Rooted in Turkish Sunni Islam, Mr. Gülen’s teachings, faith, and way of life focused on education, achievement, charity, and positive engagement with people of other faiths. The movement he inspired—Hizmet (service, in Turkish)—focused the energies of hundreds of thousands of Turks and others to apply their acumen, resources, and business and professional networks, to build robust civil-society organizations.

Mr. Gülen modeled for his students worldwide the values of graciousness, generosity, and fidelity to principles.

My nearly 20-year relationship with Hizmet began through the Niagara Foundation in Chicago, whose representatives reached out to the Jewish community after their arrival. I was privileged to work with them on interfaith issues, outreach, and dialogue for much of my career as a communications executive at Chicago’s Jewish Federation.

At first, Mr. Gülen and Hizmet were mysteries to my colleagues and me. We all wanted to know: who are these people and what do they want? I was particularly curious due to having some background in Turkish language and culture.

The answers emerged, more implicitly than overtly, throughout our long relationship. If I had to sum up Hizmet’s message in one phrase, it is: “Be the change you want to see.”

Both our peoples, Turks and Muslims, and Jews and Israelis, have experienced triumphs and endured calamities, which can make people bitter. Persecutions of Hizmet in Turkey began in 2013 and exploded in a violent purge in the summer of 2016. The Turkish government under President Erdoğan arrested, imprisoned, tortured, impoverished, and exiled thousands on the debunked pretext that Mr. Gülen was behind an alleged coup attempt (likely a false-flag operation).

Despite the depredations they continue to suffer, the students of Mr. Gülen I know are not bitter. Indeed, they continue to plant the seeds of respect, human kindness, learning, charity, and peace, for those are the pillars of their faith.

Through them I have come to know their teacher, their beloved Hocaefendi, who I was honored to meet a few years back.

May the day come when the good people of Hizmet know no fear in their beloved homeland. May the day come quickly when the spirit and teachings of Mr. Gülen help those of good conscience and good faith make the change all peace-loving people want to see.

I didn’t know what to expect when we landed in Athens. I knew we were going to be meeting with refugees and hearing their stories, but I did not expect what I saw and heard. For one thing, I may have expected a strong narrative of unbearable suffering that ran through every one of these meetings. A narrative of victimhood and helplessness. A narrative which wanted so badly to be heard and listened to so that it could expose its most tragic and historic aspects to create greater awareness and anger for it. I may have expected helpless, uncontrollable tears rolling down my cheeks in response to harrowing tales of torture, imprisonment, of separation – mother from child, husband from wife, brother from sister.

What happened, instead, has left me incredibly perplexed. I heard the harrowing tales of torture, imprisonment, separation, familial betrayal, the difficulties of escaping a brutal crackdown, and of near-death situations. But an almost unexplainable sense of calm ran through these people as they told their stories. A calm motivated by faith and the belief that God is with the Hizmet, or “service,” Movement and has already manifested His mercy by preserving the movement despite these hardships. These atrocities did not destroy the Movement or break its spirit; they look more united than ever.

The narrative that believers suffer at the hands of unjust oppressors, as many prophets did under the tyranny of various pharaohs, is all too common in the Abrahamic texts. But it is an entirely different experience to physically see and talk with someone who has gone through these kinds of traumatic experiences, who is still in the thick of trying to find a home for themselves and their family, to be able to tell their story while showing the utmost reliance on God’s plan. They were also weary of putting their experiences in the context of other refugees, as they understood that others suffered even more.

I believe that their reliance upon God, and their calm approach to faith in the midst of such turmoil, is real. And the reality is clear for all of us to see and hear. Reading about their stories through an article such as this one, or even hearing them speak on the news, pales in comparison to actually being with them during their greatest hour of need. I feel that my mind is not the same as before. I am not claiming that the refugees, the heroes who were persecuted and driven from their homes for crimes they never committed, are completely okay with their situation. What I am pointing out is that, even in the midst of their losses and suffering, they thank God and are not hopeless.

The hospitality with which they welcome guests is astonishing. Considering the fact that they were refugees, they still took the time to host us and make us feel attended to.

Shaken by trauma, the brothers we spoke to find assurance by making dark jokes about their time in prison, or the difficulties they experienced while crossing over to Greece and other countries. Hours were spent strategizing ways to escape Turkey and flee to other countries or to reunite with family members that had already escaped. Their hopes hinged on the kindness of border police and passport patrol. There was rarely enough time to grieve about a father who might still be suffering in prison, or think about those in prison that were without medical attention, or the difficulty of having to share a single toilet among 50 people at a time. There was rarely enough time to grieve about the discrimination that they endured at the hands of their cruel jailors, who tortured and beat many of them until they went blind. I almost felt ashamed that I did not cry in front of them, however I did not feel that it would be respectful to show my pain in front of them when their suffering had outmatched mine so much more. So I sat there, listening quietly, waiting for their words to unfold into long complicated stories of imprisonment, release, escape, survival (or drowning to death), landing in Greece (or being caught), staying in a refugee camp, and then ending up with fellow refugees from Turkey.

