More Evidence that the Moon Came from the Earth

Will et al. Indigenous noble gases in the Moon’s interior. Science Advances, Aug 2022.

Humankind has always been fascinated with the Moon and studying it for nearly five centuries since Galileo. A recent discovery now adds new evidence to the currently favored “Giant Impact” theory which hypothesizes that the Moon was formed by a massive collision between Earth and another Mars-sized celestial body around 4.5 billion years ago. A group of researchers examined six samples of lunar meteorites collected in Antarctica using an exceptionally sensitive mass spectrometer and found that the meteorites contained noble gases like Neon and Helium, consistent with those found in the Earth’s mantle. Researchers proposed two possible scenarios for how the noble gases became trapped in the Moon’s interior. In the first scenario, impactors got mixed with the lunar mantle during cooling of the magma oceans to solidify over few million years of the Moon’s formation. In the second scenario, the Moon has been formed from a debris field surrounding the Earth where noble gases were directly mixed into the Moon’s interior mass. Discovery of noble gases on the moon may also inform us about its water content, too. If these gases are still there, then water could also been present in the Moon’s interior. Such water resources could be an invaluable resource for future human missions. More broadly, this study suggests that a wide variety of life-forming material can survive giant impacts early in a planet’s life. We now could make more reliable models of how planets and solar systems form and even how life is originated on the Earth.

Restoring cell functions after death?

Andrijevic et al. Cellular recovery after prolonged warm ischaemia of the whole body. Nature, August 2022.

Organ transplantation is an extremely complicated medical process. There is a massive shortage of donor organs. Waiting lists are long. Even if a patient is lucky to match with a donor organ, getting that organ before it dies through cell damage has been a big challenge. A new technology may offer a solution to extend the time that donor organs survive. A group of researchers has recently developed a technology called OrganEx, which can restore cellular activity even after death. Very shortly after the death of an organism, all cells start to die and organs begin to fail. The researchers worked with one hundred pigs to see whether cellular structures could be saved, or cell damage could be reversed, when OrganEx is applied after death. OrganEx has two major components. First is a device that simulates the heart and lung function by pushing a mix of blood and a drug cocktail to the organs. Second is the drug cocktail made of 13 chemical compounds. One hour after death, the pigs were hooked up to the OrganEx machine which pumped the cocktail to the animal’s organs for six hours. The results were striking; OrganEx could restore critical cell functions after death. While this is a huge step for organ preservation, researchers still have to make more tweaks for the technology to be used in humans. Once fully developed, OrganEx is expected to keep organs outside the body for long-term or transported longer distances.

Sweat-powered wearable electronic devices

Liu et al. Microbial biofilms for electricity generation from water evaporation and power to wearables. Nature Communications, July 2022.

Researchers have developed a biofilm that sticks to the skin like a Band-Aid to harness sweat for electricity that could power wearable devices. The biofilm is made using a type of bacteria called “geobacter sulfurreducens” known for its ability to produce electricity. In this biofilm design, bacteria convert energy from evaporation into electricity by using the moisture on a person’s skin. Most strikingly, researchers found that the biofilm bacteria do not need to be fed because they are dead! They do not need to be alive to produce electricity. The biofilm consists of thin sheets of bacteria colonies (thickness less than 0.1 millimeter) that is sandwiched between two mesh electrodes and sealed with a soft, sticky biopolymer to enable it to grip to the skin. Sticking this biofilm on your skin is like plugging in a battery. This technology has potential to revolutionize wearable electronics by solving the major problem of power supply. Moreover, this is a real green energy-driven device made naturally by the microbes and devoid of any unsustainably produced materials and toxic waste byproducts. The current version of the biofilm can produce enough energy to power small devices such as medical sensors or personal electronics, but the researchers hope to explore larger films that can power even more sophisticated devices.

I first came across his ideas in the 70s, through a book, Psychic Discoveries Behind the Iron Curtain (New Jersey: Prentice Hall, 1970), by two American authors, Sheila Ostrander and Lynn Schroeder.

Reflecting somewhat the counterculture of the 60s and 70s, the authors were exploring psychic matters and occultism, and for that purpose they visited Soviet Russia, Bulgaria, and Czechoslovakia in the summer of 1968. As described in the back cover, “they reveal astonishing breakthroughs and key personalities spearheading exploration of man’s unknown powers” in laboratories from Prague to Moscow.

One place they stopped was the Pulkovo Observatory near St. Petersburg (then Leningrad), “the principal observatory of the USSR Academy of Sciences and the timekeeping Greenwich of Russia” (today The Central Astronomical Observatory of the Russian Academy of Sciences) to meet Dr. Kozyrev. They were going there to discuss “an amazing theory of time” developed by Kozyrev, whom the authors described as “one of the Soviet Union’s most renowned astrophysicists” (p. 157).

Kozyrev does deserve this praise, as he was only 17 when he published his first scientific paper. When he graduated in physics and mathematics from the University of Leningrad, he was only twenty. And by the age of twenty-eight, he had already won distinction as an astronomer and had taught at several colleges (p. 158).

He was brimming with new ideas and life was as good as he could possibly have wished it to be. Then the ax fell. In 1936 he was arrested in the Stalinists repressions and in 1937 he began eleven crushing years in a prison camp. … When he was at last rehabilitated and could return to astronomy, Kozyrev made a series of brilliant predictions about the Moon, Venus, and Mars. Much later, Soviet space probes proved him right. (p. 158)

Like many other geniuses throughout world history, his announcements were received with skepticism in the beginning. In 1958, for instance, he announced volcanic activity on the moon, which meant that there were vast natural resources to exploit. Scientists “classified him as an eccentric hunting for gas on the moon. They knew this was not possible.” But he was proven right when Dr. Harold Urey, a U.S. Nobel Prize winner, talked with him and NASA started the enormous “Moon Blink” project. Eventually, gas emissions were found on the moon.

Kozyrev was proposing a new theory when he said, “Time is a form of energy. It is to time’s properties that we should look in order to find the source that maintains the phenomenon of life in the world.” With all credit to his other findings, this theory on time may sound completely irrelevant and without basis to scientists today; but as mentioned in the beginning, the purpose of this review is not to confirm his theory, but to open up a long forgotten gateway for researchers studying time and ether.

Although approached with suspicion today, parapsychology studies peaked in the eastern bloc in the 1960s, which was the main reason the two American authors felt the need to travel overseas and spend three years researching their 450-page book. “Parapsychology, nonexistent just a decade before, was suddenly flourishing all over the USSR,” they wrote. When the authors looked beyond Iron Curtain politics, “behind the lace curtains of everyday Russia,” they began to come across “some very unusual material about life.”

“Soviet scientists were asking publicly, ‘What is man?’ Do we have unused, undreamed of potentials? Can parapsychology melt the barriers and create the supernormal human being? These were heady questions to read in Soviet publications.”

In 1966, the authors noted, the influential journal Science and Religion put out a special issue, No. 3, on current Russian telepathy research. Outstanding Soviets, including such notables as Dr. Nikolai Semyonov, a Nobel Prize winner in chemistry and Vice President of the Academy of Sciences of the USSR, called for further scientific investigations of telepathy. It was in this time and context when Kozyrev’s research intensified and his speculative theory came into a form.

The authors noted that, according to some Soviet scientists (p. 159), ESP (extrasensory perception) “may involve an unknown form of energy,” which Kozyrev called “time,” in the telepathic transfer of “thought” instantly from one person to another.

“Time is the most important and most enigmatic property of nature. Time is not propagated like light waves; it appears immediately everywhere. The altered properties of a certain second of time will appear instantly everywhere at once, just as time is everywhere. Time links us all and all things in the universe,” Dr. Kozyrev told the authors in his high-ceilinged office at Pulkovo. The authors noted the following from their interview with Kozyrev:

Kozyrev’s “time” has a number of properties which he says can be studied in the scientist’s lab. He has found, for instance, that this “X” energy, or “time,” is denser near the receiver of an action and thinner near the sender. He showed us some of the instruments he has devised to chart this unusual effect. The basic equipment includes precision gyroscopes, asymmetrical pendulums, and torsion balances. The instruments, when set up in a complex arrangement, react showing a change in time density near a mechanical action (like stretching elastic) or a chemical action (like burning sugar).

