How does loneliness affect your brain?

Spreng et al. The default network of the human brain is associated with perceived social isolation. Nature Communications. December 2020.

A recent study found fundamental structural and functional differences in the brains of lonely people. Researchers examined the magnetic resonance imaging (MRI) data, genetics, and psychological self-assessments of over 40,000 middle-aged and older adults in the UK Biobank medical database. They then compared the MRI data of participants who reported often feeling lonely with those who did not. There were several major differences in the brains of lonely people which were primarily found in what is called the “default brain network,” a group of brain regions that are involved in inner thoughts such as remembering, future planning, imagining, and thinking about others. Detailed analyses of these regions showed that surprisingly, the default networks of lonely people were more strongly wired together and their grey matter volume in regions of the default network was greater. Moreover, bundles of nerve fibers called fornix that connects the hippocampus to the default network were better preserved in the brains of lonely people. These findings suggest that since lonely people are more likely to use imagination, memories of the past, or envisioning the future to overcome their social isolation they strengthen memory-based functions of their default networks through internally-directed thoughts and imagining social experiences. Loneliness has been increasingly turned into a major health problem, as other studies showed that older people who experience loneliness have a higher risk of cognitive decline and dementia. As COVID-19 related social distancing continues, isolation and loneliness could affect our society even more dramatically. Understanding how loneliness manifests itself in the brain at the structural and functional level, and how these paradoxical findings translate into late-onset brain pathologies, would be critical to prevent both neurological diseases and related social problems.

Human-made mass is about to exceed total global living biomass

Elhacham et al. Global human-made mass exceeds all living biomass. Nature. December 2020.

Humanity is rapidly approaching a new milestone in the history of our planet. The amount of manmade objects on Earth will soon outweigh all living biomass. A new study finds that each person alive today produces approximately the amount of manmade mass equivalent to their bodyweight every week. Our daily life objects such as roads, houses, cars, and clothes now weigh in at around 1.1 trillion metric tons, which is equal to the combined dry weight of all plants, animals and microorganisms on the planet. The production and accumulation of manmade objects, also known as anthropogenic mass, has accelerated since the early 1900s. The world’s plastics alone now weigh twice as much as the planet’s marine and terrestrial animals. 

About 50% of the current anthropogenic mass is concrete. Bricks, asphalt, metals, plastic, and other materials make up about 19% of the total. Three major problems will arise from the outproduction of antropogenic mass. First, manufacturing consumes resources which will not be available for future generations unless objects are recycled or new raw materials are discovered. Second, even if we can achieve 100% recycling, pollution is generated and energy is used during manufacturing, so resources are still consumed. Third, many of the manufactured items will eventually be discarded which will cause serious disposal issues in the future. This is particularly alarming for the future. Nature is not infinite like so many of us would like to believe. If the current trend continues, anthropogenic mass will grow to three times the world’s biomass by 2040. In the next 20 years, we will generate as much waste as from the last 110 years together.  These huge waste flows could lead to massive environmental catastrophes. This study demonstrates the brutal scale and impact of human activities on our planet. Humans are modifying the planet to such an extent that we might have already started a new geologic epoch likely called the Anthropocene.

Drug repurposing by artificial intelligence

Liu et al. A deep learning framework for drug repurposing via emulating clinical trials on real-world patient data, Nature Machine Intelligence.  January 2021.

Researchers have developed a machine-learning method that analyzes very large datasets to discover which existing medications could work for diseases for which they were not prescribed. This process is called “drug repurposing,” a popular strategy to find new purposes for existing drugs that offers a rapid transition from research to clinical care. Drug repurposing can lower the risk associated with safety testing of new medications and dramatically reduce the time and money required to get a drug into the marketplace for clinical use. However, discovering new uses for existing medications still requires time-consuming and expensive randomized controlled trials to prove that a drug that is effective for one disorder will also be useful to treat another disorder. To overcome this challenge, a team designed a computational framework that works in two steps. First, it searches enormous patient care-related datasets with high-powered computation to arrive at repurposed drug candidates for a given disease. Second, it calculates and estimates effects of those existing medications on a defined set of clinical outcomes. As a proof-of-principle, researchers decided to focus on repurposing of drugs to prevent heart failure and strokes in patients with coronary artery disease. The edge of the machine learning approach is that it can analyze and compare thousands of human differences within a large population that could influence how a drug will work in the body. These confounding factors such as age, gender, race, and disease severity function as parameters in the deep learning computer algorithm on which the framework is based. This information is streamed from “real-world evidence,” which consists of longitudinal observational data about millions of patients captured by various sorts of electronic medical records. The team used insurance data for more than 1.2 million heart-disease patients. The algorithm analyzed each patient’s drug prescriptions and diagnostic tests for every visit and models input for drugs based on their active ingredients. The model yielded a total of 9 drugs with potential therapeutic benefits, three of which are currently in use and six new candidates for drug repurposing. Interestingly, two diabetes medications, metformin and escitalopram, have been found to lower the risk of heart failure and stroke in the model patient population. This study shows how artificial intelligence can speed up hypothesis generation and clinical trial processes. While this study focused on heart failure and stroke, the framework is flexible and could be applied to most complex diseases.

Question:  Oppression is everywhere and exists in almost every form. How should believers respond to oppression when they have to face it?

Oppression, at its most basic form, is a transgression of boundaries and a violation of others’ rights. Killing an ant is oppressive, for nobody is authorized to take an animal’s right to life unjustly. If it is human who is being unjustly treated then it is definitely a form of oppression of a much higher magnitude. As for the oppression committed against a collective group of people, that is an incomparably greater and more horrible misdeed.

Irrespective of its exact nature, believers are seriously warned not to oppress others. Otherwise, it will appear on the Day of Judgment as a manifold darkness that will suffocate and distress the one who oppresses (Bukhari, Mazalim 9; Muslim, Birr 56). Each act of oppression and injustice – be it against animals, people, or even God – will appear before that person as a separate trouble in the Afterlife.

Oppression, according to some insightful scholars, is among one of the obstacles that can prevent a person from embracing faith. While it is an obstruction to having belief in God, it is similarly a significant reason that causes believers to drift out of the realm of faith.

Preventing oppression

Given that oppression is evil to this degree in regard to how other people are treated, it definitely needs to be prevented. According to Prophet Muhammad, peace be upon him, everyone should try to prevent oppression depending upon their capability, power, and position be it by direct intervention or via verbal objection. In the event that a person cannot resist oppression physically or verbally, it is at least necessary to protest the oppressor in one’s heart (Sahih al-Muslim, Iman 78; Tirmidhi, fitan 11; Abu Dawud, salat 239). Likewise, it is a famous old adage that “(the) one who remains silent before oppression is a mute devil.”

Preventing oppression on a smaller scale is within the capability of individuals, but there are some forms of oppression that can only be prevented by the state. In this contemporary world when justice and democracy have wide – though not perfect – prevalence such oppressions are committed at degrees big enough that even states are not able to tackle them. Preventing those oppressions and successions of atrocities, by which people are swept away in floods of blood, families are shattered, children are orphaned, and spouses are widowed, can only be possible through the hands of certain international establishments and organizations.  In this respect, those who remain silent before oppression while they have the power to stop it—be they individuals, a state, or an international establishment—in a way have a share in that oppression by turning a blind eye to it and not taking the preventive action that they could have, and they will be treated accordingly on the Day of Judgment.

As it is very important to take a stance against oppression and to prevent it, determining the correct strategy to follow while not making any mistakes with the method is no less important.  People must reckon well from the beginning how they can prevent unfairness, be aware of their capabilities, and also must not exacerbate problems while attempting to prevent oppression. They must not commit evil by thinking that they are doing something good.

Nothing good can come from oppression

It is a gross delusion to think that one can reach any positive goal via oppression and injustice. While it is not possible to obtain any favorable outcome with oppression, it is not possible to reclaim one’s violated rights via oppression either. If people try to move themselves or their societies in a new direction, or try to reclaim the rights that they lost by means of oppression, then this will give way to new acts of oppression, violations of rights, and a shattered system of justice.  If these demands are for rights to be upheld and for justice to prevail, then strict adherence to a righteous course is needed from beginning to end. Just as the end should be lawful, so should be the means and ways to that end.

We do not know exactly to what degree we can prevent any oppression and injustice in our time. What matters most is being on the path to setting things right and correcting previous misdeeds.  The duties that befall the wayfarers of the righteous path are that they must always be representatives of what is right and truthful, open one’s heart to everyone, and also not respond to oppression and injustice committed in the same wrong way.  To put this in the words of the Poet Nabi:

 “Do not trouble anyone with oppression
Even if they did oppress you, you do not be unjust to them
Do not arrive at God’s door with complaints
As for those who oppressed you, leave them to the Divine.”

Be like Rumi

In many instances, we quote, with a little bit of boastful considerations, the names of masters such as Jalaluddin Rumi, Yunus Emre, Ahmad Yasawi, or Haji Baktash Wali and bring their tolerance to attention. It is easy to make mention of Rumi, but it is difficult to be like him. At a time when you make mention of Rumi, are you really able to open your arms for all people, even for those who insulted you?  When they come upon you, do you seek ways to settle issues in a peaceful manner?  Are you able to make those who bear hostility against you share the same peaceful considerations after a while?  This is how you become a Rumi in the real sense.

Historians mention the following anecdote about the tolerance of Rumi:  One day, a rude bigot accosted him and criticized his statements such as, “one of my feet is in the center of Islam, while the other is among all nations of the world.” He accused Rumi of apostasy, misguiding Muslims, and proceeded to let out an invective against him.  Without ever interrupting the man, the venerable master listened to him peacefully with God-granted self-restraint. On seeing that the man stopped talking and had no other words to say, he asked if he was done. When the man replied in the affirmative, Rumi spoke with a soft voice and said, “You are most welcome; my heart is open for you too.”

This is the very point at which words cease.  In such a situation, all of the negative feelings within the latter melted away. The grudge and hatred suddenly started pouring down in the form of fireworks of love. While it is possible to treat people with showers of light, why should we shower them with meteors instead?