The lessons that this experience taught me are too stark to ignore. It showed me that Hizmet is a movement that brings power into question. Every effort is made to mitigate whatever suffering and loss might come from the jihad of speaking out against injustice. But when it strikes, the experiences of those that are suffering, and have suffered, as a result of doing what is good remind us once again that to be comfortable, and to put all of our eggs in one basket, is not the way to live. We should not just strive to be productive people, and the best citizens we can be, even though this is incredibly important. We should also work within the social sphere to make active change to the way people think, and to the ways in which people oppress themselves and other people. And we must be prepared, as opposed to being scared, for a time in which we might need to make drastic changes to our lives. We might even be forced to do so. To work towards active change does not fit comfortably with people who are happy with oppression. As the common maxim goes, “silence is violence.”

Being as comfortable and privileged as we are in the United Kingdom, we need to remember that, even here, people are suffering. We must stand up for them.

I am still shocked that I had the honor of hearing these most intimate stories. I am also honored that Allah has given me the chance to see what real faith looks like. I say to myself that, if I cry, it should not just be because their suffering is too much to bear (not to say that we should not cry at all about this). But it should be because I have a long way to go to meet their level of faith and commitment to Hizmet and their service to humanity.

Experiments have proved lack of sleep as a cause of death. Lab mice that are deprived of sleep for three to four consecutive days eventually die. Lack of sleep for a long period of time, especially when combined with excessive fatigue, poses a serious threat to our health.

There are intensive research efforts to understand the mysterious workings of the biological mechanisms underlying sleep. Human beings spend almost a third of their lives in sleep. Yet, the basic sleep mechanism and its functions are still not completely known. Each of many theories proposed for understanding the secrets of sleep provide different evidence, but no guaranteed results have been attained so far. Initially, sleep was considered a rest period. However, although brain activity lowers during sleep, the brain continues actively working. It can be said that the brain rests itself by working during sleep.

Scientists classify a person’s state of consciousness as one of three stages:

1. Wakefulness
2. REM sleep
3. Deep sleep

According to this classification, sleep is divided into deep sleep and REM (Rapid Eye Movement) sleep. During a night’s sleep, there is a loop of REM sleep and deep sleep. Approximately 90 minutes of deep sleep is followed by REM sleep, which lasts between 5 and 30 minutes. Approximately 75% of the total sleep span is deep sleep; 25% is REM sleep. REM sleep happens while slipping into sleep from wakefulness. Just before waking from sleep, a short-term REM is observed.

During the first hours of sleep, REM spans are shorter, and they grow longer during the last hours of sleep. If a person is extremely tired, they experience extremely short REM sleep spans within the first hour of their sleep. They may even slip into deep sleep without REM. Right after mid-sleep, REM sleep periods last longer. If a person is deprived of all or partial sleep – such as the deep sleep or REM – they will need to sleep longer at the next opportunity. If they are deprived of REM sleep or deep sleep for longer periods, they will have longer deep sleep.

REM Sleep

REM (Rapid Eye Movement) is given this name due to the intensive and fast eye movements during this sleep stage. During REM, not only the eyes but also hands, arms, legs, and fingers move. An onlooker may think the sleeper is fully awake. However, scientists are unable to fully explain the reason why it is difficult waking a person in REM, although they are active as if they are awake – this is a paradox. In fact, a person in deep sleep may be awakened easier, by either sound or touch. If it is difficult to wake a person during the REM stages in their sleep, it may also be considered as a paradox for that person to wake from REM sleep.

During REM sleep, contrary to rapid eye movements and gestures, a person’s muscles are extremely relaxed and soft, to the extent of a wrist drop. This is called REM paralysis.

The reasons, mechanisms, and even benefits of REM sleep are not known for certain. The newest theory in sleep research claims the relationship between REM sleep and acetylcholine secretion. Acetylcholine is a brain hormone that triggers movement. Yet, acetylcholine typically causes wakefulness. This, too, appears as another paradox.

Dreams seen during the REM stage are remembered more clearly. The limbic system, including the hippocampus and amygdala, is active during REM sleep, thus it is assumed that it is easier to commit dreams to memory during this stage. The hippocampus is tasked with committing (reinforcing) information.

During REM sleep, a person’s heartbeat and breathing are more frequent and irregular. This also relates to what a person sees in their dream. During this stage, the basal metabolism rate is higher or equal to that of wakefulness. Electroencephalography (EEG) readings register beta waves, which normally show during wakefulness. Alpha waves show during times of calm, when the brain rests during wakefulness, such as at times when one closes their eyes and dispels thoughts. However, when the brain is actively dealing with an issue or when a person experiences an upset, beta waves appear. Beta waves also show during REM stage. This shows that the brain is active during REM stage.

Deep sleep

This stage of sleep is also called low wave sleep or delta sleep. During this stage, movements are at minimum, and the muscle tone is harder. Heartbeat, breathing, basic metabolic rate, and blood pressure are low. Internal organs like the stomach, intestines, urinary tract, and even the liver minimize their activities and slip into an actual rest.

During this stage, dreams and even nightmares may also be seen. However, one cannot remember a majority of dreams when they wake up. It is assumed that the traffic between the cortex and the lower structures of the brain are disengaged during the deep sleep stage. People wake up from nightmares, only to usually remember the last part.

