Biggest extinction in Earth’s history caused by global warming—and how it could happen again

Penn JL et al. Temperature-dependent hypoxia explains biogeography and severity of end-Permian marine mass extinction. Science, December 2018.

Some 252 million years ago, long before dinosaurs, the vast majority of species on Earth were wiped out in the “Great Dying,” the worst mass extinction in our planet’s history. Up to 96% of all marine species and 70% of land animals were killed off during this event. Scientists have been trying to find the cause for this catastrophic event, which marked the end of the Permian period. One study suggested that a type of microbe spouted large amounts of methane into the atmosphere. Other studies suggested the event was triggered by a series of volcanic eruptions that released deadly amount of carbon dioxide into the air and led to cataclysmic ocean acidification. A new research study now claims that the Great Dying was primarily as a result of rapidly increasing temperatures. The researchers examined the marine fossil records and simulated the climate conditions to observe the effects of rising temperatures 252 million years ago. Researchers first ran a climate model with Earth’s configuration during the Permian period, when the tropical ocean temperatures at the surface had reached some 10 degrees Celsius (50 degrees Fahrenheit) higher. The model then reproduced dramatic changes in the oceans; oceans lost about 80 percent of their oxygen and about half the oceans’ seafloor became completely oxygen-free. To investigate the effects of these paleoclimate changes on marine species, the researchers then analyzed the varying oxygen and temperature sensitivities of 61 modern marine species including crustaceans, fish, shellfish, corals and sharks. Their calculations predicted that many marine organisms went extinct under these conditions, especially the organisms that lived far from the tropics were most sensitive to oxygen levels and they were nearly completely wiped out. To test this prediction, researchers analyzed late-Permian fossil distributions from the Paleoceanography Database and confirmed that species far from the equator suffered most during the event. The agreement between the simulations and fossils strongly suggests that climate warming and oxygen loss was a primary cause of the extinction. By 2100, warming in the upper ocean is projected to approach 20 percent of warming in the late Permian, and by the year 2300 it will reach between 35 and 50 percent. This study highlights the potential for a mass extinction arising from a similar mechanism under anthropogenic climate change. It is also a clear warning that Earth is on the path to another devastating mass extinction. According to experts, Earth could already be undergoing a sixth mass extinction that would kill off most animal and plant species. The International Union for the Conservation of Nature predicts that 99.9% of critically endangered species and 67% of endangered species will be lost within the next 100 years.

New target for therapeutic brain stimulation to treat depression found

Rao VR et al. Direct Electrical Stimulation of Lateral Orbitofrontal Cortex Acutely Improves Mood in Individuals with Symptoms of Depression. Current Biology, November 2018.

Researchers have finally found an effective target in the brain for electrical stimulation to improve mood in people suffering from depression. Stimulation of a brain region called the lateral orbitofrontal cortex (OFC) reliably produced acute improvement in mood in patients who suffered from depression. In a recent study, researchers studied 25 patients with epilepsy who had electrodes placed in the brain for medical reasons to locate the origin of their seizures. Many of those patients also suffered from depression, which is often comorbid with epilepsy. With the patients’ consent, researchers took advantage of those electrodes to deliver small electrical pulses to areas of the brain thought to be involved in regulating mood. The researchers focused their attention and the electrical stimulation on the OFC, which is a key hub for mood-related circuitry. Moreover, they specifically induced a pattern of activity in brain regions connected to OFC that was similar to patterns seen when patients naturally experienced positive mood states. The researchers applied these stimulation regimes while collecting verbal mood reports and questionnaire scores. Analyses of these reports revealed that unilateral stimulation of the lateral OFC produced acute, dose-dependent mood-state improvement in subjects with moderate-to-severe baseline depression. There is still substantial work remains to be completed before the deep brain stimulation (DBS) treatments could enter routine clinical practice. One major challenge in this study is to see whether stimulation of OFC produces durable improvement in mood over longer periods of time. Biomedical engineers hope to develop a medical device for patients with treatment-resistant mood disorders that can monitor brain activity in OFC and stimulate only when needed to keep that activity within a healthy range. Ultimately, it would be ideal if activity in mood-related brain circuits could be normalized indefinitely without patients needing to do anything.

How screen time can disrupt sleep

Mure LS et al. Sustained Melanopsin Photoresponse Is Supported by Specific Roles of β-Arrestin 1 and 2 in Deactivation and Regeneration of Photopigment. Cell Reports, 2018