If you are focused on representing the spirit of Rumi, even if those who show hostility towards you commit oppression and injustice against you for one, two, three, or four times, they will give up such acts after some time on account of not having the same kind of response from you.  Now, while there is a way to settle issues with mildness and agreement, why should we engage in other behavior that will only spur ill-feelings and hatred?

One thing that needs to be kept in mind is that we can give up on our personal rights and forgive others for their unfair treatment of us.  However, we do not have the authority to forgive on behalf of others when there is an offense against values like faith or country. When such an offense happens, we should make plausible explanations to offenders to show them what they are doing is wrong.  If they still insist, we deny their claims with denouncements.  If they still persist, then we sue them and claim compensation.

We must always act carefully to remain within the confines of laws and ethics, and we must never make concessions on our fairness when responding in these ways.  It is paramount that we must always act humanely but assertively.  Even while making certain clarifications, corrections, and denouncements, we always try to give positive messages to the other side and never make concessions from our own character.  We voice what we are to say not with whisperings of Satan, but with the voice and breath of the Archangel Gabriel.  Oppression and assaults only indicate the character of the offender.  This situation should not avert people attached to faith and universal human values to act as becomes their own character.

Is it worth it?

This passing worldly life is neither worth committing oppression against others nor responding to their oppression in the same way.  After all, each of us is a traveler in this world.  After staying in this guesthouse that we call life, we will pass to the Afterlife in order to be brought to account for what we did here.  Is it worth it to promote fighting?  Is it worth it at all to cause disunity and dissension?  Is it worth it at all to commit oppression and injustice?

In an anonymous saying, the simple and transient nature of the world is expressed as follows:

Behold with the eyes of wisdom, this world is but a guesthouse;
Not a single person remains settled, what a strange abode it is.
The share of a king and subject alike, is nothing but a plain shroud.
As for those who fall for it, what else can they be called but mad?

Humankind has oftentimes made use of oppression and hatred in order to solve the problems that we collectively faced.  If only we could make use of love and tolerance from now on!  If only we were able to open our hearts to everyone so that those who enter therein would never have worries of remaining without a seat. If only we would treat everyone with a deep feeling of respect and reverence, and if only we could read into other’s feelings, their cultural backgrounds, and treat everyone with a serious feeling of empathy!  For whatever style of treatment we expect to receive from others, they similarly expect the same from us.  If we expect respect, we must show respect.  If we expect observance of our rights, we must observe everybody’s rights.

It is necessary to know that the problems in our time have taken a complicated form to such an extent that they cannot be tackled by those with narrow minds and dull thoughts.  There is not much that those with radical thoughts, who act out of bigotry in order to pursue arrogant purposes, can do for the sake of conquering people’s hearts and bringing peace to humanity.  Particularly with this harsh attitude of theirs, they can never evoke in hearts any love towards their own values.  They cannot let others love the Pride of Humanity, peace and blessings be upon him, because they are too captivated by their own worldly, illicit desires.

Therefore, for the sake of solving the problems of humanity, there is a need for people with immense conscience, rich hearts, and profound thought. Just as Rumi brought people together anew with the plausible cures he came up with some 7-8 centuries ago, in the contemporary world when people are so detached from one another, when people cannot agree on anything, and relations are built upon conflict and hostility, the duty that falls to those with faithful hearts is to revive the spirit of Rumi once again.  As far as this cannot be done, it will not be possible to put a stop to oppression and hostilities in different parts of the world.  This is particularly the case if we consider to what degree world peace is under threat by ambitious tyrants and horrible weapons prepared with vengeful intentions. It will then be best understood how great the responsibility is of the altruistic souls who have dedicated their lives to love and tolerance. 

Athlete’s foot is a frequent infection that millions of people suffer from annually. I once had it during my military service where we had to wear boots almost an entire day. Once during a noon intercession, I performed my ablutions to pray and I placed my feet under the sunlight to dry them. I was also hoping that ultraviolet rays from the sun would be good for the infection. Soon, flies swarmed in between my toes. When I could not bear the excessive itching, I tried to kill the flies until I was stopped by a friend who reminded me of the great sage Bediuzzaman’s comments where he called flies “cleaning workers.” At that time, I also remembered Prophet Muhammad’s (peace be upon him) words on flies. So, I patiently endured the nuisance, and repeated the same procedure for the next three or four days. Eventually, my feet were healed and there was no trace of the fungi.

In one of his very interesting hadiths, the Prophet, peace and blessings be upon him, is reported to have said the following about flies: “If a fly falls into your drink, dip it into your drink, then throw it away, for on one of its wings is a disease, and on the other is a cure. It dips the wing with the disease to protect itself” [1]. This hadith has been a reason for much controversy mainly due to germ disease theory.  According to Jonathan C. Brown, “even before modern medicine, the Hadith of the Fly was raising skeptical eyebrows and prompting Sunni defensiveness as early as the writings of Ibn Qutayba (d. 276/889)” [2]. Brown also mentions that this hadith “could be false or it could be true, since scientists used the flesh of a snake to help prepare antidotes to its poison” [3].

Before the microscope was invented it was impossible to define microbes or talk about the anatomy or microbiology of flies as we can today. However, the introduction of experimentation and observation as an important scientific method with the Renaissance served as a turning point in Western scientific revolution. Thus, the “proof-based medicine” conception that relies on experimentation and observation emerged as a precursor to today’s medicinal and scientific research. The importance of perceptions that rely on causes relating to the material world in persuading the human mind cannot be denied. It is harder to make people believe in something unless they are provided with concrete results that appeal to our five senses. We should not rush to deny any claim solely based upon our preconceptions and prior knowledge without doing any research about it; rather, we should pass our judgment on it after experimentation and observation.

Some people may automatically reject the idea that when a fly falls in our food or drink that we should immerse this microbe-carrying insect completely and they may say that this would not eliminate the microbes. Indeed, it may sound reasonable to assume that this disgusting insect that feeds on all sorts of dirt would cause only diseases. If you have an ample supply of food or water and if you do not have the stomach for it, you can of course refrain from eating or drinking such a food or drink. But, you can hardly advise someone who has very little water or food in a desert or at the time of famine to throw away what they have because of a fly.

We should examine different types of flies in laboratory settings using the method of experimentation and observation. First of all, it is very difficult to prove that someone can contract an illness from eating food in which a fly had fallen into although he or she had immersed that fly completely in that food. If it is proven that someone becomes ill due to a fly’s alighting in their food, then strong objections can be raised. If it is said that there many diseases caused by flies, no one will deny it. The point is not whether flies carry germs, but whether this advice for being protected from the germs carried by flies is correct or not. As a matter of fact, the advice by the Prophet seeks to protect us from diseases that may be caused by germs carried by flies. The great scholar Bediuzzaman’s words on flies also give us an alternative perspective to consider about these “tiny birds”:

“…Flies are dutiful about cleaning away noxious substances or germs that cause disease. By sucking up and absorbing harmful germs, they destroy them, and they cause noxious or poisonous substances to change into other harmless forms, thus preventing the spread of many contagious diseases. A sign that they are both laborers for health and cleansing operatives and chemists, serving many instances of wisdom, is the fact that they exist in extremely great numbers. For the things that are valuable and beneficial are multiplied.” [4]

The hadith of the Prophet and Bediuzzaman’s commentary encourage us to explore more about flies and whether they can be a source of healing in any way.

Flies are very ubiquitous on earth. There are approximately 125,000 species of flies, but only ten species live in our homes and are of concern to us. They feed on garbage and organic waste materials that act as a breeding ground for microbes such as bacteria, fungi, and viruses. The female fly lays down more than 100 eggs in the dung of some animals or in garbage. After one day, the larva emerges to feed on the surrounding organic materials. In two weeks, they become full-grown flies. In four generations, one female fly can lay 1.5 million eggs, but fortunately the majority die due to weather circumstances or become food for birds, reptiles, amphibians, and other insects. A fly can live for 60 days at most.

Given the ecological balance in nature, one comes to accept that there should be species that will remove all sorts of organic waste, garbage, dead animals or plants, and similar things by eating them. Houseflies feed on the rotting corpses of animals while female horseflies suck blood. How can flies, which act as health workers that are charged with the duty of cleaning the world, digest so many diverse amounts of garbage and waste?

Flies get their nourishment differently from other animals. What other animals do for digestion is done by flies outside their bodies. They do not have teeth-like structures in their mouths in order to chew solid, dry food and therefore have to turn such food into liquid form or split it into 0.45-mm or smaller pieces. In this liquid form, flies can easily suck up their food using their suitably shaped mouths. To do this, flies vomit a saliva-like liquid, containing enzymes and acids, and that disintegrates the solid food into something that can easily be digested in a couple of seconds. In this process, some of the microbes in that waste food can be disintegrated while the rest will be sent to the stomach.

These foods and microbes taken inside in the form of vomit are sent to a sac called a “crop” if they are not small enough to go through the digestive tract. Flies produce fresh saliva regularly during which the vomit moves between their mouths and crops. Eventually, the sufficiently liquefied food is sent to the stomach which contains enzymes and acidic content as well as partially disintegrated microorganisms.

What does scientific research tell us?

Based on the theory that flies must have remarkable antimicrobial defenses and resistance to survive the bacteria from rotting dung, meat, and fruit, a team at the department of biological sciences at Macquarie University in Australia set out to identify those antibacterial properties.

“Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no one has looked before,” said Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne.

Clarke’s research showed that flies produce their own antibiotics, and this was tested on four different fly species. Such research may lead to better treatments for human infections from Escherichia coli and other virulent bacteria even, perhaps, Staphylococcus aureus (MRSA).

Upon preliminary results, a global pharmaceutical company decided to support the research over the next six months by trying to isolate antibiotic compounds from the material collected from the flies. The research team is trying to identify the specific antibacterial compounds. As antibiotics that will eventually be invented and chemically synthesized come from the body surface of flies, not from other fungi or bacteria, it is believed that any gene that gives resistance to microbes will not be easily transferred to pathogens and the new antibiotic form will have longer and more effective treatment duration [5].

Later, Russian doctors had developed interest in this topic and observed that flies contain many substances that can be more effective than traditional medications and certain fly larvae have very strong therapeutic effects [6].