EEG readings during deep sleep stage show delta waves. The presence of delta waves hints at the disengaged traffic between the cortex and the lower nervous system components (thalamus, hypothalamus, brain stem, hippocampus). This condition also shows that the person is in deep rest, free from pain and other bodily stimuli.

Secreted at night, melatonin is a hormone that protects against cancer and slows down the aging process. Melatonin also plays a role in lowering bad cholesterol (LDL) and balancing body heat and blood pressure. Melatonin secretion starts around 10:00 p.m. and reaches its maximum around 5:00 a.m. That’s why, the most ideal sleep is after 10:00 p.m. when melatonin secretion starts. Bedside lamps are not suggested as they hinder the secretion of this night-bound hormone. People should also avoid conditions such as stress, smoking, extreme lighting, lack of adequate daylight, and working at lengthy periods, which lower melatonin level.

Only he can be a leader who never loses hope.
Bapu Ke Ashirwad
February 12, 1946

What could be a more accurate, and simpler, definition of a leader than this? Bapu – more commonly known as Mohandas Gandhi – both believed in, and embodied, this statement. His hope to bring about change in society never waned, even after he was thrown out of a train at Peitermaritzburg Station in South Africa. He did not give up hope after the outbreak of violence by Satyagrahis in Chauri Chaura, during the first Civil Disobedience movement in 1920, which he suspended despite the fact that most of his colleagues felt they were on the verge of victory. Only Bapu was confident that he could suspend the movement and revive it later, when he was more assured about the readiness of his people and their discipline.

It is all too easy for leaders to become hostages to their followers, especially if they are fearful of possible backlash that could result from admonishing or criticizing them. Movements and protests can spiral out of a leader’s control and further devolve into chaos and violence. This lack of control, and discipline, is the opposite of leadership. A leader is one who has the ability to navigate the actions of his or her followers, ensuring they do not violate their principles: he or she should not succumb to populism. Bapu exhibited this ability throughout his entire life, both as a public entity and in his Ashram (religious) life.

Bapu founded one ashram in Ahmedabad, India, in 1915. He performed many Ashram rituals himself, and made these into a daily practice, which the Ashramites saw and emulated. He eventually went on to develop a system of virtues which he called the “11 Vows” (Ekadashi Vrat):

1. Ahimsa (Non-violence)
2. Satya (Truth)
3. Asteya (Not stealing)
4. Bhramhcharya (Celibacy or Fidelity)
5. Aparigraha (Non-possession)
6. Sharira-Shrama (Physical labor)
7. Aswada (Control of the Palate)
8. Sarvatra Bhayavarjana (Fearlessness)
9. Sarva Dharma Samanatva (Respect for all religions)
10. Swadeshi (Using local produce)
11. Sparshabhavana (Abolishing practice of untouchability)

He lived by these principles without preaching them or making a show of doing so. “An ounce of practice is of more significance than a ton of preaching,” Bapu believed, and so it was easy for his followers to believe him and follow suit. Today, leaders thrive on preaching and confusing their adherents. They also frown upon and discourage the habit of asking questions or allowing their followers to express discontent or dissent.

When Bapu announced the next Non-Cooperation Movement, he declared that he would march from Sabarmati to Dandi, which was a distance of 341 miles, and that he would pick up a fist full of salt from the sea shore and declare that he had broken the draconian Salt Monopoly that so hurt India. The British Imperial Regime had imposed a barbaric 3500% tax on the production and consumption of domestic salt. This act of defiance was meant to help declare India to be independent; however, many senior leaders of the Indian National Congress (INC) were not convinced and were opposed to his proposal. Sardar Patel, a senior leader of the INC, was one of the people who disagreed and argued about the foolishness of the proposal. Bapu gave him a patient hearing and finally convinced Sardar, who then took responsibility for organizing the protest. It was Sardar who actually finalized the route of the march and spread the message of the Salt Satyagraha (form of nonviolence resistance). Sardar was the first Indian leader who was arrested and imprisoned, even before Bapu began the Salt March, which explains why Sardar Saheb was absent while Bapu marched to Dandi.

Another senior leader of the INC to voice his dissent, was Motilal Nehru. He wrote a twenty-two-page letter to Bapu, with a point by point explanation of why Bapu’s proposed move would fail and put his future leadership in danger; he also explained how the INC would lose the people’s trust and support. In his reply, Bapu wrote:

“Adarniya Motilalji, Kar Ke Dekhien – Respected Motilalji, please give it a try.”

Any other leader would have taken such a short reply as an insult and rejected Bapu’s leadership; however, Motilalji accepted Bapu’s decision. After Bapu had symbolically broken the Salt Law at Dandi and asked the people to follow, Motilalji declared that he would help break the Salt Law by leading his own satyagraha in the city of Allhabad.

By then, the Viceroy had ordered that all satyagrahas must be crushed by any means and its leaders must be immediately arrested, so that the movement would become leaderless and flounder. After announcing his intention to perform satyagraha, when Motilalji reached his home, the Police Commissioner was waiting for him with an arrest warrant. The last thing Motilalji did before going to prison was to send a telegram to Bapu stating the following:

“Adarniya Gandhiji, Karne se Pehle hi Dekhliya! – Respected Gandhiji, I have realized its power even before trying it out!”

