Our modern society has gone astray during much of the past several centuries. While every person is in pursuit of one thing or another, we are searching for our own soul. If we can persist on this search on a sustainable path then we can hope that the days in which we will be revived as our true selves are very close; the days when we will turn towards our true nature and win back our best values.

Enduring a most unfortunate period, the last couple of generations have renounced their warm, cozy homes and embarked upon peculiar pursuits; they either took refuge in a world of “matter,” or rather machines. They fell prey to different fantasies, let themselves fall into the maddest of delusions, and spent their lifetimes amidst insanity. At times they turned into wild mad men, and their thoughts were stained with blood. This disorder has continued up to our days and these brutal and unrelenting sins are no more bearable.

Nowadays, however, they are growing more and more aware of the void they happen to be in and have started to open the doorways for alternative thoughts – even if only a little. They have started speaking about faith; they have even started to accredit some value to the past and its wisdoms. Indeed, though it was only yesterday that they made no mention of God or His Messengers, and that they insulted believers and cursed at our historical values, today they are adorning many of their thoughts with soul and meaning, weaving their words with the silk threads of the metaphysical. For this change to hold ground with this color and harmony we want, it is important that these divine days continue uninterrupted for another quarter century. Afterwards, perhaps we can be hopeful for a prosperous future.

To this day, those who have lost their spiritual power have gone to waste just like seeds that have decayed in infertile soil. Indeed, whatever has happened to this day cannot be undone, and many have been sacrificed, honor has been destroyed, decency has been tattered, and our innocence and purity have been shaken as a punishment for misinterpreting history. From now on, we must review our intentions and wish for the best. We must always be alert and awake not to leave any voids in our feelings, thoughts, or logic that may prevent us from serving others so that our future will not become soaked in blood and tears. We must take advantage of all possible opportunities when the hurricanes subside to some extent, and where signs appear on our horizon in order to breathe life into even the most lifeless points of time so that they become the voice of common sense. We have just started to gain a feeling of the mystery, magic, and endlessness of this “book of existence” and all of its contents that are put on exhibition in the universe. We must practice active patience, remain alert, and be prudent so that we are not held back and pushed further away from what is close at hand until the day the meaning and wisdom found in this “book of existence” become evident with the help of the sciences and allow us to learn the purpose of our lives. We must be careful to not suffer any spiritual or moral loss on what seems to be a winning path.

Indeed, in this apparently calm yet active period, as the promised divine days have started to break with their colorful flow, we must knead the dough of spirit and meaning that will shape the enlightened generation that represents the future. They will bear this spirit on their shoulders with their own coat of arms made of hues and patterns unique to them. We must knead that dough in our safe basins and in the best form we can so that our society will be able to step onto new lively formations with a rich heritage of thought and consciousness of history. While we, as a society, strive to realize this very significant task, there will be those who either knowingly or not will try to object to these vital efforts, not to mention those who will underestimate, belittle, and even reject the efforts altogether. In response to all of these hindrances, on one hand, we will make a great effort to strengthen our free will by starving the roots of our evil inclinations while uplifting our capacity to do good; on the other hand, we will exhibit a sensitivity to not allow any intellectual or logical voids in our plans and projects as we strive to advance with a purity of intention. We believe that because our ultimate goal is the consent of God and our provisions along the way are faith and sincerity, God will raise us with advances of mercy and favor along the way. No matter where we happen to be, we will be nurtured through His manifestations.  

Yes, as we close our eyes and fill ourselves with the exhilaration of serving God Almighty, the seeds we scatter throughout the four corners of the world will, through His Divine will, certainly find life one day. Even those we think have been lost will sway like ever-blooming ears of grain, and they will sing the melody of their good fortune when the season is right.

With favor and mercy from God, we will walk into the future with “faith and knowledge” taking the lead as “thought and worship” will be closely knit together. We will do our best to conform to “causes” and submit to God with a tight embrace in full acceptance of His will (tawakkul). Our hope will be the source of our action, and our patience will follow right behind like a trusted companion. Even retributions will be considered a blessing, and each blessing – just like an unexpected advance – are references to the reliability of the true source of everything.

We will walk, and He will always guide and protect us and will never abandon us throughout our journey. We will walk, as the light from the waves of the eternal worlds will manifest in our eyes, while our ears will have the ability to receive the truest of words without error, and our hearts will beat with inspirations of wisdom. This can be possible if we can maintain our relationship with Him as our Creator and us as the created, and do not forsake His kind favors to “familiarity” and monotony, for this may fade away “colors and freshness” like the winds of autumn.

We will walk away from today’s lethargic masses to discover the enlightened generations who offer much promise for a brand-new world. We will walk away from them without tarnishing the image of, or slandering, anyone by planning our thoughts according to our actions and carrying out our actions as lifeguards do so that others may live. We will do this to prove that there really are passengers who can be void of blood and grime, and void of revenge and hatred. We will keep walking without stumbling on our path and will not be obstructed by any obstacles along the way. We do not, and cannot, claim to pardon the thousand and one incidents of murder and brigandage that we have been witnesses to. When the laws and rights of the public are the matters at hand, the feeling of forgiveness and pardoning transforms into a feeling of justice, and the style of living closes off to inhumane behavior of any kind. Yes, it is requisite of one’s respect for humanity to transform goodness – and the bridges leading to goodness – into avenues and to award those who want to go on this destination. Likewise, respect for the human being also requires the prevention of evil and stopping those who engage in evil. Indeed, goodness must always be recognized and praised, and, at the same time, people must be warned against sins so that no one avoids accountability by saying, “The fault is not ours; we were driven to these ways.”

Those who think in this manner are actually trying to take refuge in such inconsistent excuses in order to escape the responsibility of their present wretchedness and misery. In fact, they can be described as disoriented and decayed souls that have been unable to appreciate and comprehend the distinction of being human. It is a fact that those who carry the spirit of true humanity have no other choice than to assume part of the responsibility that belongs to the society in which they too have risen and flourished. Such a sense of responsibility is the requisite of a humane spirit, comprehension, and thought – not to mention the command and will of the One who has equipped the human being with such dynamics. Provided that their conscience has not decayed completely, become atrophied, or that understanding has not died, it is unthinkable for a human being to be negligent of such a responsibility.

In terms of the contemplation of being truly human, we hold ourselves accountable for current mishaps and for the sake of the peace and security of tomorrow’s world. When we say “the human being” and “culture” we wish to underline once more the priority of “faith,” which is the first stage of true liberty and the only source of light to guide us to the final destination.

Indeed, the first phase and the highest priority in reviving out-of-control generations to their true human form is by embedding faith and all that it promises into the depths of their nature and character, and to ensure their continuity. Explaining to generations and feeding their souls with both the apparent and hidden aspects of existence by imbuing them with the culture of faith and making it possible for them to embrace all things with compassion will serve to liberate the generations who we have failed to keep under control and whose disintegration we have been unable to prevent. A spirit that is not cleansed through faith cannot be pulled completely away from savagery, avoid aggression, love or compromise with other people, and, above all, cannot begin to reach towards the heavens. It is inevitable for such a person to be tainted by greedy ambitions and to live a life full of grudges and hatred, and to have their heart be blackened with grime. Truly, faith enables the human to hear, listen, and interpret existence in a completely different way by imbuing knowledge and love of the eternal, building a connection with all of existence, and by moderating hatred and flaws. It saves a person from the misery of disorientation.