This is the gist of what happens in one of the more simple experiments: a long elastic is stretched by a machine. You can think of this elastic as having two poles. The “pull” or cause end and the “stretch” or effect end. When the elastic is stretched, the registering equipment, consisting mainly of an asymmetrical pendulum made with a gyroscope, arcs toward the effect pole of the elastic. This deflection is imperceptible to the eye, but easily registered on the sensitive instruments. It is a highly important effect. It shows there has been an increase in the intensity of time, according to Dr. Kozyrev. “This has nothing to do with force fields. We shielded and calculated out any possible influence of electrostatic or any other force.” Considering Kozyrev’s rarified caliber as a scientist, he probably knows what he is talking about.

Kozyrev’s instruments also showed a thinning of time near the “cause” end of the elastic, and this was possible even when the “cause-effect” equipment was shielded by a wall one yard thick: “It reacts even through iron tubes.” Chemical cause-effect, like burning sugar, also showed the change in time density. “We postulate,” Dr. Kozyrev said, “that time is thin around the cause and dense around the effect.”

According to the authors, “what Dr. Kozyrev has found in these tests can be called PK (psychokinesis),” for the chemical events acted on the gyroscope pendulum at a distance and without the use of any known force. Dr. Kozyrev would say that “time density” brought on this startling action at a distance. PK is usually considered not as matter affecting matter from a distance, but as a mind affecting matter. The authors asked Kozyrev whether thought might have any effect on this time density. “Yes,” Dr. Kozyrev replied. “Thought definitely affects the reaction. When I purposefully think of poetry or something emotional during the test, the equipment registers more of a change than when I think of mathematical calculations. Our thoughts may change the density of time.”

“Would the density of time, then, have something to do with telepathy?” asked the authors.

“Telepathy always depends on the density of time. Time would be thin near the sender of the thought and denser around the receiver. We’ve already done tests in our lab to try to artificially change the density of time. When we can make time dense at will, we can make telepathy happen when we want it,” Dr. Kozyrev feels.

What else affects the density of time? Thunderstorms, the weather, the change of season, the activity of growing things, gravity, and density of matter have an effect on time density, which lingers longer in some substances than in others. “It remains twice as long in aluminum as in lead and five times longer in wood than in lead” (p. 162).

Another characteristic of the energy Kozyrev called “time” is that it has a flow pattern, according to his findings:

Dr. Kozyrev thought about all living organisms-animals, plants, people. Our right and left sides are not mirror images. More of the heart is on the left than the right side. Microbes produce colonies of a spiral structure. Protoplasm, the basic building block of life, is not symmetrical either. Asymmetry is a basic property of life. This can’t be a chance thing, Dr. Kozyrev thought. … Perhaps the energy of “time” flows in this pattern. If so, Dr. Kozyrev figured, he could see it and measure it in a rotating body like a gyroscope. Altering the time pattern in a rotating system should add or subtract energy.

After years of careful experiments, Dr. Kozyrev and his colleagues found that in a left-hand rotating system the time flow is positive-it adds energy. In a right-hand system the time flow is negative. … In Dr. Kozyrev’s view our world is a left-hand system and it has a positive time flow that adds energy to our universe.

Time not only has a pattern of flow, says Dr. Kozyrev, but also a rate of flow. He calls “the rate of flow” the difference between cause and effect. “As the rate of the time flow through a substance changes, weight is lost,” Dr. Kozyrev told us. “It means that ‘levitation’ is a perfectly practical possibility.” (p. 163)

Time or ether?

Time is not matter. According to Bediuzzaman Said Nursi, “time is like an aspect or a ‘ribbon’ of motion” (The Thirty-First Word, p. 591). That is, time is not possible without motion. I argue that what Kozyrev thought he discovered was not time, but perhaps had to with what is called ether, an element which is assumed by some cosmologists to be the essence of all existence, but which is also disregarded by many scientists today. Bediuzzaman is one of those scholars who referenced ether in his work. In his partial Qur’anic exegesis, The Sign of Miraculousness (Isharat al-I’jaz first published in 1914), Bediuzzaman explained the verse (Hud 11:7) as follows:

… the verse “the heavens and the earth were at first one piece, and then We parted them as separate entities”(21:30) indicates that the earth and the solar system were a sort of dough kneaded by the hand of power out of a simple substance; I mean ether, which compared with beings is a fluid substance that passes through and among them. The verse “His Supreme Throne was upon the water”(11:7) alludes to this matter, which resembles water. After its creation, the ether received the Maker’s first manifestation giving existence; that is, He created the ether, then He made it into the subatomic particles (jawâhir farda) … (Isharat al-I’jaz, pp. 254)

For Bediuzzaman, ether was something like an interface upon which all acts of God were displayed:

… being an extremely subtle, fine, obedient and subjugated page for the All-Majestic Maker’s acts, being a means for the transmission of His commands, being an extremely delicate veil for the execution of His decrees, being refined ink for His writing, being a finest raiment to clothe His acts of creation, being a fundamental component in His artifacts and a field in which to sow His seeds, ether acts as a mirror for the manifestations of the Lordship of God. (The Thirtieth Gleam, p. 477)

Bediuzzaman also referred to “ether” when he said “refined matter” in the following quote: “Such subtle and refined matters as light, electricity, and heat point to the existence of a more subtle and refined matter that fills space” (The ThirtyFirst Word, p. 589).

The observations and findings of Kozyrev, though in desperate need of endorsement by objective scientific criteria, sound, from how the American authors revealed in their interview, as if referring to this mysterious subtle matter called “ether” rather than “time.”

Conclusion

The authors of this once popular book wrote in the Prologue that they “would have to be megalomaniacs to think that scores of highly reputable scientists from centers across the Soviet Union and the satellite countries all conspired to publish data for a decade and to bluff through interviews” to impress them when they happened to meet them. The authors further noted that “whether communist observations and theories about psychic happenings are right or not, can only be determined by further investigations East and West.”

Let us conclude with the following quote from the Prologue: “As Vladimir Mutshall wrote of current Soviet telepathy research in the American Foreign Science bulletin, Vol. 4, No. 8, ‘If the Russian reports are even partly true, and if mind-to-mind thought transference can be used for such things as interplanetary communications or the guiding of interplanetary spacecraft, the reports will obviously have overwhelming significance.'”

The main reason I have extensively quoted from this book is not to confirm any of the findings, but to encourage scientists to conduct further research into the essence of matter without completely disregarding phenomena like ether.

Sleep, baby, sleep
Your father tends the sheep
Your mother shakes the dreamland tree
And from it fall sweet dreams for thee
Sleep, baby, sleep
Sleep, baby, sleep.^[1]

Babies are such cute bundles of joy. They are simply adorable and very innocent. The birth of a baby is a miraculous event, and all babies deserve to be loved, no matter where they are born.

Lullabies are love songs written for them. Parents sing lullabies to their precious loved ones to send them sweetly into their dreams. In almost every culture, lullabies are inspirations and prayers for precious little children. Such songs hand down the hopes and dreams of parents, from generation to generation.

“Hush-a-bye” is a lullaby with a story behind it. It was collected by Alan Lomax, who learned it from his mother, who took it from North Carolina to Texas after the Civil War^[2]. It was originally sung by an African American slave. The “lambie” symbolizes the slave-mother’s child, for whom she is unable to care because she is too busy taking care of her owner’s child, to whom the song is being sung. The lullaby’s sourness is cleverly hidden in the comparison between the two children: one is a protected white child growing up privileged and the other is a black baby, left defenseless in nature^[3].

Hush-a-bye, don’t you cry,
Go to sleepy little baby.
When you wake, you’ll have cake,
And all the pretty little horses.

Black and bay, dapple and grey,
Coach and six little horses,
Hush-a-bye, don’t you cry,
Go to sleepy little baby.
Hush-a-bye, don’t you cry,
Go to sleepy little baby,
When you wake, you’ll have cake,
And all the pretty little horses.

Way down yonder, down in the meadow,
There’s a poor wee little lamby.
The bees and the butterflies pickin’ at its eyes,
The poor wee thing cried for her mammy.