Noting that flies should be kept away from hospitals, Professor Juan Alvarez Bravo at the University of Tokyo expressed his support for such research, saying, “But soon we will witness a rapid treatment for many diseases, which consists of extracts from flies” [7].

Some researchers at Auburn University of the United States discovered a protein in the fly’s saliva which can accelerate the lengthy process of healing wounds and chronic skin cracking. Entomologists Ed and Mary Cupp managed to isolate the protein which houseflies inject into their prey to increase blood flow in the skin of their prey. Mary Cupp and surgeon Steven Swaim demonstrated that surgical incisions, skin ulceration, and diabetic foot lesions treated with solutions that combine antibiotics and this protein heal faster and stronger than incisions treated with antibiotics alone [8, 9].

In another study, it was found that epithelial cells forming the inner layers of the front and back intestines of the fly protect it from the bacteria it swallows thanks to a special cuticular lining, and in this way, bacteria never directly touch the intestinal epithelium and cannot give any damage to it. In this study, it was noted that people nurtured a radical approach to flies and that fly control has been abused for the sake of human health, suggesting that flies may be the source of novel germicides that make use of their antimicrobial digestive enzymes, lysozyme, and antimicrobial peptides [10].

Viruses cause many diseases in cattle, sheep, and birds. These diseases include encephalitis, aphthous fever (foot and mouth diseases), and duck plague which can be transferred to people through infected animals. Some crops such as potatoes, tomatoes, bananas, and sugarcane can also be destroyed by viral infections.

Flies carry the viruses of many diseases which are consequently transferred to man’s food, drink, and body. Of these viral diseases are common flu, measles, mumps, chickenpox, warts, yellow fever, infectious liver diseases, some cases of paralysis, some types of cancer, and some chronic diseases of the central nervous system.

El-Naggar, Zaghloul, from Egypt, indicates that some of the disease-causing viruses may directly infect living beings and cause damage to their cells, while there is a type of virus which infects bacteria cells known as “bacteriophage.” These viruses, which can kill the bacteria they infect in a short time, are known as “virulent bacteriophage.” Those viruses that do not kill the bacteria they infect are called “temperate bacteriophage” [11].

After a bacteriophage infects a bacterium, more than 100 viruses are released from that bacterium and each of these viruses can infect new bacteria. The spreading of infection may continue until all vulnerable bacteria cells die. After it was discovered that bacteriophages are parasites of bacteria, they started to be used in treating the diseases caused by bacteria. However, their use in this manner declined after the discovery of antibiotics. Yet, the interest in phage treatment was revived after the emergence of bacterial resistance to antibiotics [12].

Researchers from Stanford University announced that they found a substance in flies that can improve the human immune system [13].

The work by Rehab Mohammed Atta from the Microbiology and Immunology Department, National Research Center, Cairo, Egypt, is quite remarkable [14]. In this research, the extracts taken separately from the left and right wings of flies were used against the bacteria and fungi calculated on nutrient “agar” media in the laboratory. It was demonstrated there was both bacterial and fungal growth for the left wing extract plates while no bacterial or fungal growth was reported for the right ones.

Given the fact that the garbage and rotting corpses on which flies feed from contain numerous dangerous bacteria, it is quite reasonable that it contains antibacterial materials necessary for its survival. In this case, the fly’s needs might be of service as sources of antibiotics that can prevent epidemics among human beings, and this may be the reason why they were created in the first place: not to be a source of nuisance but a source of healing for us.

Aj-Taili, et al., from the department of medical microbiology, Qassim University in Saudi Arabia, conducted an experiment using water, honey, and various fruit juices in different cups. They found no germ in the solution in which the whole body of fly was immersed while the solution in which only one wing of the fly was dipped indicated the presence of germs [15].

In sum, we can say that antibacterial materials produced in the bodies of flies protect them against the microbes in their environments and that these microbes can prevent epidemics among human beings. At the very least, this topic deserves in-depth research. Atta’s study confirms the virtue of the hadith that says, “The best way to release this vital antidote is to dip the fly in a liquid because these substances are concentrated on the outer surface of the fly body and wing.” Abduldaem al-Kaheel refers to this study in his website: “This is logical because the fly has a lot of harmful bacteria on the outside of her body and therefore in order to continue in her life, it should also carry anti-bacterial materials; these materials were furnished by God to protect it from viruses and diseases.” In the light of these studies, the need for conducting more research for obtaining antibiotics from the right wing of the fly is clear [16].

References

1. Abu Dawud, At’imah, 49. Also see Bukhari, Tib, 57, Bed’u al-Khalk 17; Ibn Majah, Tib, 31, Nasa’i, Far’, 11.
2. Brown, Jonathan A. C. 2009. Hadith: Muhammad’s Legacy in the Medieval and Modern World, p. 264.
3. Ibid. p. 255.
4. Nursi, Bediuzzaman Said. 2008. The Gleams. The Light, Inc. p. 376.
5. Danny Kingsley, ABC Science Online, 1 October 2002, The new buzz on antibiotics. Clarke, J., Gillings, M. and Beattie, A. (2002). Hypothesis-driven drug discovery. Microbiology Australia, pp. 8–10.
6. Petersburg State University, (2006). The fly effect: Russian Scientists Invent new medicine with the help of flies.
7. Bravo, J. A. (1994). The ointment in the fly: antibiotics. New antibiotic derived from a common fly. The Economist (US).
8. Ed and Mary Cupp (2005). Protein in Fly Saliva Speeds Healing of Incisions Wounds. Auburn University. R Am Ex Ars Medica, Inc., 7:23.
9. Protein in Fly Saliva Speeds Healing of Incisions, Wounds 20-Jan-2005. www.newswise.com/articles/protein-in-fly-saliva-speeds-healing-of-incisions-wounds
10. Nayduch, D. and Burrus, R.G. (2017). Flourishing in Filth: House Fly–Microbe Interactions Across Life History. Special Collection: Filth Fly–Microbe Interactions. Annals of the Entomological Society of America, 2017, Vol. 110, No. 1.
11. El-Naggar, Zaghloul, (2010). Housefly Falls into One’s Drink! 09 September 2010. www.quranandscience.com/quran-science/sunnah-science/204-housefly-falls-into-ones-drink-274
12. Aydogan, D.Y., Hadimli, H.H. (2016). Bakteriyofaj Tedavisi (Bacteriophage Treatment), Etlik Vet. Mikrobiyol. Derg.; 27 (1): 38–47.
13. Stanford University Medical Center, 2007. Fruit Fly Insight Could Lead to New Vaccines. Science Daily. www.sciencedaily.com/releases/2007/03/070308220904.htm
14. Atta, R. M. (2014): Microbiological Studies on Fly Wings (Musca domestica) Where Disease and Treat. World Journal of Medical Sciences 11 (4): 486–489.
15. Aj-Taili, S.I., A.A.R. Al-Misnid and K.D. Al-Uteybi, (2002). Wing One and the Other Disease Carrying the Cure. Qassim University. Danny Kingsley.
16. Abduldaem al-Kaheel, 1995. New facts: fly have a cure, www.kaheel7.com/eng.

“God contracts and expands.” (2:245)

The heart is a fairly small muscle that beats 100,000 times a day and produces roughly 115,000 Joules of energy, enough to boil a cup of water for some tea. Like a flowing river, deoxygenated blood travels from the right side of our body to the right side of our heart via valves and chambers until passing through our lungs, where each breath we take facilitates the oxygenation of every individual blood cell with 4 molecules of oxygen. The now oxygenated blood, continues to progress, never stopping, now through the left side of the heart, again passing through valves and chambers, eventually being pushed out to the rest of our body with the help of the left ventricle. The left ventricle is the thickest, largest, strongest, and most muscular part of the heart because it has the responsibility of pumping oxygenated blood through the aortic valve and aorta to the rest of our body. If this continual circulation is ever interrupted, it can lead to catastrophic outcomes.

There are several ways this flow can be interrupted, many of which happen before birth and require immediate surgery after delivery. Congenital heart defects (CHD) are some of the most common types of birth defects, but as medical care and treatment have advanced many of the babies that suffer from them usually end up living long and healthy lives. Treatment isn’t required while babies are in their mother’s womb, because the circulation of the heart is different before the baby takes its first breaths, and there is normally a mixing of oxygenated and deoxygenated blood. CHD can be mild, like a hole in the heart between two chambers that allows the mixing of oxygenated and deoxygenated blood. Ventricular septal defects and atrial septal defects (holes in the heart) are some of the most common forms of CHD. Sometimes these defects can be resolved on their own or may not be realized until much later in life, or they may require a “patch” repair if they are larger. VSDs and ASDs are associated with Down’s Syndrome, and maternal risk factors including diabetes, obesity, and smoking. Patent foramen ovale (a hole in the heart that fails to close) is found in up to 30% of the general population. It usually requires no treatment and isn’t discovered unless complications like a stroke occur later in life by having a blood clot form, requiring the blood to then travel through the hole, and then be shot up through the aorta into the brain. All babies are born with patent (open) ductus arteriosus – the ductus arteriosus is a fetal blood vessel that allows flow from the right heart to the aorta, necessary when the baby is in their mother’s womb, but incompatible for life after the baby is born. Within the first few days of life, this blood vessel should close and eventually transform into a ligament that helps tether the pulmonary artery and aorta to each other. If closure fails and the ductus arteriosus remains patent, a continuous machine-like murmur can be heard with a stethoscope, and treatment with indomethacin is started. Untreated, a PDA would result in cyanosis (blue/gray skin) and Eisenmenger Syndrome due to decreased oxygen delivery [1].

The heart’s responsibility is not only to provide oxygenated blood to the rest of the body but to also somehow feed itself. The heart’s muscles exhaust 11.6% of the body’s total oxygen consumption in order to maintain its own contractile activity, coming in 3rd after the liver (20.4%) and the brain (18.4%). During contraction or systole, the heart pumps at 120 mm Hg to provide blood through the aorta and arteries. During relaxation, or diastole, the heart expands and allows for blood to fill into its chambers and also flow through the coronary arteries. These coronary arteries are the arteries that will feed the heart itself. Thus, in order to feed itself the heart must relax and therefore allow its coronary arteries to expand and provide blood to itself. When the heart is contracting and providing blood to the rest of the organs it is too constricted to provide blood to itself. Since these branches are located within grooves of the heart, when the heart is systole the arteries are too constricted for blood flow due to increased tension. This is especially true regarding the arteries supplying the left ventricle since it is larger and more muscular – remember this is where the aorta will branch off, providing oxygenated blood to the rest of our body.

