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

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

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

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

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

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

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

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

References

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

We have to breathe in order to live. The oxygen, which is essential for us, is cleansed and its heat and moisture are regulated as it passes turbulently down the narrow channels of the nose. Thus, the air we breathe is made ready for service to the alveolus in the lungs. In this way, approximately fifteen square meters of air, which is inhaled with 23,000 breaths daily, is processed in the nose.

The area behind the nostrils has been equipped with an acclimating system that is astonishingly sensitive and which scientists have difficulty explaining. This system not only regulates the heat and moisture of air, but at the same time, it possesses a mechanism that perceives harmful molecules in the contents of the air and gives an alarm. By stimulating the nose’s mucosa, this alarm mechanism shows activity by evacuating with the speed of a hurricane the air in the lungs via the nose and mouth-this is what we call sneezing. As a result of sneezing, the harmful matter that entered the body with the inhaled air is expelled from the body.

How and why do we sneeze?

It is a Divine blessing that we do not become ill frequently in spite of the millions of microorganisms that enter our body everyday mainly through the air we breathe. The microbes that enter our noses with the air we breathe are caught together with dust by tiny hairs here called cilia. Those that escape here are asked for a password by the anti-bacterial mucus secretion emitted by the epithelium tissues in our noses. In order for smells to be perceived by the nerve cells of molecules, the thickness of mucus must be around .06 mm. If the mucus layer were thicker, our sense of smell would be decreased, and if it were thinner, the defense system would weaken and cilia would be easily harmed. In addition, with its content and density, this secretion is responsible for filtering foreign particles in the air and for moisturizing the air to make it suitable. Because it is dangerous for things to pass this point, the body’s alarm that we call sneezing kicks in and microbes are expelled in this way. Sneezing is one of the most important defense mechanisms of the upper respiratory system. When the thresholds of the special nerve cells in the nose are stimulated, the signals reach the brain and the sneezing reflex kicks in. The mucus tissues are stimulated, mucus is secreted and the capillaries widen. Meanwhile an itching or tingling sensation is felt in the nose. As a result of the warning coming from the brain to the head, neck and stomach muscles, air is closed into the area where the vocal chords are and pressure is greatly increased in the lungs. Later, while the air is suddenly and loudly forced out, the foreign matter in the nose and respiratory path are thrown out. Because the nerves responsible for sneezing are also connected to the eyes, tears are usually secreted during sneezing and at this time the eyes involuntarily close.

In addition to the discomforts of the flu, the common cold, and bronchitis causing sneezing, external factors like nose polyps, flying pollen, dust, perfume, animal hairs and even suddenly looking at the light can also cause it. Because some people are sensitive to certain factors, they can be affected faster and they will sneeze. Some are more amenable to sneezing during certain periods. For example, it has been determined that pregnant women are more inclined to sneeze due to the hormonal change they are experiencing. It has also been established that the members of some families sneeze consecutively in certain numbers (3-5 times); this situation supports the idea that sneezing attacks can be hereditary. It is known that men sneeze more than women and that white people sneeze more than black people. One out of five people sneeze when they look at a bright light while walking in the dark. Due to the sudden reflection of light, the pupil of the eye contracts and the emission of tears increase. This emission reaches the upper division of the nose cavity by means of the tear ducts and, stimulating the mucus tissue in the nose, it triggers sneezing. In illnesses such as the common cold, the mucus in the nose quickly triggers sneezing because it is more sensitive.

Beware of cluster bombs

Sneezing is one of the rare moments when the body desires a situation different from its normal functioning. Sneezing and coughing lead to a movement of air strong enough to break the mucus bond, and as a result, droplets are formed. It has been established that the speed of air and the particles in it while being expelled from the mouth at this time is close to 100 miles per hour. Those who carry the viruses of illnesses like the flu scatter about close to one hundred million microorganisms during sneezing-like a cluster bomb. From 2,500–5,000 droplet seeds can remain in the air for hours in the cloudlet that has been formed. As the diameter of the droplet seeds decreases, their period of staying in the air increases. The diameter of droplet seeds that remain in the air for a long time and cause the spread of illnesses is between one and five microns.

Rather than food and drink, tuberculosis spreads by deep respiratory movements like sneezing and coughing via droplets loaded with bacillus. Dispersing in the air into smaller particles, the droplets are inhaled by healthy people by means of the respiratory path.

If necessary precautions are not taken in regard to a viral infection, it can spread throughout the world in one month, because the droplets carrying the virus can travel forty meters when you sneeze, six meters when you cough, and two meters when you talk. For this reason, illnesses like the flu which spread with droplets are frequently seen during the winter. For one person sneezing several times in places where there are crowds of people means that the virus spreads to hundreds of people within a few minutes.

Is sneezing beneficial?