For most of us, the time spent staring at screens on computers, phones and tablets adds up to many hours in a day and can often disrupt sleep. In a recent work, researchers now have pinpointed how certain cells in the eye process ambient light and reset our internal clocks, the daily cycles of physiological processes known as the circadian rhythm. When these cells are exposed to artificial light late into the night, our internal clocks can get confused, resulting in a host of health issues. A protein called melanopsin in these light-sensitive cells helps them process ambient light. Prolonged exposure to light causes melanopsin to regenerate and continuous regeneration of melanopsin triggers signals to the brain that inform it about ambient light conditions. The brain then uses this information to regulate sleep, alertness, and consciousness. In this study, the researchers turned on the production of melanopsin in retinal cells in mice and found that some of these cells are able to sustain light responses, but others lose sensitivity. Further investigations found that proteins called beta arrestin-1 and beta arrestin-2 help keep the melanopsin sensitive when exposed to light. One arrestin does its conventional job of arresting the response, and the other helps the melanopsin protein reload its retinal light-sensing co-factor. When these two steps are done in quick succession, the cell appears to respond continuously to light. This research uncovers the mechanisms behind how cells being exposed to artificial light confuses the internal body clock, and the ability to regulate sleep. It is hoped that this discovery could lead to new targets that could counter the impact of artificial light, for example by finding ways to influence melanopsin to reset the internal clock. This could lead to new treatments for insomnia, jet lag, and migraines.

Astronomers have discovered a planet with the longest known orbital period. Exoplanet Kepler-421b has been identified through the Kepler observatory, a space-based telescope. It circles its star once every 704 days. More than 1800 exoplanets have been discovered so far, but compared to Kepler-421b, those had much shorter orbital periods, like a few weeks or even a few days. The host star for Kepler-421b is much like the sun, but it is little bit smaller and relatively cooler. With an orbital distance of 177 million kilometers, Kepler-421b gets about one-fourth the light from the host star as the Earth receives from the sun, which makes the exoplanet as cold as -100 °C. The unusual orbit places Kepler-421b beyond the “snow line,” which is accepted as the dividing line between rocky and gaseous planets. Outside of the snow line, water condenses into ice grains that stick together to build planets known as “gas giants.” Since gas giant planets are very close to their stars, theorists believe that many exoplanets migrate inward early in their history. However, Kepler-421b is the first example of why such migration may not be necessary.

Sunflowers’ internal clock

Plants are known to grow toward the sun to maximize the amount of energy they absorb. Sunflowers (Helianthus annuus) show the most fascinating behavior during summer, when they follow the sun as it rises in the east every morning and sets in the west every evening. In a recent study, scientists challenged the obvious explanation for this plant’s behavior: are flowers solely responding to sunlight or are there other unknown mechanisms at work? They designed a clever yet simple experiment where they grew sunflowers in chambers with a fixed overhead light that was continuously on. Surprisingly, for several days, the sunflowers under constant light kept moving as if the sun were rising in the east and setting in the west. This unexpected result suggests that sunflowers were not responding only to the direction of the light but also to an internal biological clock. Furthermore, they discovered that sunflowers bend when one side of the stem grows faster than the other. For example, the west side of the stem seems to grow faster to bend the plant towards the east in the morning. Scientists now hope to understand how an internal biological clock in sunflowers has the opposite effects on opposite sides of the stem. Sunflowers are not the only plants performing this diurnal dance; other agriculturally important crops such as soybeans and cotton exhibit the very same behavior. Solar tracking is known to boost plant yield and discovering the mechanisms of how plants track the sunlight might have important implications for improving global agricultural yields.

Friends linked by genes

It is a common observation that close friends look alike. Even centuries ago, Plato noted the tendency that good friends usually have similar appearances. Recently, a group of geneticists took this idea even further and suggest that people on average tend to choose friends who are genetically similar. The study provided convincing evidence that we have more DNA sequences in common with the people we pick as friends than we do with strangers in the same population. Researchers performed a genome-wide analysis of approximately 1.5 million markers of gene variations from 1,932 subjects of the Framingham Heart Study, which is one of the most comprehensive genetic databases. They identified 1300 pairs of non-relative friends and compared their genetic information to each other. The analyses showed that friends share similar genetic variations (around 1% genomewide), to the degree that it is as if they have the same great-great-great-grandparent – in other words, as if they were fourth cousins. Notably, friend pairs seem to have the greatest similarity in the genes that are responsible for a sense of smell and they show the most difference in immunity-related genes. Friendship entails spending a lot of time together and looking out for each other. Odors are strong behavioral cues in human psychology and people with similar olfactory preferences might like to prefer living or hanging out in similar environments. Likewise, it is potentially a big advantage that friends don’t get infected from the same microbes at the same times, so that one of them can take care of the other. As much as these anthropological implications are merely speculations with many caveats – and despite there being many obvious social, ethnical, and cultural factors that help determine friendships – the genetic basis of friendship and other social interactions may hold answers to at least some of the mysteries of human behavior.

We tend to overlook our skin, but it performs many vital functions for our bodies – including coming to our rescue in emergencies.

Since it is designed to function within very precise limits, our body is very susceptible to small temperature changes. Since abnormalities in these changes occur, the body has various mechanisms to keep its temperature constant. One of these mechanisms works by changing the amount of blood in the veins underneath the skin. When talking about body temperature, it is important to distinguish between the internal and external body temperature. The internal temperature is the temperature of the brain and internal organs, while the external body temperature is the temperature of the skin.