This was the confidence of a true leader and such was his honesty and humility that his subordinates and contemporaries had the freedom to question his decisions and seek that he convince them before they obeyed. This also illustrates the fact that a great leader had the resolve and confidence to go it alone without becoming a hostage to the opposition of those who disagreed with him or defied his decision. As Gurudev wrote:

“Joki tor haak shunee koi na aashe tomi ekla Chalo Re…: When no one heeds your call, oh unfortunate one, walk alone.”

Bapu had the courage to tread a lonely path.  This is a hallmark of a great leader.

Bapu never aspired to become a leader. His ambition was always to serve the people and the cause to the best of his ability, and the honesty of his method was always of paramount importance, even more so than his desired objective. This sets him apart from the majority of other leaders.

We begin with a piece about spiritual revival and what it means for a person to devote their life “so others may live.” Compassion serves as the foundation for this cause from which a love of humanity can spring forth from. The heart becomes hard in the absence of compassion and is often much less concerned with the sufferings of others.

Tushar Gandhi, Mohandas Gandhi’s great-grandson, honors his great-grandfather on his 150th birth anniversary in a thoughtful piece about his leadership style and continued emphasis on nonviolence. Mohandas Gandhi always encouraged compassion, tolerance, and love among his followers and their approach towards the oppressive British Raj. It could be argued that Gandhi’s approach could have been significantly different had he centered his movement around violence, anger, and ignorance instead of the Satyagraha movement of nonviolence and compassion.

Research by the late Japanese scientist Dr. Masaru Emoto has shown that positive or negative speech, emotions, thoughts, and energy can change the very molecular structure of Earth’s most important liquid: water. It was shown that compassionate speech caused water to form beautiful crystal, whereas hateful speech formed black, broken, and chaotic messes. The implications of this research are phenomenal considering water is the very essence of all life on our planet.

A call to action from Maisie Bennett draws attention to the fires that are still raging in the Amazon Rainforest, destroying the very lungs of our Earth that are integral for sustaining our shared ecosystem. Apathy and greed have taken hold and have seduced people into destroying our planet’s pristine natural beauty in order to claim more land for our own. We, as an international community, must bring forth our compassion and address this critical environmental crisis once and for all.

April Estes, a heroic mother and cancer survivor, shares her story in her piece “Praise the Lord, I’m Bald.” What she has been through is a reminder that challenges that come with cancer are not only about fighting it; “the real battle” is “learning to live again.” Raising awareness in this respect is important, for healing from cancer is not only a biological cure, but one that also needs psychological, social, and economic support in its aftermath.

Research on hummingbirds (also known as nectar birds or Colibris), the smallest of the 9,800 bird species living today, has revealed remarkable facts. The world’s smallest birds are equipped with mind-blowing structures and functions that push all physiological and anatomical boundaries. The bee hummingbird (Mellisuga helenae), considered to be the smallest bird in the world, is only 1.96-inch-long and weighs 0.06 ounces.

There are around 330-340 species of hummingbird and they live only in North and South America and the nearby oceanic islands. With their colorful feathers, they are some of the most beautiful birds.

How the hummingbird flies

A hummingbird flaps its wings so fast that the motion cannot be seen by the human eye but only detected through special cameras. The wings move at an incredible speed in a seemingly complex pattern, drawing circles back and forth 50 to 80 times per second, depending on the species. Under the genus Colibri, the horned Sungem (Heliactin bilophus) species flaps its wings 90 times per second; the purple amethyst Colibri (Calliphlox amethystina) flaps its 80 times per second. This speed increases up to 200 per second during a short spike while escaping from an enemy. Moving back and forth, the wings oscillate in the form of the figure 8 in the air. While in most other birds the movement of the wings produces the power to lift up and down, Hummingbirds, like helicopters, can perform movements such as hanging in the air or standing steadily as well as flying backward or rising in a vertical direction.

Figure 8

Metabolic rate and energy consumption

Flying requires a lot of energy. The amount of energy spent is related to the bird’s body size and flapping speed. In this regard, given that a colibri flaps its wings 80 times per second, it takes a great deal of energy to maintain such a rapid movement. The colibri’s chest muscles were perfectly created for flapping quickly and take up 40% of the hummingbird’s total body mass. Therefore, a colibri consumes more energy than other birds; it’s basically a fighter jet.

In order to meet this high energy demand, the amount of nectar a colibri consumes every day has to be equal to their body weight. Living at such a high metabolic rate requires a fine adjustment of food consumptions with precise calculations.

Such a high food intake requires a high metabolism – and thus, the need for oxygen increases dramatically. When the need for oxygen increases, there can be two kinds of conditions. Those animals with very large lungs can intake a lot of air at once. And those with smaller lungs can produce the required oxygen by breathing many times a minute. Colibri or Nectar birds are the ones that can breathe the most in one minute. The lungs of the world’s smallest birds breathe 250 times per minute to transfer oxygen to their hearts weighing a mere 0.003 ounces and beating 1,200 times per minute.

