Irritated
by trivialities,
overwhelmed
by brutality
and innocent suffering,
disappointed
by our own inadequacies –
–in anxiety, confusion and hope
we turn to You.

Pry us loose from our self-absorption
that we might look for You today,
for Your comfort, Your Peace,
Your power, Your direction.

Break the hold
of the posturing, presumptuous
yet finally false powers of this world.

Awaken us to Your magnificence
that we might live in awe
of nothing but You.

Free us, then, from our fears
that we might, at the least,
be courteous to all whom we meet,
and thereby offer
an opening for Your grace.

Circular motions are all around us. Some are visible or perceptible, while many are not. In a contemplative piece in this issue, Jacob Hardy, a dear friend, writes about this fantastic phenomenon that permeates the universe: “Circling in the Universe.” From the smallest forms of existence at the atomic level to the giant galaxies in outer space, circular motions define a key dynamic in how the universe functions. One of these motions discussed in Hardy’s piece is the circulation of blood in our body. In what could be described as no less than a miraculous system, blood travels nearly the half the length of the equator, only in our body, in just a single day. Our circulatory system brings fresh oxygen and nutrients to our muscles and organs, while carrying away waste. We are thankful to Dr. Hardy for this contemplative piece, and we pray that his healthy blood circulation enables a quick recovery.

9/11 has been a turning point in world history. It was not only a devastating day for the lives lost and their families, but also for millions of people around the world – not least for those who had devoted their lives to a dialogue of civilizations as opposed to the “clash of civilizations.” Professor Ron Messier was one of those who had been studying and teaching Islam for more than three decades by 2001. Though saddened by a prospect that his life’s work would possibly be wasted, he chose to find a channel of communication for dialogue between Muslims and non-Muslims. And he chose Jesus as the focus of this dialogue, for he knew how important Jesus is to both Christians and Muslims. Professor Messier has written for this issue a brief summation of his book Jesus – One Man, Two Faiths: A Dialogue between Christians and Muslims. His conversations with both Muslims and Christians on Jesus offer interesting perspectives, from which much can be learned.  

Also in this issue is a memoir by Kerri Davidson: “In the Eye.” Her piece is a beautiful reminiscence of how parents and kids communicate with their eyes, exchanging feelings of fear, love, and trust. Davidson narrates how she connected with her parents through eye contact. This connection saw them through experiences as mundane as watching horror movies and as traumatic as surviving natural disasters, from leaving home for college to hospital visits. Her story offers many ups and downs, encapsulating the hope and anxiety that every one of us goes through in our lives.

A rainbow is a celestial marvel stretching across the sky after the rain. Along with its spectacular beauty, a rainbow is also a mathematical miracle. By using the language of mathematics, Ali Kaya shows in detail what rainbows offer us.

Life is indeed full of contrasts and surprises.

Something that is no more a surprise in our lives but still as scary as it was first discovered is cancer – the disease-whose-name-must-not-be-mentioned, as in the case of Voldemort in the Harry Potter series. “The long illness” or “the bad disease” are some of the other euphemisms for cancer which almost all nations have developed as none of us are really willing to sully our conversations with possible implications that it may bring into our imaginations. For almost every one of us knows someone who has been suffering from it, or we have already lost him or her because of it.

Ali Fethi Toprak in this issue takes matters further with his analogy of cancer as anarchy. What the cancer disease does in our body is, in a sense, no different than what anarchy causes in the society. Just as “anarchy cuts and throws away norms and laws that organize social life, one by one, thus destroying the order and leading to mischief and rebellion, cancer breaks genetic rules that organizes cell proliferation and eliminates pathways that suppress tumor formation. Thus, it eradicates the order and triggers chaos and malignancy. Again, cancer works against the life of the body without considering the rights of other cells,” writes Kocabas in his “Cancer: Cellular Anarchy” article in this issue. He also notes that genetically engineered T cells offer us a medical hope for healing from cancer, and that patients should never give up on prayers and always keep spirits high, which is ultimately the greatest strength in fighting against it.

Overcoming troubles or diseases, or at least standing up honorably in the face of their danger, is perhaps bound with attaining “immortality,” as described in this issue’s lead article. “Souls of immortality” Gülen writes, “never fall into despair… Neither the darkness of menacing nights, nor the multiplicity of accumulated problems can discourage them. Even if they were faced with Noah’s flood, they would walk away from it without a drop touching their feet.” This portrayal is indeed a very high peak to climb, but aren’t we mankind perfectly equipped potentially for this challenge?