Hush-a-bye, don’t you cry,
Go to sleepy little baby.
When you wake, you’ll have cake,
And all the pretty little horses.

Other than being musical stories, lullabies are also beautiful gifts from a parent’s heart to a baby’s ear. Every parent around the world sings a delightful lullaby in her native tongue to relax their child. Lullabies are great examples of how we show love in similar ways all around the world. There is no difference between us and the people on the other end of the world when it comes to our affection for our babies. We all love our babies and open our hearts to them with these songs. There are different lyrics or different rhythms, but they express the same love, support, and concern for the little human beings.

For example, in an Armenian lullaby, a mother says:

The south wind rocks you back and forth
Let the stars converse with you
And the sun and moon calm you
The wild deer will offer its milk
Sleep, sleep.^[5]

And an Azerbaijani lullaby goes as follows:

Every passing bird, every river
Says lay-lay to you my baby
In our most joyful and beautiful motherland
You are my pride and joy
You are my soul that is within my own soul
Your breath is so clean and innocent
Like the light wind in the field.^[6]

Although there is a long history of conflict between the two south Caucasus countries, there is no difference in a parent’s compassion and warm wishes for their children. They both pick nature up as their babies’ playmates and want them to grow up within that nature. Both of the lullabies can comfort a baby with a familiar voice.

Below are two lullabies from Israel and an Arabic country, Morocco. Would you be able to tell which one is from which country?

The first one is:

Sleep, my little girl, sleep
Sleep, my darling one, sleep
Daddy has gone off to work.
To work, to work he’s gone.
He’ll be back when the moon rises
With a gift for his little one.^[7]

And the other one is:

Sleep my baby
Until the meal’s ready.
And if it isn’t,
The neighbor’s will be.

Sleep my baby
Until your mommy’s arrived
The bread is on the table
The sweets are on the tray.^[8]

The former is from Israel and the latter from Morocco, but universal love is embedded into the message of both lullabies. They both touch our hearts. They are both very special in every way. No stereotypes, no wars, no hatred is passed on to babies; only love, and peace, are fostered in lullabies. Thus, lullabies provide an excellent tool to teach children to love all creatures. They allow the sharing of emotions that are filtered and softened by mothers’ heart. When people comfort their babies or make them feel more secure by singing them a lullaby, they also teach them the biggest life lessons. Lullabies smoothly whisper the essentials of life, the common needs of all human beings to babies’ ears.

Talking about the essentials of life, the adversities in life are a fact that the children must also be prepared for. But even when talking about the negative aspects of life, lullabies introduce them gently. An intelligent lullaby from Turkey passes along good wishes to a child, but also teaches a valuable lesson.

Dandini dandini dastana
Into the garden the calves did stray.
Gardener quickly chases them away.
Don’t let them eat the cabbages,
Huuu huuu huuu

Dandini dandini danadan
A moon is born from a mother’s womb,
God has not withheld anything from him
May God protect him from the Evil Eye
Huuu huuu huu hu

Dandini dandini danayli
May our pots be coated with tin
May my daughter be a bride in a mansion
And my son dwell in a palace
Huuu huuu huu hu.^[4]

In this lullaby, a mother’s desire for her son not to get married to a girl she does not approve is hidden beneath the lyrics in an amazingly clever way. The calf symbolizes the son and the garden represents life, while the gardener is the father, and cabbage is the girl that is not approved of by the boy’s mother. So the mother wants the father to keep that girl away.

There are lullabies like the one above that are very personal and private, in which the narrator expresses how she really feels and thinks about certain issues while telling her stories. Such songs can help a parent express their own emotions more clearly, too, especially when they are unable to share them with others. Thus, lullabies soothe and help not only the babies but also the adults.

Lullabies are helpful to put babies to sleep and are useful for adults to enjoy the time that is spent with their children. A lullaby’s magic comes to life in a parent’s voice. These gentle melodies allow parents, who are a child’s first teachers, to impart valuable lessons in a soothing way. A personal message or story is planted elegantly into the lyrics. A loving parent embraces their precious baby with a beautiful lullaby. Plenty of joy, peace and love fill up the room at night when a loving voice smoothly sings:

Goodnight moon, goodnight stars and goodnight my little angel,
Close your eyes and open them to sweet dreams my sweetheart…

References

¹ http://www.romantic-lyrics.com/lullabylyrics/sleepbabysleep.shtml

² http://kids.niehs.nih.gov/lyrics/prettyhorses.htm

³ http://www.robertbohm.com/publications/3.html

⁴ http://lullabiesofeurope.wetpaint.com/page/Lullabies+(Turkish)

⁵ http://en.wikipedia.org/wiki/Lullabies_of_Armenia

⁶ http://en.wikipedia.org/wiki/Lullaby

⁷ http://www.hebrewsongs.com/song-numinumi.htm

⁸ http://www.mamalisa.com/?t=es&p=1249&c=168

A heavenly spectacle happening every 6585.32 days, lasting up to 7.5 seconds, can be seen along a track 300 kms wide but cannot be observed with the naked eye

A solar eclipse is a celestial event that takes place when the moon gets in between the earth and the sun. This event has always caught the attention of mankind since the beginning of time and has always been a matter to ponder upon. For example, why can a lunar eclipse be observed everywhere on earth under the night sky yet seeing a solar eclipse is only limited to a corridor 300 km in diameter? A solar eclipse is dependent upon two conditions: First there needs to be an intersection of a lunar orbit with the earth’s orbital plane; second the phase of the moon at the time needs to be a new moon. Because there are 12 months in a year, one would expect 12 solar eclipses, but a 5 degree difference between orbital planes makes this intersection a less frequent event. The diameter of a lunar shadow on earth during a solar eclipse is only 300 km while the shadow of the earth falls on the moon as wide as 12,000 km in diameter.

The sun and the moon, the brightest objects that are most visible to our eyes, are not hanging up there without any purpose. In addition to their many significant effects on our biological, psychological and social conditions, the sun and the moon offer us incredible reasons to be amazed not least during the eclipse when we observe from the earth their complete overlap: a star as big as almost 1.5 million km and a satellite as small as 3,500 km in diameter. The sun and the moon need to be positioned in their orbits with such a precise calculation that this enormous size difference does not get noticed during a solar eclipse by an observer on the ground. This is only possible when both the sun’s and the moon’s distances to the earth are reversely proportioned to their sizes. This fine balance is called “angular diameter” or “visual angle” by scientists. Therefore, in order for a complete solar eclipse to take place, the sun’s and the moon’s angular diameter need to be equal to each other.

If we have to explain this with mathematical expressions:

Lunar diameter / Moon-Earth distance = Solar diameter / Sun-Earth Distance

If we take numbers as below:

Lunar diameter 3,474 km, Moon-Earth distance 376,000 km, solar diameter 1,400,000 km, Sun-Earth Distance 149,000,000 km

Then we get two similar ratios:

3,474 / 376,000 = 0.009239361

1,400,000 / 149,000,000 = 0.009395973

As seen above, the ratio of the two independent and unrelated numbers turns out to be very similar to each other indicating the management of the universe through fine care, calculated fashion and wisdom. The significance of the angular diameter in this solar phenomenon is oftentimes ignored or covered not sufficiently enough in documentaries, books, and journals, whereas it offers a lot for us to ponder deeply over how the entire universe relates to our lives through many apparently irrelevant events. The sun and the moon and their eclipses are substantial reasons for awareness, appreciation and prayer, as highlighted in a Qur’anic verse:

“And the night and the day, and the sun and the moon (all the phenomena and objects you see in the universe) are among His signs (guiding to His absolute Oneness). Do not prostrate in adoration of the sun or the moon, but prostrate in adoration of God, Who has created them, if indeed it is Him that you worship.” (Fussilat 41:37)

A solar eclipse, as do all other things in our material universe, takes place in a world of causations. Yet, it takes place in such mysterious finely tuned measurements that may become a reason for divine testing, and it has been more so in the past for that matter. The Prophet Muhammad, peace be upon him, gave a warning on this issue for us not to fail this test: “The sun and the moon are two signs of God; they are not eclipsed on account of anyone’s death or on account of anyone’s birth. So when you see them, glorify and supplicate God, observe prayer, give alms.” Thus, it is important to observe the universe and use our intelligence to discover the laws operative in nature and the divine wisdom behind those seemingly supernatural events.

