Islamic calligraphy isn’t just a gorgeous style of art, but a symbol for how rich and diverse the Islamic world truly is

For all of the artistic forms the Islamic world has produced, calligraphy seems to be the most pre-eminent. It is entwined in the popular consciousness with Islam itself; mosques around the world proudly display the shahada and the bismillah, and these are featured – in calligraphic script – on the flags of many Muslim countries. Calligraphy has travelled across the Muslim world, transliterating many languages and morphing into many different schools of styles; it has even influenced Western styles of illustrated books and penmanship. This article does not focus on calligraphy entirely, but rather will show how the religious, historical, and cultural backgrounds of the different Islamic cultures informed the development of calligraphy – from the way the Qur’an and the Sunnah view art, to the history of the Arabic script and its transmission, to the way calligraphy travelled around the Middle East, and finally to how the actual production of calligraphy and the training of calligraphers influences its style.

Essentially, the ubiquity of calligraphy in the Islamic visual arts can be traced to the fundamental religious concepts of shirk – that it is forbidden to associate any other entity with Allah, thus risking tawhid, or the “oneness of God.” These other entities can be anything – from the “little gods” (ilah) of greed, capriciousness, and atheism, to the polytheistic deities displaced by Islam at its birth – but for the purposes of this essay, shirk is synonymous with idolatry. To humans, God cannot be comprehended with our own senses or mentality; it is only possible to see the results of His work on Earth and infer His qualities from that. Since God is fundamentally beyond the scope of the human, any attempt to reduce Him to a visual representation is heretical. Idols and icons of God detract from tawhid – that is, it places an intermediate entity between the worshipper and God – and “nothing must stand between man and the invisible presence of God” (Burckhardt, 1976 : p.34).

Within the Qur’an itself, there are many verses dealing with proscriptions in producing images of the divine – in particular, the story of Abraham destroying the idols in 20:52-7. As well as this, many hadith tell of the Prophet Muhammad’s disapproval of not only the makers of religious idols, but any visual depiction of animate beings like humans and animals. This again is to do with shirk – humans acting with arrogance and equating their creations with the creations and creatures of God.

Artists were encouraged to draw plants, landscapes, and abstract pictures instead. Historically, this prohibition against animate figures can explain the flowering of abstract design, calligraphy included, across the Islamic world; it also shows why mosques and other Islamic religious centres lack the anthropocentric art that is usual in their Christian counterparts (e.g., Jesus’ crucifixion, icons of the saints, etc.). Visual depictions of humans and animals do exist in the Muslim world on a smaller scale – murals and frescoes were painted in liberal enclaves like al-Andalus and ‘Abbasid Baghdad, and both Persia and Turkey have supported robust traditions of miniature painting and illustrated books since the 13^th century (Eastman, 1933 : p.22-3). However, the common theme underlying all these works is that they were usually small and for private viewing only; murals were not found outside the palace walls, and illustrated books and paintings were hobbies for nobles, and not for mass consumption. Calligraphy, with its abstract, non-representational style, and the general veneration of language and writing in Islamic culture, became the dominant art form within the Muslim world.

To adequately explain the first appearance of Islamic calligraphy, two distinct questions should be asked – what sort of script did the first Muslims write in, and where did it come from? And what is the history of the written, illustrated Qur’an that actually used calligraphy?

Answering the former question, Arabic script evolved from Nabatean, which in turn came from a script termed Proto-Sinaitic. Only a few examples of Proto-Sinaitic have been found, all dated to c.1900 BCE (Man, 2000 : p.189), but it is postulated that Proto-Sinaitic was one of the first alphabetical scripts developed (rather than ideographic or “symbolic” scripts, like Chinese). Since the actual spoken languages across the region all belonged (and for the most part still belong) to the Semitic language family, it was relatively easy for one script to be adapted to many languages; an archaic form of the Arabic script was known to the first Muslims, even if they were for the most part illiterate. The production of copies of the Qur’an was the first step to greater literacy in the Muslim community (the umma).

The first Qur’ans that still survive today were written in a thick, angular, straight style called Kufic, after the city of Kufa in modern day Iraq, a center for book production; most date to the 8^th or 9^th centuries. According to tradition, it was ‘Uthman’s successor, Ali, who first used and popularised this style over others (Schimmel, 1984 : p.3-4). Kufic was not cursive like modern Arabic script is; rather, five-sixths of letters were supposed to be straight against one-sixth of curved. This meant that the angular, thick lines of Kufic were very easy to chisel into metal or stone – the first Islamic coins and tombstones feature inscriptions written in Kufic (Schimmel, 1992 : p.4-7). A slanted subset of Kufic appeared around the same time, in copies of the Qur’an found in and traced back to the cities of Mecca and Medina. This style, called Ma’il, did not seem as popular as Kufic, but represented the first step towards the more recognisable cursive classical calligraphy. As Islam spread across the Middle East, different varieties of cursive script developed. This development was helped by the spread of sophisticated paper-making technology. Though paper had been known of and used since the start of the ‘Abbasid Caliphate in 751 (Coomaraswamy, 1929 : p.50), more durable vellum had been used to create Qur’ans up until the 10^th century. However, with the importation of high-quality Chinese paper, and the creation of royal paper mills in Baghdad, cursive styles began to appear in both the Qur’an and in official documents of the era; the first wholly paper book can be dated back to 870 (Schimmel, 1984 : p.16). The differences between each style of writing were studied and placed into groups: the “six cursive scripts” or al-aqlam al-sittah, as conflated by the master calligrapher and ‘Abbasid vizier, Ibn Muqla (885-940). These six groups were:

1. Nashk – everyday script; the precursor to the modern Arabic used worldwide. It is the most basic cursive hand; at first it was not used much to write Qur’ans or important state documents, but for everyday writing purposes. However, after the 15^th century, nashki underwent a “renaissance” and it appeared in many books across the Islamic world (Schimmel, 1970 : pl.IX).
2. Thuluth – “one-third” (named after the angle of the slant of its letters); the most common decorative script used in Islamic cultures. Ibn Muqla called it “the mother of the cursive scripts.” Thuluth is more extravagant than Nashki writing, with long, flowing lines and elegant curves, and it was often used in medieval times to decorate the veneers of buildings (Coomaraswamy, 1929 : 54).
3. Muhaqqaq – a script derived from thuluth and used by the Mamluk sultans of Egypt in the 13^th century, and Safavid Persia in the 15^th century; most of the sultan’s royal documents were written in this hand. It was considered to be drier than thuluth, with pointed letter endings and very high “tall” letters (Schimmel, 1992 : p.16).
4. Rihan – a less-extravagant version of muhaqqaq; it is distinguishable from thuluth by the pointed ends of its letters. After Ibn Muqla’s time, rihani writing fell out of favour and is not very well attested (Tabbaa, 1991 : p.122).
5. Tawqi’ – the official hand used by the ‘Abbasid caliphate under Yaqut al-Musta’simi, the successor of Ibn Muqla. The letters in tawqi’ are straighter than in other varieties, though it is still very much a decorative style, rather than an everyday one; it was mainly used to write out court documents and royal decrees (Schimmel, 1970 : p.7)
6. Riqa’ – a more informal, less “monumental” version of tawqi’, riqa’ is still used today as a secondary writing style. Like tawqi’, it flattens out elongated curves and high letters for ease of writing; it is known as the “copyist’s hand” (Shimmel, 1984 : p.23-4).

