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

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

Why did they have to fight?

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

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

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

Cultural envoys

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

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

Scholarly Ones Open to Both Physical and Spiritual Disciplines

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

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

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

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

Dignified Contentment and Remaining Under Obligation

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

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

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

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

Note

1. Sahih, Muslim, Dhikr, 38.

Use of redundancy in human communication

We make use of redundancy that is present in human language to correct errors. This happens in both oral and written communication. For example, if you read the sentence “There is a miscake in this sentence,” you can tell that something is wrong. So we can detect an error. Moreover, we can even correct it. We are achieving two things here: error detection and error correction. What are the principles that we are using to achieve these goals? First, because the string “miscake” is not a valid word in English, we know that there is an error. Here, the redundancy manifests itself in the form of the fact that not every possible string is a valid word in the language. In a sense, some strings are wasted: potentially they could have been used as words of a language but they are not. The benefit of this “wastefulness” is that it lets us detect or correct errors in communication. Secondly, the word “miscake” is closest to the valid word “mistake” in the language, so we conclude that it is the most likely word intended. Of course, we can also use the context and meaning to detect and correct errors but that is an additional feature, not available to computers. If you enter the string “mistaky” to Merriam-Webster online dictionary, ¹ it cannot find an entry for it; however, it comes up with a list of suggested words, first of which is “mistake.” So the computer is telling us that “mistake” is the most likely word intended because it is closest to the given string. This is called the maximum likelihood principle. As I type this article on my computer I witness many instances of this principle used by my word processor. For instance, when I mistakenly typed “fisrt” it automatically corrected it to “first.”

There are also other ways redundancy is used in natural languages. As already pointed out above, redundancy in context often enables us to detect and correct errors, vagueness and ambiguities. When humans communicate, redundancy, either explicitly introduced by the speaker or author or built into the language, comes into play to help the audience understand the message better and to overcome such obstacles as noise, accent, hearing difficulties, and so on. Shetter [4] gives a number of examples in which redundancy is manifest and useful in languages. We include a few interesting examples from his article here.

1. If we strike out all the vowels in a sentence, “xt slxws yxx dxwn bxt thx sxntxncx xs stxll lxgxblx, xsn’t xt”? (Can you read the part in quotes?) Since the consonants seem to be giving us most of the information we need, there must be a lot of redundancy here too.

2. The sentence “These three dogs are retrievers” shows grammatical redundancy in forms: plurality is expressed multiple times. Examples in other languages are just as easy to find, for instance, obligatory gender agreement in a language such as Spanish: La unica otra senora venezolana “The only other Venezuelan lady.”

3. A language’s stock of words (called the lexicon) shows a lot of redundant overlapping. To be convinced of this, all you have to do is to grab a thesaurus and look up a few words (big, little, fat, to die) that have lots of near-synonyms with only small stylistic differences.

4. Even the way languages are written is highly redundant. Try another experiment: take a piece of paper and cover up the LOWER HALF of all the letters in any sentence you have not read yet. If it is not significantly harder to read, that means that a lot in the shapes of the letters is redundant (could you still manage to read with 2/3 covered?).

Mathematical use of redundancy in digital communication

As we see, redundancy is present and useful in human languages in a number of different ways. Engineers have considered the question of whether computers can use some of the same principles to achieve error detection and correction in digital communication. Since computers have very limited capabilities compared to humans, for example they cannot make sense of words, it is the method of explicitly adding redundancy to original messages (as opposed to using the context) that can be used to achieve this goal in computers using the precise language of mathematics.

To illustrate the use of redundancy in a mathematical way in digital communication systems, consider the following example. Suppose we want to communicate with another party in a simple manner: sending messages that represent Yes or No, Let us agree that a 1 represents Yes and a 0 (zero) represents No. Unfortunately, there is often noise in the communication channel which may distort messages by flipping the binary bit (a 0, or a 1). If we just send the messages as they are, do we have any way of knowing if an error occurred during the transmission? Note that the reason we can do nothing against errors is that all possible strings (that all have length 1 in this simple example) are valid codewords. Codewords in digital communication correspond to valid words in a language. Compare this to the earlier example about correcting the typo in the word “miscake.”

Data of any kind is stored and processed as binary strings, that is strings of 0s and 1s, in computers. Every letter has an ASCII code. For example, the ASCII code of the letter “A” is 01000001. Typically, data consists of billions of bits. A bit is a 0 or a 1. To employ redundancy, data is broken into blocks of a fixed length. We now consider and compare several encoding schemes where the block size is 4.

Scheme 1: Perhaps most intuitive way of adding redundancy is simply to repeat the original message. Instead of sending 1011, we send 10111011. Here 1011 is the original message and 10111011 is the codeword. The string obtained after adding redundancy is called a codeword. What does this scheme buy us? Do we get any error detection or correction capability? If you think about this for a moment, you can see that if there is a single error, then it can be detected. We simply break the received word in half, and compare the two halves. If there is exactly one error, the two halves will not be the same. We also note, however, that we cannot correct any errors. Also, if the number of errors is 2 (or even) we may not be able to detect that, depending on the location of the error.