It is possible to ask many more such questions. Astronomer Neil F. Comins, from Maine University, explained in his book, What If the Moon Didn’t Exist, the scenarios humankind would have faced if the Moon hadn’t existed. According to Comins, one of the millions of reasons why Earth is the only planet (known to us) to have life is the delicate balance between the Earth and the Moon. No occurrence in the universe is a coincidence, thus the Moon has been created as a balance factor. This balance is so sensitive that it is possible to say that there would be no life on Earth if it weren’t for the Moon.

The Moon, a sphere that has no atmosphere, and has a surface covered with craters, dust and rocks, is the Earth’s only satellite. The radius of the Moon is about one fourth of that of the Earth’s, its volume is about 1/50 of the Earth’s, and its mass is about 1/81 of the Earth’s. The Moon is around 240,000 miles from the Earth’s center and it takes 29.5 days to complete its orbit around the Earth. Even though we do not know for sure how the Moon came into being, the currently accepted theory asserts that a planet about 10 times lighter than the Earth, which astronomers call “Thiea,” crashed into Earth and a part of that planet broke apart and fell into space. This part (having lost its shape and most of its mass) crashed into Earth again after orbiting the Earth. In this second crash, the metal center of “Theia” fused into the center of the Earth while the outer shell’s light rocks scattered into space. In time, these little rocks fused to form the Moon. At first, the Moon orbited the Earth with a distance of only 14,000 miles, but in time this distance increased into an average of 240,000 miles.

The Moon’s largest effect on Earth is the tide. According to the law of universal gravitation, any two objects in the universe pull each other, and the force of this pull is in direct proportion to the objects’ masses and in inverse proportion to the square of the distance between the objects. The gravitational pull between the Earth and the Moon causes the seas and the oceans on Earth to either rise or subside. This effect is called the tide, which changes between high tide and low tide according to the Moon’s position. One third of all tide effects on Earth are caused by the Sun’s pull and the rest is caused by the Moon’s.

The Moon gets 1.57 inches farther from the Earth every year due to the tide. It is known that the time taken for the Earth to turn around its axis completely (1 day) increases by 0.02 milliseconds every year so that this distancing effect can be countered and the angular momentum of the Earth and the Moon can be sustained. It is also known that the time taken for the Earth to turn around its axis was 8 hours when the Moon was first created, and that it increased to 24 hours since then. If the Moon had not been created, there wouldn’t have been any tide and because of that, one day would still be 8 hours. That would mean that the Earth would be spinning around its axis about 3 times faster than its current speed. A greater spinning speed of a planet might mean stronger winds on its surface. For example, Jupiter and Saturn spin around their axes very fast and have about ten hours in a day. This causes winds with speeds up to 300 miles/hour at the east-west direction on their surfaces. The dust storms that occur in the atmospheres of these planets are caused by these winds and can be seen from the Earth with a telescope.

Without the Moon, the Earth would have spun faster, causing a faster heat exchange among the air, seas and land. This, in turn, would have caused hurricanes in the east-west direction on the face of the Earth with speeds up to 100 miles/hour. Such conditions would have been very inconvenient to all complex life forms including human beings. Even simple tasks like speaking or listening could have been very difficult or even impossible. Since a day would have been eight hours, this would have caused a mismatch between the biological clock of living things – including human beings – and the flow of the day, resulting in biological complications. Without the Moon, the high tide would have been very weak, again causing a very inconvenient environment for sea creatures.

The Moon also has a role in keeping the Earth’s axis at a 23.5 angle. It is known that the seasons result from this and allows the right amount of sunlight to the equator and the poles, creating a climate appropriate for life. Another known effect of the Moon on the Earth is that it reflects the Sun’s light and heats up the Earth by 32.36°F (0.2°C). The Moon also serves as a shield against space rocks, and if it had not been for the Moon many more rocks and meteors would have hit the Earth.

Most of the cosmic rays that come from space are neutralized by the Earth’s magnetic field. Few of these rays reach the Earth and causes chemical reactions. Without the Moon, the core of the Earth would have spun faster along with the Earth itself. With the core of the Earth spinning faster, the magnetic field would have been much stronger. This would have caused huge changes in the atmosphere. Besides, some bacteria and animals that use the magnetic field to find their way (such as sea turtles, salmon, eels, pigeons, and migratory birds) would have been negatively affected. Consequently, many ecosystems, as we know them today, would have been different.

Another significant service of the Moon to our lives is that, like the Sun, it has been used as a calendar throughout human history. Muslims today observe their Ramadan fast according to their hijri calendar which is based on lunar measurement of time.

The Moon is the largest satellite that we know, in proportion to the size of the planet it is attracted by (the Moon’s mass measures 1.23 % of the Earth’s mass). The size of the Moon plays a critical role in the sensitive balance of our ecosystem. When the relationship between the Earth and the Moon is examined carefully, one could easily conclude that the Moon has been created specially for the life on Earth by the One Who “has made the heavens high and set up the balance” with a gentle measure, a great cause and benefit, and was given to the service of humankind.

Notes

1. Neil Comins. What If the Moon Didn’t Exist? Voyages to Earths That Might Have Been, New York: HarperCollins, 1993.
2. “The Sun and the Moon are by an exact calculation” (Quran 55:5).
3. Marcus Chown. “The Planet That Stalked the Earth,” New Scientist, August 14, 2004, pp. 27–30.
4. Paul D. Spudis. “Moon,” World Book Online Reference Center, NASA, 2004.
5. Tony Phillips, “What Neil & Buzz Left on the Moon,” Science, NASA 2004.
6. Richard Ray, “Ocean Tides and the Earth’s Rotation,” IERS, 2001.
7. Comins 1993.
8. Paul J. Henney, www.astronomytoday.com
9. John Gribbin, “A Mysterious Monthly Temperature Cycle,” New Scientist, pp. 18, January 28, 1995.
10. “We have obscured the sign of the night, and We have made the sign of the day illuminating to see, that you may seek bounty from your Lord and that you may know the computation of (time) the years and reckoning…” (Isra 17:12). This verse has been interpreted as to refer to the moon and the sun. “… He has made the night for repose, and the sun and the moon a means for reckoning (the divisions of time)…” (An’am 6:96) also refers to this fact. See Ali Unal, The Qur’an with Annotated Interpretation in Modern English, Tughra Books, 2008, p. 294, 570–71.
11. Quran 55:7.

The only rose of my fate, sweet musk-scented hair

My enshrouding sphere, You bestow abundantly,

Wings of the angel lay down for you on the way to the Lote-tree.¹

The Station of Two-Bows’ Length, the highest peak of all,

You are the breath of the original nature,² the cosmos’ lofty call.

You are the rain of mercy and compassion from the most Supreme,

You are the Master of existence, prior even to Adam.

O the Ocean of Light! Would your grace cascade from a fountain?

The myriads of hearts would each become for you a crystal pool.

Black Locks you must be called, O the Beloved,

I wonder if my cry can reach you, dull, enfeebled.

My troubles are far too many, and I myself possess no cures at all,

I spent summers in vain, and am left in poverty in the fall.

“Perhaps a hand will be extended,” I thought, “if I knock on your door,”

“Perhaps my Master could find a cure for this sinner.”

I am afraid to hear you say, “Who is he?”

Then, all abodes would become a dungeon for me.

You are a cure for troubles, let this heart burn,

O the Beloved of the Merciful; to ashes let it burn.

Moons split at your command,³

Nothing but a full moon is seen in your face.

Purest water pours down from your fingers quenching armies,⁴

The hardest hearts soften in rapture with your breath.

Your blessed saliva is a heavenly river and a salve for the wounded,

Every moment in your company is time spent in heaven.

Black Locks I say, for the color of the Hira cave

Is united in harmony with that of the Miraj night.

Hajar al-Asad⁵ is imbued in black,

Inspired by the black of your hair, O the Beloved with rosebud lips.