Toronto University’s Kenneth C. Welch Jr. studied the metabolism of hummingbirds for more than 10 years. He discovered that there is a relationship between the size of hummingbirds, energy efficiency, and oxygen consumption, and that larger hummingbirds are more efficient energy users than smaller ones. A hummingbird can take 2.44 cubic inches of oxygen per 0.03 ounces an hour. When a small weight is added to the bird, this amount increases to 3.66 cubic inches, and their tissues use oxygen very efficiently.

Energy requirements

A hummingbird’s metabolism is the fastest among all vertebrates. It needs to eat almost constantly to get the energy it needs to produce fuel for its breathtaking metabolism, which functions like a power plant. It receives nectar from 2,000 flowers every day. If we humans could work at this bird’s energy levels, we’d have to eat about 1,300 sandwiches a day to produce energy, and our body temperature would rise to 725 °F! Also, our hearts would have to beat 1,260 times per minute. Although nectar from flowers is the main fuel source driving the bird’s metabolic engines, it also occasionally eats insects, for protein needs.

During any given 30-minute period, hummingbirds burn the sugar they had taken in an hour ago. If we apply this rapid intake of sugar and the metabolic cycle in human beings, we would have to drink a large bottle of soda and burn the sugar in it every minute.

Unlike us, hummingbirds use both glucose and fructose from nectar in their intestines, circulatory systems, and muscle cells. However, we can support our bodies at urgent needs with an intake rate of 30% of glucose. Half of the nectar that hummingbirds take is glucose and half is fructose. In this modern age, high fructose derived from corn in our diets has paved the way for metabolic diseases and obesity – that is, people cannot metabolize high fructose.

Scientists are trying to determine how hummingbirds can process fructose. It is known that there is a carrier molecule different from glucose in fructose. This carrier is very rare in human muscle cells, but it is found in abundance in hummingbird’s muscle fibers; so we believe the mystery of how they utilize fructose so fast is about to be solved.

Hummingbirds have been equipped with mechanisms to increase the rapid introduction of nutrients such as fructose and glucose – which are basically small sugar molecules – or amino acids into their metabolisms. Their hearts and blood vessels work at a high speed to carry the sugar into their tissues as well as to transfer a lot of blood. In addition, a large number of capillaries have been implemented close to the muscle cells so that the blood can reach each and every cell.

Wing design

While humanity has not yet invented a machine that can move in a figure-8 pattern 80 times per second, including forward and backward, the ultra-flexibility of a hummingbird’s unique wing strokes demonstrates the special creation of its bones, muscles, and joints. The colibri’s brain and nervous system, which control these muscles and joints by transmitting signals, require infinite knowledge and power. The flexibility of the shoulder joint in the movement of the wings, which allows them to bend to extreme positions not found in other birds, gives us an idea of the wing’s unique design and architecture. Although biomimetic engineers have spent millions of dollars applying this complex system to technology, they have so far failed in their attempts to produce a similar machine.

Cooling the feathers due to the friction of the muscles and the tremendous movement of the wings is a problem in itself. While man-made machines need advanced cooling systems, the hummingbird has been created with a such a built-in system.

Unique tongue structure

Biologists from the University of Connecticut have discovered that hummingbirds’ tongues have a very special design and work like micro pumps. Tongues about twice the length of their beaks allow them to reach deep into flowers. The nectar is then pumped into the body in less than 1/20^th of a second. This occurs thousands of times each day. Tai-Hsi Fan and Margaret A. Rubega, who for a long time examined how hummingbirds stick their tongues 15 or 20 times a second into the tubular part of a flower, said that they “could not clearly understand how they drink the nectar.” In their latest study, they showed that it was only possible for the birds to hold nectar through two channels in their tongues. It was once thought that the physical rule of the upward movement of liquids in capillary tubes, even without suction, worked in the hummingbird’s nectar intake; but when special video recordings of the movement of their tongues were examined, it became evident that the tongue first compressed the nectar in a series of movements, then sprung up very quickly and the nectar was suddenly sprayed into the channels.

It would seem that both the hummingbirds and the flowers they need for sustenance were created in perfect harmony.

Red hummingbirds migrate from Alaska to Mexico every year. They can fly 56 miles per hour. Prior to this journey, they feed for one or two weeks to fill their fuel tanks, forming a layer of fat equal to half their body weight. Since these activities cause a lot of heat loss on the body surfaces, they cannot provide enough energy to stay active for more than 12 hours at a time. To counter this, they fall into a deep sleep every night for 12 hours. The energy storage, flight endurance, long-distance migration, and returning with the young ones are each complicated factors that their coming together to make this journey possible cannot simply be explained by blind chance.

Of course, the smallest bird in the world would have the smallest egg size: a mere 0.5 x 0.3 inches, for a total weight of 0.007 ounces. Considering that this wonderful bird’s design is embedded into this egg, which is about the size of the nail of our little finger, it can be understood how perfect a creation it is.

