existence of the Divine through the means of logical deduction (Gök 2018, 10). One such argument that has been synthesized is that of the kalam (the Islamic theology), a cosmological argument which has provided a historical and modern basis for those seeking to validate the existence of God (Gök 2018, 10-13). This argument has come under particular examination in contemporary circles where modern scientific discoveries are seen to both challenge, and support, the existence of God and hence establish a valid basis upon which to argue either case. This essay will thus seek to discuss the validity of the kalam cosmological argument, and its subsets, in relation to two modern scientific discoveries: the Big Bang theory, and the concept of virtual particles.

The kalam cosmological argument consists of two subset arguments: the huduth (cosmological) argument and the imkan (contingency) argument (Craig & Moreland 2009, 101-102). Historically, notable Muslim theologians, such as Imam Al-Ghazali, utilized this argument as a testament to the proof of God’s existence (Copan & Craig 2017, 5-7). Within the modern Western philosophical and theological context, this theory has been refined by the works of William Lane Craig (Waters 2015). Regarding the huduth (cosmological) argument, Craig summarised the premise of the argument as follows: the universe either had, or did not have, a beginning; if the universe had a beginning then it was either caused or not caused; if there was a cause then this was because of an external and powerful being (Doko 2018). As can be inferred, the argument is based on a question of origins, causality, and in regard to the two preceding arguments, validating that the cause of the universe is external.

In assessing the validity of the huduth argument, the Big Bang theory can be utilized. In modern science, the Big Bang theory has been established as the leading paradigm for the origins of the universe (Paulson et al, 2015). The theory purports that the universe, and all that is contained within it, had a singular starting point whereby from this singularity, the universe has been inflating for what has been calculated as 13.8 billion years (Gonzalo 2008, 207-240). The first premise of the huduth argument is one of origins. The Big Bang postulates that the universe was derived from a singular starting point, with the key being that it indeed had a starting point. Scientists have been able to calculate the age of the universe through utilising data obtained through calculation and observation (Paulson et al, 2-3). In knowing that the universe has an age, and therefore a beginning, one can thus logically deduce that it must have had a point of origin. This complies with the first component of the huduth argument in that the universe indeed must have had a “beginning,” thus validating the first premise.

The Big Bang theory also complies with the second premise of causality. It is accepted by scientists and philosophers alike that in order for an effect to manifest itself within the natural world, there must be a cause to bring about the effect (Rabins 2013, 6-25). Upon accepting the first premise that the universe had a beginning, the universe itself must, therefore, be the manifestation or effect of a preceding cause. Though models such as Stephen Hawking’s “no-boundary-proposal” have been theorized to provide contradictory explanations for the causation of the universe, these have been later disproven by physicists (Wolchover 2019). In this regard, the notion that the universe came into existence without a cause is not logical, thus validating the second premise of the huduth argument.

The last premise argues that once it is accepted that the universe has a cause then this cause must be an external, all-powerful being. Studies into the observed universe are based largely on natural laws and observations that are measurable (Paulson et al, 2-3). Any cause beyond these natural laws of the known universe would thus be “unnatural” and potentially Divine (Ergi 2015). Though the multiverse theory has been proposed as an alternative to a transcendent, external being, the fact still remains that there logically must have been a first universe with an external cause that would then cause the proceeding universes that follow. As such, the third premise of the huduth argument proves itself to be valid, thus validating the argument as a whole.

In addition to the Big Bang, the theory of virtual particles can be used to attest to the validity of the huduth argument. Virtual particles are quantum fluctuations that shift between observed existence and non-existence (Daywitt 2009, 27-28). Historically thought to be empty and full of “nothing,” the vacuum of space has been theorised to contain these finite particles [16]. Through calculation, virtual particles come into existence with a measurable beginning and not out of what appears to be nothing (Jaeger 2009, 144). Physicists have conceived that the particles themselves are in fact not independent, rather that they rely on other quantum interactions and certain laws of physics in order to manifest (Falkenburg 2007, 258-260). In this regard, they have a beginning point of origin. As such, they can be seen to comply with the first premise of the huduth argument. Though virtual particles do appear to come in-and-out of existence there are a number of causal factors that must provide the right conditions for their appearance such as the vacuum-like conditions of interstellar space, the interactions of surrounding “real” particles as well as the mass of these “real” particles (Falkenburg 2007, 58). It is thus perceivable that the particles are caused by several factors and do not come into existence out of non-existence without a cause which adheres to the second premise. The third premise of the huduth argument points to an external cause or creator. As was argued above, virtual particles have a cause and this cause is external to themselves. They cannot create themselves from nothingness and manifest due to the interactions of the real particles around them, which give rise to conditions that are conducive to their appearance. As such, this complies with the logic of the third premise of the huduth argument, as virtual particles require external causes in order to come into existence. Thus, the validity of the huduth argument holds firm when applied to this concept.  

The example of the Big Bang Theory and the concept of virtual particles can also be used when assessing the validity of the imkan (contingency) argument. This argument posits that everything that exists is either necessary or contingent (Ergi, 9). When classified as contingent, it is postulated that something can either exist or not exist, and that if it does exist then this existence is dependent upon factors that are external to it (Gülen 2006, 3-4). The idea that creations within the known universe are contingent is logical, as it can be deemed that nothing exists without a cause (Doko 3-4). In this regard, it is possible to say that contingent items within the universe, including the universe itself, are dependent upon that which is “necessary” and outside of themselves (Yaran 2003, 181-187). The Big Bang Theory provides a solid basis on which to assess the validity of the imkan argument. Everything within the universe originated from that moment, thus the universe is perceivable as having temporal existence (Walles 2016). In being a temporal entity, it is thus contingent on a cause that is external to itself. It would seem illogical that time, space, energy, and matter created themselves as they are contingent elements devoid of consciousness and reliant on physical laws hence would not have been able to exist beyond the Big Bang prior to it occurring. As such, the universe, being contingent and unable to necessitate its own existence, must have been created by a necessary agent.  Though this necessary agent has been speculated to be a preceding universe, such as in the multiverse theory, this would propel reality into an infinite regress, a chain of causes contingent on the one before it, a notion deemed to be implausible (Yaran, 181-183). Accordingly, these multiverses would also have to be temporal in disposition and hence the same issue of an eventual point of origin manifests. The logical conclusion is thus that the necessary agent must exist beyond what is known, namely a transcendent being that is beyond temporality and materiality, and thus the logic of the imkan argument is valid. 

This principle is similarly seen within the example of virtual particles. These particles are observed to come in-an-out of existence within the vacuum of space (Jaeger, 144). However, this activity is contingent upon necessary conditions, such as the existence of the vacuum itself, quantum interactions based upon the uncertainty principle, as well as surrounding real particles (Greene, 424-425). If any of the aforementioned factors were not present then the existence of virtual particle would only be a probable outcome and not a necessary outcome, similar to that of the universe, in a way that these particles do not necessitate their own existence and are dependent on an external and necessary cause. In this regard, the concept of virtual particles demonstrates the validity in the logic of the imkan argument thus demonstrating the validity of the kalam cosmological argument. 

The success of whether an argument is logically valid can be assessed based on the plausibility of the premise presented by the argument (Doko, 4). As is evident, the kalam cosmological argument has been examined with a discussion of its two subset arguments. These arguments have been contrasted against the two scientific discoveries of the Big Bang Theory as well as the concept of virtual particles. Evidently, by its very nature, the kalam cosmological argument is based on sound deductive logic where both its branches contain premises that reach their respective conclusions using logic and rationality. As such, the kalam cosmological argument proves itself to be valid and this has been exemplified by superimposing the matrix of this argument onto real, modern-day scientific discoveries. 