Black Locks I say, for the pitch black of the Ka‘ba,

Draining the color of your eyes, as if from Kawthar.

O Black Locks, come before laments are no longer of use,

O Black Locks, come before my life comes to a close.

O Black Locks, come before my love fades in my heart,

O Black Locks, come before the Angel descends to take this life away.

With sparkling light, bestow upon me the horizons of future,

May all the horror on the road change into glory.

Burying my face into your prints in the dust,

Burning in flames, crying your name “O Muhammad!”

I wish to reach the land beyond, thirsty and tired,

On my lips, may cries of “water” and “Lord” become entwined.

Perhaps my burning could be the lowest of mercy,

A kiss from an angel whispering “He” while touching.

O Black Locks, all my days roam in this way,

Each ordeal passes engulfed in longing for you.

Stop this pain, put an end to this longing,

Uproot and hurl away this torment of separation from my heart.

Hurl it away to the unknown or to extermination,

Burn this heart forever with your light of reunion.

________________________

1. sidrat al-muntaha: (the Lote-tree of the Boundary) a station which the Prophet was raised during his Ascension.

2. fitrat: the original state in which humans are created by God

3. One of the well known miracles of the Prophet was “splitting the moon.” Once, the most staunched idolaters of Mecca came and asked him to show them a miracle to prove his mission. The Prophet prayed and the moon split. One half of the moon appeared above a mountain while the other half appeared above another mountain. This miracle is confirmed by the following verse: The Hour has approached and the moon split (Qamar 54:1).

4. This verse refers to one of the Prophet’s miracles. The Prophet dipped his fingers into a pot of water and immediately after he took them out, from each water flowed like a fountain.

5. Hajar al-Asad is the black stone that is found in one of the corners of the Ka‘ba in Mecca. Pilgrims start circumambulation from the corner on which this stone is placed.

The starting date of a month in the Islamic lunar calendar is very important in the Islamic world as it determines the essential religious days, like the first and last days of fasting, and Muslim holidays.

The Moon

It takes about 27 days and 8 hours for the Moon to complete one revolution around the Earth. At the same time, while revolving around the Earth, the Moon rotates around itself. Because of this, we always see the same side of the Moon. In the picture below, we see the phases of the Moon. For simplicity, the sunlight is fixed, but this is not a problem as the Earth and the Moon are revolving around the sun together. The position of the Moon with the Earth according to sunlight determines how we see the Moon.

The Moon’s position does not change greatly in one day relative to that of the Earth, but the Earth’s rotation around itself changes our position a great deal. One might ask then why do we see the Moon as the same shape throughout the night. As the figures below suggest, the distance from the Moon to the Earth is much greater than the diameter of the Earth. While the closest distance of the Moon to the Earth is around 350 thousand kilometers, the diameter of the Earth is around 13 thousand kilometers. Because of this huge difference, we see almost the same shape of the Moon anywhere in the world- this “almost” will cause many problems, when we determine the dates in lunar calendar. On the other hand, the place where we see the Moon in the sky depends on our parallel on the Earth. In other words, the northern observer sees the Moon at a lower place in the sky, while the southern one sees the Moon at a higher place in the sky. This is because the Earth is round and our horizon changes if we go to the north or the south.

Now, let’s examine another point. We have just said that the Moon completes one revolution around the Earth in 27 days and 8 hours. However, the time between two New Moons is around 29 and a half days. How does this happen? The reason is not very hard to understand. While the Moon is revolving around the Earth, the Earth revolves around the Sun. Hence, when the Moon completes one full revolution around the Earth and comes to the same point from where it had started, the position of the sunlight changes and the Moon’s shape, as we perceive it, has changed.

The Moon completes one full revolution around the Earth and comes to the same point from where it had started, the position of the sunlight changes and the Moon’s shape, as we perceive it, has changed.

Now, let’s make some computations. How much does the angle of the sun change in 27 days and 8 hours? The Earth completes one revolution around the Sun in 365 days, so there are 365 days in one year. So the angle change should be about 27 days /365 days x 360 ~ 27 degrees. So, how long does it take to complete 27 degrees in the revolution of the Moon around the Earth? One complete revolution takes 27 days and 8 hours. Hence, 27 days x 27/360 ~ 2 days. So, we add 2 days to 27 days and 8 hours, we get about 29 days and a half. Therefore, in this time period, the Moon comes to the same position as the Earth according to sunlight, and we see the same shape of the Moon in the sky. When we do an exact calculation, we get 29 days, 12 hours, 44 minutes, and 3 seconds for the time period between two new Moons.

The Islamic lunar calendar

The earliest calendars in human history were based on the phases of the Moon. Historically, this was used by southern Europeans, as well as Jewish, Chinese, Muslim, and African civilizations. Some of these civilizations are still using semi-lunar calendars, but the Muslim calendar is the only purely lunar calendar in widespread use today. In the Qur’an, there are many references to the moon as a means of measuring time (see Rahman 55:5, Yunus 10:5; Baqara 2:189).

In a lunar calendar, a month is the period between the two consecutive new Moons. Since the exact period between two new Moons is 29 days, 12 hours, 44 minutes, and 3 seconds, a month in a lunar calendar is either 29 days, or 30 days, depending on the appearance of the Moon at night.

Now, let’s examine another point. We have just said that the Moon completes one revolution around the Earth in 27 days and 8 hours. However, the time between two New Moons is around 29 and a half days. How does this happen? The reason is not very hard to understand. While the Moon is revolving around the Earth, the Earth revolves around the Sun. Hence, when

The Islamic calendar was introduced in 632 by the Prophet, peace be upon him; however the beginning of the Islamic era for the count of Islamic years was considered and discussed in 639, during the time of the fourth year of the Caliphate of Umar. For the Islamic lunar calendar, the time that a month started was decided according to the following hadith. The Prophet said: “Fast when you see the Moon and break your fast when you see the next Moon. But if you cannot see it, then complete the 30th day [of fasting].” Hence, in the Islamic lunar calendar, the first day of a month is the day after the first night on which you can see the new crescent Moon. Since the Moon’s orbit around the Earth is 29 days and a half, Islamic months are either 29 or 30 days long. If there is doubt or if the new crescent Moon is not sighted due to clouds or other atmospheric conditions, then it has been agreed upon by Muslim scholars that the previous month is completed after 30 days.

The controversy

Now, let’s turn to the controversy in determining the first day of a new month in the Islamic lunar calendar. There are essentially two main issues, which are “Local vs. Non-local Sighting,” and “Naked Eye Observation vs. Astronomical Data.”

i. Local vs. non-local sighting

Since the cycles of the Moon and the sun are not completely synchronized, the new crescent Moon might not be observed everywhere in the world on the same night. As we mentioned above, the shape of the Moon is seen almost the same anywhere in the world, but not exactly same. On the same night, Spain might observe the new crescent Moon while Japan might see nothing in the sky. The only thing we can say about these observations is that if one city observes the new crescent Moon, than any city to the west of the original one should be able to observe the same on a clear night, as the Earth rotates about itself from west to east. This means the new crescent Moon can be observed on different nights in different places in the world. There are essentially two different opinions on which Moon sighting should be taken as the basis. The first opinion asserts that all Muslims in the world should begin the new month if the new crescent Moon is sighted in any Muslim country, and the second one says that the new month starts only with a local Moon sighting.

The scholars defending the non-local Moon sighting give evidence from other Islamic practices. They claim that all Muslims should start the fasting and the Eid on the same day, as many practices of Islam suggest that the unity of Muslims is important in Islam; hence Muslims should celebrate these days in unity. So, according to this view, if the Moon is sighted, for example, in Saudi Arabia, all Muslims should start fasting. This is the common opinion among the followers of the Sunni Hanbali school. On the other hand, some other Islamic scholars assert that the starting day of a month in the Islamic lunar calendar might be different depending on local observations. Those scholars derive this result from the principle of simplicity in Islam. All people should be able to perform the practices of Islam by themselves without the need of any outside input. In other words, a Muslim should be able to decide by themselves when Ramadan starts by observing the Moon. A Muslim in Brazil might not get the information of the sighting in Mecca, and this contradicts the simplicity of practices in Islam. A Muslim can determine the prayer times by observing the sun’s position in the sky, and similarly, therefore, they should be able to decide about the starting time and ending time of the fast.