Hizmet Movement (aka Gülen Movement) has always been given different names, which rely on and point to divergent underlying ontologies and understandings. Cemaat (Community), Hizmet (Service), Gonulluler Hareketi, (A movement of volunteers), and Gülenciler (Gülenists) are just a selection of terms often used to refer to the movement. Nowadays, people have come to view the movement in diametrically opposing ways, due to the recent political history of Turkey. On one hand, some praise it for its virtues, claiming that it is a movement promoting and prioritizing democratic values and standards and standing against a corrupt government, at a very high cost. On the other hand, those who criticize it accuse the movement of interfering in politics and even plotting coups against democratically elected governments, and they try to label it as a cult – especially when they cannot prove their accusations. Therefore, a great discrepancy is very likely to emerge between how a sympathizer of the movement sees and defines it and how an outsider sees and defines it, as current developments in Turkey have pushed the public to the edges and have led to increased polarization. Thus, in order to see whether the Hizmet Movement is a cult or not, one has to remove himself or herself from political polemics and try to be critical and strike a balance between how the movement perceives itself and how it is perceived by the outside world. In order to do so, let us first consider how “cult” is defined in the literature and then see whether these definitions match with the Hizmet Movement.

Even though the meaning of cult has changed, the term acquiring differing meanings over time, it is generally and publicly used in a derogatory way to refer to movements that are regarded as socially deviant due to their unorthodox beliefs and practices. During the 1930s, anti-cult movements usually viewed cults as a disparate form of heresy. Similarly, Christian scholar Walter Martin defined a cult as a movement that applies, and relies solely on, personal interpretations of the Bible, in denial of mainstream beliefs such as the Trinity, the Second Coming of Christ, the ministry and personality of Jesus, and the like. Accordingly, new religious movements that were not a part of, or splintered from, pre-existing sects—these include movements such as Jehovah’s Witnesses and Christian Scientists—have been considered cults. From a sociological point of view, Max Weber ascribed the emergence of a cult to the routinization of the charisma of a self-proclaimed religious leader. A great variety of cults exist today—doomsday cults, political cults, destructive cults, racist cults, polygamist cults, and terrorist cults. Cults have also long been accused of applying unorthodox measures, such as mind control and abusive sex, to govern their members and of having secretive organizational structures to accomplish their objectives.

Any attempt to draw a distinction between a cult and a mainstream religious movement is an utterly value-laden endeavor, as it requires one to assume a position of authority and judge what is an orthodox or unorthodox practice or interpretation of a religion. Also, it is analytically impossible to determine how much deviation or what sorts of differences render a movement deviant and get it labeled as a cult, because even sects of the very same religion sometimes are predicated upon utterly distinct theological positions. For example, consider the God conceptualizations of two Christian traditions, Unitarians and Catholics. Whereas the former believe in the physical and spiritual unity of God and reject the idea of the incarnation of God in human form, the latter hold to the doctrine of the Holy Trinity, which states that the Father, the Son, and the Holy Spirit are divine manifestations of God. Or, in a similar vein, consider the example of the Alawites and Sunni Muslims; some groups of the former consider Ali, the cousin of Muhammad, to be the incarnation of God, while the latter view him only as the third rightly guided Caliph and as totally human in nature.

Despite this opaque and slippery conceptual ground, we can still systematically consider whether the Hizmet Movement is a cult and possesses any of the general characteristics and features attributed to cults. Let me rise above the dichotomies by considering the criteria for a cult, embodied in the definitions given below, in relation to the Hizmet Movement—namely, deviancy (unorthodox religious rituals), unorthodox means of control (mind control, abusive sex), and the presence of a charismatic leader—to determine whether it is a cult or not.

We’ll begin with deviancy. Even though the movement has often laid great emphasis on the spiritual resurrection of Muslims and humanity, it has not attempted to reject or change the pillars of Islamic faith and the essentials of the religion. It has not proposed theologically novel conceptions of divinity or prophecy. Quite the opposite—the movement intellectually and theologically associates itself with the earlier mainstream of Muslim scholars, thinkers, and movements and derives its legitimacy from its embeddedness in classical Islam. The criticisms leveled at the movement have mostly involved matters relating to the interpretation of religious texts. Accordingly, the movement has been criticized for its strong promotion of intimate relations with the members of other Abrahamic religions, for its willingness to engage in open dialogue, and for its support of democratization, which is often labeled as pro-Westernism by other religious movements in Turkey. Hence, the movement’s existing practices and theological dispositions do not suffice to qualify it as a cult, as they do not exhibit patterns of divergence and differentiation from mainstream Islamic rituals and practices.

Second, with respect to the employment of unorthodox means to achieve desired political objectives—even though the movement has been accused of interfering in politics and having a secret agenda, no proof has been presented thus far indicating the use of unorthodox means to control its members or accomplish its secret agenda. Even the recent purge in Turkey, which resulted in the removal of hundreds of thousands of people from their positions and the imprisonment of a large percentage of them, has not led to the disclosure of evidence verifying the use of unorthodox methods by the movement.