At the present time, generations from every walk of life who have reached such deep levels of faith, and thus – though weak at the present moment – hold promise and hope for the future, must be imbued with a zeal for service to humanity and a feeling of responsibility and duty free from the promise of fame, fortune, or status. They must be nurtured to have no expectations for recompense so that they neither dive into thoughts of gaining support from any government, from the public, or centers of power so that they will not raise their hopes for future prosperity. In this way, strong structures that flourish with knowledge and wisdom will light the lanterns of our thoughts in every corner, and we will not be held back by certain desires and ambitions. Instead, we will continue on with feelings of altruism, purity in our souls, seeking God’s good will and consent, and always aware that He is the one who employs us in this service.

The fact that a love for Divine Truth holds great importance, in itself, is also something that should certainly be underlined. The power that forms when reading, contemplating, studying, and researching are united with a love of connecting to the truth – for the sole fact that it is the truth – would, I believe, be enough to open the doors for the whole universe. For centuries, while certain nations have been lifted towards the skies through a love of the truth, even if only in certain fields, others have always been the ones to watch from afar with a desire and longing to imitate their success. They have taken it in with a sigh, watching like paralyzed spirits that are bound by the chains which enclose our feelings and thoughts. Nowadays, even if we can appreciate the fact that this important matter is at least being articulated, syllable by syllable by a certain group of people, it is still difficult to say that it is being handled in the mindset of true scientific thinking. We are in need of true scientific thinking that has, with its cultural and ethical dimensions, settled over the blockade of belief in the truth and will awaken in our souls a thought of physical and spiritual transformation towards the heavenly realms. The constant development of thought, the transformation of theory into practice, and the promise of advancement that such a transformation holds have, so far, only been possible, and will only be possible, through the push of such scientific thinking. True scientific thinking is what is fundamental; science and technology, on the other hand, are merely products derived from it. We are witnesses to the many high caliber individuals, to the heroes of determination, to such great performances, and lifetimes dedicated to this cause.

Those who will reconstruct the future will come from among these heroes. They will turn around this narrow, contaminated world, won over by adversities, to construct a wider, purified and more harmonious world that will remind us of heavenly beauties. They will do this to the extent that we are able to teach them love for the truth, the spirit of research, and the nuance of renewal. This will raise them to a level where they are able to distinguish between what does and does not belong to the roots of spirituality and meaning.

While the generations that have been connected with these dynamics and have reached a love for truth are considered the heroes of their own people, the disoriented masses who have lost their souls and meaning will always be considered a source of shame and dishonor and will darken the future of our society.

We foster the hopes that our intellectuals who stand in a position of influence will take advantage of the opportunities at hand, prepare future generations to the throne of hearts, and turn the pits of failure into zeniths of victory.

As far as the origin of language is concerned, Abrahamic traditions agree on the fact that language is a gift of God to humanity. To exemplify, the Holy Bible in Genesis 2:20 (King James’ Version) states that: “[20] And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.” Identically, the Holy Qur’an in Surah Al-Baqara (The Cow) voices the following verse: “And He taught Adam the names of all things; then He placed them before the angels, and said: ‘Tell me the names of these if ye are right’?” Both of these divine expressions indicate clearly that mankind was created from the beginning with an innate capacity to use language. Therefore, a theist from any level of society does not have any doubts about the origin of human language; for him the explanation is both simple and persuasive.

However, for those who do not subscribe to such a faith tradition, it is rather nerve-racking to come up with a unanimous answer as to the emergence of language since there are so many competing and contradictory theories and hypotheses. Efforts to explain the origins of language usually sound dubious and are collected under two main hypotheses in linguistics that are based upon human invention and necessity. According to the “pooh-pooh hypothesis,” the first words originated from involuntary exclamations expressing a human’s pleasure, dislike, pain, hunger and so on, which later on led to the expression of more complicated feelings and ideas. Given this, the first human words would have been involuntary “Aa!”  “ouch,” “ha-ha-ha,” etc., which were used to name the actions that resulted in these sounds. Yet, the problem with this thesis is that emotional exclamations not only constitute only a small part of any human language but also that they are highly language specific. Apart from sneezes, tears, and laughter, exclamations show variations among languages. For instance, English people say “ouch,” Russians “ol,” and native Indians “eee” to indicate sudden ache or discomfort. That is, their forms mostly hinge on a specific language that already exists rather than preceding language.

The second is Charles Darwin’s own “ta-ta hypothesis” (which he himself finds rather erroneous) about the origin of language. For him, human speech might have come from a kind of mouth pantomime according to which speech organs were used to imitate different forms of hand signs. That is to say, human language originated from body movements which were soon imitated by speech organs; therefore the first-ever words used to be lip icons of hand movements. However, here again we notice inconsistency because the meaning of human gestures vary from culture to culture, such as the “thumbs-up/thumbs-down” once used by Romans to decide upon the life of a defeated gladiator. While for Western people the “thumps-up” gesture implies a positive remark expressing mainly a task well done, it surprisingly has negative implications in Greece, Russia, Italy, Latin America and West Africa where it instead stands for the middle finger.

These are only two amid various other inconsistent hypotheses (which include the “ding-dong”, “bow-wow”, warning, “yo-he-ho”, and lying hypothesis) offered as an explanation for the origin of language. What is interesting is that in the late 19th century, the Linguistic Society in London and Paris forbade any commentary and debate on the emergence of human language for valuable time was wasted to find a sane thesis.

This reminds me of letters from the Islamic scholar Said Nursi in which he states that just showing the evidence is sufficient to prove the presence of anything; otherwise you have to inquire of the entire world so as to show its non-presence. In Islamic law, two witnesses are enough to resolve any skeptical case; this may be a lawsuit, a dispute, doubt or disagreement between people. For example, if two people testify that they have seen the crescent, which is the harbinger of the holy month Ramadan in Islam, there is no need to ask other people for verification of the same sight. Even if thousands of people oppose the sighting, it is worthless and does not change the truth. Perhaps, what Abrahamic traditions are teaching us on language is the only source to verify its origin.