REFERENCES

• Copan, Paul and Craig, William Lane. The Kalam Cosmological Argument: Philosophical Arguments for the Finitude of the Past. New York: Bloomsbury, 2017. https://books.google.com.au/books?id=LtI2DwAAQBAJ&printsec=frontcover&dq=The+Kalam+Cosmological+Argument:+Philosophical+Arguments+for+the+Finitude+of+the+Past&hl=en&sa=X&ved=0ahUKEwjuxfDOt5fpAhU4lEsFHePeBNIQ6AEIKDAA#v=onepage&q&f=false
• Craig, William Lane and Moreland, James Porter. The Blackwell Companion to Natural Theology. West Sussex: Blackwell Publishing Ltd, 2009.  https://www.difa3iat.com/wp-content/uploads/2014/08/William_Lane_Craig__J._P._Moreland_The_BlackwellBookZZ.org_.pdf
• Daywitt, William. “The Source of the Quantum Vacuum.” Progress in Physics 2, 1 (2009): 27-28, http://www.ptep-online.com/.
• Doko, Enis. “Kalam Cosmological Argument and the Modern Science.” Kader 16, 1 (2018): 3, doi: 10.18317/kaderdergi.417640.
• Ergi, Omer Atilla. 2015. Is it Possible to Conclusively Prove the Existence of God? Melbourne: Centre for Islamic Studies and Civilization Charles Stuart University
• Falkenburg, Birgitte. Particle Metaphysics: A Critical Account of Subatomic Reality. Berlin: Springer, 2007.https://books.google.com.au/books?id=EbOz5I9RNrYC&printsec=frontcover&dq=Particle+Metaphysics:+A+Critical+Account+of+Subatomic+Reality&hl=en&sa=X&ved=0ahUKEwj7lt3f8JbpAhWKc30KHbIcDNwQ6AEIKDAA#v=onepage&q&f=false
• Gok, Hakan. Atheism or Theism? The Perspective of Said Nursi. Eugene, Oregon: Wipf and Stock, 2018.
• Gonzalo, Julio. The intelligible universe: an overview of the last thirteen billion years. Singapore: World Scientific Publishing Co., 2008. https://ebookcentral.proquest.com/lib/csuau/reader.action?docID=1193384&ppg=222
• Greene, Brian. The Elegant Universe: Superstrings, Hidden Dimensions, and the Quest for the Ultimate Theory Surrey: Vintage, 2000.
• Gulen, Fethullah. The Essentials of the Islamic Faith. Sommerset, New Jersey: The Light Inc., 2006.
• Jaeger, Gregg. “Are Virtual Particles Less Real?. ” Entropy 21, 2 (2009): 144, doi: 10.3390/e2102014.
• Paulson, Steve., Albert, David., Holt, Jim and Turok, Neil. “The origins of the universe: why there is something rather than nothing?,” Annals of the New York Academy of Sciences 13611, 1 (December 2015): 2-17, doi: 10.1111/nyas.12859.
• Rabins, Peter. The Why of Things: Causality in Science, Medicine and Life. New York: Columbia University Press, 2013. https://ebookcentral.proquest.com/lib/csuau/reader.action?docID=1103422
• Walles, Mathew.  “The Existence of God- According to Muslim Theologians and Thinkers.” Fountain Magazine, 1 May, 2016. https://fountainmagazine.com/2016/issue-111-may-june-2016/the-existence-of-god-according-to-muslim-theologians-and-thinker
• Waters, Benjamin Victor. “Toward a new kalam cosmological argument.” Cogent Arts and Humanities 2, 1 (2015): 2, doi: 10.1080/23311983.2015.1062461.
• Wolchover, Natalie. “Physicists Debate Hawking’s Idea That the Universe Had No Beginning.” Quantamagazine, Jun 6, 2019. https://www.quantamagazine.org/physicists-debate-hawkings-idea-that-the-universe-had-no-beginning-20190606/.
• Yaran, Cafer S. Islamic Thought on the Existence of God. Washington: The Council for Research in Values and Philosophy, 2003. http://107.21.79.195/wp-content/uploads/2020/11/IIA-16-Contents-4f8.pdf

It has been over half a year since Covid-19 swept across the world and forced many countries into quarantine. Hopes of a quick resolution of the disease in many countries have since been, unfortunately, proven to be wrong, and it is evident that the virus is here to stay for a while [1]. The virus is so difficult to deal with considering it can be transferred from person to person even if the carrier does not outwardly display symptoms. Even animals, ranging from mice to tigers, can contract and transmit it to humans [2, 3], and we cannot quarantine or force them to wear facemasks. The virus will eventually hit each person; it is just a matter of time. The virus may additionally arrive in multiple waves, as it is possible to be reinfected [4]. COVID-19 will most likely have a lifespan of a few years, much like other major virus outbreaks of the past such as the swine flu in Hong Kong or Spanish flu. It will probably come and go like a common flu in never ending waves. So, each of us need to be ready until a successful vaccine is developed, and the wisest action for each person to be ready would be to boost our immune systems and practice effective social distancing and sanitation measures, while we deal with this virus for however long it may last.

Vaccines are critical for stunting the development and spread of viruses; however, they can be costly, time-intensive to develop, and not always perfect. It is worth exploring alternative methods to help protect our bodies from these pathological invaders while vaccines are being researched. As it so happens, the best method of prevention to date for HIV infections is not a vaccine, but is instead a tradition that is as old as thousands of years: male circumcision [5]. To give a comparison, the current widely popular and heavily promoted influenza vaccine is considered “50% effective against influenza B/Victoria viruses and 37% effective against influenza A(H1N1)” [6]. On the other hand, according to an article published in the prestigious medical journal, The Lancet, circumcision is up to 88% effective in preventing heterosexual transmission of HIV [7]. Male circumcision does not have any medicinal side effects, and the only risks that are involved are those related to any minor surgery – bleeding and infection.

In the 1980s, when I first heard of HIV, I remember reading articles which claimed, quite arrogantly, that vaccines and cures for the condition would be found within two or three years [8]. Forty years later, and after spending many billions of dollars on research, we are still nowhere near an HIV vaccine. At best, we found treatments which helped keep the HIV virus at bay [9]. To date, only two people have been fully cured with a method far too expensive to be applied to the general public [10]. In the meantime, at least 30 million people have died with more than half a million in the year 2019 alone [11]. While vaccines are critical for helping to eradicate viruses, putting all of our eggs into that basket alone can be a risky public health strategy due to how difficult and time consuming they are to discover, verify, and distribute. It is impossible to know for sure how long it will take to develop a vaccine for the coronavirus. In the meantime, communities should heavily consider following the instructions of their local health officials which often include social distancing, limited size gatherings, and frequent hand washing as these methods are already proven to help reduce the spread of the virus.

Development, and even the rushed development of a vaccine, is always a very tedious and dangerous process. The science behind them is exceptionally complex, and imperfect results can have disastrous consequences upon thousands of people. This is further complicated by the fact that phase 2 and phase 3 trials can have quite diverging results [12]. In the USA, AstraZeneca’s COVID-19 vaccine trials were stopped after trial participants fell ill [13]. Third phase trials, which encompass thousands of people [14], still can give little indication of the long-term side effects to any vaccine. Besides, even though there is human life at risk, the vaccine has already become an instrument for many political and economic disputes and conspiracy theories. Some governments claim they have already developed a vaccine, while others find them unreliable, or try to lure a foreign company to work for themselves [15]. In August of this year Russia rushed registration of an unproven Coronavirus vaccine and named it, in Cold-War-like fashion, the “Sputnik V” [16]. The announcement was made by none other than Vladimir Putin himself. It was offered to the USA, but was rejected due to safety concerns stemming from a belief that the drug was not adequately researched and developed [17]. In the meantime, Russia announced the development of a second vaccine [18]. Surely enough, it was dismissed and downplayed by the West as unproven and unreliable. On the other hand, a vaccine developed by a Chinese company Sinovac proved to be the most successful in its phase 3 trials in Brazil [19]. Sao Paulo Governor João Doria purchased 47 million shots of the vaccine. However, the transaction was stopped, arguably for political reasons, by the Brazilian President Jair Bolsonaro [20]. Bolsonaro’s comments when rejecting the purchase of the Sinovac vaccine on the basis that “the Brazilian people will not be anyone’s guinea pig” are not totally without merit. Recalls of “proven and tested” vaccines have happened in the past [21].