To quantify what we gain by employing an encoding scheme, let us assume that the probability of a bit error for a channel is 0.001, and there are about 3000 bits on a page. If we do not employ any encoding scheme, we expect to have an average of 3 words in error per page. If we employ this scheme though, there must be at least 2 errors per word in order for an error to go unnoticed. This improves the expected number of incorrect words to 1 in about 50 pages. Can we do better?

Scheme 2: This scheme repeats everything 3 times. So the original message 1011 is encoded as 101110111011. What are the pros and cons of this scheme? It is not hard to see that not only can we detect single or double errors; we can also correct single errors by using the “majority opinion.” This improvement comes with a cost though: only 1 out of 3 bits sent are information bits (so 2 out of 3 are redundancy bits). We say that the rate of this code is 1/3. The rate of the previous code was 1/2. With this improved error correction capacity, the expected number of incorrect words is 1 in about 6250 pages.

Scheme 3: This is a well-known and commonly used encoding scheme that adds a single parity check bit at the end so that the number of 1’s in the resulting codeword is even. Therefore, the original information 1011 is encoded as the codeword 10111. Another way of describing this method is that the modulo 2 sum of all bits (including the redundancy bit) is 0. In modulo 2 arithmetic 1+1=0. It is easy to see that this scheme detects any single errors, but cannot correct any.

Scheme 4: This is also a well-known example of an error correcting code that was one of the earliest codes designed. It was discovered by R. Hamming [1]. In this scheme 3 bits of redundancy are added to the information bits. The first redundancy bit, or the fifth bit of the codeword, is the sum of the first, second, and fourth bits. The next redundancy bits are the sum of the first, third, and fourth bits. The last bit is the sum of the second, third and fourth bits. All sums are modulo 2. According to this scheme, the information bit 1011 is encoded as 1011010. Although it is not obvious, this code can correct any single error. Therefore, compared to the second scheme above, the Hamming code achieves the same error correction ability in a more efficient way: The information rates are 1/3 vs. 4/7.

Although codes used in practice are longer and more sophisticated, the basic principles are the same. These examples show that there are different ways of employing redundancy, some more efficient than others. The question is, therefore, not whether or not redundancy can be useful but how best to use it. Error correcting codes are used in a wide range of communication systems from deep space communication, to quality of sound in compact disks and wireless phones. Researchers are still looking for more efficient codes to make use of redundancy in more clever and useful ways. It is remarkable and surprising that a lot of theoretical mathematics can be used in the design of good codes. Some seemingly useless and abstract parts of mathematics are being used in very practical applications.

Other examples of “redundancy”

We have looked at the use of redundancy mainly in communication systems. But there are apparent redundancies in other places as well. For instance, the so called “vestigial organs” in humans and other living beings are an interesting topic of controversy. Initially, these organs were thought to be useless and non-functional. However, some functions of these organs have since been discovered. The German Anatomist R. Wiedersheim made a list of vestigial organs in 1895 which included approximately 100 organs, including the appendix and coccyx. As science progressed, it was discovered that all of the organs in Wiedersheim’s list in fact had very important functions. For instance, it was discovered that the appendix, which was supposed to be a “vestigial organ,” was in fact a lymphoid organ that fought infections in the body. This fact was made clear in 1997: ²

Other bodily organs and tissues-the thymus, liver, spleen, appendix, bone marrow, and small collections of lymphatic tissue such as the tonsils in the throat and Peyer’s patch in the small intestine-are also part of the lymphatic system. They too help the body fight infection. ³

It was also discovered that the tonsils, which were included in the same list of vestigial organs, had a significant role in protecting the throat against infections, particularly until adolescence. It was found that the coccyx at the lower end of the vertebral column supports the bones around the pelvis and is the convergence point of some small muscles and for this reason, it would not be possible to sit comfortably without a coccyx. ⁴

Another important example we would like to consider is repetitions in the Qur’an, the Muslim holy book. There are several historical events or divine decrees and commands that are repeated in many places in the Qur’an. Some have criticized this as redundant. However, this is a superficial view. The Qur’an is the word of the All-Wise Creator, who has wisdom in everything He does. So, there must be some wisdom behind these repetitions. Seventh-century Arabs were very skilled in literature and poetry. The literary masters of Arabic admitted and appreciated the miraculous eloquence and literary power of the Qur’an. The Qur’an challenged them to make something similar to it:

And if you are in doubt about what We have revealed to our servant, then produce a sura (chapter) like it. (Baqara 2:23)