The movement of cilia in the upper respiratory path is very important in regard to the health of the lungs. They hold the harmful matter coming with the air, trigger the sneezing reflex, and together with mucus, prevent them from entering the lungs, thus performing a very important protective duty. The expulsion from the body of matter that is probably harmful together with the air in the lungs is a blessing that provides a person with a great benefit. Consequently, formerly natural powders like black pepper known as snuff were breathed into the nose in order to sneeze. While sneezing, the brain and cardiovascular veins expand and tear and sinus ducts open; thus, the dead air we normally cannot exhale is forced from our lungs.

When sneezing, a high amount of pressure is generated in the body, especially in the stomach area and brain. Due to this pressure, a lot of blood goes to the cardiovascular veins, and in fact, serious situations like fainting can occur during sneezing attacks. However, sneezing is beneficial to a healthy heart. Fully closing the mouth and holding the breath while sneezing can bring about bursting and tearing in the lungs. The ribs can even break with an intense and unbalanced sneeze. If a person tries to stifle the sneeze after the sneeze reflex has occurred by closing his mouth and nose, he can harm the brain and bring on paralysis or when the pressure increases in the capillaries in the brain, bleeding can occur. In this situation, people, especially those who have undergone an operation, can be seriously harmed. In addition, veins in the eyes can expand and rupture. When sneezing is triggered, a person should relax and not prevent the sneeze.

In addition to providing protection against harmful things that have entered the respiratory system, sneezing is a reflex that is a means for relaxation, relief and invigoration of the body. If this reflex had not been put in the body, it would be difficult to escape many harmful things that would give discomfort. During sneezing, the rest period after diastole of the heart increases. This is probably the reason why we say, “Bless you” when someone sneezes. Prophet Muhammad, peace and blessings be upon him, said, “One of the six rights of a believer over another is to make a prayer when he or she sneezes,” and “One of the times when prayer is accepted is at the moment of sneezing.” It was related that the Prophet, peace and blessings be upon him, “covered his face with his hands or a cloth when he sneezed and he lowered his voice.”

We are being reminded of the value of our health which God bestows upon us anew each time we sneeze. Sneezing is a cloud of mercy not only for us, but also for those who witness this moment with prayer and with whom we share feelings of gratitude.

Adem Arikanli is a freelance writer from Turkey with an interest in health and biology.

In his collection of Lem’alar (The Flashes), he dedicates an important section to the story of the prophet Job (Ayyub), who suffered from severe illnesses. Through this story Nursi speaks of the problem of suffering and how it is perceived from a theological perspective. He refers to the Qur’anic verse: “And (remember) Job, when he called upon his Lord saying: ‘affliction has touched me and You are the most Merciful of the merciful’” (21:83). In this story, Job’s illness cleansed his soul while his body suffered. In this way, Job’s suffering served his spiritual healing. Nursi comments on this, saying that an illness is not only physical, but it can also be spiritual. He says, “If our inner being was to be turned outward and our outer being turned inward, we would appear more wounded and diseased than Job.” Nursi continues, “Every sin that we commit, every doubt that comes to our mind, inflicts wounds on our heart and spirit.” Job’s wounds were threatening his worldly life; our spiritual wounds, often, threaten our eternal lives. Because of this we must say a prayer that is one-thousand greater than that of Job. We, like Job, need this prayer, even if we are healthy in body.

Nursi divides disasters into two types. The true disaster, according to Nursi, is the religious disaster. For example, if a Muslim abandons their faithful performance of their religious obligations this would be a religious disaster, and is graver than any physical disaster. Another example that can be given is the harboring doubts; for example, one may doubt God’s existence. This too is a religious disaster if these doubts do not ultimately strengthen one’s faith. In such a case, a person should pray to God for His mercy and ask for guidance and deliverance from this affliction.

The second type of disaster is physical, not religious. This type of disaster often acts as a divine reminder. According to Nursi, this type of disaster does not suggest a wrathful God, but rather a merciful God. He gives an example of a shepherd who is concerned about his sheep: If a shepherd throws a stone at his sheep when they trespass on another’s pasture, they understand that the stone was intended as a warning to save them from a perilous action; full of gratitude, they turn back. Nursi similarly states that there are many apparent disasters that in fact remind us of God and awaken us. Some disasters, likewise, cleanse us of our sins. Some disasters remove carelessness and remind people of their weaknesses and vulnerabilities; it is through these events that we experience a kind of divine presence. Nursi, with regard to illnesses, refers to the sayings of the Prophet Muhammad stating that sins fall away through the trembling caused by a fever, just as a tree drops ripened fruit when shaken.

Nursi says that there are three reasons that humans have no right to complain about di-sasters and illnesses. The first one is that God has made human beings a reflection of his art, clothing them with the cloth of existence. God has made people a model for the reflection of His Names. Therefore, the name of God “The All-Healing” is made known through human illness, while the name “The All-Provider” is made known through human hunger. Existence itself is a great bounty from God; that is, it is a great bounty in comparison to non-existence. According to Nursi, through calamity and illness people are purified from their sin and they attain a higher spiritual rank while they leave this world which is in fact a testing ground for human beings. A monotonous and indolent life is closer to non-existence, which is the absolute evil; existence is the absolute good. Life led monotonously on the couch of ease and comfort resembles not so much the pure good that is being, as the pure evil that is non-being; it tends in fact in that direction.