It is important for all people to continue exploring methods to develop their immune systems and prevent the spread of the virus while we wait for a vaccine. In an article I had previously published, I discussed the benefits of fasting, vitamin C, and Wim Hof breathing methods to help protect the body from disease [22]. All of these methods are well known and quite benign with respect to side effects, however they are unable to cure Covid-19 or prevent its spread. Additionally, the Center for Disease Control (CDC) has heavily stressed practices included social distancing and the wearing of non-ventilated face masks. Our hope is that going above and beyond to protect ourselves and our neighbors will give scientists the time that they need.

One way of giving that time to scientists is fasting. Fasting, like circumcision, is a tradition that is thousands of years old. In recent studies, a three-day water fast has been shown to reset the immune system of elderly people to the level of a twenty-year old’s [23]. At this current level of emergency in the world it would be very easy to find thousands of willing volunteers to trial monthly three-day water fasts and/or to take extra doses of vitamin C, not as a cure, but as a shield against COVID-19. This kind of study would not pose much risk and would definitely be very cost-effective. We could dive straight into the third phase of trials, for any side effects of fasting are already well known. And finally, if proven effective, its uptake by the population at large would be basically cost free and readily available across the whole world.

Our world has been enduring a difficult and challenging period for the better half of a year now. Time has given us the ability to learn more about the virus, how it disrupts our bodies, and how it spreads. This knowledge has, in turn, allowed us to research it and develop effective social guidelines for limiting its spread. Still, there is much work to be done. Hysteria and haste are not conducive to producing a vaccine that is thorough, effective, and efficient. It should be the responsibility of every able-bodied citizen to do what they can to learn more about how they can protect themselves from the virus and thus prevent it from spreading even more while we wait for a vaccine.

1. https://www.wuky.org/post/beshear-next-few-weeks-will-be-critical#stream/0
2. https://www.washingtonpost.com/science/2020/09/03/coronavirus-deer-mice-spread/
3. https://www.cdc.gov/coronavirus/2019-ncov/daily-life-coping/animals.html
4. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7326402/
5. https://www.thelancet.com/journals/lancet/article/PIIS0140-6736(99)03421-2/fulltext?_eventId=login
6. https://www.aafp.org/news/health-of-the-public/20200226interimfluve.html
7. Halperin, D. T., & Bailey, R. C. (1999). Male circumcision and HIV infection: 10 years and counting. The Lancet, 354(9192), 1813-5. doi:http://dx.doi.org/10.1016/S0140-6736(99)03421-2
8. https://www.immunology.org/publications/bsi-reports/60-years-immunology-past-present-and-future/the-hunt-for-hiv-vaccine
9. https://www.cdc.gov/hiv/basics/livingwithhiv/treatment.html
10. https://www.medicalnewstoday.com/articles/2nd-person-cured-of-hiv-thanks-to-stem-cell-transplant
11. https://www.unaids.org/en/resources/fact-sheet
12. https://www.fda.gov/media/102332/download
13. https://www.usatoday.com/story/news/health/2020/09/09/covid-vaccine-astrazeneca-trial-hold-what-does-mean/5757590002/
14. cancer.org/treatment/treatments-and-side-effects/clinical-trials/what-you-need-to-know/phases-of-clinical-trials.html
15. 15 https://www.nytimes.com/2020/03/15/world/europe/cornonavirus-vaccine-us-germany.html
16. https://www.theverge.com/2020/8/11/21363135/russia-coronavirus-vaccine-unproven-registration
17. https://www.techtimes.com/articles/251792/20200814/covid-19-us-says-no-to-russias-vaccine-sputnik-v-saying-theyll-never-use-it-on-monkeys-let-alone-people-vietnam-and-philippines-say-otherwise.htm
18. https://abcnews.go.com/Health/wireStory/russia-approves-2nd-virus-vaccine-early-trials-73614460
19. https://fortune.com/2020/10/20/covid-vaccine-china-brazil-testing-ground-safest-most-promising-sinovac/
20. https://apnews.com/article/virus-outbreak-brazil-state-governments-health-sao-paulo-b7b5b620ba54f402dbf803e26fe6b842
21. https://www.cdc.gov/vaccinesafety/concerns/recalls.html
22. https://medium.com/@arasweb/surviving-the-pandemic-370b47120d8d
23. https://news.usc.edu/63669/fasting-triggers-stem-cell-regeneration-of-damaged-old-immune-system/

Think of yourself as a desert ant. You leave your nest to search for food early in the morning in the deserts of Tunisia, except you do not know where to find food. You, therefore, walk randomly in the desert in a circuitous outward path from your nest until you find food. If you would find food, how do you get it back to your home? How do you go back without having left for yourself any traces or signs in the wasteland, without knowing where you located, and most importantly, without ending up stranded in the scorching heat of the desert? Could you accomplish coming back each day with food? Well, desert ants can.

To find out how ants can do this, scientists observed their behavior, and surprisingly they have found that ants did not follow back on the same trail they randomly took after they left their nests. Instead, ants took a direct route as if they already knew where the nest exactly located. How do these ants find the closest way and shortest distance to their nest from their current locations? Former studies had found that red and forest ants secrete a chemical substance to mark their paths. They leave a trail of chemical scents or visual traces behind them—like leaving a trail of breadcrumbs to help you find your way home. However, the structure of desert sands and conditions are not consonant with containing chemicals that will carry an odor or leave visual cues. Even if such markings have made, it is hard to guarantee that they will remain intact long enough considering the harsh conditions of the desert. As in Hansel and Gretel fairy tale kids who could not return home for the breadcrumbs they had left on the trail eaten by birds. Therefore, these desert ants must be equipped with another cognitive mechanism so that they can return to their nests before succumbing to the midday heat.  

Black desert ants (Cataglyphis fortis) emerge from their nests in the heat of desert sand, which rises to 70 degrees with the rise of the morning sun, to search for the remains of other insects that were not as heat resistant as they are. They can only survive for one hour on the hot sand and under the blazing sun, which means that within an hour, they must find their food and bring it back home without getting lost. The journey is quite arduous and dangerous each day. If the slightest confusion occurs and they are not able to return to their nest in time, then it could cost them their lives.

Scientists conducted a series of research in the scorching deserts of Tunisia to find out how desert ants take their food to their nests in the shortest route possible. Researchers first determined an anthill and plotted the terrain around it to set up a coordinate plane. They observed that the ants left their nests very early in the morning to begin their daily search for food, and many of them eventually found grubs that had been planted by the scientists. However, researchers moved the ants to locations that they had not previously been to after the ant began carrying the food back to their nests. The attempt was to understand whether there was a “sign placement system” within the ants. This system would encourage the ant to find its last known location, in this instance where it had picked up, then find its way back home. However, the ant instead began heading directly to its nest. It was as if the ant determined its position concerning its nest and set off for it immediately. This experiment was repeated on many ants numerous times and with the same consistent results. The ants, as soon as they had placed on the ground, moved to the nest relative to there. With a wondrous intrinsic coding of some neurons in their nervous systems, they traveled the distance between their new location and the nest in the shortest way possible. In addition to this, the margin of error was very nominal; they found their nests with a ten percent error in the average distance of 500-meters and with an error of only two degrees in angle. Additionally, a fascinating discovery revealed that the ants could calculate errors in their navigation systems. As they approach their destination, they would make adjustments if they need to by moving back and forth in parallel lines to reach the nest with minimum error. 