They have since been unable to meet the challenge. They used to hold literary competitions where the best poems were chosen and exhibited on the walls of the Ka‘ba, and called the Seven Hanging Poems. The Qur’an demonstrated such eloquence that it caused Labid’s daughter to remove the poems from the walls of the Ka‘ba. She declared while doing so, “Besides the verses of the Qur’an these no longer have any value” [3]. When a Beduoin poet heard verses from the Qur’an, he bowed down in prostration before its eloquence despite the fact that he did not convert to Islam. All of this should make us search for the reasons and wisdom behind the repetitions in the miraculous divine book. Nursi gives a number of such reasons in The Words [3]. He says that since the Qur’an is a book of invocation, prayer and summons, the repetition is desirable, even necessary. Also, it speaks of such mighty matters of extraordinary importance that their repetitions are most appropriate. Two examples of verses that are repeated many times in the Qur’an are Which of the favors of your Lord will you deny? (55:13, repeated thirty times in Sura al-Rahman) and Woe on that day to the deniers (77:15, repeated ten times in Sura al-Mursalat). These verses proclaim before Earth, the heavens, the ages, and in the face of humanity and jinn, their ingratitude, unbelief, and wrongdoing. They also proclaim their violation of the rights of all creatures, which brings the heavens and Earth to rage, spoil the results of the universe’s creation, and indicate contempt and denial of Divine Sovereignty’s majesty. If these two verses were repeated thousands of times, in a universal teaching related to thousands of issues, a need for them still would remain. It would be conciseness in majesty and miraculousness of eloquence in grace and beauty [3]. For a more detailed account of the reasons behind repetitions in the Qur’an, we refer the reader to Nursi’s The Words [3].

Conclusion

We have seen many examples where redundancy is very useful. We have seen redundancy is inherently built into the natural languages we speak, and it serves a purpose. Inspired by this fact, we introduce redundancy explicitly into digital communication systems when we want to be able to correct errors caused by noise. We have seen other examples where what appears to be redundant or unnecessary at a first glance really serves a purpose, and hence is not really redundant. We have seen that there are repetitions in the Qur’an but they too serve a purpose. The Qur’an and the universe reflect each other. We see apparent redundancies in both, but in the end we understand that there is a purpose behind everything that may initially appear to be redundant; hence, we cannot really find anything in the universe that is truly redundant. Therefore, we should keep in mind that apparently redundant or useless things in the universe may have hidden treasures behind them. Given that the creator is All-Wise and has wisdom in everything He does, it is our duty to go beyond the surface and seek that wisdom.

Nuh Aydin is an associate professor of Mathematics at Kenyon College, in Ohio, USA.

Notes

1. http://www.m-w.com
2. http://www.darwinismrefuted.com/embryology_02.html#313.
3. The Merck Manual of Medical Information, Home edition, Merck & Co., Inc. The Merck Publishing Group, Rahway, New Jersey, 1997.
4. http://www.darwinismrefuted.com/embryology_02.html#313.

References

Richard W. Hamming, 1950. “Error-detecting and error-correcting codes”. Bell System Technical Journal. 29: 147-160

R. Pinch, “Coding theory: the first 50 years” http://pass.maths.org/issue3/codes/

Bediuzzaman Said Nursi, The Words, Sozler, 1992.

William Z. Shetter, “This essay is redundant”

http://mypage.iu.edu/~shetter/miniatures/redund.htm

With a contemplative eye, one finds that the facts he deduced from the treasures of this Divine Book are many and various and that they relate to all knowledge, science, culture, or philosophy, despite their differences.

In this article I will try to explain one of the many Qur’anic facts that Nursi derived and to which he drew attention, a fact that had not been explained before or whose share of study and research was brief, immature, or incomplete.

It is what he refers to as “the Qur’an’s preservation of the existing equilibrium among all sublime divine truths.” Explaining this fact, Nursi states that this preservation and equilibrium represent a property that certainly does not exist in any human work of art, in any of the thoughts of the greatest intellectuals, in any of the righteous people’s traditions, or in any of the books of illuminists who delve into hidden matters. Each of these groups clung to one branch, or at most two, of the great tree of truth, and so became preoccupied with its leaves and fruits, ignoring the other branches, either because of ignorance or because they were unmindful of them. It is as if there was a kind of division of labor so that they could specialize among them.

The ocean of truths

Nursi draws a similarity between this and a great treasure found by divers at the bottom of a sea. Because each one of them has seen only a small part of this great treasure, which is separated from the other parts, the divers’ perceptions of it differ and even contradict one another. Then, Nursi goes on to say, “The Qur’an, that ocean of truths, encompasses and sees in its verses the entire treasure and describes its jewels in such a harmonious and balanced way that they show their beauty perfectly” (Nursi, 25th Word, 2005, p 458).

I believe that this great truth to which Nursi draws our attention in the above lines needs some explanation, especially when its proof has become crystal clear in the extreme confusion prevailing among all western scholars or all those researchers who stray from the guidance and light of the Qur’an. This fact has also become manifest within their works or conversations, as will be seen later.