This balance between contraction and expansion may remind some readers of the concepts of Qabd (contraction) and Bast (expansion) in Sufism or Tzimtzum in Jewish mysticism, and how one truly feeds the other thus allowing for growth through this cycle of contraction and relaxation. Tzimtzum is used to explain the process of creation, a contraction of infinity happening to give birth to a finite universe [2]. The Sufi tradition is a personal journey described as “contraction and openness are mysterious ‘bargains’ that have been made without the will or intention of the traveler. The first one blocks his or her way; the second one gives him or her wings to fly to new heights [3].” What is perhaps most interesting is that our physical heart performs this contraction and expansion perfectly so long as we take care of it, whereas our spiritual heart can have lapses in this critical exercise. Maybe, if we understand how to take care of our physical heart, we will also find the answer to keeping our spiritual heart healthy. Prophet Muhammad, peace be upon him, emphasizes this connection as follows: “Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart.”

Some ways to take care of our physical hearts include incorporating more physical activity into our daily lives, eating less and healthy, and controlling our stress. Perhaps our spiritual health would also benefit from these and similar activities, including regular acts of worship, fasting, controlling our temper, and being kind to others. When we don’t take care of our physical heart, it begins to fail since oxygen ceases to be delivered to our heart and the electrical currents can no longer travel effectively, thus resulting in a heart attack.

Coronary artery disease is the leading cause of death worldwide, and especially in developed countries. The deadliest heart attack occurs if there is a blockage of the left anterior descending coronary artery, which is why it is tragically termed the “widow maker.” Beginning from adolescence, arteries begin to accumulate fatty streaks and progress to an atherosclerotic plaque. This plaque can lead to several disastrous complications such as follows:

• a narrowing or complete obstruction of an artery, impairing blood flow and leaving the heart thirsty for oxygen
• a stroke due to a blood clot caused by decreased movement, breaking off and flowing to the brain
• a weakening of the vessel wall leading to an aneurysm, the vessel bursting

For some patients, a heart attack becomes a wakeup call in order to make the many necessary lifestyle changes that are necessary in order to live a long and healthy life. However, 20% of patients will experience a second heart attack. As the heart gets weaker and weaker it can eventually develop cardiorenal syndrome, a complication that results from the heart being unable to pump effectively resulting in it getting backed up in the heart and the right side of the body. This increase in volume in the body is further exacerbated by the kidneys, which continue to retain fluids and thus cause the body to become overloaded. This leads to edema, or swelling, in the legs that can eventually progress to the lungs and cause congestive heart failure. As the kidneys try to ameliorate the fact that the heart is not pumping effectively, they ultimately worsen the situation leading to end-stage renal disease and stage D heart failure.

Of course, as with almost all medical conditions, these fatal results can be prevented much earlier with lifestyle changes, even before introducing medical intervention with prescription drugs or other procedures. These lifestyle modifications include moderate aerobic exercise at least 3 times a week, a diet rich in vegetables and low in fats, sugars, and carbohydrates, smoking and alcohol cessation, and weight reduction (which would come as a result of these modifications). It is also important for patients that are already dealing with hypertension, diabetes, and hyperlipidemia should keep them well-managed and controlled.

Maybe similarly, some simple lifestyle changes, such as putting aside a few minutes every day to reflect, can be the secret to keeping our spiritual heart healthy. Our heart must remain healthy to keep the rest of our body healthy. Considering the close relationship between our physical and spiritual heart, our spiritual heart must be kept healthy to keep the rest of our spiritual body healthy. Spiritually healthy individuals will further reinforce the health of our community, for Prophet Muhammad, peace be upon him, says, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.”

“As the whole of existence is in His grasp and at His free disposal, it is He Who directs and disposes of all things, from the heavens to the human heart… When God wills, He contracts a heart so tightly for what only He can provide that only He can satisfy it. By contrast, He expands and exhilarates it to such an extent that it needs nothing. Contraction is caused by God’s Majesty; openness is caused by His Grace. (Fethullah Gülen, Emerald Hills of the Heart).”

References

• https://www.heart.org/en/health-topics/congenital-heart-defects
• https://www.britannica.com/biography/Isaac-ben-Solomon-Luria#ref163236
• http://fgulen.com/en/fethullah-gulens-works/key-concepts-in-the-practice-of-sufism-1/qabd-and-bast-contraction-and-openness

In his Twentieth Word, Bediuzzaman Said Nursi, a 20^th century Islamic scholar and teacher, uses an interesting phrase, where he argues that the miracles of the prophets represent the highest points that scientific developments would ever attain and as such, they are set as goals which humanity should seek to accomplish. In interpreting the verse about the miracles of Jesus, upon whom be peace, in which it is said that Jesus would raise people from the dead by God’s leave, Bediuzzaman Said Nursi indicates that there is a cure to every disease which can be found through research. He also employs an interesting phrase in this section: “It is even possible to give a temporary tinge of life to death” [1]. While some suggest that with this intriguing sentence Nursi points to recent developments in medicine such as those involving organ transplantation or the use of ventilators, it appears that this phrase implies going one stage further.

The Holy Qur’an relates several miraculous events regarding raising the dead in the present, worldly life. In Chapter Baqara (2:67-73), the Holy Qur’an tells us of the incident upon which the chapter was named: Prophet Moses, upon whom be peace, and his people were told by God to slaughter a cow and strike a dead person with part of the slaughtered cow, afterwards the dead man was resurrected and told them who had killed him. Thus, the Qur’an reasserts that God Almighty has the power to resurrect people. Reflecting on this verse, Fethullah Gülen maintains that in addition to the miraculous nature of striking the dead body with a piece of the cow, the mention of this incident may imply that humanity is guided toward a scientific or technological goal [2]. In medicine, biological drugs used to treat certain diseases are produced from certain animals. Also, certain medications, such as insulin, can be produced making use of the ability of bacteria to produce genetically coded proteins. Perhaps, biological drugs to be obtained with the help of other living organisms may contribute to being able to give a temporary tinge of life to death. In this regard, researchers are particularly interested in stem cells and their potentials. In this method, it may be possible to use a person’s stem cells to produce organs, tissues, and replace malfunctioning organs with new ones without the risk of rejection. We have so far heard no positive results in these directions, but it was demonstrated that stem cells taken from a person and transplanted into an embryo of another living being started to grow [3]. God knows best, but this method may be part of the truth behind the act of striking the man’s corpse with a part of a cow in reference to the verse in question.

Chapter Baqarah gives two more examples concerning resurrection in worldly life. A man passed by a town that had fallen into utter ruin and asked himself in bewilderment, “How will God restore life to this town that is now dead?” God made him remain dead for a hundred years and then raised him to life, and asked him, “How long did you remain in this state?” He said: “I remained so for a day or part of a day.” God said, “No, you have rather remained thus for a hundred years. But look at your food and drink: it has not spoiled; and look at your donkey!” The verse tells us that only bones were left of the donkey (2:259).

The next verse is about Prophet Abraham, upon whom be peace, who prayed God to give him certainty in the heart about resurrection. He had to kill four birds and then put them on different hills which resulted in them being restored to life and flying back to him (2:260). While it may not be related to resurrection fully, the story of Ashab al-Kahf (“People of the Cave” or “Seven Sleepers”) is certainly intriguing and carries a similar theme. God made seven men fall sleep in a cave for roughly 300 years and then restored them to life temporarily, however they had believed that they had fallen asleep for only a very brief period. They were probably considerably skilled and well-educated young people with high positions in society, however falling asleep for three centuries caused them to lose their positions and possibly disappoint those who had invested in them at that time. Yet God Almighty’s wise purpose requires otherwise by making those people send a message to future generations, i.e., us, and giving them praiseworthy remembrance after their death. The same sura also describes the travels of Prophet Moses, upon whom be peace, accompanied by Yusha’ ibn Nun, during which the cooked fish they were carrying with them for supper was resurrected and swam into the sea (18:61-64). In a tradition of Prophet Muhammad, peace and blessings be upon him, it is recorded that he talked to a dead girl by God’s leave upon her parent’s request, but the girl refused to come back to this world as she had found something better there [the Hereafter] [4]. 

The prevention of aging, alongside the wish to attain immortality, has long been one of the greatest aspirations of human beings. Several scientists and philosophers of the previous century argued that this might become possible in the 21st century. Chapter Baqarah refers to a prototypical society with greed for life, noting that people of that society wish “if only [they] might be spared for a thousand years” (2:96). Perhaps, the ultimate goal of today’s medical research is to try to ensure human beings live forever in this world. Prophet Muhammad, peace be upon him, warns that this is a vain thought, although we should seek healing by all possible means: “O servants of God, search for remedy for your diseases. Indeed, God has created no incurable disease except one: old age (or, death, in another narration)” [5]. Nobel laureate Alexis Carrel maintained that human cells are immortal under favorable conditions but Leonard Hayflick, later, demonstrated that cell divisions are limited due to DNA damage and shortening of telomeres [6, 7]. According to the Hayflick limit, the maximum lifetime a person can get even if he or she lives under the best conditions is 125 years. Telomeres are the structures located at the end of the chromosomes that protect DNA, and during cell regeneration, the length of telomeres decreases with each cell division and the number of divisions declines after a critical limit. Scientists dream of slowing down the aging process by reactivating these telomeres, but they have not made much progress despite some positive results in experiments with rats.