Normally, arteries that transport clean blood, and veins that carry dirty blood, are not connected; therefore clean and dirty blood never mix. However, as a consequence of some illnesses or birth defects, an abnormal bridge between arteries and veins may be present. This kind of condition is usually called arteriovenous shunts, or arteriovenous fistula. In these kinds of situations, blood is pumped directly from arteries to veins. In other words, clean blood flows towards dirty blood. Normally, the clean blood has to travel the body, providing oxygen and other supplements to cells, while collecting carbon dioxide and returning to the heart to be cleaned again.

An incredible network for the transportation of substances from the blood in arteries and veins has been created. If this system, known as the “capillary network,” did not exist, none of our organs could be fed, and the circulatory system would not be able to provide its vital function.

The system is necessary for two reasons. The speed of the blood in the arteries and veins is too fast for anything to be transported to the organs, and their walls are too thick to allow transportation of substances. Therefore, the blood travels from the arteries to the capillaries, and after the trading of oxygen and other substances with carbon dioxide is completed, it flows to the veins. If any kind of abnormalities exist, the blood flows directly from the arteries to the veins, therefore skipping the capillaries. As a consequence, the organs aren’t fed and the blood gathers in the veins without fulfilling its purpose. Naturally, the oxygen and nutrition balance of the organs gets messed up. The blood is pumped out of the heart with no purpose and heart failure becomes inevitable.

The capillary network has been assigned the task of communication between arteries and veins. The skins is our only organ where the blood flows directly from arteries to veins; AV shunts accomplish a very important duty in this function.

There is a network of veins underneath the skin. The number of veins in this network is so many that if they were completely filled up, they could hold up to two liters of blood in the skin. Blood is pumped to the skin for two purposes: to provide oxygen and nutrients to the cells, and to collect carbon dioxide and waste products in the cells, as is done with every organ; and to monitor the internal temperature of the body by sending blood to the skin if the temperature gets too high, similar to what radiators in cars do when the engine gets too hot.

There is also the subcutaneous fat tissue underneath the skin which acts as an insulator. The vein network mentioned above is inside this fat tissue. There is a continuous flow of blood from the capillaries that feed the skin towards this network of veins. Moreover, especially in areas where the skin is exposed – such as the hands, feet, face and ears – there is a blood flow from the small arteries towards this network of veins. Contrary to other organs in the body, blood flows directly from the arteries to the veins. If this direct blood flow did not exist, the amount of blood in the skin’s veins would be close to zero, because the amount of blood necessary for skin nutrition is very little. However when the internal temperature rises too much, the amount of blood, which is normally close to zero, can suddenly increase to as much as 30% of the blood pumped by the heart. In this case, the body’s internal temperature is being transported to the skin. This is an incredibly efficient cooling system. However, if the weather is cold, the AV shunt veins are switched off and the skin’s blood flow is decreased until close to zero, therefore maintaining internal temperature. The fat tissue underneath the skin also has a very important function, as it acts as insulation, helping maintain temperature.

Body temperature and the body’s systems work in perfect coordination with each other. We can observe a very simplified version of this system in computer based air conditioners. However, when we reflect upon the incredibly sophisticated cooling system of the human body, we come to the conclusion that no other system is as perfect as that.

The hypothalamus, which has various vital duties for the brain, was also given the very important mission of controlling the body’s temperature. There are hot and cold heat receptors in various parts of the hypothalamus. When body temperature increases, these receptors are activated. As a consequence of this warning, skin veins all over the body expand. Simultaneous with the expansion of the veins, sweat is excreted.

The hypothalamus also has the duty of suppressing the mechanisms that produce heat throughout the body. For example, trembling is stopped and general metabolism is slowed down to decrease body temperature. As metabolism slows down, the production of heat becomes minimal, and cooling takes place. In conditions where the body temperature is too cold, some hormones secreted in the hypothalamus trigger the pituitary, and then the thyroid, hormones. Since thyroid hormones are responsible for increasing metabolism, body temperature increases. However if body temperature increases above normal, the control of the hypothalamus on the thyroid is reversed, and thyroid hormones are decreased, therefore decreasing body temperature.

There is one more reason for placing so many veins in the perfect and miraculous body’s skin: except for extremely cold weather conditions, quite a large amount of blood exists in these veins that are not used for nutritional purposes. Some of our organs act as storage for blood; two of the most important ones are the spleen and liver. Another one is the skin. In the course of losing blood, or an illness that increases the need for blood, the spleen and liver shrink. As a consequence of this shrinkage, the blood inside them is sent to the heart, through veins, and distributed to the areas in need of blood. This increases the heart rate.

A similar scenario occurs in the skin. The veins responsible for cooling shrink, and the blood they contain is sent to the heart with the help of the main veins, therefore helping the heart pump. During heavy loss of blood, the blood in the skin comes to the rescue. Patients who are losing blood have incredibly cold and pale skin. This is because the blood in the skin has reduced to a minimum.