Many are those who think that the universe we live in is full of many different truths, whereas the fact is that this conception is a false illusion; the universe has only one single truth, which has many different branches and angles.

For instance, those who devote themselves to studying astronomy, geology, zoology, history, biology, psychology, philosophy, ethics, etc. walk in different directions along the one global truth. The magnitude of this truth, with its diverse aspects and directions, make many people, including many intellectuals and specialized scientists, think that there are various scientific truths that are independent from one another. That is why some of them do not concern themselves with what the others have discovered and limit themselves to the world of the independent truth they imagine to exist.

That is why the information people have in such fields is incomplete or even misleading. Further, such

information does not quench their thirst or satisfy their aspirations, but rather adds to their perplexity and confusion. This is because the more they delve into such information the more they are faced with threads that surpass the limits of their research and the ranges of their studies. If they try to follow some of this new information, they will be led to ranges which are more spacious and to threads which are more entangled and complicated.

Partial knowledge

Such partial knowledge, which may seem like independent truths within the firm universal structure are, in fact, like so many chapters in one great scientific book that is only concerned with one subject. What can one gain if one only finds one of its chapters and occupies oneself with studying it thoroughly and meticulously? Or even, what would one understand of such book if one studies all of its chapters without following any order or coordination, and without referring to any connection between one chapter and the other? It is unquestionably clear that such a person will not emerge from such a study, however meticulous and profound it is, with anything but some broken concepts and incomplete information, which are in total nothing but the worst kind of compound ignorance, even if they are partially true information. The same applies to the universe: It is a whole book, containing so many connected and harmonious parts, even if they seem to be independent and disharmonious before the eye that quickly glances over them.

The proof of that which Said Nursi has stated in brief is the fact that so many of the scholars and philosophers who have enjoyed world-wide fame have returned to in their final days, complaining about ignorance, seeking knowledge, and suffering confusion.

To illustrate, in his autobiography, we find Bertrand Russell stating that although he achieved much of what he had dreamt of, including love and peace, as far as seeking knowledge, he had gained nothing more than misfortune.

Even the man who created special and general theories of relativity and established the rules of space, time and gravity, that is, Albert Einstein, complained of the same problem and disclosed to his friend, the American writer George Ferk, that the information he had gathered about the universe could provide him with nothing except a mysterious riddle that was impossible to solve. When George Ferk asked him about death he answered, “I don’t know.”

In his book Anti-Duhring, Friedrich Engels expresses his confusion about the issues of the universe in a long speech in which he says, “How little we know about the origin of blood corpuscles, and how numerous are the missing links even today, for example, in the establishment of a rational relationship between the symptoms of a disease and its causes! Again, often enough discoveries such as that of the cell are made which compel us to revise completely all formerly established final and ultimate truths in the realm of biology, and to discard whole piles of them once and for all.” He continues, “But eternal truths are in an even worse plight in the third group of sciences, the historical ones; … In the sphere of human history our knowledge is therefore even more backward than in the realm of biology.” He goes on to say, “…and the generations which will correct us are likely to be far more numerous than those whose knowledge we are in a position to correct-often enough with considerable contempt.”I am certain that the appearance of extreme philosophical doctrines such as idealism, existentialism, pragmatism, and the like is but the fruit of a disorder that results from an incomplete and partial knowledge about conceiving the overall structure of existence, of course with the supposition that this partial knowledge is correct. Partial knowledge can never convince the mind and appease the soul, except if it comes after having achieved an overall comprehensive knowledge that encompasses the structure of all existence: humanity, universe, life, and the relationship between them. It is not important for such overall knowledge to be profound and precise, especially at first, yet, it is extremely important that it be correct and comprehensive. In this connection, I shall remind you of a scientific truth to which we should direct our attention as proof of what is being said. The study of 20% of a mass that is composed of many parts does not necessarily lead to a correct perception of 20% of the facts about this mass. In fact, such a study does not even lead to the correct perception of 1% of the facts of this mass, but it may lead to some distorted conceptions about this mass in general. What a researcher may conclude from such a study is nothing but some illusions which they consider to be information and science. What is the percentage of correct information which a person may conclude from putting a magnifying glass on a certain spot on the map and totally concentrating on the scope of this glass, contemplating bright colors and broad lines that appear under their eyes, before getting to know the whole map with all its longitudes and latitudes? Although they may get to know “some knowledge” when they comprehend the colors, read the names of towns and cities under the magnifier correctly, observing the bending lines, etc. this kind of knowledge should actually be called “dead knowledge” as it has no connection with any of the information contained on the overall map. Such is the truth of the knowledge gained by the person who searches for the truth about the universal existence and limits their mind to one of its angles or one of its parts. It is certainly a dead knowledge that has no relation with the knowledge and information that the universe as a whole reveals. That is why such knowledge cannot provide its owner with any aspect of the scientific certainty that the researcher seeks.