Big technological corporations have recently been making considerable investments in order to find ways to further increase human lifespan. Venkatraman Ramakrishan, who won the Nobel Prize in chemistry in 2009, said, “Californian billionaires are having such a good time at the party of life that they don’t want it to stop” [8]. The investments and efforts in this field do not seem very promising because the human body is not suitable for immortality. Instead, scientists are pursuing the idea of merging human brains with machines, which would require uploading a human brain to a computer. In today’s world where research on artificial intelligence is rapidly advancing, a human being’s habits and memory are supposed to be transferred to a computer. Elon Musk, the founder of Neurolink, a company that seeks to restore memory using gadgets planted into the human brain, once said that digital intelligence and biological intelligence would converge over time with increased interaction between the two. This sounds promising for the treatment of certain diseases such as Alzheimer’s. There is, however, another lead in this research according to Josh Bocanegra: “When the time comes and all the necessary advancements are in place, we’ll be able to freeze your brain, create a new artificial body, repair any damage to your brain, and transfer it into your new body” [9]. This may be an artificial body developed using stem cells with possible aid from diverse robotic devices. Ray Kurzweil, who works on Google’s machine learning project, argues that the use of tiny robotics that connect a human brain to computers may be possible by 2029, which will in turn extend human lives considerably. Another futurist, Ian Pearson predicts that in 2050, humans will achieve virtual immortality and a person’s personality transferred to a computer will be able to communicate with people in the future [9]. A recent New York Times article suggests that brain implants could change humanity [10].

Ultimately, it is hard to predict the extent of scientific and technological developments. The idea of eliminating death reminds us of Bediuzzaman Said Nursi’s saying that it is impossible for the lake of Barla (the town he lived in at the time) to be destroyed for the time being, but people can imagine such destruction and this imagination does not change the reality. Yet even the very imagination of eliminating death may serve as a false hope for people who rationalize everything and try to forget about the idea of death, and in this way, they stick to worldly pleasures more fervently. At this point, Prophet Muhammad, peace be upon him, shows us the correct manner of thinking: “Remember death frequently as it dulls out pleasures” [11].

In the Qur’an, the most important verses concerning raising the dead are about the miracles of Jesus, upon whom be peace. It is emphasized that he would breathe into something fashioned out of clay in the shape of a bird, and it would become a bird by God’s leave, and that he would revive the dead and heal ill people (3:49). As a matter of fact, Mary becoming pregnant with Jesus and Jesus speaking when he was a baby are also medical miracles. It is interesting to note that today, just as in the time Jesus, materialistic thought dominates the scientific and medical research, which are mostly construed solely with a materialist perspective. Almost all discoveries are used as evidence for disbelief, and they reinforce the self-conceit of those who make them. Bediuzzaman predicts that as Christianity will be purified from superstitions in the End Times, and that science will have the upper hand in rule and power. If such a purification will occur, then one tends to think it is not going to be only in political and administrative fields. Possibly, the change of scientific, or more specifically, medical perspective may constitute a major stage in the purification process that could save modern medicine and science from materialism and become instruments of discovering the truth. Who knows? God Almighty may make a vulnerable and weak baby speak to send a message to a purely materialistic community as a manifestation of His divine power.

References

1. Bediuzzaman Said Nursi, 20th Word, First Station, Words.
2. Fethullah Gülen, Kurandan İdrake Yansıyanlar.
3. https://www.nytimes.com/2017/01/26/science/chimera-stemcells-organs.html
4. Bediuzzaman Said Nursi, 19th Letter, Letters.
5. Bukhari, Tib 1; Abu Dawud, Tib 1; Tirmidhi, Tib 2.
6. Carrel A, Ebeling AH. Age and multiplication of fibroblasts. J Exp Med 1921.
7. Hayflick L. The limited in vitro lifetime of human diploid cell strains. Exp Cell Res 1965.
8. https://www.livemint.com
9. https://www.entrepreneur.com/article/307675
10. https://www.nytimes.com/2020/08/28/opinion/sunday/brain-machine-artificial-intelligence.html
11. Tirmidhi Hadith No. 2307.

Tafrid (individuality) means seclusion from society or going into retreat to devote all one’s time to worshipping God. More particularly, it denotes that even when initiates have attained states or stations that others cannot, they never see themselves as such, because of their conviction that whatever attainment they have is, in fact, a gift from the Ultimate Truth, submitting themselves wholly to Him, and always being in His company. The verse (24:25), Surely God is He Who is the manifest Truth, contains an implicit indication of this rank.

Although resembling each other in coloring, individuality and isolation express different ranks and states of pleasure. Isolation is the state of cutting off relations with everything else save the All-Beloved and of always being with Him, while individuality is being favored with total self-negation with the needle of conscience pointing to Him exclusively. Isolation is marked by the zeal and pleasure of devoted servanthood to God, while individuality is the consciousness of being a servant bound to worship Him. The depth of this consciousness is in proportion to one’s capacity and varies in degrees with respect to the things initiates feel during their spiritual journey.

Those in the initial stages of the way to individuality—which is called individuality on the way to the Ultimate Truth— are constantly in quest of Him, trying to feel Him and making strenuous efforts to find and see Him. While doing this, they never consider what being in constant quest of Him denotes nor what kinds of things are used as means to reach this goal. Even if they make use of these means in a natural way, they are concentrated on the goal with the whole of mind and heart, and are always thinking of it. They use all their abilities of thinking and contemplation on the way to making contact with Him, and endeavor to reach Him, thus spending their whole life in the climate of this sweet dream.

Travelers dedicated to reaching the goal to such degree always feel the gifts or radiations of individuality coming from their turning to God, from their love of Him, and from their visions during the journey. They also feel the pleasure of seeking only Him Who is the One and concentrating all their love on Him alone. Being freed from wasting their faculties of loving, feeling, and seeking, they sip the sweet water of unity in multiplicity. They feel a great zeal and thirst when they are journeying through the step of advancing toward Him as their sole goal, find themselves in waves of annihilation while they are burning with His love, and are in privacy with Him freed from all others than Him when they reach the peak of the vision of Him.

When halfway on the road to individuality—summarized as individuality in the company of the Ultimate Truth—they feel that they are being favored with abundant gifts from the All-Holy One. However, they should not feel vain on account of these gifts; rather, they should be ever conscious that it is not themselves who are the origin of such gifts, but they have come purely from the All-Holy One. With this consciousness, they remain full of thanks and praises for Him. Those reaching this rank of being perfected or of becoming universal human beings and the most polished mirrors to the All-Holy, Ultimate Truth, cannot help but express that this is purely His favor. The following couplet of Hassan ibn Thabit, a famous poet during the Prophet’s time, is an excellent example of this:

I have not praised Muhammad with my words;
rather, I have praised my words with Muhammad. [1]

He means that his words are praiseworthy because they are about Prophet Muhammad, upon him be peace and blessings. Such a favor should be proclaimed in attribution to God as declared in the verse (93:11), As for the grace of your Lord, proclaim it. Some sayings of the Prophet, such as, “I am the lord of the children of Adam, and the first to be resurrected on Judgment Day, and I am the one who will first intercede (with God on behalf of human beings) and whose intercession will be accepted; but there is no pride,” [2] and comparable utterances of some of his Companions about themselves belong to this category. They do not express self-pride, but rather proclaim God’s favors and are overflowing with the feelings of thanking and praising Him. Such a favor can be regarded as a threshold to the perfect knowledge of God that is for the heroes of knowledge, love of God, and spiritual pleasures. The (third) rank of individuality beyond this threshold marks a different depth of their knowledge of God and suggests an unimaginable attainment.

This third rank, which is called individuality on the way from the Ultimate Truth, and which is supported by God’s unique and most comprehensive appreciations of those who have attained it, is the rank where travelers are favored with the constant company of God due to their perfect expansion, knowledge of God, and feeling of awe and reverence beyond all measure. The heroes of this rank feel in their inner worlds that the whole universe has been annihilated in God, they feel His constant company even when among people, and convey to the creation what they have received from the Creator, opening the door for people in order that they may be enabled to meet with the Ultimate Truth. The main characteristics of such people are that, because of their modesty, they are like other human beings in appearance, they always pursue God’s good pleasure and approval in all their acts and dealings, they live in this world by concentrating on the next one, they always feel the exhilarating company of God, they convey to others what they hear, see and feel, they take an interest in everything other than Him only because of Him, and they see every other thing as a shadow of the light of His Existence.

Those who are in the first rank of individuality are dedicated to reaching the goal of their journey. Those who have attained the second rank voice, as a proclamation of the Divine favor, the fact that they have been favored with the rays of His “Facial” Light and the lights of His Existence that they feel in the hills of their hearts. They constantly thank and praise God. As for others who have attained the peak of this journey, which is in fact beyond all ranks, and who share the indescribable depth of those of the second rank, we can approach them only with respect to their missions and their consciousness of these missions. They receive messages from the Ultimate Truth and convey these to people, calling them to meet with God, trying to remove the obstacles between people and God. They put up with living only for the life of others, and if they cannot do anything for the life of others, they experience life as an unbearable suffering. These are perfect guides and conveyors of the Divine messages. Their first or greatest rank is composed of the Messengers and the Prophets, and their true successors constitute the second rank.

The initial-rank travelers to individuality are the heroes of belief and knowledge of God who are in constant pursuit and who hasten to sincerity and purity of intention. Those of the second rank are the loyal ones filled with a knowledge and love of God, who have fully displayed their faithfulness and sincerity. As for the others, whom we try to know by their tasks and missions, they are the guides and conveyors of God’s messages, those who try to make the Ultimate Truth known to people and to rouse the spirits to meet with Him. Since the heroes of this final rank also have the attributes that are shared by those of the first two ranks, they can also be called the leaders of the heroes of knowledge of God. As for the first and foremost among them, he is our master Muhammad u Ahmad u Mahmud u Mustafa, who is the master of creation and the unique one of all time and space, upon him be the best and most perfect of blessings and peace. There are many other great persons near to his sacred sphere, especially including the other great Messengers, upon them be peace. Each of them has been honored with special favors according to his rank. However, it is Prophet Muhammad, the leader of the holiest of humankind, who was constantly being honored with such favors. Others have been ready to sacrifice their lives for the sake of one moment of his relation or togetherness with the Light of Lights. All the beauties and lights with which the others have been honored are mere reflections of the Divine manifestations that he received.