The obverse of this happens in an illness called erythromelalgia, where more blood than normal flows from the arteries to the veins in the skin. This is mostly seen in the hands, feet, nose, and ears, since AV shunts are more prevalent in these areas of the skin. The symptom of this illness is burning pain, which is triggered by heat and soothed by cool temperatures. The nutrition of the skin decreases and some substances produced because of the absence of oxygen increases redness, heat, and pain, since some of the capillaries feeding the skin shut down and all of the blood flows from arteries to veins with the AV shunts.

Our skin protects our muscles and bones, and contributes to the beautiful aesthetic of our body. It provides our sense of touch, and is therefore a means for us to experience the material world, as well as providing temperature control for our bodies. It can clearly be seen that the relationship between the skin and the veins could not have evolved by the consequence of coincidence.

Octopuses are equipped with a very powerful sensing system in addition to their sharp vision. For example, an octopus whose vision is obstructed can sense the size of objects and the distance between them. Regulation and synchronization of vision is realized with internal and external movement of the lens contrary to human beings. When it faces a threat, the octopus releases dark blue-black ink and tries to repel its enemy. Immediately after the spray, its color changes and it carefully leaves that spot. The secretion glands found in the inner face of the bladder have been programmed to secrete ink the moment the animal becomes frightened. Another function of the ink is to blunt the attacking animal’s sense of smell. Even if the animal touches the octopus at this time, it cannot recognize it.

Another striking and important ability given to the octopus is its ability to camouflage. In some situations it tries to protect itself from danger by hiding itself with this capability. If it has not been able to find a suitable place to hide, the octopus swims among the corals and, taking on the color and shape of its surroundings with the help of color cells comprised of richly colored matter (chromatophores) found under the skin, it camouflages itself perfectly.

At first glance the suckers of an octopus are no different from suction cups vacuum pressed onto smooth surfaces. However, in reality this organ is more complex than it appears to be. This organ was not created just for the purpose of sticking on objects. By means of muscles unique to it, the octopus is able to make various maneuvers.

There are approximately 200-250 suckers in two lines on each arm of the octopus. This means there are approximately 2 thousand suckers on its eight arms. There are two small chambers on each sucker. The external chamber is called a cone and the internal one is called a pot. When it sights its prey, the muscles of the external cone take the shape of the surface of the prey and completely cover it. The muscles of the internal pot structure are full of water and, disconnected from the outside world, decrease the inner pressure. This difference from the outside pressure has the effect of a vacuum. The external muscle structure enables the octopus to turn from an erect or parallel angle by decreasing the pressure difference around the object and without destroying the functional structure of the sucker.

In addition to possessing the complex muscle structures explained above, the suckers have an amazing nerve system. The chemical receptors found on the edge of the suckers (chemo-receptors) give feedback regarding the taste of the object, and the pressure and position receptors give information regarding pressure and touch. The nerves of these receptors, gathered in a node, act as a tiny brain. The chain structure extending the length of the octopus’ arm connects the suckers and nodes and synchronizes them. This structure enables the animal to lift and raise its arms without need of a command from the main brain. How this amazing task is accomplished by the brain, arm and suckers is a subject that needs investigation.

Only considering its suckers, the octopus appears before us as a creature adorned with perfect artistry and special capabilities. The characteristics of these animals being in a wise and most appropriate form is one of the clearest proofs of the blessings and benefaction of a compassionate and merciful Creator.

Canoglu is a freelance writer from Turkey with a degree on zoology.

Therefore, holy war can be an element of jihad, but is restrained by strict rules. Many modern interpretations of jihad are not congruent with classical jihad and many physical aggressions by Muslims today cannot be classified as the specific kind of holy war that is legitimized by the Qur’an.

The Prophet Muhammad described jihad as the “apex of lofty Islam.” Jihad literally translates to struggle or striving in English and it is derived from the root Arabic word jahada—to strive, strain, or exert oneself to the utmost. Jihad is a very important duty of Islam; some even consider it the sixth pillar of Islamic faith. Jihad encompasses many types of struggles that Muslims are meant to overcome throughout their daily life in different forms. In the Qur’an, jihad is striving in the name of Allah through four stages: jihad against the soul, jihad against Satan, jihad against disbelievers, and jihad against dissemblers. Jihad against the soul is meant to solidify firm belief within a person while jihad against Satan will create tenacity. For jihad against disbelievers, Muslims are meant to strive by pen, tongue, hand, media, and only if inevitable, with arms. Jihad against disbelievers is not purely peaceful and at times, the use of arms is inevitable in this stage, described in the Qur’an as qital, or fighting.