(Circle3: On the touchy implorations by Imam Zeynel Abidin, continued)

Together with all of the fears and worries that this saintly person voices at his entreaties, he does not neglect to petition God with reference to divine beneficence and his heart changes rhythm with the excitement of hope. By behaving in this way, he presents an attitude that calls to mind the act of straightening up after bowing to God. For those who continue to struggle spiritually, he thus points to the ampleness of Divine Mercy with reference to the fact that “God’s mercy takes precedence over His wrath” [1]. One cannot help but remember the following words of a poet at this point:

“What would happen even if my sins were like the mount Qaf, O Majestic One,
Compared to Your sea of Mercy, it is surely a little thing”

He acts in accordance with this poetic idiom and spits in the face of sins and faults by imploring, “Please hold my hand to guidance, O God!” He places his head down on the doorstep of hope and petitions God once more by saying, “Mercy, mercy!” then he enters a mood as if he were sipping fresh oxygen and sighs on. Here are a few droplets from those breaths:

“O the One who responds with mercy as soon as His servants turn to Him, who never leaves their hopes unanswered, who saves them from the grief of falling apart from Him with the extra ways and disciplines that make them closer to Him, who covers up the defects of those polluted with sins and vices! O my most exalted Lord! As you never turned down those who turned to your door with hope and placed their head on Your doorstep empty handed, do not abandon this humble servant of Yours to despair either!”

With these cries, he makes petitions with a tone of fear and hope and thus gives the successors of his path signals for turning to that door with the feeling of hope. With a call to prayer, he lets the vastness of Divine Mercy be heard, even by unfortunate ones who have lost their sense of prayer direction. He calls to them to share his experiences and to hopefully inspire them to find their way. By presenting them with the most vivid messages woven out of hope and fear, he shows the ways towards a fresh revival with lyrics of resurrection after death; afterwards, like the archangel’s breath to initiate the resurrection, he blows life into them and turns them to the direction of the Divine they lost.

There are so many points I omitted from this profound session. With apologies to him and to readers, I would like to conclude with these diamond-like considerations. With other imploring groans special to his spiritual anatomy with heavenly riches, I would like to refer to some other life-giving points that sound like angelic melodies which he makes while his tears stream on. His tongue is guided by the heart, his thoughts beyond metaphysical realms, his sir (secret faculty) in citadels beyond and beyond, surpassing our comprehension. Here are a few droplets around the same theme as examples of those considerations, which deserve to be called a “legend of spirituality”:

“My God! Though I am without provisions, my reliance and submission to You is complete. In spite of this, when I think that my transgressions are boundless, I shake and fear from being subjected to Your punishment. On the other hand, when the ampleness of Your mercy comes to my view, my heart overflows with a feeling of optimism. So, when I am in that mood, although my sins make me groan with fear about perdition, my hope about Your pardoning gives signals of possible forgiveness to my soul.” What a balanced approach, which is found in those closest to God! What a profound blend of hope and fear! He continues to say, “Even though I came to Your sublime presence empty-handed, the consideration of the ampleness of Your bountifulness reinvigorates this servant of Yours and my eyes start shining brightly with Your beneficence’s promise of benisons. So much so that at the same moment when I am brimful with transgressions, my heart begins to experience changes of rhythm one after the other, with extra surprises of Your pardoning and breezes of proximity. Here I am at Your presence, O God! I let myself to the waterfalls of Your mercy and get away from myself as far as I can and turn to You with the entirety of my being!”

With a feeling of fear and insight of expectancy, he has an attitude of admitting failure to give his position its due. Then this great personage from those closest to God changes his orbit of prayer; virtually, with the idea that “worship is a result of blessings already enjoyed,” he once more takes into consideration the shower of Divine blessings that he has already received and begins to resonate with thankfulness by touching his face onto the doorstep of gratitude. He responds to God’s blessings beyond count and measure with thankful praises by giving his tongue and lips under the command of his spiritual intellect:

“My God! I do not know what to say before your immense blessings that come showering on the horizons of my perception consecutively. Before the Divine favors out of Your grace and generosity I remain spellbound and lost for words. When I consider Your very special blessings that come flowing like waterfalls and much beyond my deserts under the light of “Were you to attempt to count God’s blessings, you could not reckon them” (Ibrahim 14:34). Helpless to say anything, I double over with this feeling. Before those special bestowals of Yours, I feel manifold humility of indebtedness: My revival to life in the real sense with faith. Turning to Your door via Islam, with the honor and sense of duty of being sworn to worship only You, my head is down on the doorstep of munificence and grace, my hand on the knob of beneficence and bestowals, upon which I say “all of these are from You” and feel revitalized with thankfulness. Actually, even this feeling of thankfulness is from You. Whenever I offer thanks to You, given that thankfulness is another blessing of Yours – with such a virtuous cycle of thankfulness, I will never be able to offer due praise and thanks to You.”

If only we could continue our lives always on this course with awareness of these bestowals! Although we are not capable of thorough comprehension, I wish we could take what He has given as a sign of what He will give and thus take up the path to eternal bliss. It is especially important to remember this considering that this world is often compared to a carcass, without letting our hearts fall for this transient world. If only we could turn our backs to worldly status, fame, glory, wealth, corporeal desires, and thus always walk to the sun of suns without faltering. Alas! We fell for the attractions of this transitory world! With delusions of immortality, we were entangled with long-term worldly ambitions and suffered such losses on what could otherwise be a suitable ground for winning. Bediuzzaman put it so beautifully: “Alas! We have been deceived. We thought that this worldly life is constant, and thus utterly wasted everything. Indeed, this passing life is but a sleep that passed like a dream. This life, having no foundation, flows away like a brook.”

It is such a bitter fact that we fell for this deception, and at the expense of losing eternity. We were captivated by the passing attractions of these faithless desires and thus totally condemned the eternal realms to oblivion and thus darkened our futures. So much so that we were neither properly give the due of Divine bestowals and benisons nor were we able to comprehend them. To put this in the breaths of Ziya Pasha:

“We are the losers of this game once again;
For the loss is obvious, but I don’t know if we won anything at all.”

Actually, it was not possible for us to win. Because we led a carefree life as if we would never die and rendered this world—an arable field for the Afterlife—into a wasteland. By destroying the bridges extending to eternity on our course in the world one by one, we ceased the thoughts of the realms beyond and belief. We did not manage to come to our senses to see our miserable condition and turn to God.

Note

1. Bukhari, Tawhid 22; Muslim, Tawba 15.

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Our hands are vital for performing tasks throughout our daily lives and must be taken care of and cleaned regularly. They can easily spread germs, bacteria, or viruses such as Covid-19 (Coronavirus). Coronavirus has spread rapidly throughout the entire world in the past few months and health officials are very adamant that hand hygiene can help prevent further escalation of the virus. The reason is simple; viruses can spread from our hands to other objects that we touch, to which other people can touch those same objects and possibly contract the virus by putting their hands on their face. According to the World Health Organization, proper hand sanitation that uses alcohol-based rub or hot water and soap can kill Coronavirus and other viruses [1].

For some people, such as healthcare professionals, there are actually major consequences for neglecting hand hygiene. For example, the dirty hands of these professionals have a negative impact of 40% in the transport and spread of resistant microorganisms among patients. Hospital infections are actually among one of the main catalysts for increased disability and death rates in hospitals, along with additional healthcare costs [2]. In the United States, 1.7 million patients develop health-related infections every year, and 100,000 of them die. This increases the length of hospital stay by 20 times and the cost of treatment by 5 times [3].