Comprehensive knowledge

Now, the question is how can we get to know the overall comprehensive knowledge? In other words, where would one find this map, which displays to us the comprehensive perspective for perceiving all of the universal structure, and reveals to us the kind of relationship that exists between its major aspects and basic elements? It is certainly known that we shall not find any such map except in the Qur’an, as Nursi asserts. In fact, this is the essential mission for which the Qur’an was revealed and upon which the self-knowledge of humanity depends. Through the Qur’an mankind can easily identify its ability to shoulder the responsibility with which it was charged and for which it has been created. We should all be aware that only if the Qur’an is the word of the Creator of this universe can it comprise the whole comprehensive picture of the unity of these created things that are connected and intertwined in such a marvelous harmony. Whoever devotes themselves to studying the Qur’an with due contemplation, dedication, and scrutiny shall discover that this book starts by acquainting humanity with itself, its properties, and its missions in this life. Then, it explains to humanity the life that they enjoy with all the important and trivial things it contains, and causes them to see its beginning, its end, and its relation with what will come after it. After that, the Qur’an allows human beings to perceive universal phenomena around them and how these phenomena are connected to them in a comprehensive overall way. In this way, it causes us to observe the fixed courses that never undergo any development or change and the sophisticated symbols that are exploited for the interests of mankind. These are the general elements of the structure of this existence: human beings, life, universe, and any other components.

Therefore, these are the springs of all knowledge. In this way, the universal structure appears before human sight through their contemplation of that amazing Divine Book. It appears just like a huge tree would appear before you as you look at it from level ground without anything to block your view; the tree clearly appears before your eyes with its body, huge trunk, spread out branches, and the fruit it carries among its leaves. Thus, if human beings, after such overall comprehensive knowledge that is deduced from the Qur’an, plunge into the sea of universal existence and dive deep into whatever aspect or part they desire to know and study they will not be lost in mazes or be misled by the refracted spectrum that results from the view being limited to narrow separated angles. Through their dependence on this comprehensive map, which has become printed on their insight, human beings attain that which will protect them from being misled or deluded, and that which will make them aware of the relationship between the parts that may seem discordant or independent. This kind of awareness is what is meant by “knowledge,” the importance and honor of which are recurrently mentioned in the Qur’anic verses. The Qur’an also refers to those who are gifted with such scientific insight, for example in the verse that states, The erudite among His servants fear God Alone (Fatir 35:28). As for those who start by placing huge magnifying glasses on small spots on the huge universal map and then stare at these spots while they are unaware of the map itself, these are the people to whom God refers in the verse that reads, They know only some appearance of the life of the world… (Rum 30:7). Some may think that the phrase “some appearance” (which is the translation of the Arabic word zahiran in the verse), refers to a superficial understanding of things. However, the fact is that the superficial understanding of a thing is knowledge about which a person brags while they are still ignorant of the truth and magnitude of this same thing. So they start to delve in and concentrate on a single corner of such a thing, abandoning its spacious magnitude.

Still, there is a question which should be directed to those who, like Said Nursi, state that no philosophy or any other branch of knowledge can substitute for the cognitive role of the Qur’an. The question is: Has anybody who understands the sciences of the universe in the light of the Qur’an thought of death as a perplexing mystery, as was the case with Einstein? In addition, has anyone, after starting to ponder upon the universal map shown in this Divine Book, happened to be taken away by their knowledge from the life in which they are living into confusing ignorance or desolate darkness? On the contrary, this only happens to those scientists and philosophers who embarked on their scientific journeys at a great distance from the great Qur’anic gate that gives humanity an overall perception of the universal mass and its comprehensive relationships. Examine closely, for as long as you like, the history of past and present scientists who have taken the Qur’an as a cognitive course for themselves and as a ship in their intellectual journeys throughout this universe. You shall never find anyone of them whose knowledge has thrown them into confusion or whose scientific discoveries have thrust them into fear or gloominess. The opposite is always true.

At the same time as these events are happening almost simultaneously, information from my eyes and my finger is being sent to the brain so that my finger will move in the way I expect it to. For example, if the path of my finger’s movement is somehow blocked, my brain can redirect it.

However, the event described above is not that simple. Starting from the neurons and continuing until we reach the muscles, every element that acts during this process displays extraordinarily complex alterations at both cellular and molecular levels.

Consider muscle cells, since they are moderately well understood. Upon arriving at the muscle cell, the electrical impulse causes the voltage-sensitive calcium channels in specific compartments within the cell to open and release calcium into the cell. You might remember from high school biology that muscle contraction is the result of two proteins (myosin and actin) sliding over each other. Normally, actins are masked by proteins known as tropomyosin. During the waiting period, therefore, the interaction between myosin and actin, which leads to contraction, cannot occur. This is why the muscle cell releases calcium, for when calcium is free in the cell, it binds to tropomyosin and enables it to move. As a result, actin is free to interact with myosin.1

After that, millions of molecules containing energy, known as ATP, bind to millions of myosin proteins, and the muscle contracts. When the contraction ends, the freed-up calcium is stored once again in specific compartments. When calcium is not present, tropomyosins again mask the actin proteins, and millions of muscle cells revert to their initial position, ready to respond to another contraction.