Contrarily, jihad against dissemblers is by the tongue, through educated arguments and persuasion. Therefore jihad is much more than physical aggression, and far greater emphasis is placed on striving by all other means before war. The most important struggles for Muslims will come from inside themselves, which will be a lifelong jihad of following Allah and living by his way. Jihad should then be described as the striving journey of Muslims to become aware and learn the injunctions of Islam, teach them to others, and make constant practice of them in their life while encouraging others to do the same. It is also the act of calling others to Islam and dealing with any obstacles that may arise from fulfilling this journey. This journey will encompass many obstacles that do not relate to physical violence and emphasize the importance of striving by other means throughout one’s life. Jihad with the tongue is viewed as very important because Muslims are meant to be peaceful in their struggle if possible and it is important to be expressive verbally rather than resorting to violence immediately. However, when words are not sufficient and qital, physical fighting, is necessary within jihad, there are strict guidelines that must be followed in the aggression. Not every war fought by Muslims can be defined as jihad; not every jihad can be generalized as holy war. In order for physical jihad to be legitimate, the opposing side receiving the aggression must be in a state of war against Islam, or a large group of Muslims, or non-Muslims who have had their personal freedoms and civil rights violated. A classical interpretation of jihad from the Qur’an clearly outlines that any physical jihad must be conventional warfare, with ambush fighting and the killing of civilians prohibited. There have been many examples of physical jihad in history that were legitimate in the eyes of the Qur’an, and exemplify the rules that limit aggression, as well as the circumstances necessary for a holy war to be considered jihad.

In Islamic history there are many instances when jihad was a holy war. This can partially be explained by the era. Arabia was engulfed in constant warfare throughout the Prophet Muhammad’s time, and for the centuries of empire rule that followed. Muslim tribes were often provoked by aggression and forced into numerous defensive jihads with their surrounding neighbors. The original physical jihad originated from Muhammad’s migration from Mecca to the city of Yathrib, modern day Medina, in 622. The Prophet and his Muslim followers were met with violent pilfering by the Meccans and Muhammad delivered verses from the Qur’an authorizing the Muslims to fight against the Meccans. The Muslim war with the Meccans began Muhammad’s career as military commander, a title that he had to carry in the remaining years of his life. This jihad follows the rules outlined by the Qur’an because it was in defense of Muslim land that was being physically threatened; it also follows the rules of jihad by keeping the warfare traditional and targeting only those directly involved in the aggression. Muhammad had decided physical jihad was necessary and fought in the name of Islam. But upon returning from battle he said, “We have returned from the lesser jihad to the greater jihad,” underlining the importance of a believer’s internal struggle against his or her carnal self. While the time demanded physical jihad from the Muslims for their very survival, the significance was placed on the other forms of jihad, most importantly those within the hearts of each Muslim. In addition to Prophet Muhammad’s own view of physical jihad, Muslim scholar Said Nursi supported physical jihad in response to physical aggression but also believed in continuing jihad through the written and spoken word. When he was required to fight, his jihad was with his pen. Nursi highlighted the shift between pre-modern civilization and modern civilization and believes jihad should follow this shift. Pre-modern civilization was plagued by violence and conquests from Islam’s neighbors and required defensive war in response. Modern civilization has seen the rise in science and reason, secularism and materialism, and therefore the most appropriate jihad is one that persuades hearts and minds. Muslims are called to fight a cultural and economic war through ideas and thoughts, not arms.

The battles fought by Muhammad and Nursi are historical examples of jihad as holy war used to protect Islam and guarantee its growth within the world. There is a physical aspect in battle, but the focus on Islamic law as derived from the Qur’an is never ignored in jihad. Jihad includes, but is not encompassed by, legitimate, defensive warfare against aggressive enemies, which contrasts with the modern usage of jihad among a minority of Muslim laymen and mainstream society. Most conflicts engaged in by some Muslims today are a crime under Islamic law, and jihad is defined solely as war, with its other aspects ignored. Today in Muslim-majority countries, and in non-Muslim media and discussion around the world, jihad means war. The usage in Muslim countries can be interpreted as rationalization, that all wars their governments involve themselves in are just, similar to the justification most countries do that any war they are involved in is just.

Though it is debatable whether a war is just and follows Islamic law, the more troubling factor is the shift of the entire meaning of the word jihad. Jihad has evolved from meaning struggle, usually internal, sometimes external by the written or spoken word, to simply being a synonym for war. This semantic evolution has perpetuated misunderstandings of Islam as a violent religion, with war and physical aggression central to its tenets. Jihad has evolved from struggle in classical Islam, with the occasional legitimate war, to representing necessary, continuous physical aggression within modern Islam. This linguistic shift has created a grave misunderstanding of jihad around the world, and its sole definition as holy war in popular culture.