It was not until the 19^th century that we began to understand that infectious diseases can be prevented by washing our hands. In the middle of the same century, the pioneer of antiseptic processes, known as the “savior of mothers,” Hungarian physician Ignaz Semmelweis, showed that microorganisms could be transmitted to patients via the hands of medical staff. This discovery began a new era of hygiene and healthcare. It is now well known that microbes reproduce rapidly, and that it is possible to prevent the spread of disease by keeping the hands and body, which is possible by following personal hygiene rules.

Hand hygiene is maintained in different ways in modern medicine. In daily life, washing hands with soap and water to remove dirt is called “social hand washing.” Common examples include washing after a meal and when visiting the toilet. For this purpose, it is sufficient to rub the hands and fingers for 15 seconds with a non-antimicrobial feature soap, rinse, dry with a disposable towel, and turn off the tap with a towel. Cloth towels used by many people in public places are not considered suitable for hygiene.

The more serious and professional form of hand washing is “hygienic hand washing,” where antimicrobial soaps are used in the washing process before and after contact with patients and bodily fluids. Other hand hygiene methods during surgical operations cover applications where alcohol-based 3-5 ml hand-disinfectant is rubbed until dry along with hand disinfection and surgical hand antisepsis, which includes washing the hands, including the forearms, with chemical solutions such as soaps, isopropanol, chlorhexidine specifically produced for this purpose for 2-3 minutes, and later wearing sterile gloves until the end of any procedures.

The World Health Organization published a guide on proper hand hygienics and explained when, how often, and how healthcare providers should wash their hands [4]. Despite the development of various programs and policies, especially hand hygiene, and increasing material expenditures in the fight against infections observed in health services, the control of infections remains well below the desired level.

Today, research also looks at the effects of hand washing on individual psychology. An experiment carried out by two psychologists from the University of Michigan, Spike W.S. Lee and Norbert Schwarz, shows that hand-washing reduces this classic post-decisional dissonance effect:

In individual sessions, 40 undergraduates browsed 30 CD covers as part of an alleged consumer survey as if they were in a music store. They selected 10 CDs they would like to own and ranked them by preference. Later, the experimenter offered them a choice between their 5th and 6th ranked CDs as a token of appreciation from the sponsor. Following the choice, participants completed an ostensibly unrelated product survey that asked for evaluations of a liquid soap; half merely examined the bottle before answering, whereas others tested the soap by washing their hands. After a filler task, participants ranked the 10 CDs again, allegedly because the sponsor wanted to know what people think about the CDs after leaving the store.

For those who merely examined the soap, the preference for the chosen over the rejected alternative increased from before choice to after choice by an average of 1.9 ranks, replicating the standard dissonance effect. In contrast, for those who washed their hands, preferences were unaffected by their decision. Thus, handwashing significantly reduced the need to justify one’s choice by increasing the perceived difference between alternatives. “Washing one’s hands after making a choice eliminates post-decisional dissonance effects, suggesting that hand-washing psychologically removes traces of the past, including concerns about past decisions” [5].

In another study conducted in 2008, Schnall, et. Al. “hypothesized that physical cleanliness reduces the severity of moral judgments. In support of this idea, they found that individuals make less severe judgments when they are primed with the concept of cleanliness and when they wash their hands after experiencing disgust” [6]. This effect of hand washing, which relieves conscience, is called the “Macbeth Effect.”

Washing hands is one of those simple but compulsory practices we tend to take for granted and lose interest in as we progress in science and education. Simple practices like using each of our hands for different purposes and frequent hand-washing will surely contribute to the fight against healthcare infections and infectious diseases that threaten public health.

There are several traditions of Prophet Muhammad, peace be upon him, in which washing hands is strongly emphasized.

“The blessings of food lie in washing hands before and after eating.”

“Wash your hands after you wake up; you do not know where your hands have moved while you were sleeping.”

The Prophet advised using each hand for different tasks. It is narrated that his wife Aisha said: “The right hand of the Messenger of God (peace be upon him) was for his purification and food, and his left hand was for using the restroom and anything that was dirty.”

Notes

1. “Advice for Public.” World Health Organization, World Health Organization, www.who.int/emergencies/diseases/novel-coronavirus-2019/advice-for-public.
2. Pittet D, Allegranzi B, Storr J, Donaldson L. Clean care is safer care: the global patient safety challenge 2005-2006. Int J Infect Dis. 2006; 10(6): 419–24.
3. Allegranzi B, Storr J, Dziekan G, Leotsakos A, Donaldson L, Pittet D. The first global patient safety challenge “Clean care is safer care”: from launch to current progress and achievements. J Hosp Infect. 2007; 65(Suppl. 2): 115–23.
4. WHO Guidelines on Hand Hygiene in Health Care, www.who.int/gpsc/5may/tools/9789241597906/en/
5. Lee SW, Schwarz N. Washing away postdecisional dissonance. Science. 2010 May 7;328(5979):709. doi: 10.1126/science.1186799.
6. Schnall S, Benton J, Harvey S. With a clean conscience: cleanliness reduces the severity of moral judgments. Psychol Sci. 2008 Dec;19(12):1219-22. doi: 10.1111/j.1467-9280.2008.02227.x. Also see https://psycnet.apa.org/fulltext/2014-20922-011.html in which Johnson, D. J. et. al. suggest that “researchers investigating the connections between cleanliness and morality should therefore use large sample sizes to have the necessary power to detect subtle effects.”

Tears and touching are some of the most profound forms of connection among people. They soften hearts and open doors to each other’s hearts that were otherwise closed. Spiritual care in a hospital environment brings people together in the best way possible under the worst of conditions. I regularly meet strangers and confront situations that require patience and acceptance so I can do the best for others.

What does a multi-faith hospital chaplain do? First and foremost, a chaplain is always there to be a listening ear in a compassionate and caring manner. A hospital chaplain cares about spiritual and emotional well-being of patients, their families or loved ones, as well as the staff at the hospital. As chaplains, we are in the service of everyone, religious or non-religious, faithful, agnostic, or atheist, during both good times and bad times to share joy and sorrow. We visit the patients that need comfort and support, and listens to their worries, concerns or happiness. We are with the patient in their last moments to offer blessings and stay with the families when their loved ones are going through this transition. We are together the broken-hearted who need to be heard, patients who request prayers before their surgeries, and babies who are newly born or die young. We touch hearts, wipe tears, listen to life stories, open spiritual gates, and help people reflect on their own lives to find out where they are on their journey. Lastly, we encourage and empower the ones who are in their recoveries. Sometimes patients are the teachers who allow chaplains journey with them.

I had an interesting encounter with a 67-year-old Catholic lady who came to the hospital for spinal surgery. She did not ask for a chaplain visit but her name was on my unit list. I met her post-procedure during my regular rounds. She was frustrated and upset because the doctors told her that she had cancer; however, what type of cancer she had was still unknown ten days into her stay. She was emotionally overwhelmed with worry about her physical condition because the doctors were still testing the results, and she felt they were not giving her clear answers. She was not alone, because her daughters lived close to her however she could not help but cry when she started to speak about being away from her home and family for a long time, along with the uncertainty she faced which was obviously hindering her ability to cope. I was very concerned with her psychological and emotional state. She was not ready for a longer conversation with me. She dismissed me after a few more minutes and said, “I rather want to be alone at this moment”. I replied, “I understand, it is okay with me.” Upon leaving, I reflected on not being able to help her at all. I felt badly of the situation, and felt that I had missed an opportunity to provide care that I was not able to reach through to her.