So, the first controversial point in Moon sighting is about whether it is local or non-local. The second issue is about how we make the observations.

ii. Naked Eye Observation vs. Astronomical Data

We are living in the 21st century, and astronomy is a very well-developed science. Man can go to space, observe the distant galaxies, and even observe the expansion of the universe. Hence, at such a time, calculating the times of the visibility of the Moon for a given location should be very straightforward for astronomers. So, why is still there an ambiguity about the starting date of a month in the Islamic lunar calendar?

In the Islamic lunar calendar, the month starts with the visibility of the Moon, not the scientific phase of the Moon. In other words, “Theoretical Visibility” is not the same as “Real Visibility.” If the Moon was a perfectly round sphere with a perfectly flat surface, if the atmospheric conditions were always very clear and did not affect our vision, or if there were no other physical conditions affecting the Moon sighting, then “Theoretical Visibility” would be the same as “Real Visibility,” and we would be able to compute the exact times when we could sight the new crescent Moon by using astronomical data. However, there is an important difference between theory and real life; hence, the problem lies in this difference. Even though the astronomical data tell you the positions of the Moon, the Earth and the Sun, the visibility of the Moon from the Earth depends on many different factors.

This difference between “Theoretical Visibility” and “Real Visibility” is the origin of the second controversy about the starting day of a month. Some Muslim scholars interpret the theoretical visibility as being sufficient to start the month, and as they determine the dates of the lunar calendar by using astronomical data, they do not bother with sighting the Moon. That is, they know the dates for Ramadan for the following 100 years, and they practice according to this calendar depending only on the astronomical data. However, some other scholars assert that people must be able to sight the new crescent Moon with the naked eye for the month to start. Since astronomical data and naked eye observation are not always in sync, some Muslims might start fasting in Ramadan on a different day from other Muslims.

Now, let’s return to the question as to why astronomical data and naked eye observation are not in sync. Scientifically, there are two main factors affecting the visibility of the Moon other than atmospheric conditions or clouds. The first one is the Moon’s altitude measured from the horizon. The second one is the age of the Moon, that is, the time after the new Moon (when the Sun, Earth, and Moon are in line). To see the Moon in the sky, it should be “high” enough above the horizon, and it should be “old” enough (the crescent should be sufficiently pronounced).

The first important factor is the Moon’s altitude above the horizon. If the thickness of the crescent is sufficient, but if it is not sufficiently above the horizon, then it cannot be seen. This happens in the month of September and October in the UK and the USA, when the Moon is in the southern hemisphere, therefore, it cannot be seen from northern hemisphere. If the Moon is above the horizon, but close to it, falling within the glare of the Sun, then it may not be visible. A crescent within an altitude of 10 degrees is usually not visible.

The second important factor is the age of the Moon. When the New Moon has moved away at least about 7 degrees and it is about 20 hours old, then it becomes visible. Until this angle becomes 7 degrees, no light of the sun reflected by the Moon can come to the Earth, because the mountains on the surface of the Moon block the sun’s light. This angle must be about 10-12 degrees for sufficient sunlight to reflect off the Moon and come to the Earth, making a thin crescent which can be seen. Sometimes, this crescent is very thin and very low on the horizon, so it will not be seen, as it fades due to the glare of the sun, even though it may remain above the horizon for 20-30 minutes after sunset. There are many other factors involved in visibility. Without going into technical details, due to other factors, even a 36 hour old Moon may not be visible. Therefore, human knowledge so far has not reached the stage at which it can inform us of the Moon’s visibility in different countries with an accuracy of minutes and seconds, but calculations can be made within a few hours difference.

So, these facts show that astronomical data provide a good means for estimating the starting day of the new month, but it cannot tell us exactly when it begins. There are some Muslim experts who are working on this problem. By using data from the past, they are trying to calculate more accurately the times of the visible Moon for all locations in the world.

On the other hand, this uncertainty of the starting day makes Muslims more aware, and keeps their attention on Ramadan and other festivities. In many countries, Muslims go to hilltops to observe the new crescent in the night, watching the Moon-sighting news on the internet, or calling their friends about it to welcome Ramadan. Hence, the uncertainty of the day causes the Muslim community to be more aware about Ramadan. There are some Muslim experts who have been working on this problem. By using data from the past, they are trying to calculate more accurately the times of the visible Moon for all locations in the world. Finally in 2006, they released an algorithm which can detect the visibility of the Moon by using astronomical data; ISNA (the Islamic Society of North America) has adopted this method to determine the starting day of the Islamic Lunar month. This algorithm makes use of several thousand controlled observations, collected over a period of 150 years in different locations of the world. Moreover, these visibility calculations have been confirmed by observations of the Moon made every month since 1993. Again, this algorithm does not depend upon purely astronomical data, but rather the observational data of the last 150 years. The researchers, Khalid Shaukat et al., used these observations, and comparing them with the astronomical data of the same time were able to attain information about the degree of the Moon and at which geographical position of the Earth the Moon became visible. For more information, please visit www.Moonsighting.com.

To sum up, we have provided an overview of the controversies about the starting day of the month in the Islamic lunar calendar. There are essentially two points of controversy which are “Local vs. Non-local Sighting,” and “Naked Eye Observation vs. Astronomical Data.” We have attempted to show that these controversies are not as simple as many people might think. So, if there are different starting days for Ramadan, or different celebration dates for Islamic holidays for different Muslim communities, we should not see this situation as a huge controversy caused over a small issue. As the Prophet Muhammad said: “The difference of opinion among my followers is a mercy.”

References

1. Dr Jamie Love, The Phases of the Moon, http://www.synapses. co.uk/astro/Moon2.html

2. Syed Khalid Shaukat, What is Islamic Calendar, http://www. Moonsighting.com/islamcal.html

3. Syed Khalid Shaukat, The Science of Moon Sighting, http:// www.ummah.net/Moonsighting/science/Moonscie.htm

4. Zahoor Niazi, The Question of Moon Sighting, http://www. Moonsighting.com/question-rooyat-hilal.mht

5. The Moon, http://www.enchantedlearning.com/subjects/astronomy/ Moon/index.shtml

6. Moon Calendars, http://www.riverocean.org.uk/lunarcalendar/ calendar.htm

What would it have to fear of the dogs or their barking?

The dogs continue to do what they are supposed to do

And the moon continues to beautify the face of the night.

A bit of weed floats on water

Yet the water does not lose its purity.

Mustafa¹ splits the moon in half

While Abu Lahab² utters silly curses.

Jesus revives the dead

While his enemies pull their beards out of hatred.

The sound of the dog never reaches the ear of the Moon,

If that moon is a friend of God”³

— M.J. Rumi, Mathnawi, “The Candy Seller Child (The Debtor Sheikh).”

The true “friends” of God reflect His light in their hearts, which have become like mirrors. Like the full moon on a bright night, they illuminate everything within their reach. They do not discriminate anyone; they can be called “champions of compassion without frontiers.” It is so difficult to contain light in a closed place, it seeps out and illuminates. Likewise, it is hard to confine the compassion of such people when they come in contact with others, their compassion and love touches, affects and transforms them. You cannot find any trace of the stereotypes of the idle or the harsh reactions of the conceited in them. They reach out and embrace. And the hatred, the misdemeanors, the biases, the bad habits, the doubts all dissolve and disappear within this embracing. In this article, we will present two examples of radiating compassion and love from the life of a famous scholar of Islam and a person of devotion, Bediuzzaman S. Nursi, and then turn to his inspiration for such outpourings.

Who was Bediuzzaman?