Jihad has come to hold a new meaning with the general population because of the differing interpretations of jihad by classical and modern Muslim scholars. Without background knowledge of jihad’s origins in the Qur’an, most people would believe that jihad is a holy war without rules or guidelines, based on modern scholars and media portrayal. Most laymen are not aware that classical jihad explicitly prohibits aggression towards civilians, and must be limited to conventional war tactics. This misconception of jihad is a result of the rise in world terrorist attacks carried out by Muslims who claim their actions as jihad in the name of Allah and the Qur’an. The misinterpretation of jihad by a small group of Muslims has spread around the world because of globalization and effective media coverage. This misinterpretation has resulted in the current perception. Some modern Muslim scholars and popular figures within Islam who have catalyzed this new definition, refer to jihad as, “war against oppressors, particularly those who oppress Muslims.” Osama bin Laden said in many of his speeches that Americans resemble the medieval Crusaders, with the desire to subjugate the Muslim world in a colonial war. Therefore, bin Laden believed that Muslims are currently fighting a defensive jihad against the West in response to their actions. The West as an enemy is described as similar to the Christian knights of the Crusades who also attacked Muslim civilization. Egyptian Islamist Adb al Salam Faraj called for a new jihad against the subjugation of the Muslim world, and Osama bin Laden has expanded on the ideas of a new jihad to legitimize terrorist attacks against the West that result in the death of civilians. In addition to Faraj, the Muslim scholar Maududi’s thesis on the change in Muslim society has also been viewed as spawning the modern interpretation of jihad. Maududi believed that because not all Muslim societies were ruling based on Sharia law, there was a decline in the society as a whole, and the only viable response was to wage a jihad against this dark age. In order to confront the decline of Muslim society and loss of Muslim lands, Sharia law and the doctrine of jihad had to be reinterpreted and applied both internally within Muslim societies as well as externally to the West for its role in seeking Muslim land and fighting against Muslim civilization. Muslim countries have witnessed an internal “jihad” through the removal of leaders classified as un-Islamic based on an unwillingness to impose Sharia law within their nations. This internal “jihad” has taken place historically with the Iranian Revolution’s removal of Muhammad Reza Shah Pahlavi, the assassination of Egyptian President Anwar El Sadat, and the overthrow of Sudanese President Jaafar Nimeiry. External “jihad” against foreign occupiers of Muslim lands has taken place many times throughout history, recently in the Afghan fight for independence against Soviet occupation and Palestinian and Lebanese liberation movements against Israeli-occupied territories. Modern “jihad” has become a war with the goals of reshaping Islamic society by ridding it of Western influence and presence, economically and politically.

What has been described as jihad, and then reported by worldwide media, is far removed from classical jihad described in the Qur’an. Terrorist attacks that aim at killing large numbers of civilians, including women and children, are unilaterally condemned under Sharia law. Their fights do not comply with the rules outlining when physical jihad can take place and how it may be fought. It is not wrong for people to believe jihad can be violent, but it is wrong to only hold this belief without an understanding of the other aspects of jihad. Some modern Muslims have provided this misinterpretation and perpetuated the fear that Islam as a violent religion able to wage wars at any time, on any grounds.

Jihad is popularly misunderstood in today’s world as a synonym for holy war. This misunderstanding has been prevalent for decades but has become more widespread because of a handful of terrorist attacks being labeled as jihad against America and Europe by radical Islamists. By examining jihad, as defined by the Qur’an, and analyzing historical accounts of jihad, it becomes clear that jihad can involve physical violence if all the rules outlined by the Qur’an are followed, including only the use of conventional warfare and killing of combatants. The modern interpretation of jihad does not consider the context of the Qur’an or classical Islamic law, and it ignores the other aspects of jihad. Jihad is the internal struggle Muslims face to fight off evil, the striving effort to become a better person, a more pious follower of Islam. Jihad focuses primarily on internal struggles, with external struggles such as warfare being secondary, and only if physical force is necessary and legitimate. It is very unfortunate that the true meaning of jihad has become lost in today’s society. Jihad is one of most admirable and good-natured duties within Islam, from which many could learn from to better themselves and their lives.

References

• Ali, Afroz. Overcoming Misunderstandings: Understanding Jihad http://alghazzali.org/resources/articles/jihad.pdf, accessed 20 May 2010.
• Bonner, Michael. Jihad in Islamic History, Princeton, 2006, p. 39.
• Bonney, Richard. Jihad: From Qur’an to Bin Laden, New York, 2005, p. 27.
• Chittick, William and Murata, Sachiko. The Vision of Islam, St. Paul, 1994, p. 21.
• Esposito, John L. “VIOLENCE AND TERRORISM.” In What Everyone Needs to Know About Islam. Oxford Islamic Studies Online, http://www.oxfordislamicstudies.com.ezproxy.lib.monash.edu.au/article/book/islam-9780195157130/islam-9780195157130-chapter-5 accessed 25 May 2010.
• Gerges, Fawaz. The Far Enemy, New York, 2009, p. 43.
• Greenberg, Karen. Al Qaeda Now, New York, 2005, p. 213.
• Kelsay, John. Arguing the Just War in Islam, Boston, 2007, p. 41.
• Muhammad, Noor. “The Doctrine of Jihad: An Introduction,” Journal of Law and Religion, vol. 3, no.2, 1985, p. 395
• Napoleoni, Loretta. “Modern Jihad: The Islamist Crusade,” SAIS Review, vol. 23, no. 2, 2003, p. 53.
• Tibi, Bassam. Political Islam, World Politics, and Europe. New York, 2008, pp. 41-42.
• Vahide, Sukran. Jihad in the Modern Age: Bediuzzaman Said Nursi’s Interpretation of Jihad, at http://www.nur.org/en/nurcenter/nurlibrary/Bediuzzaman_Said_Nursi_s_Interpretation_of_Jihad_168, accessed 22 May 2010.