The next day, the patient’s nurse telephoned the Spiritual Care Office and requested that I return. The phone call meant a lot for me because I anticipated that there was something significant happening. I immediately went to the patient’s floor and saw her nurse. She told me that the patient wanted to see me before she was transferred to another unit. Upon entering the room, the lady told me that she did not want me to know her as a rude person. She apologized for her attitude the other day and said, “We are both believers and we should not be like that towards each other.” I confirmed this sentiment, and she continued, “I don’t know as much about your faith as I should know, and I felt that I need to know more of it.” She asked me if I could talk about the main principles of Islam, and I accepted her request. I stayed with her explaining, shortly, the basics of Islam, how God sent prophets to all human beings throughout history, and how the Qur’an was revealed and compiled. We had a good discussion which relaxed her and as our conversation ended our relationship between each other was more important than her illness. Her embarrassment replaced with peace at the end. “I am so glad that I was able to call you back,” she said with contentment. “I am so glad that you took the opportunity to invite me again to your room” I responded with a smile. This time, I left her room with a great sense of relief and satisfaction.

“Can you hold my hand?”

Another thought-provoking visit was with a 69-year-old lady who came to the Emergency Department (ED) on a night when I was on overnight duty. It was 4:40 am when I was paged by the ED nurse as the patient asked for a Catholic priest, who was not available. She indicated that the multi-faith chaplain was okay to visit with her. She looked youthful and pretty in her bed but, as I asked her about her concern, she responded, “I am scared of dying.” Doctors had told her that she had an obstruction which was resulting in a removal of one of her kidneys. She was also experiencing blood pressure and diabetic issues.

She was alone at the hospital and her emotions were in a whirl with many thoughts on her mind as the surgery was imminent. We continued the conversation in a manner to address the frustration and fear she was feeling. She responded positively to my empathy and reassurance. She told me about her financial difficulties and that she would lose her home soon. Then she asked me, “Can you do me a favor?” I said, “Sure, what is it?” She asked, “Can you hold my hand?” I took her hand gently and prayed to God, asking Him to provide her with comfort, peace, relief from her worries and for a successful surgery. It was a moment that we both appreciated. After prayer, she asked me about myself and we spoke of our families. I reminded her that the Spiritual Care would be happy to be with her and that I would like to follow up with her during her stay. She seemed relieved and less anxious by the time I departed. I can only imagine how stressful it was for a lonely lady who was dealing with many issues in a strange place in the middle of the night.

From a personal point of view, conversations on faith or religion always remain behind the feelings or emotions of the patients during my visits. I focus on their current spiritual or emotional crisis within the hospital. My goal in my interactions with patients is to provide a safe and non-judgmental space built upon trust and a genuine human connection. After assessing their needs, sometimes I explore if they have a religious background or community, any spiritual practices such as reading holy texts, prayers, rituals, or meditations which might be helpful support for them. I also try to understand if any of their practices help them cope with their difficulties in any way. On the other hand, each patient is unique and each visit is different than the last. One common point is that when words cease to be enough, a warm touch on the hand or the shoulder, or a silent tear shed, become powerful enough to build the connection between the chaplain and the patient. The goal is to always share a genuine moment between two strangers, one of which may literally be on their death bed. It helps to remind us that our faith and appreciation of the Divine can unite us, and that we will all return to God someday.

Smart prosthetic hand combines both human and robot control

Zhuang et al. Shared human–robot proportional control of a dexterous myoelectric prosthesis. Nature Machine Intelligence, September 2019.

Holding an object in your hand might seem easy, but it’s actually a very complicated and challenging task; if, for instance, an object starts to slip, you typically have a couple of milliseconds to react. Scientists have been trying new approaches for improved control of robotic hands, particularly for use by amputees. A recent technology was able to combine individual finger control and automation for improved grasping and manipulation by successfully merging the fields of neuroengineering and robotics. This interdisciplinary approach was tested on three amputees and seven non-amputee subjects. The neuroengineers achieved the intended finger movement from muscular activity on the amputee’s stump, allowing for individual finger control of a prosthetic hand, which had never been done before. The robotics team enabled the robotic hand to take hold of objects and maintain contact with them for robust grasping. The amputee first performed a series of hand movements in order to train the algorithm through a machine learning paradigm. This taught the algorithm to decode user intention and translate it into finger movements of the prosthetic hand. Concurrently, sensors placed on the amputee’s stump detected muscular activity, which trained the algorithm to learn which hand movements corresponded to which patterns of muscular activity. Once the user’s intended finger movements were acquired, this information could then be used to control individual fingers on the prosthetic hand. When the user tried to grasp an object, the robotic automation initiated. The algorithm told the prosthetic hand to close its fingers when an object was in contact with sensors on the hand’s surface. This automatic grasping was designed to infer the shape of objects and grasp them based on tactile information alone, without any help of visual signals. The robotic hand has the ability to react within 400 milliseconds, and it is equipped with pressure sensors all along the fingers: it can react and stabilize the object before the brain can actually perceive that the object is slipping. While this promising technology can be used in in several neuro-prosthetic applications such as bionic hand prostheses and brain-to-machine interfaces, there are still many challenges remaining to implement this technology in a commercially available prosthetic hand for amputees. It is currently being tested and improved.

Cats securely bond with people, too

Vitale et al. Attachment bonds between domestic cats and humans. Current Biology, September 2019.

Dogs have long been regarded as man’s best friend. They’re sociable, faithful, and obedient. Cats, on the other hand, are often described as more aloof, mysterious, and independent. But a new study suggests that cats actually bond with their owners in similar ways to how humans and dogs bond with companions. The most established way to study human attachment behavior is to observe an infant’s response to a reunion with their caregiver following a brief absence in a novel environment. When a caregiver returns, secure infants quickly return to relaxed exploration while insecure individuals engage in excessive clinging or avoidance behavior. These tests had been previously run with humans, primates, and dogs; researchers decided to run the same test with cats. 79 kittens and 38 adult cats and their caregivers were recruited. During the test, an adult cat or kitten spent two minutes in a novel room with their caregiver followed by two minutes alone. Then, they had a two-minute reunion. The cats’ responses to seeing their owners again were classified into attachment styles. The results show that cats bond in a way that’s surprisingly similar to infants. In humans, 65% of infants are securely attached to their caregiver and domestic cats and kittens mirrored this, as about 65% of them securely bonded to their people. After the first round of tests, the researchers enrolled half the kittens used in the study in a training and socialization course. The other half served as a control group. Researchers then found the same results, suggesting the training did not have an effect on kittens’ attachment behavior toward their owners. This indicates that once a cat forms a bond, it seems to remain stable over time. This social flexibility may have helped facilitate the success of the species in human homes. It is still not clear what the factors are that shape the caretaker relationship, but it’s likely a miraculous complex mix of genetics, personality, and experience.