Finally, in regard to charismatic leadership, it is an actuality that Gülen’s charismatic and strong leadership has been very appealing to the masses. However, his leadership has not been grounded in any divine status claims, such as those of a prophetic or messianic character. His charisma has rather been derived from his expertise and erudition in respect to the religious sciences and his intuitive leadership skills. His leadership and charisma cannot be said to be premised upon any sort of divine claim, as has been the case with most cults. Ahmadiyya and Bahaism can be seen as cult-like Islamic movements; their leaders have made actual divine claims. For example, the leader of the former openly claimed messiahship and introduced unorthodox beliefs and organizational structures in the nineteenth century, and the leader of the latter identified himself as the last Prophet, which openly contradicted the mainstream belief of Muslims that the Prophet Muhammad was the last Prophet and Messenger of God. Gülen is neither seen as a supernatural human being by his followers nor does he claim prophecy or messiahship. His charisma is derived more from his spiritual personality deriving from the fact that he has acquired an immense amount of knowledge in the religious sciences and has combined that knowledge with successful practice.

By offering insight in relation to three aspects of cults, this article offers a framework within which the Hizmet Movement cannot be treated as a cult or cult-like organization. Unless there is concrete evidence and universal acceptance of deviant behavior, unorthodox means of control, and leader’s use of charisma to assert any supernatural or divine powers, no social movement can be categorized as a cult movement.

Sight is one of the most miraculous things for which we can never be thankful enough. Our eyes serve as windows connecting our inner life with the outer world. In “Retina the Mind-Boggler,” Dr. Serranur explains the intricacies of the eye’s physiology. Despite many theories and scientific advances, we still don’t completely know how sight works. Scientists do know that the retina plays a crucial role in this very complex structure – so important, in fact, not every eye surgeon dares touch it.

Stem cell research has expanded our understanding of biology and medicine to once-unimaginable levels. Among the treatments for which the initial findings are promising are paralysis, Parkinson’s, diabetes, and even blindness. Despite these groundbreaking discoveries, many are not sure about how far we should go in genetic programming. Dr. Yorulmaz elaborates on this dilemma in “Embryonic Stem Cells.”

The question of how to handle refugees has been a critical issue throughout human history. Despite many regulations, international legal conventions, and technological progress, refugees still pose intractable questions to governments around the world. Last summer, when Dr. Sophia Pandya was visiting Greece to observe the situation of refugees there, the country suffered one of the deadliest wildfires of the twenty-first century, in which a hundred people died and more than a thousand buildings were destroyed. Greece has been the crossroads for many refugees, including, yes, many Turkish citizens, especially in the last few years. The Erdoğan regime’s clampdown on the Hizmet Movement and many others who oppose his autocracy has forced tens of thousands of Turkish citizens to flee their homes and seek asylum in Europe, the US, and elsewhere. Hundreds of thousands of people have been detained in these purges; thousands more are waiting their turn, as their freedom to travel has been illegally curtailed by the Turkish government. What is their crime? Association with a group that opposes autocracy and supports democracy. For many fleeing injustice, Greece has become the last chance for freedom. What Dr. Pandya saw there was representative of what the Hizmet Movement has been doing for decades: Turkish refugees reached out to victims of the wildfires and distributed food and other aid. This was their way of responding to the hospitality of Greek people, who opened their homes to refugees when, as described in this issue’s lead article, they were forced to flee “dark-spirited night demons who were overwhelmed by hatred, rancor, and enmity, and dejected souls growling with wrath.”

I’ve been working with them now for the past eight years. I’ve had an opportunity to work closely with them and to travel with them overseas, and I see no foundation for this.

As a matter of fact, when I look at their zeal and their enthusiasm for the religion, and I look at how they practice the Qur’an and the life example of Muhammad the Prophet (upon him be peace), I’m inspired by what they do.

And they not only focus and center upon Muslims, they have great relationships with the non-Muslim community. And I would consider them to be like ambassadors for Islam.

They share Ramadan, they share neighborly needs, etc.

Muhammad the Prophet (upon him be peace) said he was one time talking with one of his companions, and he asked them if he knew one of the brothers. And then, he said, “Yes, I know so and so.”

And then the Prophet (upon him be peace) said, “Well, let me ask you something about him. Have you worked with him?”

He said, “No.”

“Have you traveled with him?”

He said, “No.”

Then the Prophet (upon him be peace) said, “Well, then you don’t know him.”

I’m pleased to say that I’ve worked with our brothers, and I have traveled with them. And I know them well.

And to classify them as terrorists in any form is a great misrepresentation.

The other thing that I want to say is that they are very loyal and very patriotic to this nation. They work to support the good works in this nation.

They also work with all people, faith or no faith, and they show by example what the Prophet Muhammad (upon him be peace) taught us.

Some of us read books, some of us talk, but they actually do. And I consider it a privilege and an honor to be associated with them and to be part of the brotherhood.

I see them as wonderful human beings and as true Muslims, and I can say this as one that has studied the religion and been a leader in the religion for over 25 years. I can say this.

Also, what I want to say to you is that when people try to come against them – because some Muslims don’t know about them and their movement and the good that they do in the world – I would tell them not to worry about that.

I would tell them to continue to model and be an excellent example of this religion and also build on the relationships you already have.

Myself, as one of your brothers and friends: if I know other Muslims don’t know you, I’m happy to take you with me and introduce you to them and let them get to know you so they can form their own opinions.

And I have no doubt that once they get to know you and get to know your leadership, I have no doubt that they will no longer believe these outrageous allegations against you.

Muhammad the Prophet (upon him be peace) made education a top priority. You all make education a top priority.