I realize that all of this is hard for the average reader to understand. However, the events that take place are even more complicated.

Expressions like “ATP binds to myosin” and “calcium is stored in compartments” are, in fact, simplified ways of explaining a highly complex event. Since there is a reason for everything, our cells should contain something that is performing these functions and carrying out such events. If we expand this problem to its limits, we will have to understand that each cell contains a large set of rapid and specific chemical reactions that occur constantly and yet do not interfere with one another. Based on current scientific knowledge, we can say that enzymes conduct almost all reactions in a cell, and that DNA has all the necessary information to produce enzymes. Enzymes are protein molecules that speed up and regulate all of the reactions that take place in a cell. If there were no enzymes, the reaction that a cell carries out in seconds could only be completed in thousands of years, and consequently, life as we know it would not exist. Life requires that the correct enzyme be found in the correct place and at the correct concentration.

Based on this, let’s revisit the above example. When the electric impulse reaches the muscle cell and calcium ions are released, this and every external and internal signal is conveyed to the DNA through a mechanism that we are just beginning to appreciate: signal transduction. Later, RNA is produced in those regions of the DNA that are responsible for producing the enzymes that enable the cell to give the appropriate answer (RNA helps DNA to produce enzymes). The synthesis of the enzyme is regulated at various checkpoints, such as during RNA production or RNA translocation out of the nucleus by other enzymes.2 ATPase, one of the many enzymes produced, makes it possible to use ATP, while another enzyme makes sure that the ATPases are in the correct location in the cell. Meanwhile, in order to sustain life, thousands of other enzymes conduct various reactions at the correct time and place. Therefore, when I move my finger, the number of active elements increases enormously.

Let’s look at the finer points of the cell. Using a simple calculation, in which each number is much smaller than the actual number used, if we assume that one million cells perform some kind of action from the reception of the first impulse in the brain until the time the muscle contracts, and if we calculate that one thousand reactions occur in each of these cells, this means that one billion reactions are performed for the simple action of moving a finger. One billion reactions, in just one second. And at the same time, my heart is beating, new blood cells are being produced, my eyes are sending visual information to my brain, my kidneys are filtering my blood, my lungs are exchanging old air with new, fresh air, my digestive system is supplying the necessary nutrients to my blood stream, and much, much more. Moreover, all of these are continually taking place. The fact that all of these actions are occurring, again based on a very rough and simple calculation, means that maybe one trillion reactions are occurring every second. As a result, a person might feel that it is quite possible, at any instant, for this perfect machine-the human body-to fall apart.

Realizing this, one might actually find it hard to believe that he or she is really alive. For example, I would never believe that such a machine would work if I did not have the empirical knowledge that it does work. How, for example, can I believe that I can produce one trillion reactions every moment and never confuse one with another, that it takes one billion reactions to move my finger, and that one trillion gears are working by themselves without making any mistakes?

With this idea in mind, I see the following lines in Epitomes of Light: “Also, since a building that contains every kind of artwork and riches cannot exist without having been built by someone, the existence of this universe is intimately connected with the existence of the Builder. If someone thinks carefully, it is impossible to accept one without the other.”3 Upon reading these words, I start to realize that all of these gears are not working by themselves, but rather that every second all of the trillion gears are being regulated by the One for whom nothing is difficult.

Suddenly, I remember that whenever the names of God are recited, I hear the name al-Hayy right next to al-Qayyum: God is He besides Whom there is no god; He is al-Hayy (the Ever-Living), al-Qayyum (the One Who sustains and protects all that exists) (Qur’an 2:255). Putting al-Qayyum next to “life” indicates, at least to me, that every living being is kept alive at each instant by al-Qayyum. If His control over each person’s existence were to be lost for even one second, one trillion gears would become irreversibly mixed up and the body would fall apart instantly. While thanking God for all that He has given me, I realize that I cannot thank Him enough for even one gear.

References

1. Harvey Lodish et al., Molecular Cell Biology, New York: Scientific American Books, c1995, 1027-29.
2. Lewin, Benjamin, Genes VI, Oxford, NY: Oxford University Press, 1997, 847.
3. Nursi, S., Epitomes of Light: Mathnawi al-Nuriya: The Essentials of the Risale-i Nur, Kaynak A.S., 1999.