In his famous Qasidatu’l-Bur’a (Eulogy of al-Bur’a), [3] Busiri expresses this highest grace as follows:

All the miracles that the other great Messengers worked by God’s leave,
were caused by the light that reached them from the light of Muhammad.
What we all know concerning him is that he is mortal human being;
but he is the best and greatest of all that God has created.
If the miracles he worked had been in proportion to his greatness,
the rotted bones would be revived when one prays, mentioning his holy name.

O God, bestow Your blessings and peace on him whom You sent as a mercy for all the worlds, and on his brothers among the Prophets and Messengers, and on the angels near-stationed to You, and on Your righteous servants among the inhabitants of the heavens and earth, may God be pleased with all of them.

Notes

1. Ibnu’l-Athir, Mathalu’s-Sair, 2: 357; Imam Rabbani, al-Maktubat, 1:58.
2. Muslim, “Fada’il,” 3; Abu Dawud, “Sunna,” 13.
3. The Bur’a by Al-Busiri is arguably the greatest classical poem in the Arabic language in praise of the character and exalted rank of Prophet Muhammad. Composed by Imam Al-Busiri in the 13th century in Mamluke Egypt, it has been recited ever since throughout the Muslim lands. (Tr.)

The leader of a people is the one who serves them. That is the essence of leadership, serving a group or community first, rather than focusing on leading them. This understanding of leadership is vital to societal management and has been adopted by public administrations across the globe.

A new book titled Global Servant-Leadership: Wisdom, Love, and Legitimate Power in the Age of Chaos, explores this topic in greater detail. Edited by Philip Mathew, Jiying Song, Shann Ray Ferch, and Larry C. Spears (2021, Lexington Books, US and UK), it is an anthology of inspirational studies on servant leadership globally and locally. This compilation explains the elements and essentials of leadership such as the virtue of humility, the power of love and servanthood, and the essence of leaders’ persuasion and greatness in an elegant manner. The four editors compiled the contributions of 21 experts in the field of servant-leadership worldwide. It is a marvelous work to understand the servant-leaders’ characteristics such as listening, empathy, healing, awareness, persuasion, foresight, stewardship, and commitment to people’s growth.

This sense of universal leadership is also an example of the illustrious practices exhibited by other influential leaders throughout the centuries, including prophets. Leaders are the servants of the communities they represent; that is, if a leader wants to be the master of a nation, institution, company, society, or group, they should devote themselves to their service. Leaders that do not sacrifice and serve will in turn have followers, employees, or subjects that are unwilling to make sacrifices as they will lack a sense of loyalty, trust, or fidelity. In servant leadership, there is no intention to be a master but only to serve the people. This relationship builds trust in between leaders and their followers by establishing a relation that is grounded in mutual respect, hard work, and conviction. The perspective of servant leadership is based on the awareness that leadership begins with servanthood.

Since devoted souls make for servant leaders then it follows that servant leaders are devoted people. They bring universal and cultural values to their organizations, societies, and relate with different parts of the world with knowledge, wisdom, love, tolerance, and goodness, not with weapons, brute force, or authoritarian regimes. The ways of peace and love opens the paths that lead to people’s hearts and minds, whereas brutality and savagery cause grudges and hatred to rise from the dead. Love is the nature and the essence of being. The fully committed leaders’ job is thus to teach people the power of love rather than the love of power. That is the most effective way of achieving great and sustainable relationships and extraordinary results. The greatest leaders choose to serve rather than to be served.

Many scholars consider servant-leadership to be the model that the prophets of the past utilized. Their illustrious practices have proved to be examples of ways to properly live and have guided managers and leaders for centuries.

According to contemporary management and leadership principles, “if administrators or managers participate in a project or team, the system will function better, and the performance, employee engagement, and employee involvement will increase.” Although the phrasing appears new, this dominant tenet of leadership is fundamentally the same principle: “The master of a community is the one who serves them.” Accordingly, leaders or managers who want to gain value from people should sweat, serve, roll up their sleeves, and clean their own desks. Some might then naturally wonder if hierarchies are actually helpful if leaders are encouraged to do so much legwork on their own. Indeed, there should not be in this sense. Respect is a matter of decision, not of expectation. Leaders and managers cannot solve anything through domination, whereas modesty and participation in activities help get things done. As briefly described in chapter 13, “When people are cooking, and you are expected to blow into the fire, you should do it, and if you are expected to collect wood, you should do it. In the home environment, if necessary, washing the dishes, making soup, cleaning, constantly helping the household is the practice of servant-leadership.”

The servant—and thus leader—is the one who tries to be useful to their people and humanity. Servanthood comes from a natural sense of helping others. This conscious choice leads people to leadership, making leaders even out of those who neither sought nor expected that role. The crucial element is service, not leadership, which is but a particular case of service. Servant-leaders prefer to serve first and then lead. The most successful leaders are talented, determined, prudent, exceptional personalities who consider themselves servants that work for humanity’s joy in the spirit of dedication. The essence of devotion is to abandon the pleasure of living for the sake of the pleasure of living for others.

This book is impressive partly because of its special focus that has the potential to expand people’s minds regarding servant-leadership’s worldwide practice across cultures, communities, contexts, continents, and faiths. Looking at the modern age, we see that there are examples of leaders like Mahatma Gandhi, Robert Greenleaf, and Fethullah Gülen who have embraced the line of servant-leadership and practiced it as a way of life in various parts of the world, with forgiveness, wisdom, love, and legitimate power in an age of chaos. Such strong global servant-leaders are neatly discussed in this book. We can add more figureheads to the list of servant-leaders such as Rabbi Nachman of Breslow, Saint Francis of Assisi, Maulana Jalal ad-Din Rumi, Said Nursi, and many others. They all served their communities and humanity as a whole in each of their respective eras. All are influential servant leaders who have sacrificed a lot, and the presence of these leaders is an excellent benevolence for the sake of humanity. Servant-leaders are the ones who cultivate future servant-leaders with the seeds they sow and the troubles they suffer. To understand whether a person is a servant-leader, the best test is to look at those around him or her and ask, “Do those served grow as persons; do they, while being served, become healthier, wiser, freer, more autonomous, [and more virtuous]; are they more likely to become servants themselves?” This is the heart of the matter.

In the hope that someday, everywhere, everyone will be impacted by a servant-leader, Global Servant-Leadership is therefore highly recommended to both read and share.

In 1981, scientists discovered ways to derive embryonic stem cells from early mouse embryos. Since then, they have been the subject of intense scrutiny, controversy, and advocacy.

They are unique cells, which can be derived from human embryos and can be differentiated into virtually any kind of different cells. In humans, there are about 200 different types of cells including bone, muscle, and nerve cells, and within these cells there are about 20 different types of structures or organelles. Essentially, stem cells can be derived from human embryos, and with the right enzymes, can be stimulated. For instance, bone cells can originate from osteocyte cells, or liver tissues can come from hepatocytes. 

Stem cell types and research

There are three types of stem cells:

• Embryonic stem cells 
• Adult stem cells
• Induced Pluripotent Stem Cells (iPSC)

Embryonic stem cells are derived from human embryos. Adult stem cells are undifferentiated cells (meaning “clean slates” with the potential to change into another cell variant) found throughout the body after development; they multiply via cell division to replenish dying cells and regenerate damaged tissues. Induced Pluripotent Stem Cells (iPSC), which were discovered in 2006, are derived from skin or blood cells that have been reprogrammed back into an embryonic-like pluripotent state that enables the development of an unlimited source of any type of human cell needed for therapeutic purposes. While these types of cells are interesting and certainly worthy of research, this article will focus on embryonic stem cells as they are consistently the most well-known and discussed type by the general public.

Embryonic stem cells are potent and often sought after due to their abilities to proliferate without limit and contribute to any cell type. However, with great power comes great responsibility and stem cells are no exception. Poorly processed cells have been documented to mutate into cancerous tumors that can wreak havoc upon people’s bodies. Bearing this in mind, scientists also do not believe that this should derail stem cell therapies considering that there are DNA tests to check if stem cells will turn out to be problematic or not.

The stem cell project is regularly a subject of ethical debate in both the academic and public sectors. Most embryonic stem cells are derived from embryos that develop from eggs that have been fertilized in vitro—in an in vitro fertilization clinic—and then donated for research purposes with the informed consent of the donors. People willingly donate their eggs for this research, and this process does not constitute child-killing since the eggs are near their zygote phase, not a whole mature embryo. Scientists obtain those types of cells from an embryo which has not yet completed its formation to develop into a human being.  Researchers then use these cells for various treatment and research purposes. It is important to stress that they are not derived from eggs fertilized in a woman’s body and that they are produced in a plastic laboratory culture via clinics in vitro.

Some examples of embryonic stem cells being used in research include the following:

1. UCLA stem cell gene therapy cures bubble baby disease

Researchers at UCLA (University of California, Los Angeles) have developed a cure for babies born with Bubble Baby Disease, a rare and life-threatening condition that can be fatal within the first year of life, by using stem cells from multiple patients and gene therapy to correct the genetic mutation of these patients.

2. Asterias biotherapeutics restores some independence to those suffering from paralysis caused by spinal cord injuries

Asterias Biotherapeutics spent much of 2016-2017 developing a stem cell therapy to restore upper body motor function to quadriplegic spinal cord injury victims. Through lengthy and rigorous testing in human clinical trials, the therapy was found to be safe for use in people with all patients treated reporting at least some improvements. Asterias is now expanding its clinical trials to include patients with sub-acute injuries.

3. UC Irvine scientists engineer stem cells to destroy cancer

In a study conducted by University of California, Irvine researchers, a stem cell-based technique was devised to find and destroy breast cancer cells that had already metastasized. The cells “feel” the stiffness of the surrounding tissues and destroy the cancer-causing cells.

Embryonic stem cells can remain undifferentiated when they are grown in a well taken care of culture that is under stable conditions. Problems primarily begin to arise if cells are allowed to clump together to form embryoid bodies in which they begin to differentiate, or change into more specific cell variants, spontaneously. Although spontaneous differentiation is a good indication that shows which cultures of embryonic stem cells are healthy, the process is uncontrolled and, therefore, an inefficient strategy to produce cultures of specific cell types. 