Scientists determined that desert ants have about a thousand lenses in their compound eyes (remember that a human eye has only one lens) and 80 lenses in each of their eyes that can detect polarized light that comes from different points in the sky. Polarized light occurs when sunlight enters the atmosphere of Earth, hits air molecules and other particles, and then scatters in all directions. This dispersion leads to polarization, and the light that starts to vibrate in many planes begins to vibrate in only one plane. Therefore, the strongest of them is a distinct polarization that always makes a 90-degree angle towards the sun. The lens system in the eyes of desert ants uses this polarization to form a kind of Sky Map. These ants will occasionally stop and robotically move their heads while returning to their nest. This brief period allows the ants to make this sky map by surveying the sky and making a mental note of its layout. Researchers believe that ants can then calculate the direction that they need to travel to return to their nest. They repeat this movement along the way to continually update their sky maps. If they cannot find their home, then they utilize a patterned search method with a set of circular motions. It means that each ant knows how far it is from their nest at every point of their journey.

Then, how do ants find their direction to the nest? Perhaps they were guided by the position of the sun in the sky is. To test this hypothesis, researchers placed a set of mirrors to make ants perceive the sun in a different state than where it ordinarily would be. It observed that the ants changed their directions according to the new state of the sun. However, this finding raised another question; researchers wondered how the time of day would affect the ants since the sun moves across the sky during the day. However, this finding raised another question; researchers wondered how the time of day would affect the ants since the sun moves across the sky during the day.

In another part of the experiment, the researchers caught the ants after they found the bait, closed a box over them, and kept them inside the box for several hours so that they could not see the sun and its movements. It expected that the ants would have trouble finding their way back after they were released since a long time had passed, and the sun was in a drastically different position in the sky. However, they once again returned home by using the shortest distance possible. It understood that the desert ants were aware that time was passing even though they could not see the sun.

We now understand that ants determine their direction home by using the sun, but we still do not know how they figure out the distance they must travel to return to their nest. Researchers have developed three hypotheses to explore this phenomenon. The first hypothesis was the energy hypothesis. According to this hypothesis, the ants were able to know how much energy they needed on the way back by calculating it they had spent until they reached their food. The depletion of their energy meant the end of their journey. An ant loaded with extra weights to test this hypothesis as soon as it reached its food. The scientists thought that if their body weight increased, then they would not be able to strike reach the nest since they would spend more energy on the return trip. However, in this case, it did not affect the ants, and they returned home in the shortest way possible regardless of their weight.

The second hypothesis was the optical-flow hypothesis. In this hypothesis, it believed that the ants had visual memory, and this was how they remembered the way back. To prove this, scientists prevented the ants from seeing their surroundings by blindfolding the ants when they found their food source. However, the blindfold did not prevent the ants from obtaining the shortest distance back home. As a follow-up to this experiment, the researchers placed an extensive television screen in front of the ants showing an endless desert on the television screen to make the ants feel as if they had crossed the entire desert in this simulation. They used various types of simulations, but the result did not change; the ants found their way. 

The last test involved the pedometer hypothesis. It surmised that ants could be counting their steps to determine how far they had traveled. To test whether they were doing so, researchers attached stilts made of hair strands to the legs of one group of ants after they found the food. As their legs now extended, they could move with longer scale steps. Another group of ants had their legs cut below the knee, thus shortened to increase the number of steps needed to walk the required distance back. They then observed the return journey of both groups of ants. The results were astounding; the ants with shorter legs had concluded their course before reaching the nest, while the ants with longer legs ended up passing the nest. Thus, it understood that the ants counted their steps according to the distance they traveled.

The findings reveal that the ants are created with an internal system that keeps track of the steps they take and re-calibrates itself on the way back. People make these complex calculations with measuring instruments and by knowing the laws of trigonometry. However, these small creatures find their way directly back without using any tools or computer applications. They do not use their perception to find direction, and they do not use any other directional methods because they all remember direction and distance as they move forward. If you look at this situation, what would be your simplest explanation? You can only have one definition: These little creatures can measure distances and angles precisely by applying mathematical calculations and trigonometry within their conditions. Since the first day of their existence, these creatures show only a few of the shreds of evidence of the divine power created them out of nothing with wondrous systems and superior abilities in their bodies.

I have put my trust in God, my Lord, and your Lord. No living creature is there, but He holds it by its forelock and keeps it under His complete control. Undoubtedly, my Lord is on a straight path (He governs all that exists and carries out His decrees rightly and with absolute justice). (Surah Hud, 56)

Literally meaning to separate, abstract, peel away, or to isolate oneself from every occupation and engagement, tajrid (isolation) denotes the state where one isolates oneself from worldly things and abandons all carnal or bodily desires. It also denotes turning away from all else save God and being freed from any attachment to wealth, status or position or any worldly expectations, and setting one’s heart totally on Him without expecting anything in return.

The scholars relate isolation to the Qur’anic statement, Take off your shoes (20:12), and interpret this as the purifying of the heart, which they call the home of God, of all worldly and otherworldly considerations, and preparing it for the visit of the All-Holy Sovereign. Some go a step further and regard this as turning to the Light of Lights with all one’s heart and setting one’s heart totally on Him without leaving any room for anything else in one’s feelings, according to one’s capacity. From another perspective, isolation has been approached as resistance against all carnal or bodily appetites and impulses and against the attractions of the world with whatever is in it. Initiates who have not been able to isolate themselves from carnal appetites, the attractions of the world, the attachment of the heart to anything else save Him, or from any worldly or otherworldly consideration, cannot attain His private company and the spiritual pleasure inherent in this.

Concerning this significant point, the author of al-Minhaj

says:

So long as you do not isolate yourself
from considerations about everything save Him,
You will not be able to reach privacy
with the Beloved in His private room.

Ibrahim Haqqi expresses the same point, as follows:

The heart is the home of God;
purify it of whatever is there other than Him,
So that the All-Merciful may descend into His palace at nights.

Isolation, which, in the words of Sayyid Sharif [1], is cleaning the heart and other innermost faculties from the dirt and dust of attachment to anything save Him, requires that the people favored with a vision of Him should isolate themselves from whatever they see or hear, and that they live immersed in the lights of the Existence of the Eternal Witness. Every initiate feels this and is favored with its gifts according to the individual’s capacity.

When those who are in the initial stages of the spiritual journey find themselves growing in the knowledge of God that is developing in the heart, the information acquired concerning Him gradually fades, and they begin to receive glimpses from beyond things. Then all of their material or bodily necessities, and even the entire world with whatever is in it, gradually lose their importance and value for them and they become polished mirrors to the truth, or function as some misty medium to reflect Him. One who feels this favor sometimes says, like Fuduli,

The way of isolation is a home
requiring full renunciation and sacrifice to settle in,
so abandon whatever worldly things you have,
and do not have a house.

or sometimes cries, like Yunus Emre:

I have found the unique, matchless honey;
Let everybody come and plunder my existence.