The human learning process begins with birth. The person who starts to understand their body, organs, environment, and the world in this first stage enhances their skills by practicing them within the limits of the capabilities that God has given. With the help of the senses, such as “hearing,” “seeing,” “touching,” and “smelling” the amount of knowledge proliferates rapidly. Every warning and message that reaches us is an important factor in helping learning, developing consciousness, and becoming aware of life. While the development of the intelligence and mental activity of children who lack sufficient warnings and messages becomes slower, the development of the ones who are overloaded is dispersed. It must be kept in mind that the fastest growing system in a child’s body during the first three years of life is the nervous system. Therefore, appropriate messages must be provided very early on, even from the very beginning of the pregnancy.

Messages that are received through the sense of hearing have a significant importance in child education. The mental development of children who have received ample and appropriate messages is more significant and positive. It is a well-known fact that even in the earliest stages of pregnancy the baby can distinguish the mother’s voice, and is relaxed via the sense of hearing; this sense starts to develop at the very beginning of pregnancy. Unfortunately, some parents turn the television or the radio on in the baby’s room, frequently letting them listen to it. However, what is best for the baby is to have suitable audio incentives that can be easily understood. On the other hand, to remain silent when with a baby for a long time will negatively affect the language learning process. A conversation between parents in a relaxed and gentle tone, talking about pleasant things, for example, a beautiful poem, the sound of someone reading the Qur’an, or the sound of the adhan coming from the minarets, are all useful messages for babies.

Messages received through the sense of sight are as important as those received through hearing. Humans recognize nature and themselves by seeing, touching, and trying. Although the visual capabilities of a baby develop in the womb, it takes some six months for sight to reach an appropriate level. Babies accept everything that they see during this time as training material. Everything that is seen has an important role in forming the baby’s personality. Parents must always be good models for their children, acting in commendable ways. It is a well-known fact that babies pay attention to their parents’ behavior. Since imitation is one of the earliest learning techniques; parents should remember to behave in a way that they want their children to behave. Helping each other, forgiveness, responsibility, hard-work, empathy, and correct behavior are qualities that parents should demonstrate. Seeing a parent working hard, reading, and praying will help the conscience of the child to develop. Fighting, noise, and angry words will negatively affect the development.

Messages sent through meta-communication are more effective. For example, in an advertisement of a certain product, the fact that people using that product are smiling is more important than the properties of the product. This is because such behavior attaches the message “you will be happier when you use it.” For children, living in a positive environment helps them to observe correct models. Since they use the very first form of learning-imitation-providing good examples of behavior is extremely important. In the learning process, sight is one of the most frequently used methods. Therefore, parents must display appropriate behavior to help their children to learn. Displaying correct behavior is more effective than explaining what correct behavior is.

The environment in which we live has a great importance in the education of children. The school that is chosen for children must be considered from different aspects. Most people never forget their first teacher; this is one of the milestones in our lives. The teacher starts to shape our personalities at an early age. Therefore, choosing the right teacher, someone who is not only capable, but is also virtuous and pleasant, is of great importance. The teacher’s style of dressing, way of talking, their reaction to stimulus and their behavior tells us more than the teacher can; these are also the most effective means of sending messages to our children.

The children’s group of friends is another environment that needs to be monitored carefully. Having the right friends positively affects the development of the personality of the child, while having inappropriate friends will have negative effects. Many parents cannot attain positive results, despite all their efforts in education, merely because they have forgotten the importance of the peer group on the child. Starting form the ages 6-7, the effect of friends increases gradually, peaking in the teenage years.

The effect of the media on children is indisputable, especially in today’s world. We can see violence, fear, and a lack of moral values in our children; these are all the effects of media. It is known that in cases where babies spend much time watching television these children fail to develop their linguistic skills and become withdrawn from society. The massive visual or audio input from television can cause significant problems in the psychological development of the child. Some parents allow their children to watch advertisements, as they are unaware of this fact. In child education, especially in the early stages, parents must be very careful to combat the inappropriate stimuli of the television and computer. During that period the baby needs the parents’ interest, love, conversation, and physical closeness more than they need the picture on the television or computer. Parents must remember that every stimulus during these stages has a long-lasting effect throughout the child’s life. Therefore, the stimuli given to the child must be appropriate.

As a drop of water can shape a rock by falling on it everyday, so to can appropriate or inappropriate messages shape the personality of a child over time. All the messages must be suitable to the age; they must contribute to the child’s development. They must be neither too difficult, nor incomplete and insufficient. They must be in close relation with environment. They must not contain opposing messages, and they must not impose fear or despair.

As a result, in the education of the child, parents, educators and teachers must provide appropriate, sufficient, and positive warnings and messages for children.

Nowadays, children and parents are estranged, employees and employers are continuously at odds, the government is deaf to the public and the public seems to be unaware of the government, the teacher and the pupil no longer talk the same language; these phenomena can all be explained when we realize the serious lack of communication that we are facing. What has gone wrong?