The ability of stem cells being able to differentiate into hundreds of other types of cells continues to amaze scientists as this is no small discovery. Researchers believe that the possibilities with stem cells are near endless, especially in regard to “regenerative medicine,” the process of “replacing, engineering, or regenerating human cells, tissues, or organs to restore or establish a new function.” It is even believed that even whole organs could be synthetically grown by using them.” Additionally, stem cells have the potential to rebuild healthy tissues, help people with heart disease, diabetes, ALS, Alzheimer’s disease, liver disease, Parkinson’s disease, cancer, and many more illnesses. 

In a stem cell transplant, embryonic stem cells are first specialized into the necessary adult cell type. Then, those mature cells replace tissue that is damaged by a disease or injury. This type of treatment could be used to:

• Replace neurons damaged by spinal cord injury, a stroke, Alzheimer’s disease, Parkinson’s disease, or other neurological problems.
• Produce insulin that could treat people with diabetes and heart muscle cells that could repair damage after a heart attack
• Replace virtually any tissue or organ that is injured or diseased.

Sometimes scientists use stem cells as a drug. For example, it is possible to inject a stem cell into joints to reduce swelling and pain, or in order to promote the healing processes of soft tissues. Stem cell therapy is performed by injecting the patient’s own stem cells to stimulate the body to repair and replace damaged tissue in any joint or soft tissue structures – such as knees, shoulders, hips, wrists, ankles, elbows, tendons, ligaments and non-healing bone fractures.  Cellular Dynamics, a large biotechnical company, sells human heart cells called cardiomyocytes that are derived from induced pluripotent stem (IPS) cells. Pharmaceutical companies are adapting to this new and innovative trend on a day-to-day basis. Stem cells can also be used to test the quality and safety of investigational drugs by testing them on stem cells that have been transformed into tissue-specific cells. Researchers are able to monitor the side effects before exposing the drug to a patient and thus have a greater expectancy of how their body may respond to the drug. This allows us to test for cures for potentially fatal diseases in ways that would otherwise be risky or unethical.

With all of the aforementioned advantages, stem cells are a fairly new, but exceptionally promising, research area. For some people, it may seem unethical to use stem cells on the grounds that extracting stem cells damages the blastocyst, which is a structure formed in the early development of mammals, more specifically the sixth or the eighth day of the development of an embryo. In 2006, President Bush vetoed the Stem Cell Research Enhancement Act stating that the federal government should not support “the taking of innocent human life.” Although stem cells are very promising for science and can open new doors to many new treatments in the medical field, it looks like there are still differences of opinion on their ethical use. This is perhaps because there is need for more convincing evidence or people are not informed accurately on the details of this research area.

References

• https://stemcells.nih.gov/info/Regenerative_Medicine/2006Chapter1.htm
• https://www.healthline.com/health/stem-cell-research
• https://www.statnews.com/2017/04/26/stem-cells-cancer-mutations/
• https://plato.stanford.edu/entries/stem-cells/
• https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5398703/
• https://www.mayoclinic.org/documents/the-amazing-stem-cell/doc-20249792
• https://www.unmc.edu/stemcells/educational-resources/history.html
• https://www.cirm.ca.gov/patients/power-stem-cells
• https://www.nature.com/news/stem-cells-take-root-in-drug-development-1.10713
• https://hsci.harvard.edu/examining-ethics-embryonic-stem-cell-research#:~:text=Opponents%20argue%20that%20the%20research,taking%20of%20innocent%20human%20life.%E2%80%9D

On the back cover of the 2017 May-June edition of this magazine we were reminded of the knot that binds us to the tangle we have made of human existence. Releasing the knot, one would contend, requires first an awareness of the nature of the knot, which means knowing what caused the tangle.

We are horribly aware of what is, but hardly aware of why. Your correspondent rather fears to suggest that in respect of human history, and as far as the current terrorists are   concerned, they are not even par for the course. This not an apology and is by no means a suggestion that they are anything less than undesirable, but they do have a long way to go to equal our collective bloody past. You don’t need a list.

It may be reasonable to suggest that frustration is at the root of most human folly. The terrorists are frustrated by their own need to find release from persecution perceived, but more likely a purpose for their lives. It amounts to the adoption of a system, a philosophy, a reason to be. It is often similar, in albeit psychological content, to what we often undertake in the name of “our interests.” Humans are also frustrated by the need for some of us to be rude, as in the appalling attacks of the good name of the Prophet Muhammad, which were used as an excuse to release ingrained frustrations. Should we really be aghast when we end up with a bloody nose after insulting someone? We do not discuss right or wrong because we are confronted by simply what is. Our lack of comprehension when being hit tells of an equal lack of awareness of human decency and that really means our own lack because, after all, you generally get back what you engender. The Hindus call it karma. All right, let’s tell it how it is. “Keep your dirty mouth off me, buddy, or you’re gonna get a smack in the eye.” Thus, however crass, crude or unsophisticated, that is how things stand. We must possibly consider that the human fuse is longer or shorter according to the individual. Even if so inclined, one would perhaps risk an oblique thrust against an educated, worldly wise person, but I will hesitate to walk into a black neighborhood shouting about white supremacy. This by no means supposes that people in a black neighborhood are unsophisticated, but it does suppose common sense, as opposed to being either cowardly or brave, or downright silly. Quite obviously, speaking one’s mind is often far removed from exercising common sense. To be fair, there would seem to be a need for a study about what to do with thoughts that are less than useful. The “freedom to be me” set would protest, but I am suggesting a universal creed, borrowed again from one of the mystics, of being able to do anything you like in this world, as long as you don’t hurt anybody.

Don’t think about it: only God is good.

The peoples of this world have been insulting each other since the beginning of time. Nevertheless, there must be more to the matter. History shows us that most nations have at one time or another been at the top of the pile politically, culturally, and naturally financially. The top nations were then seen to slide right on down again (Rome is the obvious example.) How come? They had it all! It is a common notion to say that wealth brings responsibility with it. But with tons of money available, decadence is a beguiling and easy option. Above all, we are bound to admit that the exhilarating, albeit disastrous, slide down is likely to be made rapid to the extent of a nation’s financial means.

One could also suggest that as far as the terrorists are concerned, they may well be running on a sort of universal “now is my time” program. The wheel of human endeavor has turned – someone has even suggested that there is a noticeable historic cycle in social change – and we are now faced with another bully thrusting to the fore. Please remember that none of the so-called advanced nations have ever succeeded without bullying, usually some other country’s indigenous peoples. This brings about frustration and an arising group urge. First comes the insult perceived, then comes the instinctive, then the planned, fight back.

Please consider that terrorists have, in one guise or another, littered the lives and existence of humans for thousands of years. The name, the cause, the flag under which they kill may have been superficially varied, but the root cause, the why, has always been the same. Humans have an appetite for anger. To be precise, anger is an appetite!

Has anyone ever investigated appetite? The mystics deal with it. The Islamic mystic, Sheikh Jilani, has pinpointed our lower instincts, for which the Arabic word is nafs. Our nafs are not merely our egos, but are somewhat akin to the appetites we attach to our lower impulses. Am I splitting hairs, here? Nevertheless, whether from the Arabic or otherwise, nafs, our lower impulses, are universal one way or another to all of humanity.

The ego is indeed pure until it acquires a less than useful appetite. Our motivating forces (often animal or material in nature) may well be necessary for navigating our daily lives, but there are few among us able to use them under the governance of a human attitude, read God’s guidance. Nevertheless, it may seem to be confusing the issue somewhat to suggest that our lower impulses are also needed to get out of bed in the morning with a purpose. In other words, an ego is little more than a mechanical function that has somehow acquired enormous clout in the minds of humans. The ego is very useful for undertaking work, for getting you to the train on time, for making money, but not for using money for matters of detriment. Such as having a war supported by a war industry. Thus, doing what you truly feel guided to do and nothing else is demonstrably tricky. Your mind will always find a reason for you to indulge in your appetite for sex, drugs and… (ok, let’s keep rock ‘n’ roll), the world, the world. One of the problems arising when discussing ego is that it is loaded with connotation. Everyone will tell you that egoism is bad, but that is not true! It is what you do with your ego that is often out of context. That’s the point, it is the notion of what you do that is of the essence. The big idea, of course, is to keep your self separate from your ego. In other words: my ego, my servant, and not the other way round. Moreover, my mind, my servant, and not the other way round, would suggest relegating the mind to its proper position within the human frame. This perhaps sounds like a good idea, on paper, and one should be able to exercise free will to undertake it. The problem is that not many wills on this earth are actually free. (Ask any parent struggling to put a child through school.) There always appear to be the add-ons, coloration engendered by experience. The Hindu maintains that “…to live life according to experience is the most bitter of ways.” Another mystic has also said that people make most mistakes when feeling happy. That may sound weird, and this writer apologizes for not offering an example. I would need a month on a desert island to figure that one out.

Can we envisage “my mind, my servant”? A mind that serves and does not lead? A humble mind is a rarity, of course. A mind denying its self for most of us would be, well, unthinkable. This writer asks forgiveness for adding sophistry; it is a writer’s test of faith. But it does mean that the true human self should be, but rarely is, separate from a person’s motivating forces. Hence inner conflict.

It has been suggested that to worship God one must make neutral the effects of the heart and the mind. This emptying of worldly influences, which are actually necessary for living in the world, for a period of worship means permitting God to take over. With the heart and mind in neutral, the nafs, our lower motivating forces, are in abeyance. At the finish of worship, the nafs will again thrust to the fore, often with a vengeance. Five times daily in prayer is a constant return to God. Then by the grace of God we may wish to consider the forces within us as they really are. It must be of great value to be able to dissociate ourselves – achieve distance – from our lower forces, get them into focus but not to eradicate them because one may never get off one’s desert island. One may also meditate at lofty Himalayan heights and even “shake” the hand of God, but would be incapable of coming down to the valley where human life goes on.