One who has reached the final point of the spiritual journey is freed from all considerations concerning other existent beings save God, and is left with no trace that belongs to anything else except Him. If those favored with this degree of isolation do not follow the principles of the Prophetic way or the rules of Shari‘a in their considerations, they may lapse into negating the “reality of things”— the established originals or essences of things in God’s Knowledge. This is a rank where many initiates live in a daze. Whereas, those who strictly follow the signposts and lights of the Prophetic way during their entire journey, though admitting the reality of things, see in everything only He Who is the One, only know the One, only mention the One, only call the One, and only turn to the One in thousands of signs of “dawn,” turning their eyes from all others.

Ahmedi [2] describes this rank according to his feeling as follows:

I have submitted all my being to that Friend, having no home any longer;
And purified my hands of any worldly things I had, being left without both of the two worlds.
For God’s love has come and drawn me to itself: opening the eyes of my heart, awakening me from an intoxicated sleep.
His Unity has become manifest to me, so that I have seen Him with all certainty.
I have driven away polytheism, having no doubt any longer.

As for the state of those who have completed their journey toward God, it is such a deep, indescribable state of pleasure, where efforts toward isolation have ended in perfect isolation and they have all but lost their own being, that those who do not experience it cannot know or describe it. Anybody who attempts to describe it cannot be saved from confusion. Such a relation between the Almighty, Ultimate Truth and an initiate whom He has favored with such a degree of spiritual attainment must be a mysterious gift of secrecy of His to His distinguished servants. What we should do is to feel respect for this gift of secrecy.

O God! Show us the truth as being true and enable us to follow it, and show us falsehood as being false and enable us to refrain from it. And bestow blessings and peace on our master Muhammad, the guide to the truth, and on his Family and Companions, godly, noble and honorable.

Notes

1. Sayyid Sharif al-Jurjani (1339–1413), was one of the leading theologians of 15^th century. He lived in Iran and taught in Shiraz. He visited Istanbul in 1374. Sharhu’l-Mawaqif is his most famous work.
2. Emir Muhammed ibn Emir Ahmedi lived in the same age as Jalalu’d-Din Rumi. He lived in Bayburt, in the Eastern Turkey. He was also the leader of the Ahis (The Brotherhood of Craftsmen and Tradesmen) in the region. (Tr.)

“Free radicals” are a special type of atom that have been linked to many age-related diseases. They form as a result of a process called Oxidative Stress, which takes place when an oxygen molecule splits into single atoms with unpaired electrons. The nature of electrons is such that they like to be in pairs and as a result will “freely” and “radically” search throughout the body for another electron to pair with. They could almost be considered romantic if they were not so dangerous!

Their main danger comes from the damage that they cause to cells or cell membrane, proteins, and DNA. Cellular damage occurs when free radicals travel through cells and disrupt the structures of other molecules. The gradual accumulation of them, and the increased damage that builds as more and more of them collect, is what helps cause many of the aforementioned aging diseases. Our body is under constant assault from oxidative stress, and cells may function poorly or die if it occurs too frequently and without proper bodily maintenance.

Free radicals are a waste byproduct that form as a result of various chemical reactions that take place during our bodies’ normal metabolic processes. They are then “dumped,” and their eventual buildup will often harm our bodies much like how factory waste harms the environment However, they are not entirely useless; it is impossible for our bodies to turn air and food into chemical energy without a chain reaction of free radicals. Free radicals are also a critical part of the immune system, as they additionally move through our veins and can confront foreign invaders [1].

What are free radicals?

Understanding free radicals necessitates an elementary knowledge of chemistry.

Electrons orbit around atoms in levels called shells. Each shell is filled by a fixed number of electrons, and when the first shell is full then electrons will start to fill the next shell.

If there is an atom whose outer shell is not full then it may bond with another atom by using the electrons to fill its outer shell. These types of atoms are known as free radicals.

Atoms that have a full outer shell become stable, however free radicals are unstable. They are “desperate” to acquire the full number of electrons that are necessary to fill all of their shells and will therefore react quickly with other substances.

Take the example of oxygen molecules. If they split into single atoms that have unpaired electrons then they too will become unstable free radicals that seek other atoms or molecules to bond to. If this procedure continually occurs, then it will begin a process called oxidative stress.

Smoking, UV rays, air pollution, fast food, pesticides, ionizing radiation, drugs, and inflammation have all been linked to the formation of free radicals. We must be diligent when it comes to understanding how these influences can affect our bodily health, and then fight back with natural antioxidants.

Free radicals are heavily linked to aging

One of the effects of oxidative stress is that it can damage our body’s cells and thus promote many of the diseases and symptoms related to aging, such as wrinkles and gray hair. They will take electrons from other atoms in order to become more stable, a process that may cause diseases or signs of aging [2].              

In 1956, the “Free Radical Theory of Aging” was outlined as a way to understand how exactly our bodies age over time. Everybody ages, and as we age our body loses its ability to fight the effects of free radicals. Over time our bodies produce more free radicals and more oxidative stress, which increases the rate at which cells are damaged and thus can bring about degenerative processes.

Many age-related diseases such as muscular degeneration, certain cancers, atherosclerosis, cardiovascular disease, emphysema, Alzheimer’s disease, Parkinson’s disease, ulcers and all inflammatory diseases such as arthritis and lupus, and many others are linked to free radicals. Free radicals can be found in the food we eat such as fried foods, the medicines we take, the air we breathe, and the water we drink. Free radicals are also found in alcohol, tobacco smoke, pesticides, and air pollutants.

Several studies and theories have been linked to oxidative stress and the buildup of free radicals including: [3]

• Genetic degenerative diseases, such as Huntington’s disease or Parkinson’s
• Age-related changes in appearance, such as loss of skin elasticity, wrinkles, graying hair, hair loss, and changes in hair texture
• Cataracts and age-related vision decline
• Diabetes
• Cancer, which is associated with chromosomal effects and oncogene activation due to the reaction of free radicals [2]
• Central nervous system diseases, such as Alzheimer’s and various forms of dementia
• Cardiovascular diseases due to clogged arteries
• Autoimmune and inflammatory disorders, such as rheumatoid arthritis and cancer

The free radical theory of aging is comparatively new; however, several studies boost its credibility. Researchers focused on cell’s mitochondria, the “powerhouse” that process nutrients to power the entire cell. Experiments on rats, for example, showed a noteworthy increase in free radicals as the rats aged. These alterations coincided with age-related declines in their health. These experiments also showed that free radicals produced in the mitochondria harm the substances that the cells need in order to work properly. This damage causes mutations that produce more free radicals, thus accelerating the process of damage to the cell. This helps explain aging since aging quickens over time. The gradual, but increasingly rapid buildup of free radicals, offers one explanation for why even healthy bodies age and depreciate over time [2].

Antioxidants can stave off free radicals

Antioxidants, molecules that prevent other molecules from oxidizing and thus undergoing oxidative stress, can help to avert the harmful effects of free radicals. They can also decrease or even nullify the effects of free radicals, as they can provide an electron to free radicals and thereby reduce their reactivity. The uniqueness of antioxidants is that they can donate an electron without becoming reactive free radicals themselves.

There is no single antioxidant that can combat the effects of every free radical. Free radicals have different effects in different areas of the body, and every antioxidant performs differently due to its chemical properties. Antioxidants such as vitamins C and E, beta-carotene, glutathione, and plant estrogens called phytoestrogens all scavenge the body and help remove free radicals. Honey can also function similar to antioxidants by removing free radicals. Additionally, selenium, a trace metal that is required for proper function of one of the body’s antioxidant enzyme systems, is sometimes included in this category. The body cannot manufacture these micronutrients so they must be supplied in the diet.