Indeed, we as human beings are well equipped and have much to offer the world, both intellectually and technologically, when compared to the past. However despite having the upper hand in the fields of science and technology, our environment is still struggling and suffering due to our negligence. Every year, 14 billion pounds of garbage are dumped into our oceans and as a result, 1 million seabirds and 100,000 sea mammals are being killed. Erhan Yenilmez gives insight into the current state of affairs and how we can work together to protect our environment.

Like law in the United States, historically Islamic jurisprudence is based on precedence. Each ruling or reform was based on the decisions and interpretations of previous jurists and scholars. But many movements that emerged in the last century disregarded this practice, and invented brand-new interpretations and rulings that were at odds with centuries of accumulated knowledge of Islamic jurisprudence and theology. Moreover, they refute all other interpretations. The most controversial among these questionable views concerns the meaning of jihad. The soundest method of discerning the meaning of this much-debated word is to refer back to the original text that is the source of all Islamic jurisprudence and theology.

What is jihad, according to the Qur’an? What does the Qur’an say about war? According to the consensus of classical and contemporary exegetes, the following Qur’anic verses indicate that there is no “holy war” but there is only “just war” or “unjust war” in Islam. The verses also clarify that jihad does not mean war or fighting; rather it means “to strive hard in the righteous cause.”

Some Qur’anic principles

The science of hermeneutics requires that the interpretation of any text should take into account the writer, the intent of the writer, the addressee, and the context. This is the method to understand the message of the Qur’an. Taking a single verse out of context, and interpreting it without taking into consideration the entire text, would inevitably distort the meaning of the verse. The following are some general Qur’anic principles that should underlie the interpretation of individual verses.

“There shall be no coercion faith.” (2:256)

“And had your Lord so willed, all those who live on earth would surely have attained to faith, all of them: do you then think that you could compel people to believe…” (10:99)

“And say: ‘The truth [has now come] from your Lord: Then, whoever wills (to believe), let him believe; and whoever wills (to disbelieve), let him disbelieve. …” (18:29)

“Goodness and evil can never be equal. Repel evil with what is better (or best). Then see: the one between whom and you there was enmity has become a bosom friend.” (41:34)

“…and [they who] repel the evil with good. Such are those for whom there is the ultimate (everlasting) abode.” (13:22)

“…for peace is best…” (4:128)

“… He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind.” (5:32)

“Do not kill any soul, which God has made sacred, except in just cause. If anyone has been killed wrongfully and intentionally, We have given his heir the authority (to claim retaliation or damages or to forgive outright). But let him (the heir) not exceed the legitimate bounds in (retaliatory) killing. Indeed he has been helped (already and sufficiently by the provisions and procedures of the Law).” (17:33)

“Just War” in the Qur’an

Here are some verses dealing with fighting (qital) on the battlefield. All these verses should be read and understood only when there is a Just War already in progress.

“And fight in God’s cause against those who wage war against you, but do not commit aggression—for, verily, God does not love aggressors.” (2:190)

This verse makes war permissible only in self-defense and even then, aggression is not permitted during the fight.

“Permission [to fight] is given to those against whom war is being wrongfully waged and, verily, God has indeed the power to succor them.” (22:39)

Again, fighting is declared permissible against a wrongfully waged war.

“God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your homes, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable.” (60:8)

Believers are asked here to be kind to any people who do not fight against them regardless of their faith.

“God only forbids you, as regards those who make war against you on account of your Religion and drive you away from your homes, or support others to drive you away, to take them for friends and guardians. Whoever takes them for friends and guardians, those are the wrongdoers.” (60:9)

As clearly listed in the verse, fighting is permitted only when a) a war is waged against the believers because of their faith, b) the believers are driven away from their homelands, c) aid is given to those who drive the believers away from their homelands.

“Fight (therefore, O Messenger) in God’s cause—for (in the same way that every individual is responsible for himself) you are (first of all) responsible for none except yourself. (Even left by yourself alone, fulfill your responsibility)—and urge on the believers (to take their responsibility). It may be that God will (thereby) restrain the force of those who disbelieve. Indeed God is strongest in might, and strongest in repressing and punishing.” (4:84)

Urging on the believers to take their responsibility is valid only during a war already in progress to deter the oppressors, not as an incitement to war.

“When (whether traveling or at home, or in war or at peace) you are greeted with a greeting (of peace and goodwill), answer with one better, or (at least) with the same. Surely God keeps account of all things.” (4:86)

The aim of war must be to prevent the oppression, not to be triumphant. When peace is offered, it is to be accepted with no reserve.

“Except those who seek refuge in a people between whom and you there is a treaty (of peace or alliance), or (those who) come to you with hearts shrinking from fighting against you, as well as fighting against their own people. Had God willed, He would certainly have given them power over you and they would have fought against you. If they withdraw from you and do not fight against you, and offer you peace, then God allows you no way (to war) against them.” (4:90)

Fighting is allowed only when a war is waged against the believers. Otherwise, there is no permission to declare a war unilaterally.