He told us that we should be kind and considerate and respectful and hospitable to our neighbor. You all demonstrate that. You host iftars, you host various events during the month of Ramadan to educate the people.

So the Hizmet Movement is, I think, vital to the Muslim community, and they are also showing us how to apply the wonderful, universal, timeless concepts of Islam in the 21st century.

My imam, my teacher, taught me that you never change the principles. You never change the logic in Islam.

He said, but it’s OK to change the way you express the logic. And we have to look at our current set of circumstances and our reality here in the West and apply the best application of this faith.

I see them doing that, and I see them embracing the entire human family and making a positive, wonderful difference in the world.

They’re a benefit to the Muslim community and humanity as a whole.

Imam Omar Shakir, Resident Imam at Masjid Bilal ibn Rabah of San Antonio, Texas

This article has first been published in the special issue of the Fountain Magazine © Blue Dome Press

Our sun is a single star system, but using new technology, scientists are discovering double – and even triple! – star systems

The planets of the sun revolve around a single star, just like the planets in many systems. Revolving around a single star is the general principle, but scientists have recently discovered planets that revolve around two stars, without causing any irregularities. Planets that revolve around two stars are accepted as a new class of planets and according to calculations their numbers in the Milky Way galaxy are estimated to reach at least ten million.

How can this be possible? A planet traveling around two stars enters the gravitational field of each star during its motion, and its velocity and orbit constantly changes.

If stars can shade (eclipse) each other, it is possible for one planet to shade one or two stars. When this event takes place, the planet and stars orbit on the same plane. This intersection on the same orbital plane means that the planet and star have passed in front of each other; we can measure this due to a reduction in the amount of light emitted by the star. If the distance between the two stars is too long, these stars act as if they are isolated from each other. In that moment, the planet that is moving on one of the star’s orbits does not feel the effect of the other star. These are called S-type planets and dozens of them have been discovered in the last decade.

Interesting events take place when stars get close to each other. In such cases, the time required for stars to make a complete revolution around each other is described in days or weeks. The ability of a planet to move in “braided pathways”^[1] that will allow a stable orbit around two stars that are so close to each other cannot be a coincidental event without fine adjustments.

S-type systems are only one type of double-star systems. In P-type systems, the planet revolves around the two stars simultaneously. For this type of planet to travel in a stable orbit, the orbital distance from the stars must be longer than a critical distance. If it is closer than this critical distance, the planet’s orbit becomes progressively unstable, and it is either pulled towards one of the two stars and collides, or gets thrown into outer space. This critical distance is 2/3 of the star’s magnitude.

In a system of a single star and planet, the transit of the planet occurs as if the light makes a periodic movement, such as when a light house rotates around itself. These passes allow us to detect stars. Double-star planet systems are another example of this. It is not easy to estimate the movement of an object consisting of three elements. In a single-star system, the star’s movements are stable; thus, it is easy to estimate the movement of a planet. Yet in a double-star system, the distance between the two stars is much shorter than their distances to the planet; for this reason, these stars revolve at a higher speed around each other than the planet revolves around them. This means that the planet’s rotation is difficult to predict.

As a result, the planetary movement of a double-star system will not be periodical; different than that of a single-star system, the time of transit passes will vary according to the relative motion of the planet to the star. If the planet and the star it revolves around are moving in the same direction, the transit pass time will be longer; but if the star is located at the other half portion of the orbit and traveling in the opposite direction, the transit passing time will be much shorter.

The Kepler spacecraft and telescope that NASA launched in March 2009 is designed for detecting planets that cause reductions in the light of stars when they are passing in front of them. Today, more than two thousand twin star systems that display eclipses have been discovered. Two planets that revolve around stars eclipsing each other every 7.5 days were discovered and called the Kepler-47 system. Along with these double star systems, a triple-star system has been discovered through the Kepler telescope; the properties of this system are extraordinary.

Among these, planet Kepler-47b of the inner region completes its voyage around its stars in less than 50 days. In addition, this planet, which is not visible directly, is predicted to be a very hot planet. Since a foggy layer inhibiting its visualization is found to have formed as the result of methane gas combusting in its hot atmosphere. Kepler-47b, which is three times bigger than the Earth’s radius, is the smallest planet among those that have been discovered in two-star systems.

The planet Kepler-47c of the outer region completes its one full tour around its twin stars in 303 days and it moves in a region that is described as the habitable zone in the Milky Way galaxy. There can be liquid water present on the surface of a planet in the habitable zone. However, just being in this zone does not totally mean that the place is suitable for life. Kepler-47c is predicted to be slightly bigger than Neptune and to have an atmosphere composed of thin and bright water-vapor cloud.

Reference

William F. Welsh, Laurance R. Doyle, “Worlds with Two Suns,” Scientific American, October 2013, pp. 40-47.

S- And P- type planets traveling around two stars

Kepler-47c exists in the habitable zone and liquid water is predicted to be present on its surface.

A representative image of the Kepler 16a/b based on acquired data.

^[1] The Qur’anic verse “By the heaven full of braided pathways, surely you are in contradicting views”(Adh-Dhariyat, 51:7-8) sounds like pointing to this phenomenon.

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