Foods that are rich in antioxidants include citrus fruits such as oranges and limes, berries, and many other fruits that are rich in vitamin C. Carrots are known for their high beta-carotene content, while the soy in soybeans, and some meat substitutes, are high in phytoestrogens. Apricots, spinach, mangoes, pumpkins, broccoli, and eggplants are all also helpful, along with a plethora of other fruits and vegetables [4].

More research needed

A 2010 study on antioxidant supplementation for the prevention of prostate cancer found no benefits. Furthermore, a 2012 study found that antioxidants did not lower the risk of lung cancer. On the other hand, the study found that people who were already at a heightened risk of cancer, such as smokers, actually had a slightly elevated risk of cancer due to antioxidants.

Some investigators have found that supplementation with antioxidants is injurious when people take more than the recommended daily allowance (RDA). A recent analysis found that high doses of beta-carotene, or vitamin E, appreciably increased the risk of dying. One study found that long-term use of beta-carotene could reasonably reduce the risk of age-related mental problems [4]. But perhaps one of the most important discoveries is that antioxidants are unable to “cure” the effects of free radicals completely [5].  

Additionally, we do not yet fully understand why free radicals form in the first place. They may result as an early sign of cells fighting diseases, or that free radical formation is simply a natural expectation that comes with aging. It is not possible to understand them completely without more conclusive research, which should be encouraged considering the significant impacts that free radicals can have upon our bodies.

 References

1. https://www.rice.edu/~jenky/sports/antiox.html
2. https://www.medicalnewstoday.com/articles/318652#How-do-free-radicals-damage-the-body
3. http://www.mytruehealth.info/mytruehealth_antioxidants_freeradicals.html
4. https://www.medicalnewstoday.com/articles/318652#Antioxidants-and-free-radicals
5. https://www.medicalnewstoday.com/articles/318652#What-we-do-not-know

Most of us have taken, or at least interacted with, medicine at some point or another in our lives. This can range from more “simple” over-the-counter drugs to more complex medicines specifically designed for exact illnesses. Considering the Covid-19 era we are going through and as search for a vaccine is at the highest possible speed, it is important to have at least a general idea on how medicines are developed for our use. This article aims to explore how a complicated mix of chemical compounds in a laboratory end up as pills on a shelf in your local pharmacy. We will also explore a brief history of pharmacology, where drugs get their names, how drugs come into fruition, the various affects that drugs can have on our bodies, along with the discrepancies that exist between them in regard to when, how, and why they should be taken.

Pharmacology is the study of the interactions that occur between a living organism and the chemicals that affect normal or abnormal biochemical functions. It includes the study of how a drugs can affect our biological systems, such as individual organs or an entire part of the body, and how the body overall responds to the drug. The discipline encompasses the sources, chemical properties, biological effects and, therapeutic uses of drugs. Substances with medicinal properties are considered pharmaceuticals, whereas drugs given for therapeutic purposes are usually called medications. Drug therapy, which is also called pharmacotherapy, is the use of drugs to prevent, diagnose, and treat signs, symptoms, and disease processes. When prevention or cure is not a reasonable goal, relief of symptoms can greatly improve quality of life and the ability to function properly on a day-to-day basis. Developing an understanding of this craft can allow us to better appreciate how molecules interact to form the drugs and medicines that can change our lives, and perhaps even allow us to contemplate their complex creation and existence.

In its most simplistic definition, a medication is a substance that is ingested or placed onto the body in order to cure a disease or condition (antibiotics are given to cure an infection), treat a medical condition (anti-depressants are given to treat depression), relieve symptoms of an illness (pain relievers are given to reduce pain), given to prevent diseases (flu vaccine helps to prevent the person from complications of having the flu).

Source of drugs

Historically, drugs were mainly derived from plants, animals, and minerals. Morphine, insulin, and iron are all commonly used examples of their respective sources. Belief in the curative powers of plants and certain substances rested exclusively upon traditional knowledge. But empirical information was not subjected to critical examination. Until the end of the 19th century, medicines were made by natural organic or inorganic products including mostly dried or fresh plants and their parts. These compounds might contain substances that possess healing properties or reactions that exert a toxic effect. It is important to remember that many fruits, vegetables, and plants still possess great power despite not having a “modern” origin.

Most drugs used nowadays are synthetic chemical compounds manufactured in laboratories which are synthesized by altering the chemical structure of an existing drug. The first drug of a particular group of drugs are called prototypes. For example, morphine is the prototype of opioid analgesics, and penicillin is the prototype of antibacterial drugs. Drug classifications and prototypes are defined and most new drugs can be assigned to a group. We must be hopeful and continue to search far and wide for cures for all  diseases, whether they be organic or synthetic, since our world is full of an infinite amount of possibilities and discoveries.

Drug names

The systematic naming of pharmaceutical drugs is called “drug nomenclature.” Drugs primarily have three types of names: chemical names, generic names, and trade names. The chemical names are the scientific names that often sound complex and are based upon the molecular structure of a drug. During development, the company will apply for regulatory approval of the drug by the relevant national regulatory agency, such as the U.S. Food and Drug Administration (FDA), and will be granted a generic name for it. Generic names usually indicate, via their stems, what drug class the drug belongs to. For example, oseltamivir is an antiviral drug because its name ends in the -vir suffix.

After development, testing, and regulatory acceptance of a drug, the pharmaceutical company gives the drug a trade name, which is a standard term in the pharmaceutical industry for a brand name or trademark name. Many drugs have multiple trade names which can reflect separate marketing strategies in different countries, manufactured by different companies, or both.

Drug investigation

A new drug investigation is the beginning of the journey of a chemical compound to a drug that will be used in clinics. The testing process of a chemical compound begins with animal studies to determine potential beneficial uses and also potential toxic side effects of the candidate compound.  The results from these animal studies are reviewed, and if the results are satisfactory, the compound then undergoes clinical trials in humans that people can voluntarily sign up for. Most clinical trials use a randomized, controlled experimental design that involves selection of subjects according to established criteria, random assignment of subjects to experimental groups, and administration of the test drug to one group and a control substance to another group.

Patent protection

New drugs that are developed by pharmaceutical companies will be covered under patent protection. This means that only the pharmaceutical company that holds the patent is allowed to manufacture, market, and eventually profit from the drug. This is seen as a return on the company’s investment that it took to develop the drug, which may require years of work and millions of dollars, along with an incentive for developing other drugs. Other pharmaceutical companies cannot manufacture and market the drug during the patent period.

Usually, the drug patent is awarded for around twenty years in the United States, however the number of years varies across countries and drugs. Pharmaceutical companies apply for a patent long before the clinical trial period even begins. The effective patent period after the drug has finally received approval is often around seven to twelve years. After the patented period expires the drug can be manufactured and sold by other companies. The drug is referred to as a generic drug at this point, and they are required to be therapeutically equivalent and much less expensive than trade name drugs.

Pharmacoeconomics

Pharmacoeconomics involves all of the costs that are accrued due to drug therapy and experimentation including those related to purchasing supplies, dispensing the drug, storing it, administrative fees, laboratory and other tests that are used to monitor patient responses, and losses from expiration. The length of a patient’s illness or hospitalization is also considered. While the most important factor is the health of the patient the costs for treatment are increasingly being considered as a major factor when choosing medications, and research projects that compare costs have greatly increased in recent years. The goal is to make it easier for patients to choose the most cost-effective drugs that combine high quality treatment at an affordable price. For drugs or regimens of similar efficacy and toxicity, there is considerable pressure upon doctors and pharmacies to prescribe less costly drugs for shorter duration.