Our lower motivating forces should be – in fact are – the instruments given at our disposal for work, for undertaking science, for example, for feeding ourselves and our families, thus, for dealing with our worldly responsibilities. Many persons of an ascetic leaning have removed themselves from “the world” in an endeavor to subdue their lower forces. Indeed, Muhammad went to his cave, Jesus went into the desert for forty days and forty nights. Their motivating instinct, however, was submission, for receiving and not conceiving. After all, can we really be wiser than God? These persons then returned to the world to assist the rest of humankind. This writer remembers the story of a Buddhist monk who had received nirvana, after which he returned to the marketplace, the world, to serve humanity. In its simplest form it was all about knowing what makes people suffer, what makes people afraid, what makes people turn to their lower instincts for answers and then makes them fight. The German language offers Existenzangst, which is a good a word as any for describing the root of the human condition.

Jesus returned knowing what makes people be the way they are, Muhammad, too, and he was reported to have cried out in anguish at his knowing. The Buddha came to his realization of what makes people unhappy, which was, of course, desire.

The Islamic tradition leans, quite rightly I believe, on the sciences – the use of the mind to serve for the betterment of human existence. It is not a mystical matter, but it is engendered by a mystical instinct. First the realization, then the serving. Moreover, using the mind to cultivate a garden, harness solar energy, or simply attending to one’s given profession could reasonably be suggested as being God’s preferred way of keeping us out of trouble. Those of theological persuasion may well suggest that one is unable to enter through the gates of heaven through works. This writer would contend, however, that enterprise is not the real meaning of work, or works. It may be reasonable to suggest that anything undertaken through the designs of God has already been blessed, however mundane it may appear. Philosophers, writers in general and those who would delve into higher things are naturally at risk. It is dangerous terrain, often a tightrope walk over a yawning chasm engendered by the heart and the mind, which amounts to the most sophisticated double act to ever enter upon the stage of human endeavor. This writer has also been in the presence of a mystic who once maintained that he had no real knowledge of what he was about to say (lecture notes would be anathema). His inspiration was from above.

Thus, after our daily prayers we return to the world on a hopefully even keel. Our appetites, which, let’s face it, are currently raging around the planet, are for a while governed by a higher force.

It has been suggested – and don’t get me wrong here – that prayer changes nothing. Prayer changes people and people change things. This writer is inclined to equate prayer with a spontaneously arising feeling of hope for betterment in the face of trouble. Thus, to hope for betterment, and not wish to kill, is in itself grace.

The only way to surrender to God, it seems, is to place one’s lower motivating forces in abeyance for a while. But never, ever, try to eradicate them.

This writer finds himself, at long last, reading James Michener’s Iberia. At the beginning of the book Michener tells us about duende (grace recognized) and shibui (aesthetic rightness). Both explanations are approximations. My leaning for such things, my temperament, brought on enthusiasm. The promising beginning was brief, however, and Mr. Michener then takes the reader through 800 pages of small print dealing mostly with the history, art and culture of the Iberian peninsula. Mr. Michener tells us what is or was, but not why.

The questions on the creation of mankind and the inner workings of the universe have been the primary issues that have had a profound impact on both modern, secular philosophy and traditional religion. Our collective experiences in natural sciences and educational disciplines have taught us that certain models can be developed to help us comprehend the functioning of the universe.

One of the fundamental questions in this respect relates to how a great deal of orderliness and discipline is possible in the universe despite its immense scale. Exploring the potential of this orderliness encourages our curiosity to examine life at the most minuscule level, and some scientists aim to explain this perceived system within the universe via an idea called “the Computational Universe.” In this article we will discuss how this idea can be considered to support the perceptions of monotheistic belief. In scientific literature, the term “computational” refers to anything that possesses any relationship to complex calculations, as various disciplines such as physics, chemistry; the term is used even by the discipline of psychology.

Thanks to relatively recent developments and discoveries in science, we are able to better understand the events in our world and universe. To put it into perspective, humanity was deprived of certainty on the shape of the world up until several centuries ago. However, scientific developments, especially during the 19th and 20th centuries, formed the basis of the stunning technological developments that we live with today. Comparatively, it could be argued that what we know, comprehend, and understand about the universe that we live in is only a small fraction of what the universe actually contains. Continuous developments in science and technology help us understand more and more about the way the universe works. “Our science and applications to space technology have evolved by improving our abilities to measure, test, and analyze physical events and by developing their mathematical models” (Fontana 2005).

As humanity began to uncover some of the codes by which our universe is made to function, we have been using these rules to make our lives easier. This is common human behavior: we learn new things and try to use them to improve our lives. In fact, human technology has advanced so much that we now have machines that can move and function like a nano-universe. Basically, we are giving them a code, a sheet of rules to function in the way we desire. As a result, we are much less dependent on physical labor; for instance, we now can farm with high-tech machines instead of our hands.

New ideas are born with these emerging technologies and with more ease than they were back in the old days; thus we have had a progress at an exponential rate. Looking at all these historical aspects and experience , some scientists conclude that the universe we take part in might be a “mother computation” and all of these things that keep the universe well-oiled and functioning might be parts of codes and commands coming from this mother computation.

The argument does not end at whether we live in a computation or not though. From that point, people who believe that we live in a mother computation split sides, with some providing the explanation that we are real, and this is reality, but controlled by a mother computation. This group argues that everything that happens around us is part of reality, just like we are, but that they function via a code that was inserted into their cores in order for them to work the way their coder wants them to.

The other school of thought challenges the vast majority of conventional theological thought and logic. This argument agrees that we do live in a computation, however that this life is not reality. Events in the universe, including our lives are just a simulation, and we are test subjects.

“Several physicists, cosmologists and technologists are now happy to entertain the idea that we are all living inside a gigantic computer simulation… Our instincts rebel, of course. It all feels too real to be a simulation. The weight of the cup in my hand, the rich aroma of the coffee it contains, the sounds all around me – how can such richness of experience be faked?” (Ball 2016). 

Though this idea of a computational universe appears to be new because of the fact that computers and digital simulations appeared only a few decades ago, its origins go back to antiquity. Some of history’s greatest minds, such as Plato and Descartes, have actually provided their views on this concept even without these technologies being present at the time. They questioned reality and dug deep into life and how we perceive everything around us, however their arguments were not widespread among their contemporaries because they had no proofs to support their controversial ideas that challenged everything that people believed.

So, is the universe a mother computer or a giant computer simulation?

It is widely accepted by almost all people that there are principles and rules by which the universe is governed and which we can observe on both the macro and micro levels. Events are considered supernatural or miraculous if they take place outside of these principles. Therefore, scientific findings may allow us to develop a deeper appreciation for the “computational” orderliness that can be found in our universe among the orbits of the planets down to the multitude of complex ecosystems that exist across our world in a variety of different biomes.

Religious traditions

From the perspective of monotheistic religions, it is believed that the Creator creates and pursues everything with an order in the universe, which allows the universe to keep working in a perfect balance. The universe’s orderliness, especially that which occurred during its creation, is stressed profoundly in the holy books. For example, it is stated in Genesis 1-2 that the creation of the entire universe occurred in “six days,” and this process was described day by day in the relevant verses. This implies a certain order in the development of events during the creation of the universe.

A certain orderliness is also clearly declared in the Qur’an: “He to whom belongs the dominion of the heavens and the earth … has created each thing and determined it with [precise] determination” (2:25). Today, the scientific community explains this order and design in the universe with concepts such as the “Anthropic Principle.” According to this principle, the universe possesses such perfect features that it could not have arisen by chance without purpose. The situation can be understood more thoroughly if major examples of design existing in the universe are briefly examined. Doing so, we will find out several aspects of this principle that we encounter in our daily lives, which in turn will lead us to further understand God’s complex creation of the universe.

Based upon the evidence that some scientists have shown that a starter leads off, like a coder writes codes, in order for the universe to function correctly and in a perfect continuity, the faithful of religious traditions might reasonably suggest that this entire universe is just like a computer created by the Creator who continuously controls it by constantly creating new every moment for it to function as the codes are based on His commands. This rationale is the essence of and consistent with not only monotheistic religions but also in many ways with other belief systems.

Overall, the concept of a “mother computation” placed on duty in the functioning of our universe is not just a singular subject but instead a comprehensive set of ideas people have focused deeper. While, according to some, there is indication for the universe being a reality and being controlled by a “computer,” according to others, there might also be indication for how the universe could also just be a simulation. A team of physicists working at the University of Bonn claim that they have come up with a measurable way of showing that our universe is indeed “simulated” (Yirka 2012). The main focus of their paper is that in order to create a simulation of our universe, there has to be a three-dimensional framework to represent real world objects and processes. But the problem is, this paper is based on only what we know of reality today. This means that an exact copy of our universe would be impossible to create until the end of time, when we have all the knowledge that the universe presents us with – the entire idea splits right at this point.

Religion also becomes a separate argument along with these two different beliefs. Monotheistic religions believe in an Almighty God, who creates ex nihilo and put things in order in a perfectly “computed” order. God, in these traditions, are also believed to sustain all the existence by constant governance; as a matter of fact, everything is an outcome of the manifestation of God’s names and attributes – nothing comes out outside of His Divine realm and authority.

With there being many more religious traditions and philosophical approaches in this world, many different ideas can emerge as possible theories. In regard to the idea of the world being a computation, scientific theoreticians cannot definitively know for sure whether we live in a computational or fundamental reality, and do not speculate on who might be the one who programs this computer that way. Religious traditions, however, take one more step and claim if there is a computation, then there must be an agent who makes it possible and wills the world to be as it is rather than something else. Otherwise, claiming the universe to be a mother computer on its own would be no different than believing in nature to be the creator of everything, as opposed to nature itself being a created being.

While the computational model seems to support the arguments of believers in terms of explaining that there is an established order in the universe and that this order operates within certain laws and rules created and maintained by a creator in a perfect continuity, thinkers and philosophers may come up with different explanations in their own words and formulations to understand creation and life as we know it.

The mysteries of the universe offer us an expansive space to bring about the best of our rational and spiritual capacities, so our existence in this life becomes a meaningful one.

References

• Giorgio Fontana. “Why we live in the Computational Universe,” https://arxiv.org/ftp/physics/papers/0511/0511157.pdf.
• Philip Ball. 5 September “We might live in a computer program, but it may not matter” http://www.bbc.com/earth/story/20160901-we-might-live-in-a-computer-program-but-it-may-not-matter.
• Bob Yirka. 2012. “Is it real? Physicists propose method to determine if the universe is a simulation,” Phys.org.