As well as these definitive styles that were used across the Islamic world, there existed regional variations that were used by specific cultures. The most well-known of these include:

1. Maghribi, which arose in North Africa sometime in the 14^th century, and owed more of its stylistic origins to Kufic than the cursive scripts; thick lines and tall, straight letters were emphasised (Schimmel, 1992 : p.32-3).
2. Ta’liq or “hanging,” that was used – from the time of its conquest – to write exclusively in the Persian language. It evolved into Nasta’liq in the 15^th century; Nasta’liq separated the letters far more than other styles did, and often wrote them on differing levels for artistic effect (Schimmel, 1992 : p.34-7). It was the preferred script for writing poems and for accompanying miniature paintings.
3. Diwani – the extremely elaborate calligraphy of the Ottoman Empire; it first appeared around the time of Suleiman in the 16^th century; Suleiman was apparently a master calligrapher himself. Diwani is extremely complex and difficult to learn – its rules were only taught to a select few, but exponents of the art could create images out of calligraphy (Coomaraswamy, 1929 : 58).

The basic method of production for all of these hands is essentially the same – the calligrapher uses a reed stylus/pen called a qalam, a supply of ink (hibr), and usually an inkpot as well (dawaat). The ink was collected from “lampblack”; that is, the remnants of oil found in burnt oil-lamps, though other methods existed, like burning tar or pitch (Schimmel, 1984 : p.40). At first, in the early days of Islam’s expansion, only black or brown ink was used; however, it is common to find manuscripts in which a later scribe has gone over their predecessors’ work with coloured inks, especially since not all the early Qur’ans used the same spelling. By the turn of the millennium, though, calligraphers could choose to write in many different dyes and inks, and color their books with such luxuries as lapis lazuli and gold leaf (Schimmel, 1970 : pl.XXII). The form of the calligraphy was also dictated by the material the words were written on; because only parchment was used to create the earliest books, cursive scripts would be too hard to write effectively on them.

The invention of paper directly led to the explosion of cursive styles. To prepare the paper for calligraphy, the artist had to first apply ahar, a conditioning mixture that consisted of rice powder, egg white, and starch, to make the paper smooth. Any further unevenness was smoothed out by a stone, traditionally an agate. Once the page was complete, sand was thrown over it, both to soak up the excess ink and as a blessing (Schimmel, 1984 : p.41-2).

The actual training of a professional calligrapher (khattat) was another matter entirely; though most Muslims of education knew how to write the basics of the nashki or riqa’ styles, the future khattat must seek the patronage of a master teacher (sheik). This idea of seeking guidance through a teacher comes directly from the influence of Sufism –  in fact, almost all master calligraphers were Sufis as well. Students had to train constantly, using a mashq (practice slate); on a given day, they would study only the permutations of one letter, though of course the style of training varied from teacher to teacher (Schimmel, 1984 : p.48). Most commonly the rules of form laid down by Ibn Muqla were the most studied. If the students were successful enough in their endeavors, the teacher would award them an ijaza (lit.,  “permission”), a certificate that showed that their sheik considered them adept enough to be a khattat. These ijaza were vital in showing the different lineages of styles across the Islamic world. One final, surprising feature of the calligraphers and their students was that so many of them were women – calligraphy was seen as a pious career for both sexes; many Ottoman princesses were considered master calligraphers in their own right (Schimmel, 1970 : 47).

In conclusion, Islamic calligraphy inherently shows the growth and development of Islam itself, through its aniconic styles of art, to the growth in usage of the Arabic script, and to the blossoming of distinct local variants of Islamic culture. Through all this, it is possible to trace the respect and awe Muslims held for writing, and calligraphy in particular, linking it with the heart of religion. An old Arabic saying puts it best by saying, “Purity of writing is the purity of the soul” (Schimmel, 1992 : p.1).

References

• Burckhardt, Titus (1976) Art of Islam: Language and Meaning, trans. French by Peter Hobson, London : Islamic Festival Trust.
• Al-Bukhari, Muhammad ibn Ismail (c.846) Sahih al-Bukhari, trans. Arabic by Muhammed Muhsin Khan, University of California (database) http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/
• Eastman, Alvan C. (1933) Islamic Miniature Painting, Parnassus, vol.5 no.7, New York : College Art Association.
• Gruber, Christiane (2009) Representations of the Prophet Muhammad in Islamic painting, Muqarnas,  Necipoglu, Gulru & Leal, Karen (eds.), vol.26, Cambridge : Harvard University Press.
• Man, John (2000) Alphabeta, London : Random House.
• O’Connor, M. (1986) The Arabic Loanwords in Nabatean Aramaic, Journal of Near Eastern Studies, vol.45 no.3, Chicago : Chicago University Press.
• Denny, Frederick Mathewson (1989) Qur’an Recitation: A Tradition of Oral Performance and Transmission, Oral Tradition http://journal.oraltradition.org/files/articles/4i-ii/2_Denny.pdf
• Akram, A.I. (1970) The Sword of Allah: Khalid bin al-Waleed, His Life and Campaigns, Rawalpindi : National Publishing House (database)
• http://web.archive.org/web/20020224232028/http://www.swordofallah.com/html/bookhome.htm
• Schimmel, Annemarie (1984) Calligraphy and Islamic Culture, New York : New York University Press.
• Schimmel, Annemarie (1992) Islamic Calligraphy, London : Metropolitan Museum of Art.
• Coomaraswamy,Ananda (1929) Arabic and Turkish Calligraphy, Bulletin of the Museum of Fine Arts, vol.27 no.162, Boston : Museum of Fine Arts.
• Schimmel, Annemarie (1970) Islamic Calligraphy, Leiden : E.J. Brill.
• Tabbaa, Yasser (1991) The Transformation of Arabic Writing: Part I, Qur’anic Calligraphy, Ars Orientalis, vol.21, Michigan : Smithsonian Institution and Department of the History of Art.

***

Receive Love’s letters and let go of the pigeons
And your heart will fly higher with Love.
Wherever you look,
You will see the Face of the Beloved
For He is with you wherever you are
And is never absent!
You will always live in love with the Truly Real (al-Haqq)!
And you will never lose Love when the pigeons fly away!
O Soul, do not then lose sight of the Beloved

***

Everything reminds the lover of his Beloved
And for that he loves everything
There is no loss in that Love
There is always a new letter;
For the Beloved is swift in sending
And is always Creative!
Thus, the lover cannot think but in the Beloved
His actions are to please the Beloved
He worries to displease the Beloved
He cannot eat or drink but with the Beloved
Every chanting reminds Him of the Beloved
He sleeps with his lips praising the Beloved
And wakes with his lips glorifying the Beloved

***

He calls the Beloved
And attentively awaits the answer
And the Beloved keeps writing
For even if all the trees were pens
And all oceans were ink
They would cease
but the words of the Beloved will forever continue

***

The amazing reality of Love
Is that no matter how the lover is brought near to the Beloved
He wishes to draw even nearer
For the Beloved’s expressions are eternal
So, O soul: Read!

Spending so much time in the library for a particular book further amazed me about the answer I was searching for in my research. I am trying to understand how our genome is organized and how it functions. In order to make myself clear, let me first try to explain what the genome is. I bet you will be amazed by the impressive genome organization and its flawless function, too.

The genome can be thought of as a library. Each book in the “genome library” is what we call a “gene”. Every gene is different in size and the information they contain, just like the books in the library. Like the different sections in the library, our genes are also compartmentalized into different chromosomes. We have 23 pairs of chromosomes. One pair contains the information from our father and the other one from our mother. Therefore, unlike libraries, where you may find more than one copy of a book, our genome has two copies of each gene (except the genes on the X and Y chromosomes which carry only one set of genes).