Prescription and non-prescription drugs

In many countries, consumers have two legal routes of access to therapeutic drugs. One route involves a prescription or order from a licensed health care provider, such as a physician, dentist, or nurse practitioner. The other route is by over-the-counter (OTC) purchase of drugs that do not require a prescription. Both of these routes are regulated by various drug laws that change from country to country. Acquiring and using prescription drugs for non-therapeutic purposes, by persons who are not authorized to have the drugs or for whom they are not prescribed, is illegal.

The rejection of drugs in modern society

Nowadays, there are some people who deny various kinds of treatments because of their religious beliefs. This category of people is only a minority, as the majority of religions advocate for people to be healthy and to take care of their health as much as they can. In almost all belief traditions, the human body is believed to be a trust, and in case of any disease, the most appropriate and fastest treatment methods should be used. Even substances that are not normally permitted are allowed by scholars to be used if the person’s safety is concerned. For believers, the most important goal in life is to worship God, and for this to be possible the body must be healthy.

One day, people asked Prophet Muhammad, peace be upon him:

“Should we make use of medical treatment?”

He replied: “Make use of medical treatment, for God has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.”

People are encouraged to seek out those remedies and to use them with skill and kindness. Let us also remember that Jesus, peace be upon him, too, was very active in his ministry of healing. He showed by God’s permission miracles like curing the blind and the deaf, and bringing the dead back to life. Thus, religions do not refuse treatment with any available methods, and they even strongly encourage treatment and prevention of diseases.

Religions are also well known to treat stress, which wreaks havoc on the mind and body. It is still not known exactly how stress harms our health, but researchers have found that chronic psychological stress is associated with body’s losing its ability to regulate the inflammatory response. It has been shown that the effects of psychological stress on the body’s ability to regulate inflammation can promote the development and progression of disease. We know that religions and beliefs give people hope and significantly decrease the stress.

Human beings are the most precious creation, and health is necessary for us to achieve the purpose of our existence. Using scientific medicine together with faith and religion can help people to protect their health. Being the science of drugs and by investigating new drug therapies, pharmacology helps us exactly with that.

History of Pharmacology

Claudius Galen (129–200 A.D.) was the first person who attempted to consider the theoretical background of pharmacology.

Ali al-Tabari (838 A.D.) Medieval Islamic physicians used natural substances such as Papaver somniferum Linnaeus, poppy, and Cannabis sativa Linnaeus, hemp as a source of medicinal drugs. Although poppy had medicinal benefits, Ali al-Tabari explained that the extract of poppy leaves was lethal, and the extracts and opium should be considered poisons (4).

Theophrastus von Hohenheim (1493–1541), also known as “Paracelsus”, began to question doctrines from antiquity. He prescribed chemically defined substances with such success that professional enemies had him prosecuted as a poisoner. Against such accusations, he defended himself with the thesis that has become an axiom of pharmacology:

“If you want to explain any poison properly, what then isn‘t a poison? All things are poison, nothing is without poison; the dose alone causes a thing not to be poison.”

Johann Jakob Wepfer (1620–1695) was the first to use animal experimentation for pharmacological or toxicological actions.

Rudolf Buchheim (1820–1879) founded the first institute of pharmacology at the University of Dorpat (Tartu, Estonia) in 1847, which firstly made pharmacology as an independent scientific discipline. In addition to a description of effects, he strove to explain the chemical properties of drugs.

Oswald Schmiedeberg (1838–1921), together with his many disciples, helped to establish the high  reputation of pharmacology. He partnered with pathologist Bernhard Naunyn (1839–1925) to found the first journal of pharmacology, which has since been published without interruption.

After 1920, the pharmacological industry had their own pharmacology laboratories outside established university institutes. After 1960, departments of clinical pharmacology were set up at many universities and in industry.

References

1. Clinical Drug Therapy: Rationales for Nursing Practice – Seventh 7th Edition, Lippincott Williams &Wilkins.
2. Basic&Clinical Pharmacology, 12^th Edition, McGrawHill Lange.
3. Modern Pharmacology with Clinical Applications, Sixth Edition, Charles R. Craig and Robert E. Stitzel, Lippincott Williams &Wilkins.

Muslim psychologists and psychiatrists recently published an eye-opening book titled Applying Islamic Principles to Clinical Mental Health Care. I had learned about Dr. Rania Awaad and her work in mental health at a talk hosted by Salaam Islamic Center. She is a Clinical Associate Professor of Psychiatry at the Stanford University School of Medicine and the Director of the Muslim Mental Health Lab. Discussing how traditional Islamic texts meet with the modern disciplines of psychology and psychiatry, Dr. Awaad uses the “biopsychosocial” approach; she claims that psychology, mental health, spirituality, and religion cannot be separated. As someone who shares the same understanding, I was deeply impressed with her and her team’s clinical treatment methods and their new book. It is a book about introducing Traditional Islamically Integrated Psychotherapy (TIIP), which is the culminating result of the Khalil Center’s research.

I attach importance to this book because I truly believe in the power of holistic approaches to healing. I am also involved in the Association for Psychological and Spiritual Sciences (APSS), which is similar to the Khalil Center because it also encourages psychologists, psychiatrists, students of medicine, theologians, and researchers of human sciences to discuss and conduct studies to solve many problems of individuals and societies. Additionally, the APSS mirrors the Khalil Center due to its similar work of analyzing conceptual religious and spiritual sources of oriental history with an emphasis on Sufism. Thus, predominantly Islamic sources are discussed to develop universally applicable theories, concepts, and therapeutic strategies.

Two halves of a coin

The recently published book, Applying Islamic Principles to Clinical Mental Health Care, is built upon three profound principles. First, researchers combed through traditional and foundational Islamic texts, such as the holy Qur’an, sayings of the Prophet Muhammad (hadith), actions of the Prophet (sunnah), and other general Islamic guidelines for spiritual and material well-being. Then, this well-established and prosperous literature review was evaluated, and then combined, with modern psychology. Last but not least, practical methods were then synthesized by using traditional Islamic literature in the psychology field and current modern psychotherapy techniques.

The book delivers a detailed and lucid account of the differences between the approaches utilized by modern psychiatry and the TIIP. Contemporary psychiatry is largely based upon “The Diagnostic and Statistical Manual of Mental disorders” (DSM) and “The International Classification of Disorders,” (ICD) which are used for diagnosing mental disorders. The TIIP utilizes these texts and the vast amount of clinical research that they possess, but on the other hand it also takes the Qur’an, hadith, sunnah, and other Islamic spiritual traditions into consideration. The critical difference in between the two is that the TIIP advocates for a more holistic approach to mental health that includes a person’s spiritual well-being, while modern psychiatry does not consider a person’s spiritual pathological character in order for them to require clinical treatment. 

The TIIP’s perspective is that the concept of health and pathology cannot be adequately addressed with current clinical diagnoses. According to Islam, proper psycho-spiritual health is heavily associated with each person achieving a strong understanding of their own unique ethereal purpose, and the proper treatments for gaining and maintaining psycho-spiritual health can be achieved through training. For instance, a person that suffers from an abundance of arrogance, which negatively affects various aspects of their life, does not require modern psychiatric clinical treatment. Since arrogance is mentioned as a spiritual disease in Islamic sources, a TIIP practitioner addresses this condition with a psycho-spiritual integrative approach.

The APSS explains this concept in more detail by arguing that the human being is a vast, profound, and complicated creation that longs for a sense of eternity, permanence, understanding behind creation and life, and connection to one’s Creator. Spiritual health is seen to be equally important as one’s physical and mental health since neglecting one’s spiritual health can have adverse consequences upon many facets of a person’s life. Thus, eternal satisfaction may be gained via spiritual contentment. 

Furthermore, these techniques are not exclusive only to Muslims despite their backing in Islamic theology; they could be applied to non-religious and religious individuals alike, regardless of their belief system, since Islam aims to take a holistic look at life in a way that everyone can relate to in some form.