Nursi goes on to elaborate on the fact “worldly life is a place of testing and an abode of service. It is not a place of wages or rewards. Illnesses and disasters, as long as they do not affect belief and are patiently endured, are beneficial and relevant to worship, strengthening and making every hour of life the equivalent of one day of worship. Instead of complaining, one must be thankful.” In Nursi’s understanding, worship is divided into two types: positive worship (the common form of worship with which we are familiar) and negative worship (e.g. being patient in unpleasant conditions). He includes disasters and illnesses in the category of negative worship; it is through these that humans can understand their weaknesses and vulnerabilities. They pray to their Merciful Lord to help them in these matters, thinking of Him and sincerely appealing to Him. Nursi suggests that if a person is aware of these things, and if they think of the reward that God has prepared and remains thankful then their limited life will bear the fruit of an unlimited life. If these are done while suffering, then one minute of this worldly life becomes like one day spent at worship.

In another section, Nursi speaks of the creation of evil, especially the creation of Satan, and how this can be compatible with the wisdom of God, Who is the Owner of infinite beauty and mercy. How could such a One have created Satan, who is evil and ugly? Nursi tells us, “In the creation of Satan, there are minor evils set beside major good goals and human progress toward perfection. Yes, in the capacity of human progress, which is found in the essence of humanity, there are more stages than even those found in the growth of a seed into a tree. One can even say that these stages are as great as the difference between the size of an atom and the Sun. The development of such human capacities requires movement and action. The mechanism for such an action of development is struggle. Such a struggle requires the existence of Satan, demons, and evil things, against which humans must struggle. Otherwise, the stages of humanity would be static, like those of the angels.” Thus, Nursi says, abandoning thousands of good things in order to prevent the occurrence of one evil is not an action of wisdom or justice. Responding to the statement of “the creation of evil is evil, and the creation of ugliness is ugly,” Nursi says “the creation of evil is not evil, but committing evil is evil. This is because creation-either by creating something out of nothing, or through transformation-is to be evaluated in terms of its results. For example, rain has a thousand results, all of which are beautiful. Some people may suffer because of rain as a result of their neglect to take precautions. Yet, despite the fact that some people have suffered, no one can say that rain is not a mercy, that rain is not good. No one can say that the creation of rain is evil. On the contrary, those who suffer have made rain evil for them through their own neglect.” Nursi continues in this vein, using the example of fire. He argues that in the creation of fire there are many benefits. All of them are good. Some people, however, may make fire harmful for themselves and may suffer as a result. Such people cannot say the creation of fire is bad, but rather the way that they employed fire was bad. Fire was not created to harm people, but people often use fire to harm others and themselves. A simple example of this is the person who does not use fire to cook their dinner, but rather puts their hand in the fire, making it harmful. At this point we need to mention that in some acts of God, like the recent tsunami in the Asia, there are many more dimensions involved than just human neglect and any human precaution simply cannot resist Divine Decree.

Nursi elaborates on this subject by raising the problem that there are many people, who under the temptation of evil go astray. Is such a result still good? With regard to this, Nursi draws our attention to the importance of quality and not quantity. He gives an example of planting one thousand and ten seeds, saying that if a thousand of these seeds whither away and only ten survive to grow into trees one cannot say that planting these seeds was bad, even though a thousand seeds were lost. The ten seeds that became trees will result in thousands more seeds. In humanity, many people go astray because of the creation of Satan, but many others, with great qualities, have benefited humanity in extraordinary ways.

According to Nursi, everything that is created in this world is beautiful because it is a reflection of God’s name, “the All-Beautiful.” To support this, he refers to Al-Ghazzali’s famous statement: “In the world of possibility, there is no better one than the current one.” Nursi refers to opposites: There are some evils, yet these are relatively beautiful because they bring to the fore the character of their opposites. “Ugliness that brings out many beauties is relatively beautiful: Ugliness becomes beautiful. If ugliness, through its disappearance, causes the disappearance of many beautiful things, it becomes even uglier. Humans can understand the existence of warmth because there is cold and the existence of light because there is darkness.” Therefore, according to Nursi “through minor evil, harm, misfortune, and ugliness, some important good acts, encompassing benefits, great bounties, and important beauties appear.”

What we deduce from Nursi’s explanations is that Divine Wisdom may allow seemingly evil things, such as catastrophes, to happen. Disasters happen through His knowledge and His natural laws. Even within the greatest di-saster, God is there with His mercy and beauty. He bestows His private bounties upon those who suffer through such catastrophes. The believers who die in these catastrophes are considered to be martyrs, and their lost property is considered as having been (donated to) charity. 

References

• Nursi, S., The Flashes, tr. Sukran Vahide, Sozler Publication, Istanbul: 1995, pp. 21-28.
• Nursi, S., Risale-i Nur Kulliyati, Nesil, Istanbul: 1996, Vol. I, p.582-83
• Ibid., p. 618.