Every cell in our body carries its own library: the genome. Our genome is the smallest library in terms of physical volume, yet contains relatively the largest amount of information. In our body, which contains roughly 100 trillion cells, we carry 100 trillion of these libraries. Here comes the amazing part; each of these libraries contains 3 billion letters of information. If this information were to be printed, it would take 1000 books of 200 pages each. The information in our genome is coded by a 4 letter alphabet; Adenine (A), Guanine (G), Cytosine (C) and Tymine (T). These four letters (A,G,C,T), called deoxyribonucleic acids, are the building blocks of every DNA strand on earth. The collective amount of these letters in any organism constitutes of its genome. We, as humans, have about 3 billion of these letters in our genome, which is encapsulated in the nucleus of every cell in our body. The total length of our genome is 2 meters long. This 2 meter long stretch of DNA (3 billion letters of information) is highly compacted and packaged in the nucleus, which is only 2 micrometer in diameter, an amazing 1,000,000 fold compaction!

How is our genome, which is 2 meters long, compacted so much that it fits in a nucleus only 2 micrometer in size? In the nucleus, DNA is wrapped around a group of 8 proteins called histones. This combination of DNA and histone proteins forms a special structure called “beads on the string”. Each bead is called “nucleosome” (Figure 1).

Multiple nucleosomes are then coiled together and stacked on top of each other. This organisation further packs the DNA up into a thicker fiber called “chromatin”. This chromatin fiber further condenses by forming tight loops. The structure which we call a “chromosome” is actually the most compact form of the chromatin fiber, which is only visible under the microscope during cell division. This remarkable chromatin organization allows a 2 meter long DNA to fit into the nucleus of each cell, an object so small that 10,000 of these nuclei can fit on the tip of a needle!

This remarkable genome organization further impresses us when we think about the utilization of this genetic information by over one hundred trillions of cells in our body. These many cells in our body are not all similar to one another. Most of the cells in our body are specialized to carry out specific functions. We have more than 200 different cell types specialized for unique functions. Some cells, like B and T cells in our immune system, are dedicated to fighting against infectious agents, whereas other cells, like neurons, function by transmitting signals between our brain and muscles. Since these cells have different structures and carry out different functions, they require different sets of instructions coded by genes in the genome. There are roughly 20.000 genes in our genome. Importantly, each specialized cell in our body utilizes only a subset of these genes, not all of them, at any given time. In other words, from the library analogy, roughly two third of the books (i.e., genes) are needed for each cell to function. The remaining one third of the genes is not necessary for that particular cell type. For example, the MYOD1 gene encodes a protein required for muscle cell differentiation. Therefore, this gene is absolutely required for muscle cells. However, the same gene is not required for the B or T cells that function in our immune system. While the MYOD1 gene has to be stored in an easy access location (open chromatin) for muscle cells, immune cells do not need this gene, and therefore it is stored in the depository section of the “genome library” (closed chromatin), which is not used very often.

In line with this, each cell has to organize its genome in a special way so that the genes needed for its function should be easily accessible. This remarkable genome packaging and organization allows each cell to easily and very quickly access the required genes for transcription into the proteins. On the other hand, those genes that are not going to be used are stored in relatively inaccessible regions in the genome library. Therefore, the genome is not packaged similarly all along. Certain regions of the genome are “open” and therefore easily accessible (called euchromatin) for transcription, while other regions are kept “closed” by condensed and packed structure (called heterochromatin). Since each cell type requires different set of genes, the genome is also differentially organized between cell types. Genome organization in a muscle cell is remarkably different than genome organization in, let’s say, a skin cell.

After all these explanations, I hear you asking, “How does each cell in our body know how to organize their genome? How does, lets say, a muscle cell decides to become muscle but not a blood cell?” These are exactly the same questions that many scientists are asking nowadays. Since the completion of the Human Genome Project (HGP)1,2, which determined the entire sequence of information of our DNA, scientists have been trying to understand how this amazing alphabet is being used in each and every cell in our body. Francis Collins, one of the great scientists of our time and the current director of National Institute of Health (NIH-USA), is especially noted for his landmark discoveries of diseases associated genes, as well as his leadership in the Human Genome Project. He calls the information coded in our DNA the “Language of God” in his recent book.3 Recent technological advancements allow scientists to better study the structure and function of this language and get better clues about the organization of this genomic library.

Whether we believe that this genomic information is “the language of God” or not, we are closer than ever to understanding the codes of this amazing language. New technological advancements allow us to get better insights about the organization and utilization of this information. The more we learn about it, the more we are amazed about not only its flawless packaging but also its differential utilization in each cell. At any time and in any tissue, trillions of cells are using different sections of the genome library to get the necessary instructions decoded from “the Language of God” and continue their journey in our bodies without any conscious decision making on our part.

Ahmet Mir Fazil holds Ph.D. degree in molecular Biology. He is a research scientist in Boston.

References

1. International Human Genome Sequencing Consortium (2001). “Initial sequencing

and analysis of the human genome.” Nature 409 (6822): 860–921.

2. Venter, JC, et al. (2001). “The sequence of the human genome.” Science 291

(5507): 1304–1351.

3. Francis S. Collins. 2006. The Language of God: A Scientist Presents Evidence for Belief. Free Press.

Some modern Western scholars would ascribe the long-lasting existence of Ottoman rule to oppression and a strong military presence. According to this view, it was fear and terror that brought authority and control over at least the Balkans, a dominantly Christian territory. Careful and accurate scholarship, however, has revealed that this was certainly not the case. The majority of historical sources and archives have so far disclosed highly advanced administrative skills in the Ottoman state affairs. The most recent scholarly works, both popular and academic, have unanimously praised and applauded the Ottomans’ cultural and social contributions to the regions they administered, as well as their equitable treatment of their subjects over long periods of time. The Ottoman experience of social and cultural life provides valuable lessons for those nations that live in these regions today: The value of putting aside ethnic, religious and cultural differences, of living together and cooperating for a better future, and the sacredness of human life and the respect for the right of others to live, as well as freedom of expression and religion all existed in this state.

Historically speaking, Western Europe has always been in contact with the Ottomans through commerce or other forms of international relations. Diplomacy in the Middle Ages and afterwards was made possible by ambassadors. These ambassadors would conduct negotiations regarding disputes and sign new agreements. The observations of these special envoys about their visits formed first-hand reliable information about the unknown “others.” For example, in the year 800 AD, on one of these occasions long before the Ottomans, Charlemagne sent an envoy to Harun al-Rashid, the Abbasid Caliph, with gifts. On his part, the Caliph also sent many gifts to Charlemagne, one famous one being a clock. In a similar vein, many ambassadors had the chance to see and study Ottoman life closely during their visits. These visits considerably increased in number with the agreement of concessions granted by the Ottomans. The ambassadors would often record their experiences as notes or letters, which have proven to be of indispensable value for us today in studying an era and civilization about which not much is known.

Ogier Ghiselin de Busbecq (1520–1592) was one such ambassador for the Holy Roman Emperor Ferdinand. He came to Turkey and wrote about the life in Ottoman lands and their public administration practices. Busbecq grew up at Busbecq Castle as the son of the reputable Busbecq family. He studied in famous schools and like his father and grandfather he followed a career as a servant of the crown. He was first sent to England in 1554, and then appointed as ambassador to the Ottomans under the rule of Süleyman the Magnificent in Istanbul from 1555 to 1562.