An efficient and green way to convert heat into electricity

Zheng et al. Paramagnon drag in high thermoelectric figure of merit Li-doped MnTe. Science Advances, September 2019.

A recent discovery could help scientists to develop more efficient ways to generate electricity from heat that would have been otherwise wasted, such as heat coming from car exhaust, industrial processes, and interplanetary space probes. In principle, magnetic fields can be used to generate electricity. If we move a magnet through a coil or wire, the magnet pushes and pulls electrons that create an electrical current. Magnets themselves don’t have energy, but they can control energy currents through the created magnetic field. The main problem with magnets is that when a magnet is heated up, it loses most of its magnetic properties and becomes a so-called paramagnet. Until this discovery, scientists believed that paramagnets couldn’t be used for generating electricity. In the new study, researchers found a way of designing thermoelectric semiconductors that can convert heat to electricity. The tiny particles in paramagnets, so called paramagnons, ended up producing enough spin to push an electron, for only a billionth of a millionth of a second – apparently long enough to make paramagnets viable energy-harvesters. This breakthrough in the conventional understanding of magnetic properties could lead to more research into how magnets and energy interact to potentially facilitate electricity production from heat that is otherwise wasted and oftentimes harmful to the environment.

The human cerebrum is divided into two hemispheres, the right and left. These sides are not identical to one another in structure or function. The right hemisphere is in charge of coordinating functions related to the left side of the body, and the left part of the brain controls the right side of the body. To date, science hasn’t been able to explain the reason for this split.

There are other differences between the hemispheres, including functions like speech and motor skills. For example, in 90% of people, speech and hand skills are centered in the left hemisphere. However, skills such as drawing, architecture, or sense of perspective – skills that are spatial and dimensional – are dominated by the right hemisphere. While the two hemispheres are employed for various tasks, they communicate with each other. For this to happen, a structure called the corpus callosum, which contains only axons as nerve extensions, is placed between the two hemispheres and enables the transfer of information. For instance, if a needle sticks your left hand, this is perceived by the right hemisphere. In patients where the corpus callosum is missing or disconnected, when an image of a red apple is shown with the left eye closed and again with the right eye shut, the patient will report having seen no apple.

The lack of a corpus callosum is rarely encountered as a birth defect (corpus callosum agenesis). In this instance, there is rarely a deficiency when it comes to movements and sensory receptions. Activities such as speaking, standing, balancing, walking and running are almost similar to normal levels.

In the case of epilepsy, an abnormal electric current is observed in the cerebrum. The corpus callosum can be cut by surgery, disconnecting the two hemispheres in order to prevent the dispersal and transfer of abnormal electricity to the other hemisphere of the brain.

These days, this surgery is not implemented unless necessary. Obviously, performing this surgery means communication between the two hemispheres is interrupted; the tasks that are assigned to the right brain remain only in the right and the ones assigned to the left brain stay in the left. This can complicate basic motor skills. For instance, if a person wants to write or throw a ball with two hands, this task is first planned in the left hemisphere, then it is transferred to the motor-skill regions found in both hemispheres via the corpus callosum. These skills are developed via both sides of the brain and our hands, and usually one hand is better in these skills than the other. Because the left brain is usually dominant, most people are right handed.

Schizophrenia is a permanent psychiatric disease that affects a person’s emotions, thoughts, and behaviors. It means being split-minded, or the separation of the mind (in Greek, schizo means split, or divided, and phrenos means mind). In schizophrenia, the coordination between the hemispheres is disrupted and the two hemispheres intervene simultaneously to solve the same problem. Briefly, it may not cause a problem if a specific task requires only one hemisphere to be in charge; however, complications arise when both hemispheres try to solve the same job. In schizophrenic patients, it has been reported that a problem exists in the corpus callosum; therefore, communications are hindered between them. This results in a disruption.

At this point, some questions may arise. Why is our body controlled by two brain regions that have different jobs? Why do these two hemispheres communicate? What would happen if our brain was not built in two parts?

It’s hard to give answers to these questions. Sometimes, we end up with nothing to say but, “if God creates in this way, then it must be in the most beautiful form.” There is nothing useless, extra and unnecessary in the human body. But the following can be hypothesized regarding the two sided functioning of the brain: cerebral hemorrhages always occur in only one side of the brain. Speech is lost if the left side is injured, and spatial and geometrical skills are lost when the right side is injured. Therefore, maybe while a function is lost on one side, the functions of the other side are conserved.

Though the different hemispheres of the brain are in charge of different functions, they successfully fulfill their duty to activate our bodily functions through constant communication. Despite continuing clinical studies, the full extent of the brain’s power remains mysterious. Its incredible design, which allows the body to function so perfectly, is a sign of humanity’s remarkable architecture.

They will not be free riders who just fiddle and suffice with what is given. No, when need be, each and every one of them will be sure to strike water from the hardest stones as Moses did and split rampant waters to lead the way.

They will know to wait when they need to wait, and they will know to act when they need to act. At times, they will come down on the earth like lightning. Yet, at other times, they will know to avoid violent storms and wait for the season of clear breezes. They are quick and bold, but their actions do not lack thought. Their minds are enlightened, their decisions exact, and their conduct measured.

They see no harm in relating to any idea or school of thought. But the direction of their hearts is immutably fixed on their own foundation of faith. For them, even the most lustrous movements of thought are not worthy of concern if they ultimately fail to relate to their faith. That is, they will not struggle to reclaim rivers that will not water their lands or feed their lakes.

Their power is derived from the truth and it is the truth for which they endeavor. However, they know that power is not without aim or place, and they know to be prudent when they cannot match the power of their adversaries. Shallow in appearance, they are smart and wise.

They are candid and sincere with friends. Their insight warmly accommodates their foes. In their world, heart and reason go hand in hand; friends are not ignored and foes are not cast away by vitriol.

Their anger never extends to cruelty. Yet, their leniency does not tolerate injustice. Their blessed atmosphere is free of the wantonness of the cruel and the wailings of the downtrodden.

They have resolve and determination. Neither worldly concerns, nor the desire for Paradise can entrap them until the day of true festivity. They incessantly exude the unparalleled incense of the transcendence.

They serve as a spiral cord between their communities and the truths of the realms beyond the heavens. This cord will never break, even though malevolent hands try to tear it apart, time and again. They are neither scared of the flames nor intimidated by the cannons of tyranny, because they have often countered infernos and crushing blows.

For them, true liberty lies in connection to the Divine Truth. Therefore, every exertion of the carnal self on the path of the Divine engenders an exhilaration of worship and infuses the faithful with interminable joy. This is particularly true when the soul is way beyond the primal human wants and pleasures, nestled in the safe haven of the heart …

Those who will shape tomorrow are always in confrontation with the carnal self. They are so composed that they will not be deceived into the positions granted by the good will of other people. They are never spoilt by their own achievements, grand as those achievements may be, or by the respectful ranks others ascribe to them. When the time comes that their names are heard everywhere and their reputation knows no limit, they will remain the same modest and unpretentious individuals they were when they first assumed the sacred duty. This modesty and this unpretentiousness will be embroidered with nobility and dignity.