This attitude usually adds to the tyrant’s courage, makes the slanderer even more impudent and the assailant more outrageous. Still, I say to myself, “They are human too, and one day they will realize it and they will give up such impertinence.” This is perhaps wishful thinking or a misapprehension, but I prefer waiting for a blissful hour when everyone will come to reason and mercy. Filled with some bizarre supernatural expectations, I endeavor to soothe my exasperation and stand firm against the storms that challenge my lenience. I sometimes dive into a deep, silent introspection to escape my own realm of feelings. There are times when I feel sorry for myself in the face of some agonizing events, and I am troubled with a passing sensation that I am perhaps disrespecting myself while trying to be respectful to everyone else. But still, in spite of so many lies, fabrications, and devilish schemes, I turn to myself and say, “You have assumed trouble as your healing from the beginning; then what is this protest for? The one with teeth will certainly bite, and the one with claws will rip through; no one can change this as long as those who consider the truth to be with the powerful continue to exist. Be tolerant to everyone.” I bury my cries inside and pronounce my feelings with silent woes.

Indeed, it is impossible for people in my circumstances who share this way of thinking with me to act otherwise. First of all, we do not submit to the wicked ones, but “to the decree of fate we wholeheartedly submit our souls” (Bâkî). Secondly, we live in a time in which people in great numbers are locked onto hostility; today’s revenge-thirsty figures overshadow in ruthlessness the abominable tyrants of the past-so, tempering the atrocities in my heart does not change the reality. Many billow with the rage of pharaohs when they speak; their hatred and violence never abate and their hunger for blaze, destruction, slaughter, and extrajudicial execution is never satisfied. They raise their swords to the heavens like He-Man and scream, “I have the power!” The world all over echoes with the chorus of “Justice, freedom, democracy, civil rights,” but justice is desperate in the hands of crude power, freedom is leashed with the straps of slavery one over another, democracy is a freak in the hands of enforcers who interpret it capriciously. There is no one left who does not understand this, but those who have conducted decades-long abuses continue singing the same tune, as if they are unaware, with no sense of self-respect, and debasing their own social status. With no other occupation, sitting in sloth, they speak on behalf of rights, freedom, and democracy, while others who violate these values in broad day light utter the same words. These are words of magic invoked to earn status and esteem, and then circumvented to legitimize corruption and fraud. Oppressors rely on them when they oppress some people while favoring whoever they favor. These are the words offered as legitimate governments around the world are interfered with and countries are invaded. “Bringing prosperity” is a pretext for shedding blood and dishonoring others. With the same excuse, murders are committed, killings are left unsolved, people are tyrannized, free speech is censored, privacy is violated, religious persuasions are harassed, unthinkable profanity and what is forbidden are replete and promoted; civil rights and justice are frequently pointed to, but are trodden down at the same time.

Nowadays, I am observing all these horrors and calamities through my narrow vision, and I mumble, “O Lord, how forbearing you are! You continue to grant respite to the perpetrators who are responsible for all this violence, oppression, and degradation of rights, freedom, and democracy. Absolute might and power belong to God.” And then I bury myself in a silence of astonishment and amazement (dahsha and hayra) , which I feel has become part of my nature. Absolute silence in the face of injustice, tyranny, and violation of rights is no different than glorifying Satan and is condemned in a Prophetic tradition. Indeed, believers never remain in absolute silence; if their hands are tied, they speak out; if they are gagged, they reveal their fervor with overflowing gestures; if they are ostracized completely from society, they expand with palpitations as if they had a volcano heaving inside. If their internal explosions could be unveiled, we would witness bolts of lightning issuing from their hearts and chill from their claps of thunder.

Their quiet stance arises from their subtle refinement and vast compassion which would not disdain even an ant, from their philosophy of security and trust, respect for human values, mercy toward everyone, and from relying on God in all matters. First and foremost, they are people of fine balance. Even when the most horrific waves of unrest beat the shores of their hearts, they behave with the utmost moderation and prudence. They never act unwisely like a child whose imagination outweighs his reason and comprehension, who blabs everything that crosses his mind without a moment’s thought, who is concerned with accountability only after destroying everything with his words and actions and seeks excuses for the destruction he has caused. They are always aware of their position, of what they do and say, and act with discretion in the balance between their hearts and minds. When they are granted the opportunity, they pronounce universal human values; when they have to remain silent, they act out these values with fervor, keep up their prayers and invocations, observe with compassion, and smile on everyone. They are never upset by their fate, nor do they complain to others as if dissatisfied with God Almighty. On the contrary, they question their own selves and seek their own faults. They bury their sorrows in their chests and do not mention them to those who are unable to comprehend; not a word of discomfort can be released from their mouths even though they may burn like an oven on the inside. They die and come back to life, but never do they disclose this to anyone.