For the duration of his service in the Ottoman lands, Busbecq constantly wrote letters to a friend in the Netherlands. These were later on published many times, most recently by Forster and Daniel in 1881 as the Turkish Letters. Widely accepted as one of the world’s first travel literatures, Busbecq describes public life and his adventures in the Ottoman land in the letters in some detail. One of the letters is of particular interest as it sheds light on certain historical aspects related to the Janissaries, the well-trained Ottoman guards.

The word “Janissary” had negative connotations in the West during the Middle Ages. The Ottoman Muslim conquests in Eastern Europe certainly contributed to this. However, Busbecq, after a prolonged visit to the Ottoman sultan, had the chance to evaluate the Janissaries and he developed some sympathy with them. In his letter he describes these guards as being of good character and spiritually elevated. In fact, Busbecq starts this letter with a description of these highly-educated Janissaries, how they function and their duties in the Ottoman lands, as well as their equitable and unbiased treatment of the public, poor or rich, Muslim or non-Muslim:

“At Buda I made my first acquaintance with the Janissaries; this is the name by which the Turks call the infantry of the royal guard… Janissaries are scattered through every part of the state, either to garrison the forts against the enemy or to protect the Christians and Jews from the violence of the mob. There is no district with any considerable amount of population, no borough or city, which has not a detachment of Janissaries to protect the Christians, Jews, and other helpless people from outrage and wrong.”

Busbecq goes on to comment about the gentle and polite disposition of Janissaries. In fact, he seems to be quite impressed by the simplicity and modesty of these guards, praising them highly, as can be seen in his next letter:

“These Janissaries generally came to me in pairs. When they were admitted to my dining room they first bowed, and then came quickly up to me, all but running, and touched my dress or hand, as if they intended to kiss it… After reaching the door, they would stand respectfully with their arms crossed, and their eyes bowed to the ground, looking more like monks than warriors… To tell you the truth, if I had not been told beforehand that they were Janissaries, I should, without hesitation, have taken them for members of some order of Turkish monks, or brethren of some Moslem college. Yet these are the famous Janissaries, whose approach inspires terror everywhere.”

According to Busbecq, these soldiers were ready to act even under extremely harsh conditions, accepting with resignation all that happened due to their faith. The Janissaries were certainly trained to obey their commander under the most severe of circumstances. In addition, Busbecq admired the Janissaries, who would never complain about difficulties:

“On such occasions (war or campaign) they take out a few spoonfuls of flour and put them into water, adding some butter, and seasoning the mess with salt and spices; these ingredients are boiled, and a large bowl of gruel is thus obtained. Of this they eat once or twice a day, according to the quantity they have, without any bread, unless they have brought some biscuit with them…”

Busbecq then goes on to compare the attitudes of these soldiers with their Western counterparts and admits the supremacy of the former with stunning self-assessment and criticism:

“From this you will see that it is the patience, self-denial and thrift of the Turkish soldier that enable him to face the most trying circumstances and come safely out of the dangers that surround him. What a contrast to our men! … On their side is the vast wealth of their empire, unimpaired resources, experience and practice in arms, a veteran soldiery, an uninterrupted series of victories, readiness to endure hardships, union, order, discipline, thrift and watchfulness. On ours are found an empty exchequer, luxurious habits, exhausted resources, broken spirits, a raw and insubordinate soldiery, and greedy quarrels; there is no regard for discipline, license runs riot, the men indulge in drunkenness and debauchery, and worst of all, the enemy are accustomed to victory, we to defeat. Can we doubt what the result must be?”

Thus, Busbecq sets out several universal virtues and ethical and moral principles as belonging to the Janissaries. Selflessness, humility, simplicity, integrity, and honor are among the virtues that Busbecq attributes to the Janissaries. He believes the way that individuals are ranked and merited for a job or promotion in the Ottomans is certainly of importance and may help us at least to partially explain the lofty character of the Janissaries. According to Busbecq, the merits for an important position in public service and authority should be based on character and ability, rather than privileges of birth, prosperity or social status:

“No distinction is attached to birth among the Turks; the deference to be paid to a man is measured by the position he holds in the public service. There is no fighting for precedence; a man’s place is marked out by the duties he discharges. In making his appointments the Sultan pays no regard to any pretensions on the score of wealth or rank, nor does he take into consideration recommendations or popularity, he considers each case on its own merits, and examines carefully into the character, ability, and disposition of the man whose promotion is in question. It is by merit that men rise in the service, a system which ensures that posts should only be assigned to the competent…”

These remarks are astounding, even to us today. Being awarded with a position is based on qualifications and past accomplishments rather than social status and rank. This normative statement certainly has political and social implications. Busbecq continues in his claim even further:

“Those who receive the highest offices from the Sultan are for the most part the sons of shepherds or herdsmen, and so far from being ashamed of their parentage, they actually glory in it, and consider it a matter of boasting that they owe nothing to the accident of birth; for they do not believe that high qualities are either natural or hereditary, nor do they think that they can be handed down from father to son, but that they are partly the gift of God, and partly the result of good training, great industry, and unwearied zeal; arguing that high qualities do not descend from a father to his son or heir, any more than a talent for music, mathematics, or the like; and that the mind does not derive its origin from the father, so that the son should necessarily be like the father in character, or emanates from heaven, and is thence infused into the human body. Among the Turks, therefore, honors, high posts, and judgeships are the rewards of great ability and good service. If a man be dishonest, or lazy, or careless, he remains at the bottom of the ladder, an object of contempt; for such qualities there are no honors in Turkey!”

Nobody is held responsible for the misfortunes or sins of their parents. Everybody is accountable for his or her own deeds. The lofty character of a mother and father does not pass to the children at birth. It is how a child is raised and educated that really matters in society. People who are elevated intellectually or spiritually are those who benefit themselves and society. Without a doubt these universal messages that Busbecq proclaims with honesty are ones that we wholeheartedly support.

In addition to being an indispensable source of information about Ottoman life more than four centuries ago, these letters also provide valuable lessons for policymakers. They remind us that the foundations of great civilizations and military power were lofty values and virtues. Power, when in the hands of the righteous, becomes an instrument for stability and balance. On the contrary, when in the hands of a tyrant, power causes chaos and anarchy in the world. Morality, integrity, equity and fairness, as well as merit, are some of the principles that may guide nations towards progress and prosperity. In a sense, a nation will rise when more of its members become selfless and are able to put the interests of “others” before “their own.” Societies that are made up of people who are ready to sacrifice themselves for the better good of others will indeed inherit a better world for their children. They will also be remembered forever. Those who put their own hedonistic ambitions before all else are doomed to be forgotten. Nobody will remember their lavish and inconsiderate lives or existence. The former U.S. president, J. F. Kennedy once said “Ask not what your country can do for you-ask what you can do for your country.” It may be most appropriate for us to conclude as follows: “Ask not how others can help you, but ask how you can help others.”

Osman Nal is an associate professor in finance, Texas Southern University.

Notes

1. Several uprisings by local populations in different parts of the Ottoman State occurred. But their number was very limited. In the case of the Balkans, for at least 200 years, and in the Middle East for at least 400 years, social life was very calm and stable.
2. A useful book on the Ottomans is Ottoman Centuries by Lord Kinross and Lords of the Horizons: A History of the Ottoman Empire by Jason Goodwin.