Said Nursi, also known as “Bediuzzaman” or “the wonder of the age” by his contemporaries, was born in eastern Anatolia (in modern Turkey) in a turbulent era towards the end of the nineteenth century.⁴ Earlier in his life, he was noted for his genius, unmatched scholarship and his balanced combination of Islamic spirituality with the duties of contemporary life. Over the course of his life, he inspired hundreds of thousands of students. Since his passing away in 1960, he has continued to inspire millions and his books remain as the bestsellers of all times in Turkey, as well as being translated into several languages. His main work, Risale-i Nur Collection (The Treatises of Light) is a collection of books that consists of more than 6,000 pages. This collection deals with topics such as logical arguments concerning the pillars of faith, the importance of worship, the significance of the Prophetic Tradition, the miracles of the Qur’an and the Prophet (peace and blessings upon him), consolation for the sick and elderly, treatments of perceived conflicts between science and religion, reflections on natural phenomena and the signs of the Hereafter, as well as perspectives of the believer and the disbeliever on the world and the consequences of these, among other matters.

The noteworthy stances of Bediuzzaman include his championing of representative democracy over monarchy and despotism among the tribes in Eastern Anatolia, as well as his support for republicanism, the marriage of natural sciences and theology, the complete rejection of gifts or donations, and his advocacy for dialogue among people of different faiths. He succeeded in securing funds from the Ottoman government of Sultan Reshad, as well as the subsequent Turkish Republican parliament, for the establishment of a university in eastern Turkey where theological and natural sciences would be integrated in a single curriculum.

Although Nursi supported the Anatolian resistance through his efforts in Istanbul, during the early years of the Turkish Republic, he was exiled by the government in fear that he might exert his influence on the people around him against the government. Though subsequent investigations failed to show any evidence for such political intentions, he ended up spending 25 years of his life in jail or in exile. In a piece he wrote later about these painful years, he said that he would not seek justice from God in the Divine court of the Hereafter if the people who had inflicted suffering on him had benefited from his works and died as believers.⁵ During these years, neighbors and witnesses reported in a collection of interviews published in Turkish that he used to spend most of his nights in prayers and remembrance, sometimes crying. In the prisons where he was held it was noticed that former criminals and killers, such as the so-called “Butcher Tahir” in the city prison of Afyon, were transformed into individuals who took care not to step on ants.⁶

In the following two stories, we will see examples of how this friend of God embraced people of diverse backgrounds and led them to become friends and fellow worshippers of God.

Bediuzzaman and the Two Famous Outlaws

During his exile in the city of Kastamonu, Bediuzzaman and his student from that town, Mehmed Feyzi, were climbing the skirts of the Karada€ (Black Mountain). Two famous outlaws had stopped to have something to eat by the road. Although these persons had been born into a Muslim community, they were living a wretched life full of crime and harassment. Mehmed Feyzi knew these people. They were notorious for their crimes around the city. Nobody dared say anything to them. Mehmed was worried about the safety of Bediuzzaman; so, he was praying silently for God to protect him.

Bediuzzaman walked by the men slowly, without saying anything to them.

The two outlaws looked at each other in surprise and one of them spoke:

–”Do you recognize this scholar?”

–”I do, indeed. I have heard that he is fearless. He is known for telling all the commandments of the Qur’an without hesitation.”

–”If that’s the case, how come he did not say a word to us?”

–”I think he thought it is of no use to try to teach anything to us. What does that tell you my friend? We are finished. We are doomed.”

The other one immediately grabbed the table with the liquor on it and threw it with all his power towards the mountain. And he proclaimed:

–”No my friend! We are Muslims and we will remain Muslims. We will clean ourselves of these sins; we will turn to God and obey His commandments. We will never mix in such dirty affairs again. Come, let’s go.”

The two men stood up and went to the public baths. After cleaning themselves they went straight to a mosque and sat down.

The members of the congregation were puzzled. They were pointing to the men and asking each other silently: “What are these guys doing here? What are they up to?” One of them asked the muezzin about them. The muezzin had heard about the incident on the mountain. He calmed them down and said: “Don’t worry. They have repented. They saw Bediuzzaman on his way to the mountain. They regretted what they have done and have come here to worship.”

Upon hearing these words, the congregation calmed down and continued with their duties. They had thought originally that these criminals had come to the mosque to kill people; they had not realized that the men had changed their lifestyle.

Bediuzzaman and the Gypsies

Bediuzzaman was exiled to the town of Emirda€. As they did every spring, the gypsies came from their dwelling places to the town and knocked on the doors, begging. Some of them were offered plastic utensils for laundry or household chores, goods that were no longer needed. They knocked on every door and asked, “In the name of God, please give us something.” They knocked on Bediuzzaman’s door as well. They did not know that the man who lived here was an old man exiled to the town with very little to live on.

Bediuzzaman opened the door and upon seeing who was there, he smiled. He gave them a piece of bread.

The next day, he was walking in the countryside with one of his students. He saw the gypsy tents and approached them. They immediately surrounded him and tried to kiss his hands. Some of them knew who he was. An older man among them approached Bediuzzaman and said: “Our teacher! We heard that you are a guest in this town. Please pray for us. We love you.”

Bediuzzaman replied: “Yes my brother. Indeed I love you too.” He put his hand on the old man’s back and continued: “You are among those who understand that this world is transitory. As nomads, you are my fellow travelers. I am a nomad like you.”

Upon reading incidents like the ones here, one wonders: Was Bediuzzaman the first devout Muslim to display such acts of compassion? Or did he have a teacher? And the answer is simple: He valued and championed the importance of the prophetic tradition of Muhammad, peace and blessings upon him; it was that very tradition⁷ that provided him with the source of his compassion that had no frontiers. Here is a striking example from the life of Prophet that shows the depth of this compassion:

The Mock Call to Prayer

Abu Mahzura tells his story:⁸ We were a group of 12 people and came across God’s Messenger on the road to Hunayn. When the time for prayer came, a muezzin began to recite the call for prayer. As he was reciting the words, we mocked him by repeating his words in a funny manner. I was leading the ridicule. The Prophet heard us and summoned us.

“Whose voice was it that I heard?” he asked. Nobody answered. He then listened to each of us individually and discovered that mine was the leading voice. He signed to the others to leave. He then turned to me and said: “Go ahead and recite the call to prayer.” I stood up with my head bowed down, but could not say anything as I did not remember the words. At that moment the Prophet was the worst person in my mind and the thing he was asking me to do was the worst thing to do. After seeing my silence, the Prophet taught me the words of the call to prayer, one by one. Then he gave me some money. He caressed my forehead, my face and breast and prayed “May God bless and protect you.” Then I asked, “O Messenger of God, would you allow me to make the call to prayer in Makka?” he answered, “I give you that permission.” At that moment, he was the most beloved person on earth to me.

This story illustrates beautifully the transformation of a man who was ridiculing something sacred to the believers into a different man devoted to serving the faith. With his compassion and patience, God’s Messenger had no trouble discovering and polishing a jewel. We can see a similar transformation in the incident of the man who urinated in the Prophet’s mosque.

The Man Who Urinated in the Mosque

In the Qur’an, God tells His Messenger: If you had been rough and hard-hearted with them, they would certainly have dispersed from around you (Al Imran 3:159). Indeed, the Prophet was known as the most compassionate and loving member of the community, and was able to balance these traits with his other roles as community leader and statesman. Abu Hurayra reported:⁹ A bedouin urinated in the mosque and some people rushed to beat him. The Prophet said: “Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.’’ Afterwards the Prophet called the man and gently explained to him that this was a place of worship and that it should be kept clean. Apparently, this person understood the point, for he was later observed in the mosque in his best clothes.

Conclusion

We have seen two examples of radiating compassion and love in a 20th century student of an eternal teacher and two examples from the life of his teacher. These examples are intended to show only the tip of an iceberg for those who are interested in exploring the spiritual dimension of Islam. At a time when this faith is associated with heinous crimes against humanity, it should be the duty of the inquisitive mind to transcend common stereotypes and explore the depth of spiritual richness in this source, which has produced world-renowned spiritual masters such as Rumi, the author of the verses at the beginning of this article, and continues to inspire hundreds of millions of people.