No one can know completely what a burning mass of white-hot embers they actually are; others consider these special people no different than themselves. Yet, if their belief, demeanor, and selfless spirits that are devoted to making others live were to allow them to roar out their internal fervor, all the crows would immediately hush and look for a hidden corner to take refuge in, while all the bats would retreat back into their dark caves and descend into silent introspection. True believers are men and women of trust and security who show the utmost care in performing what their true character necessitates. They never hurt others, even though they may be hurt; nor do they cause pain, even if they are tortured.

In fact, their spiritual realm is replete with portraits of sorrow, each more horrifying than the last, that exist side by side with their feverish passion to relieve society of its ailments. Their palpitations and pains last forever with constant brainstorming and attempts at revival. The eternal verses of their hearts or, more truly, their silent cries, are a call to the light with a commitment to illumination as opposed to darkness. One line of the poem drops from their lips in grief, while the next inspires revivification. Their indignation and enthusiasm reveal signs of all this incessant internal turmoil.

Indeed, this has been the kind of life we have always sought, or perhaps we have been forced to live in this way. Fervor and sorrow have been our fate and in fact what we have also demanded. We have considered living for our own sake as selfishness, an attitude we have always abhorred. The motto “So others may live” and wishing eternal happiness for all have been our passion. This passion is so intense that if it were at all possible to come back to this life after death and we were given the right to choose, we would still prefer others’ lives to our own. The true horizons of humanity we would fix our direction towards; thoughts of revival we would breathe with; degradations we would close our eyes to; fuss about fundamentalism we would not be deceived by; those who come forward with slanders, calumnies, and accusations we would not be upset by or despair at; unrelenting violations and attacks of the severest kind we would bury in our chests; when it hurts inside, we would still manage to smile; when the magma inside erupts, we would suppress our exasperation so that no one is hurt or disturbed; and we would always display the privilege of being human.

I feel that those who think we remain in total passive silence and those who think we are involved in some kind of “activism” are all wrong. We are never absolutely still-anguish and hope, enduring everything, and striving for survival, all coexist in the depths of our souls. We may sometimes lose spirit, but never to a level of termination for good. Even if only with half of a voice or a breath, a quarter of a pain or palpitation, our hearts are like a brazier with embers always burning inside. Our faith constantly whispers new sentiments to us, and our conscience plays tunes of all kinds. Nevertheless, those who are of not the same persuasion or ideals as us cannot hear any of these melodies nor can they comprehend any of these sentiments.

Personally, every time I think of this agitation and fervor, I tremble as I visualize innocent people who have been victims of deadly imprisonment, maddening persecution, and merciless hounding, and whose words were stuck in their throats, words they wanted to utter but could not, so they were choked almost to the point of death. Who knows what beautiful things they would have said. The ignorant who did not know, even worse, those who did not know that they did not know, and the worst of all, who thought they knew even though they did not, used all available means to prevent those innocent people from expressing themselves; they would never allow them to do so, for if they did, people would understand how bereft of ideas and knowledge are those persecutors. In the words of Akif, the miserable oppressors “do not look to the East, nor are aware of the West, nor have any share of good conduct / All they have as capital is a face that cannot blush and eyes that cannot water!” If they did allow the innocent to speak up, those who can reason would comprehend all these matters and discover the true identities of some of these ignorant ones who tie justice to power and resort to despotism, whose assets are no more than yelling, and who try to catch fish in muddy water. Then, all the wretched souls who fight against common sense with dialectic and demagogy would topple one by one, their false candles would blow out, and those who have been deceived would not be tricked any more. All this would end in the collapse of those who want to rule the world with crude power, and I do not think they would ever acquiesce to that. In any case, we end up with the fact that today some people are gagged, while many others remain indifferent.

Those who cannot express themselves today in one way or another, will certainly voice their internal vibrations and pain, be it merely in their comportment; in return for their gulping down their words with palpitations today, they will recite the best poems of silence when the day comes. Who knows, perhaps then many rude and cruel characters who have forgotten true humane values like compassion, mercy, and justice for several centuries now, will unexpectedly melt down and turn into whatever being truly human demands.

So, let tyranny enjoy itself for a bit longer; let civil rights and justice be trodden on; let the innocent moan with pain; let the wronged strive to voice their grievance; and let hearts breathe with grief and fervor, hoping for a blissful hour in which the All-Powerful will speak. For us, if it is a matter of time serving our time of trial and lamentation, then, as in the words of Faik Ali, “There are songs yet unfinished / Anticipation moans in their silence,” there is still need for more quiet lament, after which perhaps the spring will rise.