References

1. C. T. Forster and F. H. B. Daniel, eds. The Life and Letters of Ogier Ghiselin de Busbecq, Vol. I, London: Kegan Paul, 1881.
2. http://www.fordham.edu/halsall/mod/1555busbecq.html

We inherit our hereditary characteristics from our parents. The basic unit responsible for inheritance in our body is the gene. More technically, a gene is a hereditary unit consisting of a sequence of DNA that occupies a specific location on a chromosome and determines a particular characteristic in an organism. Genes are like words on the long string of DNA. The description of the fundamental process of synthesizing proteins from the information on genes is called the “Central Dogma.” According to this dogma, DNA is used to synthesize RNA, and in turn, RNA is used to synthesize proteins. Hence, this dogma dictates the link between genes and proteins. Proteins are actually a translated and three-dimensional version of the linear information stored in genes.

The Structure of DNA

DNA (Deoxyribonucleic acid) is our repository of genetic information. Although there are organisms such as RNA viruses that possess RNA (ribonucleic acid) as their genetic material, virtually all other living organisms inherit their genes through DNA. Hence, DNA is vital for the existence and perpetuation of life on Earth.

In a simple comparison, DNA can be likened to a sequence of letters where each letter is a single nucleotide, and the alphabet has only four letters: A, T, C and G. Although this alphabet is extremely small compared to those used in human communication today, we are still capable of capturing the vast size of human DNA with this analogy: Our DNA is composed of a sequence of nearly 3 billion (3,000,000,000) of these letters. What this means is that, if you were to type out your genetic code, you would have a 5,000-volume encyclopedia, with each volume containing 400 pages, and each page having 1,500 letters! But then, how do we even fit this formidable size of information in every single cell of our body? The answer lies in the astonishing folding, packaging and wrapping steps DNA goes through upon synthesis. Positioning nucleotides side by side, each DNA molecule would take up about 6 feet (~2 meters) of space. However, after all the packaging steps, DNA becomes compact enough to fit in not only a cell, but also in the microscopic nucleus of each cell.

Genes and the Human Genome Project

Unfortunate for our alphabet analogy above, the 3 billion nucleotides in DNA do not contain any spaces to let us know where each word begins and ends. The Human Genome Project accomplished the task of unraveling what these 3 billion letters are (each one is one of A,T,C and G) and this was a major achievement of humanity. However, it was not until then that we realized the real challenge DNA posed us: Where were the genes in DNA? In other words, how would we understand the words and sentences in this 3-billion string of letters? Apart from efforts to discover the DNA sequences of other organisms, it is not unfair to say that the interest and workforce once focused on the Human Genome Project has now almost completely shifted to this latter “real” challenge of discovering the genes in DNA.

How we wish life could be that easy! Just as completing the human DNA sequence made us realize that we did not know where the genes are, discovering some genes allowed us to understand that we would still be missing a major part of the picture even if we knew exactly where each gene was. Do we not frequently encounter instances in everyday life where one word means different things depending on context? So, is there any good reason to think that genes on our chromosomes will be any less complex? Unfortunately not. Quite to the contrary, the sense is growing that genes are actually far more complex and intricate than we originally thought. For one thing, a single gene may not cause an immediate effect, but may interact with a network of other genes to produce the final effect. Diseases that are caused by individual genes are actually very few, a famous example being cystic fibrosis. But diseases that are affected by the interaction of many genes are far more numerous and prevalent, for example, breast cancer, Alzheimer’s disease, Type 1 diabetes mellitus, multiple sclerosis and obesity.

This latter group of diseases is appropriately called “complex diseases.” Efforts are under way to decipher the intricate genetic and protein networks responsible for such diseases; however, there are so many (known and also unknown) variables that biologists have already called for help. Research problems such as complex diseases that require the interaction of biologists, mathematicians, computer scientists and statisticians alike have led to the advent of the currently very popular field of “Systems Biology.” Viewing the cell as a large factory, this field aims to understand all molecular networks and interactions that make up the very sophisticated machinery in living systems. After deciphering how cells operate flawlessly as a complex system, humans will be better able to discover causes of diseases, and will also be in a much better position to manipulate cells to cure diseases.

The idea of manipulating cells and cell components such as genes and proteins has actually led to “Synthetic Biology,” which is, in essence, the engineering approach to Systems Biology. Synthetic biologists try to engineer gene and protein networks in the cellular machinery to program cells for synthesizing custom-tailored molecules. This can be in the form of redesigning or producing mass amounts of existing molecules, or synthesizing nonexistent molecules that have medical or other potential uses. The overall significance of the field can be well understood by the following quote from one of the pioneers of the field, UC Berkeley professor Jay Keasling: “(Synthetic biology is) doing for biology what electrical engineering did for physics and what chemical engineering has done for chemistry.”

One example of synthetic biology comes from Jay Keasling’s lab. In collaboration with the Gates Foundation and OneWorld Health, the first nonprofit pharmaceutical in the US, Dr. Keasling’s lab is engineering a new metabolic pathway in E.coli to produce the precursor to artemisinin, currently the most effective treatment for malaria. The prospects include a drastic drop in cost, from dollars to dimes. Moreover, success in redesigning a metabolic pathway in bacteria holds great promise for reproducibility for other similar pathways important for the pharmaceutical, cosmetics and food industries.

Genomics vs. proteomics

Molecular biologists, today, are inundated with neologies ending with the suffix “-ome” and “-omics.” The consequence is that the expression “–omics” craze has found its place in the everyday language of these scientists. Basically, the suffix “-om-” refers to a totality of some sort. All the genes considered as a whole in an organism’s cell are called the “genome, and similarly all the proteins this genome can synthesize are referred to as the “proteome.” “Genomics” and “proteomics” refer to the study of the relevant “-ome,” as opposed to studying genes and proteins one by one.

Even though there exist so many –omics words in the literature these days, genomics and proteomics remain the most popular and useful ones. Proteomics can be thought of as the natural successor to genomics because it is fundamentally the next level of complexity after genomics. While scientists explore gene networks and their interactions in genomics, proteomics involves the study of all the proteins and their interactions in the cellular machinery of an organism. Unfortunately, the next level of complexity does not mean “linearly more complex” in this case; studying networks of three-dimensional molecules is an immensely more daunting task than studying those of one-dimensional DNA sequences. However, luckily for us, scientists are up to this challenge. Yet again, we observe a shift in focus in the scientific community from genomics to proteomics.

The main motivation for this shift can be roughly understood with an analogy from marketing or another one from military warfare. In the former, if you want a better marketing strategy for your product, you should target end-users first and foremost. Understanding behavioral patterns and preferences of end-users is much more important than understanding likes of your vendors, because eventually it is the end-user who will determine the demand for your product. In the latter analogy, we think of an army of soldiers who receive orders from a general commander; however, these orders can later be modified or completely annulled by orders from other commanders still in the hierarchical order. If you think about how reliable and informative knowing the orders that each soldier has received from the general commander is going to be, you will understand how useful it will be to have information on genes without supplementary information on proteins. Gene products, either RNAs or proteins, may undergo some steps called “post-translational modification” that are not completely understood, and worse yet may not be completely deterministic (implying random factors).

So, with the help of the analogies mentioned above, we can reason that the shift in focus of the scientific community from genomics to proteomics is mainly due to the fact that biological functions are carried out, not by DNA or genes, but by proteins and (although much less frequently than by proteins) by RNA molecules. For medical and other practical purposes, it is more important to acquire information on the proteome rather than the genome. This, of course, is not to suggest underestimating the importance of the genome. The genome preserves its significance as the origin and source of genetic information. It is just not as beneficial to think about the genome without looking at the final product, that is the proteome.