Our “inner senses” cannot be ignored

Humans have external senses and internal senses. External senses include sight, hearing, smell, taste, and touch, and we communicate with the external world via these senses. On the other hand, internal senses are spiritual senses and are used to communicate with the inner world. They include metaphysical concepts such as the spiritual heart (qalb), soul (ruh), and different modes of cognition (sır), (hafi), and (ahfa), and much more. They are the separate depth of the heart. Humans have a wide range of uses for internal dynamics and mechanisms, and our internal and external senses should work together like two wings on a bird. Just like how we take vitamins to strengthen our physical body, we strengthen our spiritual “body” by honing our inner senses.

All of the chapters of the book are very intriguing, and it has a compelling and inspiring effect on readers to understand and apply TIIP practices. For instance, the whole chapter about “Intellect” and its methodization in Islamic Psychotherapy is remarkable. One of the most impressive indications is that the word “intellect,” which is mentioned about 50 times in the Qur’an and across various hadiths, is referred to the link between intellect and well-being. Thus, the importance of the mind is explained through a different lens. Cognitive-behavioral therapy (CBT) looks at our thoughts, feelings, and the roles that they have when it comes to how they affect our behavior. There is a direct correlation in between our thoughts, emotional health, mental wellbeing, and then our actions. The book refers to the writings of Islamic philosopher, jurist, and mystic Abu Hamid al-Ghazali and his modality in Islamic literature. Al-Ghazali offered to implement interventions among stages by addressing faulty thoughts, negative feelings, and actions. For instance, the Islamic ablution, which is often performed once before each of the five daily prayers, is given as an example during two of the stages. Those interventions would help change the focus on faulty thought and shift the state of emotion.

While the TIIP discusses the intellect it also includes three stages of “self” (nafs); the evil commanding lower self and the animalistic impulses (nafs ammarah), self-criticizing blaming stages (nafs lawwamah), and tranquil stage (nafs mutma’innah). These stages are interpreted as the spiritual elevation of the human spirit. A TIIP practitioner aims to achieve a tranquil stage for the client. TIIP gradually works with cognitive science by identifying and challenging a person’s faulty thought and then reconstructing situations, thoughts, and feelings. 

The seven stages of thought progression

In addition to the book’s description of intellect, the APSS mentions seven stages of the mind’s metacognitive dimensions and functioning system that are important information processing steps.

The first one is “imagination” (tahayyul); in this stage, false thoughts occur. The mind starts overreacting by imagining false thoughts, such as worrying about getting sick due to Covid-19 even if a person is self-quarantined and has almost no chance of getting it. In this phase, negative thoughts and apprehension happen. Then, the “envisage” (tasawwur) stage comes. Thoughts are conceptualized and shaped in this stage. An individual could start believing, or perhaps even convince themselves, that they have contracted the virus if they are constantly being exposed to negative news surrounding it. When both the imagination and envisage phases activate then thoughts start to attack an individual’s inner world. Toxic thoughts can begin entering the brain and can wreak havoc on a person in the form of abnormal behavior, anxiety, stress, and obsessive thoughts.

The fourth stage is “comprehending” (ta’aqqul), which also assess our thoughts with the goal of more clearly understanding them. Then, the “approval” (tasdiq) stage comes, and in this stage individuals understand and confirm positive thoughts in their heart. The next stage is foresight (iz’an) which starts where individuals begin to understand themselves very well and act according to their understanding. Next is favoring (iltizam). The last stage is faith (i’tikad), which involves having sincere belief, firmness, and not hesitating to act upon what a person believes to be right. The first two stages, imagination and envisage, compose the thought process and the outcomes of this process. To change faulty thoughts, individuals need to consciously intervene upon the first and second steps by “getting rid of habits.” Directly attacking the source of these negative thoughts allows a person to begin to change their faulty thinking processes. One should start with staying abstinent from being exposed to too much unhelpful information. Habits always need to be replaced in order to fill the void that is consequently made, and it is therefore recommended to engage in otherwise beneficial activities, such as reading the holy book, praying, spending time outside, engaging with people that bring joy and positive emotions, or pursuing a subject or hobby of interest.

Applying Islamic Principles to Clinical Mental Health Care: Introducing TIIP qualifies as a bedside book that every professional working with the Muslim population should read. The book structurally clarifies and demonstrates how Traditional Islamically Integrated Psychotherapy is utilized in therapy by discussing an overview of modern psychology and the traditional Islamic bibliography. Case examples are spectacularly and elaborately explained. After reading the whole concept and its case studies, readers will find answers to their questions. Whether the readers are an emotionally focused therapist, a cognitive-behavioral therapist, a behavioral therapist, or a spiritual therapy practitioner, they will benefit from this book. The book covers all four approaches under the “Treatment of the Domains of the Human Psyche” part. Therapeutic interventions can be practically implemented.

Following thirteen months behind my only sibling’s academic footsteps was hard. From elementary school on, she was a glowing student; absorbing, digesting, and understanding information seemingly by osmosis. She maintained straight A’s throughout her academic career and earned a college scholarship. I, on the other hand, struggled to maintain a C average and ran away from home at the age of fifteen.

Let’s take a moment and rewind…

I thought I was stupid. Compared to my sister, it certainly appeared that way. However, it wasn’t until many years later I discovered that I learn differently from how I was being taught.

There are three recognized learning styles:

• Auditory learners grasp things by hearing—the worst type of test for them involves reading passages and writing answers. They’re best at writing responses to lectures they’ve heard, and are also good at oral exams.
• Visual learners comprehend through seeing—the worst test type for them includes having to listen and respond. They’re best at diagramming, reading maps, essays (if they’ve studied using an outline), and showing a process.
• Tactile (kinesthetic) learners understand through experiencing/doing—the worst test type for them usually has lengthy tests and essays. They’re best at short definitions, fill in the blanks, and multiple choice.

When I was in school, the general teaching population were auditory teachers. A heavily tactile learner—with a smidgen of visual thrown in for good measure—I was missing the boat!

Fast forward…

Not having done any planning before running away, I didn’t know that if you leave high school before you graduate, you can’t test for a GED—General Education Diploma—until two years after your graduating class.

Biding my time, I went to work for a large, everything-under-one-roof store. Over the next few years I worked my way up to managing the women’s wear department, then added men’s wear, and topped it off with housewares and furniture.

I gained valuable life experience during that window of time. Part of this seat-of-the-pants wisdom was learning to say, “I don’t understand. Can you please explain that differently?” And that’s when I noticed that no matter how many times someone “told” me, it wasn’t until they “showed” me that I got it! When shown, I not only met, but exceeded what was expected of me.

I left high school as a sophomore in 1973. For four long years I waited and prepared to take the GED examination. On a hot day in late June of 1977, with the cut-grass tang of summer in the air, I slipped into a front row seat at the testing center; one of about twenty other people enveloped in the sterile classroom setting.

The all-day test was given in seven parts: Language Arts (writing), Language Arts (reading), Social Studies, Science, Math (calculator allowed), Math (calculator not allowed), and United States Constitution.

Hours later—head held high with a face-splitting grin—I left the facility with every confidence that I’d aced the test. Six weeks later I received my GED certificate, and that was just the beginning. Over time I earned my associate degree, then bachelor’s, followed by a master’s degree. Finally, two weeks before my fiftieth birthday, I sat and defended my Ph.D. thesis.

Hard-wired for buoyancy and tenacious as a terrier, when I set my mind on something I go after it with tremendous resolve. It took a while, but I eventually went from GED to Ph.D. And while I’m Ph.inisheD with brick-and-mortar academia, I’ll never be done learning.