They will never become beggars who seek reciprocation in return for the deeds they perform for the sake of their people. For them, beggary is to be abhorred, even if they are in utter need. For begging would mean doing what they despise most – receiving double of what they gave to their people.

Once again, we beseech the help of an elevated generation whose approach is imminent on the horizon. We pray, knowing that the Merciful God will not disappoint us.

Ethics in Ibn Bajja’s philosophy

In Ibn Bajja’s philosophy, beings are created in order to achieve a goal. This goal, if achieved, will lead them to happiness. One who realizes this goal is, thus, happy.⁴ This goal is to know God and to worship God properly. Continuous pleasure can only be attained by the intellectual knowledge of the Eternal One.5 In Ibn Bajja’s own words:

“The one, who knows God (the only one God, with no partners) truly, knows that the greatest suffering is in God’s displeasure and being away from Him, and that the greatest happiness is in God’s pleasure and being close to Him. To be close to God can only be achieved through knowing ones own self.” ⁴

According to him, one should be considered a human to the extent that he or she differs from other beings (animals, plants, etc.). Among different kinds of animate beings, only humans can perform actions through free will.⁶ This is possible only through using their intellect, and controlling corporeal pleasures, instead of being controlled by them or banishing them totally.⁴ Actions are human in nature insomuch as they lead to this goal. For example, eating is an animal action if it is done to fulfill desire. On the other hand, it is a human action if it is done to preserve strength to achieve spiritual blessings.² When someone breaks a stone only because they were hurt by it, this is an animal action. If they do the same action in order to prevent somebody else from being hurt, this is a human action.⁶

Ibn Bajja believes that reaching happiness is not obtained by sudden leaps but through gradual steps.4 One should give priority to spiritual forms over corporeal forms, and if possible, should not socialize with pure materialists or those who mix their spiritual form with the corporeal one, except in some indispensable situations. Otherwise, as in the case of today’s materialistic world, one can easily be distracted from thinking about critical questions that would normally come to each and every individual’s mind, such as who we are, where we come from, where we are going , why we exist, and how to know about God. Secondly, one should go beyond the spiritual forms to reach the intellectual level, and socialize with those who also seek intellectual forms.³

Rule of the “solitary individual”

The “solitary individual” (tadbeer al-mutawahhed) holds an important place in Ibn Bajja’s thought. The term “tadbeer” or governance in Ibn Bajja’s philosophy means the actions done towards an end. On the other hand, al-Mutawahhed means a solitary individual who lives in a society, but who is different, intellectually, from his or her peers.1 They are, thus, alone in their thoughts within the society.⁴ Al-Mutawahhed is free and active when exposed to various influences, and they achieve the highest moral virtues: a balance between spiritual and material aspects of life.⁴ Unvirtuous people, on the other hand, are passive under various influences, and make decisions under the influence of their corporeal pleasures or animal desires, but not through using their intellect, which is what makes them human beings.

Ibn Bajja classifies cities before he gives a recipe to the solitary individual on how to achieve happiness. The cities are classified as stressing the moral values of the society. The perfect or ideal city is based on love. The citizens of this city do not quarrel at all. All views are true and all actions are right. They eat properly. Hence there is no need for doctors or judges. Ibn Bajja supports his claim with the question, “Cannot the healthy body rouse itself to resist diseases whose obscure causes come from outside?”6 On the other hand, if there is any contention in a city, it results in the need for a judge who can establish justice. Similarly, if people get harmful foods, they will need a doctor who has knowledge of treatments. So in an imperfect city, there is need for a doctor and a judge. As Ibn Bajja puts it: “The more a city needs them, the more honorable is the rank of both these classes.” ⁶

The imperfect city, being based on temporary corporeal pleasures, is not suitable for the metaphysical essence of humanity. Still, the imperfect city inherits a way to a virtuous society through solitary individuals.4 If one is in an imperfect city which does not supply any method to obtain knowledge, and is morally corrupted, and if there exists a perfect city, one should migrate to it; thus, they can gain knowledge.¹ If there is no such option, he or she should protect themself from the corruptions of their present society, and simultaneously build a social project which will provide happiness to individuals, and begin converting the society into a virtuous one.¹ The solitary individual is in a state of transition. During this state, they continue their personal education, and at the same time help convert an imperfect city into a perfect one.⁴

Contemplative seclusions

The Prophet Muhammad, peace and blessings be upon him, provides a great example of a “solitary individual.” Before he started receiving revelations, he would retreat to the mountain cave of Hira. He continued these retreats later on, especially during Ramadan, the month of fasting, when he went into seclusion for ten days, and spent time in prayer. This tradition, or itiqaf, is still being observed throughout the Muslim world. We can argue that these seclusions and contemplative retreats paved the way for him to transform a an “imperfect city” (Mecca), that was mired in ignorance, paganism, violence, and immorality, to a community of believers who exceled in ethics, learning, and peace; this was the perfect city of Medina. Yet, the Prophet was not just a solitary individual. He engaged with society in all possible ways during and before his prophethood, as a tradesman in caravans, as a social activist in a league dedicated to protect and support the distressed (Hilf al-Fudul), as a peacemaker among tribes, and as a husband and father.

Conclusion

Ibn Bajja’s philosophy on the governance of a solitary individual finds perfect embodiment in Prophetic practice. Personal education and social life are two processes that co-exist, whether in a perfect or an imperfect city, and the Prophetic practice of seclusion is a perfect way of linking the two. The construction of a perfect city joins these two processes after a period of personal education which leads to personal perfection. The solitary individual is always on the way: he or she is reading, contemplating, observing and acting constantly, and he or she does this independently of the status of the society within which they live.

References

1. Köroğlu, Burhan. 1996. “Ibn-i Bacce’nin Ahlâk ve Siyaset Düşüncesi,” (The Ethical and Political Thought of Avempace), Divan, 1, 45-46.
2. Sharif, M. M. 2004. “A History of Muslim Philosophy,” Pakistan Philosophical Congress, 3, 508-526,. http://www.muslimphilosophy.com/hmp/index.html
3. Al-Allaf, M. 2003. “The Solitary Being (al-Mutawahhed): Definitions and Dimensions of Ibn Bajja (Avempace) Philosophy,” The Essence of Islamic Philosophy, ILC-Classic.
4. Aydınlı, Y. 1997. Ibn Bacce’nin Insan Görüşü, (The Human in the Thought of Ibn Bajja), Marmara Üniversitesi Ilahiyat Fakültesi Vakfı Yayınları.
5. Stanford Encyclopedia of Philosophy, Ibn Bajja, http://plato.stanford.edu/
6. Dunlop, D. M. 1999. Ibn Bajjah’s Tadbiru’l-Mutawahhid (Rule of Solitary), Ibn Bajja Texts and Studies II, Islamic Philosophy (77), Strauss Offsetdruck.
7. Sahih Bukhari, 3, 33(260).
8. http://www.lastprophet.info/en/chronology/index.php

I think about my own mom, and her mother, my grandmother. I remember the day I told my grandmother that I was applying for a Master’s degree. She looked at me as if I had lost my mind. I love her dearly but we sometimes just agree to disagree. The same is true with my mother, who always criticized my taste in jeans and junk food. Now that I come to think about it, we – my daughters, myself, my mom, and my grandmother – all have our unique preferences.