Conclusion

The completion of the rough draft of the Human Genome Project in 2000 marked the end of the Genetic Era and paved the way to the Genomic Era. The breakthroughs that have taken place since this cornerstone event have been breathtaking, awe-inspiring and maybe even hard to catch up with. The Genomic Era had given birth to different fields in a span of few years, and the biological scientific community has had to shift its focus from genomics to proteomics even without having sorted out the puzzles of the genome. The advent of the “-omics craze” was probably a by-product of this shift because suddenly each sub-field of molecular biology had to adapt a holistic approach in its explorations. Investigating a single entity, whether it be a gene or a protein or another molecule, quickly became stigmatized as “obsolete.”

This transition to a holistic approach has resulted in the interaction of biologists with scientists from quantitative fields such as mathematics, statistics and computer science. These interactions gave rise to truly interdisciplinary research fields such as systems biology, synthetic biology and computational biology. More and more scientists today believe that competence in the future will rely on incorporating expertise from these different fields. With each new discovery, realizing the level of complexity and the intricacy in the design of our body leaves us in true awe. Moreover, these discoveries only make it easier for us to grasp how little we know about the miraculous design of biological systems. On the other hand, this awareness makes us even more motivated to delve into scientific efforts because understanding the science behind creation takes us directly to the understanding of our Creator.

Jason Newfoundland is a PhD candidate in Bioinformatics at University of Michigan.

Notes

1. http://www.answers.com/topic/gene?cat=technology
2. This amazing process is demonstrated in this link: http://www.dnai.org/text/mediashowcase/index2.html?id=556
3. Synthetic Biology: Change on the Horizon, Karsten Temme, http://no.oneslistening.com/277
4. A glossary for –omics words exists at http://www.genomicglossaries.com/content/omes.asp

Another man of letters discussed in this issue is from a neighboring literary nation to that of Aytmatov’s: Dostoyevsky. From his masterpiece Crime and Punishment, Alice Bolton produces a thought-provoking analysis of nineteenth-century “human-centered theories and movements that would be implemented later in the twentieth century.” This piece sheds a bright light on why we continue to have violence at all levels of human existence and how such bloody atrocities, which most of us cannot even stand to hear of, can easily be perpetrated by some people. For those of our readers who would rather focus on the spiritual than the criminal, Bolton’s conclusion offers a comforting solution: “The repair of the human soul is possible only through a return to the Absolute Being.”

Another heart-expanding analysis comes from Mesut Sahin who discusses how we can come to an understanding of suffering in the world that is in agreement with God’s Mercy. He shares with us the glad tidings of the Prophet Muhammad, peace be upon him, who said, “Never is a believer stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but God will expiate his sins on account of his patience.”

A group of scientists attempted to do just this; they used focused electron rays as their writing implement, rather than a pencil. Some researchers at Liverpool University developed a power source that can draw a line of light no thicker than the width of two atoms. This line is so narrow that if millions of them were to come together they would still fit inside the line drawn by the thinnest pencil lead. Drawing such lines would certainly not be something one could do by hand. The smallest vibration would cause the lines to converge. The only way to successfully do this is to send the electron rays by computer.

If we think that nearly 4 trillion atoms can fit on the head of a pin, which is accepted as being equal to one millimeter square, then we can understand how small atoms are. If we arrange the atoms as squares consisting of 100 atoms each, with 10 atoms at every edge, this means that we can get 40 billion of these squares on the head of a pin. We then put one letter into every one of those squares, with some squares being used as blank spaces between the words. If we think that on average there are six letters in a word, we can use 4.7 billion words to fill only 28 billion of our squares. There are nearly 50 million words in the Encyclopedia Britannica. Previously, it was thought that it would not be possible to fit the encyclopedia on the head of a pin, but now we can see that only one percent of the pinhead would be used up. Even if every letter were written ten times larger, it would still fit on the head of the pin. What a huge area a pinhead is! To see if their theory would work the researchers at Liverpool University placed one page of the encyclopedia on the pinhead.

One may wonder what use writing an encyclopedia on a pinhead could possibly be. We wouldn’t be able to read it, so is it not just a futile exercise? In the future, this technology may lead to some new developments, but for now, we can give an example about how this technology could be used by looking at the works of art created by the Divine Power. One of the wonderful examples of “books” in which atoms are used as letters is in the cell of a chromosome. God Almighty writes with His Pen of Power the coded programs and characteristics for living beings in the DNA molecules. The Human Genome Project has made it possible for us to read the genes in chromosomes; each of these can be compared to a library or a data bank. This development has shed a great deal of light on the biological secrets and features of the human being, which can be considered to be a “minor universe.”

How can so much knowledge fit into the DNA? DNA molecules are found in the chromosomes, which are packaged in the form of chromatin in the nucleus of a cell. If a DNA molecule was unfolded and each piece was to be laid side by side, it would measure up to 6 meters. In order to understand how many atoms can be found on such a long DNA, the following example may be of some assistance: if we place 75 million hydrogen atoms next to one another we make a hydrogen chain that is 1 cm. long. As each chromosome is 6 meters, and there are 46 chromosomes in a cell, the total length of the chromosomes in just one cell is approximately 300 meters. Now, if we remember the two-atom wide line drawn by the researchers at Liverpool University with the electron rays, (i.e., a million times thinner than the line drawn by a pencil), then we can imagine how small the DNA chain is in its folded state. In fact, this means to compress human being called micro cosmos as chromosome in 1/100.000 or 1/1.000.000 of one cm. Of course, this miraculous task is not the work of lifeless and unconscious beings called atoms or the result of confused coincidences, but must be the work of God, Whose every job is miraculous and Whose knowledge and power is eternal.

The Qur’an on an atom

Now, can the Qur’an be written on an atom? Since atoms are too small to be seen with the naked eye, let’s think of an apple that is the size of the earth; thus we will better be able to see the atoms, and the subject will be more easily understood.Like everything, an apple is also made of atoms. In such a huge apple, an atom is the size of a football. But still we cannot see the nucleus of the atom, including the neutron and proton. The space between the nucleus and the electron is a vast distance in the scale we are using. The radius of this distance is a ratio of 1/100,000 for the electron to the atom. If we imagine this electron to be in the size of a marble with a radius of 1 cm, this means that the nucleus is 1,000 meters away from the marble. When we enlarge the nucleus to the size of a football, the smallest atom (e.g. the hydrogen atom) is a sphere with a 2,000 meter radius. Then, how many Qur’an copies can we write using electrons, which are as big as marbles, or neutrons and protons which are 1,836 times larger than electrons, as letters. The Qur’an can be written 10 times, maybe even a 100 times on such a huge surface. One of the important things to note in these examples is that atom are almost entirely hollow. If we try to fill atom with nuclei, we need as many nuclei as 1015. If we write the Qur’an not only on the surface of the atom, but also on the inside and the cavities of that huge sphere, then thousands of Qur’an copies, each of which has 300,620 letters, can be written using atom nuclei as letters.

Amazing similarity

There are a hundred trillion cells in one person, whereas, the science of the human being can be summarized in just one cell. But from the aspect of what is contained in just one cell, the human being is more profound than the greatest written works. If a cell were conscious, most probably it would be just as amazed that it can be the index of humans as we are amazed at the concept that we are the index for the universe.

A human being is 1028 times larger than an atom. The sun is 1028 times larger than a man. This cannot be coincidence; therefore, must there not be some relation between the human, the atom and the sun?