Notes

1. Referring to Prophet Muhammad, peace and blessings be upon him, whose other name is Mustafa, or the chosen one, and to his miracle of splitting the moon in half, as mentioned in the chapter “The Moon” of the Qur’an.
2. Referring to the uncle of the Prophet who was one of the fierce enemies of Islam, and who strove in vain to undermine the Prophet’s mission.
3. Translation by the author from original in Turkish.
4. Vahide, S., Islam in Modern Turkey, State University of New York Press, New York: 2005.
5. ibid.
6. Necmeddin Sahiner, Son Sahitler Bediuzzaman Said Nursi’yi Anlat›yor (Last Witnesses Tell of Bediuzzaman Said Nursi), Nesil Yayinlari, Istanbul: 2005.
7. Gulen, M. F., The Messenger of God, The Light, Inc., Izmir: 2005.
8. Hadith Encyclopedia, Harf Information Technology, Cairo: 1996.
9. Khan, M., Sahih al-Bukhari: The Translation of the Meanings, Darussalam Publishers, 1997.

References

• E.H. Whinfield (Translator), The Mathnawi: The Spiritual Couplets of Maulana Jalalu-D-Din Mahammad I Rumi, Watkins Publishing Ltd., 2002.
• Reynold A. Nicholson (Editor), Mathnawi of Jalaluddin Rumi, Gibb Memorial Trust; Set of 3 Books edition (June, 1990).
• C.Barks, Essential Rumi, Harper San Fransisco, 1997.
• Abdulbaki Golpinarli, Mesnevi Tercemesi ve Serhi (In Turkish), Inkilap Kitabevi, Istanbul, 1990.

A: The Qur’an was revealed to make us aware of the Creator, affirm that He is known through His creation, direct us to belief and worship, and order individual and social life so that we attain happiness in both worlds. Today, many Muslims pursue science to obtain a better understanding of Him and His creation. Keeping this in mind, consider the following Qur’anic allusions to scientific facts:

Soon We shall show them Our signs on the furthest horizons, and in their own souls, until it becomes manifest to them that this is truth. Is it not enough that your Lord witnesses all things? (41:53)

Our thinking and research affirms the Creator’s Oneness, as the true nature and interrelationship of microcosm and macrocosm are further disclosed and better understood. Scientists seem to be very close to proving this Divine truth. Even now we feel that soon we shall hear and understand creation’s testimonies and praises to God, as mentioned in 17:44.

O humanity, if you doubt the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like cloth, then out of a lump of flesh, partly formed and partly unformed, in order that We may manifest (what We will) to you… (22:5)

We created man from a quintessence (of clay). Then We placed him as (a drop of) sperm in a place of rest, firmly fixed. Then we made the sperm into a clot of congealed blood. Then of that clot We made a lump (embryo); then we made out of that lump bones and clothed the bones with flesh. Then We developed out of it a new (distinct, indi-vidual) creature. (23:12“14)

He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness … (39:6)

These three veils of darkness are the parametrium, miometrium, and the endometrium, three tissues enveloping three water-, heat-, and light-proof membranes (the amnion, corion, and the womb’s wall).

In cattle will you find an instructive sign. From what is from their bodies, between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it (16:66)

The Qur’an details this process: food’s partial digestion and absorption, followed by a second process and refinement in the glands. Milk is wholesome and agreeable for people, yet is rejected by the cow’s body and bloodstream as useless.

Glory be to God, who created in pairs all things, of what the soil produces, and of themselves, and of what they know not. (36:36)

We know that people, animals, and certain plants have counterparts. But what about the pairs in all things and of what they know not? This may refer to a whole range of inanimate and animate entities, subtle forces, and principles of nature. Science confirms that everything occurs in pairs.

Do not the unbelievers see that the heavens and Earth were joined together (as a single mass) before We clove them asunder? We made from water every living thing. Will they not then believe? (21:30)

Every living thing was created of water. What is important here is that the universe is a single miracle of creation, not how life came about. Everything in it is an integral part of that miracle, bears signs that prove it, and is interconnected. The verse emphasizes water’s vitality and significance.

The sun runs its course (mustaqarr) determined for it. That is His de-cree, the Exalted in Might, the All-Knowing. (36:38)

In fact, mustaqarr here may mean a determined orbit in space or time, a fixed place of rest or dwelling. Thus the sun has a specific orbit, moves to-ward a particular point, and will rest when its task is finished. Such words were spoken at a time when people thought the sun orbited Earth.

The firmament: We constructed it with power and skill, and We are expanding it. (51:47“48)

This verse reveals that the distance between celestial bodies is increasing, for the universe is ex-panding. In 1922, the astronomer Hubble claimed that all galaxies, ex-cept the five closest to Earth, are moving further into space at a speed directly proportional to their distance from Earth. Le Ma tre, a Belgian mathematician and priest, later proposed and developed the theory that the universe is expanding.

God raised the heavens without any pillars that you can see… (13:2)

All celestial bodies move in order, balance, and harmony. They are held and supported in this order by invisible pillars, known to science as the balance of centripetal and centrifugal forces: He holds back the sky from falling on earth except by His leave… (22:65)

By the moon’s fullness, you shall travel from stage to stage (84:18“19)

Some earlier commentators thought that this described one’s spiritual ascent or a process of change. Later Qur’anic interpreters thought that it could not be taken literally. But given the context, this really means travelling to the moon, whether literally or figuratively.

Do they not see how We gradually shrink the land from its outlying borders? Is it then they who will be victors? (21:44)

The reference to shrinking could reflect Earth’s being compressed at the poles, rather than to such earlier theories as the erosion of mountains by wind and rain, of the sea-shores by the sea, or of the desert’s encroach-ment of cultivated lands. The Qur’an’s depiction of Earth as egg-shaped (79:30-32) is also borne out by science.

We have made the night and the day as two signs; the sign of the night We have obscured, while the sign of the day We have made to enlighten you… (17:12)

According to Ibn Abbas, the sign of the night refers to the moon, and the sign of the day to the sun. Therefore, from the words the sign of the night We have obscured, we understand that God removed the moon’s ability to emit light, thereby causing it to darken or become obscured. While the verse thus accurately re-counts the moon’s past, it points to the future destiny of other heavenly bodies.

The Qur’an, although it contains many more such allusions, must not be considered a science textbook. Its only purpose is to guide us to right belief and right action. We must ensure that it, and not our arrogance, insolence, and vainglory, directs our pursuit of knowledge.

When modern science agrees with the Qur’an

Science is the language that most people speak and understand today. Thus Muslims should be well-versed in it to refute the claims of materialists and atheists. The Qur’an encourages us to pursue such knowledge, provided that we seek only to earn God’s good pleasure and ensure understanding among the people.

Moreover, how can the eternal and unchanging Qur’an be proven by science, which is subject to change? Science only serves to awaken sleeping or confused minds. It cannot establish the truths of faith in our conscience, for faith comes only by Divine guidance. Our faith, not our knowledge, makes us believers. Objective and subjective evidence must eventually be dropped, so that we can make spiritual progress by following our heart and conscience within the Qur’an’s light and guidance.

Imaginations as sweet as the joy felt at religious festivals!

And yet the first step taken into the world is also the first step

those who have come to the world take toward the Last Abode.

At the same time as a bitter wind blows in the neighbouring house,

the fragrance of spring is felt in the maternity hospital.

It is inevitable for one who has come to this world

to travel on to the eternal world, to the grief of those around him.

The mind fails into a void as wide and deep as skies,

Lightning strikes feelings deep in his heart, and man

finds himself dragged toward a place unknown.

He shivers with what he hears and is driven to frenzy.

As he advances in pains left from his life

far away from the shores where he once lived,

as he blindly limps through the pits in his soul,

he finds himself dragged into a dark Inlet.

Finally that deep sleep comes to an end,

And it is seen that life is but an illusion.

Dreams end. Day begins to dawn in the real world.

One shivers as if the Last Trumpet’s been blown.

He moves on, looking first ahead and then back;

his old world destroyed, the new as yet unknown.

Death lifts up, one after the other, the veils

before the other world rising as silently as the full moon.

The spirit is surprised, man is startled in fear.

Throngs of men are dragged with no obstacles before them.

You think them like leaves scattered around,

Like leaves blowing in a strong, powerful wind.

They hasten forward with eyes fixed on a point,

where time is no more, no sounds of clocks heard.

There is no returning back, even if they want to.

A different ground, different skies, and signs of the final truth.