The reason that we are removed from one another in terms of communication, despite physical distances having been lessened, is that we either are unaware of that important component of human communication, empathy, or we are not giving it due consideration. There are many definitions of empathy; a brief definition is that it is the ability to recognize and understand another person’s perceptions and feelings and to accurately convey that understanding through a com- passionate response. In other words, it means understanding another person so well that you feel as he/she does. Native Americans expressed this as walking a mile in another person’s moccasins. It is being able to listen so intently and to identify so closely with another that you experience that person’s situation, thoughts and emotions. Empathy has many different descriptions, but they all narrow down to the same thing: developing the ability to see the world from another’s point of view without judging. Being empathetic is a bit like being an anthropologist; when an anthropologist goes to study a different people or tribe, there is no judgment or criticism involved, the anthropologist just accepts and describes the way of life, the way of seeing things. One must develop the ability to put oneself in another’s shoes, to see the world as they see it, without judgment or criticism or over-identification and agreement. Good therapists are said to do this; the same can be said for good friends. It is only with empathy that we can understand each other thoroughly and proceed to build close and reliable relationships.

Empathy acts as an inhibitor of aggression and violence. A person with greater empathy tends to act in pro-social ways simply because such a person is able to identify and recognize the plight of others. On the other hand, people acting in antisocial ways are likely to lay the foundations for violent and aggressive patterns. In this respect we can say that there is a strong relationship between empathy and morality. Morality can be explained as a set of principles or ideals that help an individual distinguish right from wrong. It is a term used to cover those practices and activities that are considered significantly right or wrong, the rules that govern these activities and the values that are embedded, fostered or pursued by these activities and practices. It would be correct to say that a man of high moral values is at the same time highly empathetic. This is true because the ability to see the world from another person’s point of view without personal biases or judgments usually leads one to a correct understanding of the situation and therefore assists one in making a correct decision. An empathetic person always places him/herself in the place of the people with whom he/she is in contact, looks at events from their perspective and thereby is able to attain a deep understanding of the situation. When it comes to making comments about the situation, such a person still assumes that he/she is still in the other person’s place and talks as if he/she is not talking to somebody else, but to him/herself. The result of such behavior is perfect comprehension and a correct evaluation of the situation.

To be empathetic in this way is a difficult human relations skill to gain. It would be relatively easier if there were only few people with whom one is in contact. At least then one would know each of these people’s characteristics and could understand each of their situations more easily. But what if there are many people with whom one is in contact, each having his/her own personal differences? Now it is that communicational ability arises and that one must be able to adapt to each situation, without being self-centered. This can only be achieved by a skill that has been fostered by high moral values. A person who has such skills is one that creates a feeling of intimacy and well-deserved trust in others. Such a person becomes someone to whom a story can always be told in confidence, and such a person may even understand a situation better than the person involved.

This is how the Almighty Creator wants us to be and how he expects us to be. This reality is evident in the religions that God has sent to us with His messengers. What is called The Golden Rule is a prevalent idea of Christianity. The golden rule is best interpreted as saying: Do unto others as you would have others do unto you. To use this rule, one must imagine oneself to be in exactly the same place of the person who is involved in the action. If we act in a given way toward another person, yet are unwilling to be treated that way ourselves under the same circumstances, then we have violated this rule. To apply the golden rule adequately, we need both knowledge and imagination. We need to know what effect our actions will have on the lives of others. And we need to be able to imagine ourselves, vividly and accurately, in another person’s place in a given situation. With knowledge, imagination, and by applying the golden rule, we can progress far in our moral thinking.

The golden rule is best seen as a principle of consistency. It does not replace regular moral norms. It is not an infallible guide by which to judge the correctness of an action; it does not provide all the answers. It only prescribes consistency – that is that we not let our actions (toward another person) be out of harmony with our desires. It tests our moral coherence. If we violate the golden rule, then we are violating the spirit of fairness and compassion that lies at the heart of morality.

Moreover, Prophet Muhammad, upon him be peace and blessings, the Messenger of Islam, says He who does not feel the hunger of his neighbor when he goes to sleep in his comfortable bed cannot in any way share our values. It is of utmost importance to put effort in empathizing with another’s circumstances and to understand other people well. Islam actually states that the most important of all the divine characteristics that a person should have is their personal relations with other people. That is the only thing for which God, the All Merciful, will not directly show His compassion when the time comes to account for our sins after death. In other words, suppose that you have mistreated somebody in this world; God will first ask the person who has been mistreated whether you are to be forgiven. This is God’s absolute justice, an important part of His character.

There is no doubt that God gives particular importance to communication among people and to their understanding of one another. Taking into consideration the scientific finding that almost 90 percent of human communication is comprised of non-verbal elements, empathy plays a great role in the part of good communication. In the history of humanity so much has changed, but the main component of communication, empathy, has maintained its place as before. It is the invisible bridge that connects our hearts to one another through which we understand and feel one another, a bridge that God wants us to construct to span our hearts, a bridge via which God’s love can be acquired.