The world is nothing more than one point in the solar system; a person is also like one point in the world. The Owner of the Book of the Universe, when summarizing this Divine Book known as the universe, encapsulated it in the human being, and when summarizing humans He encapsulated them in the tiny book written with the atoms called the genome. It is an interesting fact that the Exalted Creator created the solar system similar to the system in the atom. This indicates that the Creator of the universe is the same as the Creator of human beings. He created spheres like the sun and all other complicated systems and the atom to make us think about His artistry and to astonish us with their beauty.

The modern age has made people so preoccupied with worldly affairs that for a long time people have been deprived of the joy of being in the presence of our Lord. Bediuzzaman felt this honor of celestial presence before God throughout his life, and no prayer was deprived of its share of divine serenity.

Assignment to read the whole Qur’an everyday

Bediuzzaman would assign every one of his students who resided in towns or villages near Isparta to read a certain part of the Qur’an; thus, with the participation of all the students, many hatims (reading of the entire Qur’an) were completed every day. Bediuzzaman would read the hatim prayer on behalf of every participant and would devote it to the blessed souls of the Prophet, peace and blessings be upon him, his family, his Companions, all believers, and students of the Risale-i Nur.(1)

Additionally, at the beginning of each of the blessed months, Bediuzzaman would issue a letter of celebration, which also served as a means of maintaining communication with his students. An excerpt from one follows:

My esteemed and loyal brothers,

First of all we celebrate your Blessed Three Months and the most precious holy nights therein. May God Almighty reward all your nights to the worth of a Raghaib or a Qadr.

We pray that your night of Bara’a, the forthcoming Ramadan, and the night of Qadr be more rewarding than a thousand months, and be recorded thereby in your “book of deeds.”

Likewise, we celebrate your night of Mi‘raj and we beg that your prayers on that night will be accepted by the divine Mercy-we hope the fact that it rained the day before and the day after this night in this region is a sign for the future manifestation of universal mercy.

My esteemed and loyal brothers,

We celebrate your blessed Ramadan with all our soul and existence. May God Almighty bless the night of Qadr for all of you with more rewards than a thousand months. And may He grant you a lifetime of eighty years, which will be most appreciated for each of you. 

Ramadan nights

Bediuzzaman’s life of worship was transformed into strict discipline during Ramadan. Bayram Yuksel, one of his most loyal students, reports that Bediuzzaman would not sleep on the blessed nights, and most particularly in the second half of Ramadan. He used to check on his students at night and spill water on their faces to keep them awake; he made sure they stood vigilant in prayer.(2) He constantly reminded them of the authenticated hadith that the night of Qadr was to be searched for in the second half of Ramadan, and especially in the last ten days.

Bediuzzaman engaged in supplications and remembrance, and read a part of the Qur’an every day. He paid his sadaqa al-fitr (charity of the fast-breaking) to his students and asked them to collect the same charity among themselves.

He indicated the lofty mission of his students in one of his letters on the occasion of the Three Holy Months:

In His name, glory be to Him,

There is nothing that does not glorify Him with praise.

My esteemed and loyal brothers,

This summer season is also a time of unawareness, a chaotic time of chasing after livelihood, (as well as) a most rewarding time of prayer in the Blessed Three Months, and also a time of diplomatic storms not caused by weapons; if this is not resisted by powerful fortitude and determination in the holy mission, a sort of laziness, a loss of zeal, a state of languor is likely to set in, to the disfavor of the Risale-i Nur service.

My dear brothers, know for certain that the mission that the Risale-i Nur and its students are engaged in is far greater than all the great issues that are on the surface of the Earth. Therefore, do not lose your zeal for your eternal duty by focusing on worldly issues that may arouse your curiosity. (3)

In another letter, Bediuzzaman speaks about the spiritual atmosphere of the Blessed Three Months:

When the weather is unfavorable, it has a bad influence; likewise when the spiritual atmosphere is corrupt, every individual is influenced to the degree of his or her capacity and skills. The blissful atmosphere of the Blessed Three Months and the month of Muharram (the first month in the Islamic calendar) is purified, beautified, and can resist horrendous misfortune and storms, with the considerable inclination, efforts, and illumination of all believers who are involved in the profitable pursuit of earning the Hereafter. Everyone benefits from these circumstances to his or her respective level. But, after the Blessed Three Months depart, the exhibition and market for the Hereafter trade changes, and the exhibition of the world starts. Most effort undergoes a transformation. The smoke of the debris poisoning the air spoils the spiritual atmosphere; everyone is poisoned to the degree of his or her level. (4) 

References

1. Sahiner, Necmettin, Son Sahitler (The Last Witnesses), Nesil Yayinlari, Istanbul: 2005.
2. Akar, Mehmet, Secdede Bir Omur (A Lifetime in Prayer), Sahdamar Yayinlari, Istanbul: 2005
3. Emirdag Lahikasi (Letters from Emirdag), Letter No: 21.
4. Kastamonu Lahikasi (Letters from Kastamonu), Letter No: 40. 

This Word presents a brief comparison between the Qur’an’s sacred wisdom and human philosophy, a concise summary of the Qur’anic instruction and training for humanity’s personal and social life. 

First fundamental

Differences between the Qur’anic wisdom and human philosophy: A religious, skillful, and renowned ruler wanted to make a copy of the Qur’an as beautifully as required by its sacred meanings and miraculous wording in order to adorn its wonderful words in a worthy fashion. So, he wrote it in a truly wonderful fashion with all kinds of precious jewels. To point out the variety of its truths, he wrote some of its letters in diamonds and emeralds, others in pearls and agate, brilliants and coral, and gold and silver. He adorned and decorated it in such a way that everyone was full of admiration and astonishment. That Qur’an became a most precious artwork for the people of truth, for its outer beauty indicated its brilliant inner beauty and striking adornment.

The ruler showed this Qur’an to a foreign [non-Muslim] philosopher and a Muslim scholar. Seeking to test and reward them, he told each one to write about it. The two men complied. The philosopher discussed the letters’ shapes, decorations, and interrelationships, and the jewels’ properties and methods of use. He said nothing of its meaning, for he saw only an ornamented object and was unaware that it was an invaluable book with depths of meaning. As he was well-informed about engineering and chemistry, could describe things, and knew a great deal about jewelry but nothing about Arabic, he wrote his book accordingly. But the truth-loving Muslim scholar, understanding that it was the Clear Book (the Wise Qur’an), ignored its outward ornamentation and the letters’ decorations and described the sacred truths and secret lights behind the veil of decorations, for they are far more valuable and worthy of respect, more useful and comprehensive.

Both men presented their books to the ruler, who began with the philosopher’s book. Seeing that he had worked very hard, the ruler nevertheless refused his book and expelled him from his presence. Why? Because he had written nothing of the bejeweled Qur’an’s true wisdom, understood none of its meanings, and showed his disrespect for it by thinking that this source of truths consists of meaningless decoration. Looking through second book, and seeing that the truth-loving scholar had written a very beautiful and useful interpretation, a wise and illuminating composition, he congratulated him. It was pure wisdom, and its author was a true scholar, a genuine sage. As a reward, the scholar was given 10 gold coins from the ruler’s inexhaustible treasury for each letter of his book.

The meaning is as follows: The embellished Qur’an is this artistically fashioned universe; the ruler is the Eternal Sovereign. The first man represents the line of philosophy and philosophers; the second man represents the way of the Qur’an and its students. Indeed, the wise Qur’an is the most exalted expounder and a most eloquent translator of this universe (a macro-Qur’an). It is the Criterion that instructs jinn and humanity in the signs of creation”Divine laws regarding creation and the universe’s operation”inscribed by the Pen of Power on the sheets of the universe and pages of time. It looks upon creatures, each a meaningful letter, as bearing the meaning of another (on account of their Maker) and says: How beautifully they have been made, how meaningfully they point to the Maker’s beauty and grace. Thus it shows the universe’s real beauty.