When it comes to spiritual matters, however, regardless of differences in our worldly pursuits, all of us, three generations, all read the Qur’an, which was revealed to the Prophet Muhammad, peace and blessings be upon him. We all receive our own share of wisdom and spiritual nutrition. This aspect of the Qur’an is striking. It’s like a table where everybody can enjoy feeding their heart and souls.

For more than 1,400 years, for Muslims all around the world, the Qur’an has been a book for supplication and remembering God, a shelter from misfortune, a source of information and wisdom, and a reference for law-making. Since the Qur’an is a manifestation of God’s infinite knowledge, it is a miraculous book that never gets outdated, but gets ever younger by having something to offer everyone willing to listen and be its student.

Imagine a person in the library reading about the Pacific Ocean. He has finished reading all the books about the ocean.. He has so much knowledge about the ocean, and yet, he has never seen one. Now imagine these other people: the first one does not have much information about the sea, but he is standing on the beach. He knows how the sand feels, he can hear the sound of the waves, he sees the blue sky over the ocean, he enjoys the sunset on the horizon. The second one comes a little closer. His feet get wet; he can feel how cold the water is. Another one is swimming in the ocean. He can taste it, the water is salty, and he can feel the thrust of the powerful waves. Some jump into it and swim forward and fast without really knowing how deep it could get, and maybe drown.

There are also the explorers. They travel long distances, see different countries, visit distant shores, swim and dive expertly, and even find treasures hidden underneath.

The Qur’an is like a big ocean, living, breathing, growing, and supporting life. It is full of treasures and beauty, over and under. Just like each person in the above analogy enjoys and benefits from the ocean differently, the Qur’an has been enjoyed and benefitted in different methods and forms, at different levels, for hundreds of years. Some learn a lot from it, but unfortunately cannot feel its true nature and depth, like the first person in the metaphor who reads about the ocean in the library. Others illuminate both their minds and their hearts as much as they can. Individuals explore different shores of the Qur’an, doing, learning, and feeling – seeing more than others. On the other hand, there are people who also read the same Qur’an but get it wrong, or maybe partially read out of context and lose their way, much like the person who gets drowned in deep waters.

One explorer of the Qur’an, Said Nursi, in his book The Words, gives an analogy about divers plunging to depths searching for the jewels of a treasure. Their eyes are closed; they understand what is they are looking for through the use of their hands. A longish diamond comes into the hand of one of them. The diver assumes that the whole treasure consists of a long diamond like a pillar. Into the hand of another passes a round ruby, while another finds a square piece of amber, and so on. If you asked each diver to describe the treasure, they would tell you what they have in their hands, which is true, only it is their own grasp, but there is more to it than that. People studying the Qur’an all have different lenses, which are shaped and colored according to their abilities, backgrounds, past knowledge, and prejudices. If you ask two people about the treasures of the Qur’an, they might give you different interpretations of the same verse. All the interpretations might be true, and there could even be more interpretations, because the Qur’an has all the wisdom and knowledge of the past and all that we will have in the future. This is also confirmed by the Qur’an itself: “With Him are the keys to the Unseen; none knows them but He. And He knows whatever is on land and in the sea; and not a leaf falls but He knows it; and neither is there a grain in the dark layers of earth, nor anything green or dry, but is (recorded) in a Manifest Book” (6:59).

By virtue of this comprehensiveness, the Manifest Book’s verses are like monumental trees. The main stem of the tree has large branches, and then there are smaller branches, leaves, flowers, fruits, and seeds. The knowledge in the Qur’an is at all of those levels. The 15th Century Ottoman Sultan Yildirim Bayezid‘s time serves as an exemplar for this phenomenon:

After the construction of Ulu Cami (The Great Mosque) was completed in Bursa, Turkey, the Sultan gave the duty of the Friday sermon to Somuncu Baba (the Baker father), by the advice of Amir Sultan, his son-in-law, a saint of his time. Everybody was surprised by this decision of giving the duty of first Friday sermon in the Great mosque to the person who supplied bread to the workers during the building of the mosque. When the day came, Somuncu Baba gave a commentary of the first Chapter, “The Opening,” (Surah Al-Fatiha) from seven different levels, using over 20 different sciences. People were astonished by his knowledge and wisdom. At the end of the sermon, Molla Fenari, another great scholar of the time, stood up in the congregation and said, “Somuncu Baba tackled our problems in the commentaries of Fatiha. The first explanation of Fatiha was known and understood by all the people in the mosque. The second commentary was understood by some, the third was understood by only the academics. The fourth and thereafter, we have never heard before. He explained, but none of us could comprehend them fully.”

Different understandings and interpretations of the Qur’an do not only arise from differences in people’s viewpoints and intellects, but also depend on the conditions of time and place. For instance, those verses that are about science and technology will be understood better with the progress made in that area. The mature and perfect understanding of the verses comes from people helping each other; it is like lifting a heavy stone together. The more hands that go under the stone, the easier it gets to move it.

Every so often many scientists, from different disciplines, come together to explain a single paradox. The acquired knowledge of a certain era shapes and strongly influences whether an individual will master the verses’ deeper meanings. A person reading this verse, “He, Who has made for you fire from the green tree, and see, you kindle fire with it…” (36:80) during the Prophet’s time could have learnt he could kindle fire from the Markh and Afar trees, which grow in the Arabian Desert. He would certainly be thankful to God for that! If he were a man in denial of the hereafter, or a man with rotten bones, he could have reflected on the fact that the One Who extracts something as luminous as fire from the dense, dark matter of a tree could easily give life and consciousness to bones which are like wood. If this very same man were not a nomad at the time of the Prophet, but a professor in the 19th century, the Markh tree might not have occurred to him. On the other hand he might have reflected more on petroleum, which is formed from rotten plants, and that Saudi Arabia, which was once lush and green, is now a country rich in petroleum. And if he were a middle school student right now, he could contemplate this verse during Science class, when learning about photosynthesis – how oxygen is produced during this process, and how you cannot burn anything in the absence of this gas that comes from trees.

All this said, the understanding of some verses about spiritual matters, like the pillars of Islam, the daily prayers, or other types of worship, do not usually change from person to person, time to time, or place to place. Unlike the improvement of existing technology, whatever has been revealed by the Qur’an has been understood and practiced first by the Prophet, and in the best possible way.

The Quran is a generous source of knowledge. Anybody knocking on its door – from innocent children, to important academics, from the contemporaries of the Prophet to the ones yet to come – will have their own share of the wisdom it carries.