Philosophy, focused on the design and decorations of creation’s letters, has lost its way. While it ought to look upon this macro-book’s letters as bearing the meaning of another (on account of God), it looks upon them as signifying themselves (on account of themselves) and says: How beautiful they are, not How beautifully they have been made. Thus philosophers insult creation and cause it to complain. In truth, materialistic philosophy is a falsehood having no truth, an insult to creation.

Second fundamental

Moral training in one’s personal life: Sincere students of philosophy are Pharaoh-like tyrants. They abuse themselves by bowing in worship before the meanest thing, if they perceive it to be in their interest to do so. These materialist students are stubborn, misleading, and unyielding, but so wretched that they accept endless degradation for one pleasure; unbending but so mean as to kiss the feet of devilish people for a base advantage. They are conceited and domineering, but, unable to find any point of support in their hearts, are utterly impotent and vainglorious tyrants. Such people are no more than self-centered egoists striving to gratify their material and carnal desires, pursuers of personal interests and certain national interests.

Sincere students of the Qur’an are worshipping servants of God. They do not degrade themselves by bowing in worship before even the greatest of the created. They are dignified servants who do not worship in order to obtain a benefit, even Paradise. They are modest students, mild and gentle, who only lower themselves voluntarily to their Creator, never exceeding what He has permitted. They are aware of their weakness and need, but are independent because the Munificent Owner provides them with spiritual wealth. Relying on their Master’s infinite Power, they are powerful. They act and strive purely for God’s sake and pleasure, and to be equipped with virtue. The training given by philosophy and the Qur’an may be understood through the above comparison.

Third fundamental

Moral training in human social life: Philosophy considers force to be the point of support in social life, and life as the realization of self-interest (its goal) and conflict (its principle). A community’s unifying bonds are race and aggressive nationalism, and its fruits are the gratification of carnal desires and increased need. Force calls for aggression, seeking self-interest causes battles over material resources, and conflict brings strife. Racism feeds by swallowing others, thereby paving the way for aggression. This is why humanity is not happy.

The Qur’an accepts right as the point of support in social life. The aim is virtue and God’s approval, and its principle is mutual assistance. The only community bonds it accepts are those of religion, profession, and country. Its aim is to control and thus weaken carnal desires by urging the soul to sublime matters, satisfying our exalted feelings so that we will strive for human perfection and true humanity. Right calls for unity, virtues bring solidarity, and mutual assistance means helping each other. Religion secures brotherhood, sisterhood, and cohesion. Restraining our desires and urging the soul to perfection brings happiness in both worlds.

Who created such miraculous entities?

At present, many highly educated people and scientists maintain there should be a creator who knows and has the power to design of all these perfectly working organizations. Starting from an atom’s particles, this systemic structure consisting of atoms, molecules, macromolecules, cell organelles, cells, tissues, organs, systems, and finally a living creature exists in all ecological balances on Earth. Without seeing the impact of such a wide and large power, it is not logical to expect that all that we see in creation is the result of unconscious nature and thus conclude that everything occurred by blind happenstance.

We remain alive because millions of cells work together. Each maintains its life by being perfectly divided into units and having complex mechanisms within its structure. Each unit has unique features. When these units come together, large and unpredictable new features might occur. For example, hydrogen is flammable and oxygen is burning, but when they join together to form water, there is no fire.

A cell, which consists of electrons, protons, and neutrons, might function differently according to its location in the body. When cells are combined with each other, they form cell groups that acquire such characteristics as flexibility, movement, reproduction, and nerve transmission. We know that all such body units as cells, tissues, and organs have a perfect integrated system. And yet it is still unclear how they combine and carry out the functions necessary to make eyes, the brain, bones, muscles, and so on, all of which are composed mainly of carbon, hydrogen, oxygen, nitrogen, and phosphate.

In short, many scientists are very curious about how brain tissues can perform hundreds of different functions (e.g., hearing, thinking, and feeling) even though they are composed of atoms.

Recent discoveries

For the last two decades, scientists have been working on small molecules, DNA, RNA, and proteins, in order to shed some light to the unknown aspects of life. The Human Genome Project (HUGO) is one of the largest projects and is scheduled to be finished by 2005. Its goal is to sequence the cell’s genetic material, which presumably numbers some 100,000 genes, and explain each one’s function(s). However, so far only 10,000 to 20,000 are known. And this despite the fact that scientists have spent centuries learning how molecules are formed and what kind of force drives the atoms to form molecules!

Several famous foundations, among them Yale University, New York’s Cold Harbor Laboratory, and Germany’s Max Planc Institute, have been researching questions related to the body’s structure. For example, how did it occur in such a small living cell, even though its building mechanism and systems are far more complicated than the system, which is all around us? How are dead cells expelled and replaced by new ones without disrupting any system’s continued functioning.

In short, living creatures still hold many secret–so many, in fact, that despite recent technological advancements many unknown subjects remain. What we know may be compared to a drop of water and the ocean.

DNA and genes

Excluding blood cells, one body contains millions of cells. For instance, there are approximately 5 million white blood cells within 1 mm3 of blood. Each cell has a nucleus (its brain), and each nucleus contains genetic codes (DNA). Such genetic information as hair and eye color, bodily height, and blood group is hidden within the folded DNA and packed onto 46 human chromosomes distributed. If we could unfold the DNA package within each cell, we would get a 2-meter long DNA strain.

In addition, each chromosome contains small DNA units (genes). Scientists estimate that there are about 100,000 genes, each of which has a unique function, in a human genome. For instance, there are globin (the major component of hemoglobin) genes on chromosomes 11 and 16, and individual genes on the X chromosome that enable us to see colors. Another gene on the X chromosome synthesizes a dystrophine protein within our muscles, other genes on chromosome 6 control ferine metabolism, another gene on chromosome 7 controls the ion traffic, and so on.

When we look at a gene’s structure, we realize that it they only are encoded by four letters (nucleotides): adenine (A), guanine (G), cytosine (C), and timin (T). The different orders of these four nucleic acids enable the gene to encode billions of protein amino acid combinations. The smallest gene, globin, is composed of 60,000 letters; the longest gene, distrophine, is composed of 2.4 million letters. If any letter is missing or is in the wrong place within the globin gene (e.g., AATG_ letter missing or AATTC letter change instead of AATGC), the ensuing point mutation, deletion, or insertion within the original order causes serious and incurable genetic diseases.

Many mutations occur within the functional parts of the 100,000 genes; however, they are instantly (10-10 second) repaired by the DNA ‘s repair mechanism. If not, serious diseases might occur. Interestingly, not all mutations cause genetic diseases, for while one mutation could be common within one human population, it might not occur so frequently within another one. Amazingly, our genes, composed of billions of letters (but only from A, T, C, and G) and always work in a harmony and collaboration so that our body can survive in a perfect manner. Therefore, spontaneous mutations or breakdowns are instantly repaired and old cells are replaced by new ones so quickly that we are not even aware of it.

Conclusion

In sum, the Creator has given each living entity a perfect and aesthetic body that functions in a most amazing manner. The only thing we have to do is thank the Creator for His generosity. That is perhaps the easiest task for us to do.

• References
• Thomas Gelehrter-William Wilkins, Principle of Medical Genetics Scientific American (January 1998).
• http://www.genome.gov/
• http://www.dnaftb.org/dnaftb/