“…You will find others who wish to be secure from you (by signing a treaty with you) and to be secure from their people (by breaking their treaty with you and joining them): every time they are called back to conspiracy and hostility against you, they plunge into it headlong. Hence, if they do not withdraw from you, nor offer you peace, nor restrain their hands (from hurting you), then seize them and kill them wherever you come upon them. It is against such that We have given you a clear sanction.” (4:91)

During a war already in progress, if the aggressors do not stop attacking the believers and do not offer them peace, then the believers are given permission to seize and slay those who insist upon attacking them.

“If you meet them in war, deal with them in such a manner as to deter those behind them (who follow them, and those who will come after them), so that they may reflect and be mindful.” (8:57)

The aim is again not to be triumphant in war, but to prevent the continuation of war.

“(Believers:) make ready against them whatever you can of force and horses assigned (for war), that thereby you may dismay the enemies of God and your enemies and others besides them, of whom (and the nature of whose enmity) you may be unaware. God is aware of them (and of the nature of their enmity). Whatever you spend in God’s cause will be repaid to you in full, and you will not be wronged” (8:60)

The purpose of these preparations is to avoid potential future wars.

“And if they (the enemies) incline to peace, incline to it also, and put your trust in God. Surely He is the All-Hearing, the All-Knowing. And if they seek (thereby only) to deceive you (O Messenger), surely God is sufficient for you. He it is Who has strengthened you with His help and with the believers” (8:61–62)

According to the well-known Qur’anic exegete Fahruddin Razi (1149–1209), this means that even if they offer you peace to deceive you, this offer of peace must be accepted, because all judgment of their intentions must be based on outward evidence alone. In other words, mere suspicion cannot be an excuse for rejecting an offer of peace.

(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to,) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing. Do not fight against them in the vicinities of the Sacred Mosque unless they fight against you there; but if they fight against you (there), kill them—such is the recompense of the (rebellious) unbelievers. (2:191)

The prerequisite for the permission to slay the oppressors is their persistence to fight against the believers and not incline toward peace. Fahruddin Razi states that the injunction in this verse is valid only within the context of hostilities already in progress, not when there is no physical hostility between the believers and the non-believers. A more recent commentator, Said Nursi (1877–1960), interprets such verses that give permission to “drive them away from wherever they drove you away” as crushing the idea of the denial of God or materialism in the field where it originated by bringing the evidences for the existence of its Creator from the matter itself.

“But if they desist—behold, God is much-forgiving, a dispenser of grace.” (Qur’an 2:192)

“Hence, fight against them until there is no more oppression and all worship is devoted to God alone; but if they desist, then all hostility shall cease, save against those who [willfully] do wrong.” (2:193)

Fighting is allowed again until God can be worshipped without fear of persecution and no one is compelled to bow down in awe before another human being. If persecution stops then all hostility shall cease.

“…Those who have been driven from their homeland against all right, for no other reason than that they say, “Our Lord is God. ” Were it not for God’s repelling some people by means of others, monasteries and churches and synagogues and mosques, where God is regularly worshipped and His Name is much mentioned, would surely have been pulled down (with the result that God is no longer worshipped and the earth becomes uninhabitable). God most certainly helps whoever helps His cause. Surely, God is All-Strong, All-Glorious with irresistible might.” (22:40)

Fighting against oppression is not confined to defending the mosques only, all the places where God’s name is extolled—monasteries, churches, synagogues—are to be protected.

“And if any of those who associate partners with God seeks asylum of you (O Messenger), grant him asylum, so that he may hear the Word of God, and then convey him to his place of security. That (is how you should act) because they are a people who have no knowledge. (9:6)

This verse emphasizes granting protection to mushrikun (those associating partners with God)—not only the People of Book—when they seek protection from the believers. They can be accepted as “neighbors” of the believing community. Should they want to leave the community of the believers, it is the responsibility of the believers to convey them to a place where they can feel secure.

In conclusion

The contextual analysis of the above Qur’anic verses elucidates that the utmost priority in all circumstances is achieving permanent peace. Believers are enjoined to accept peace, even when doing so would harm their interests, and must consent to all peace offers. It is not permissible to wage war against any people unilaterally. Fighting is not desirable and should be avoided whenever possible. Permission to fight is given only in self-defense. When a believer has been attacked and is fighting in self-defense, his aim must be to stop the oppression, not to be triumphant. Fighting is permitted only against people who have:

a) waged war against the community of believers because of their faith,

b) driven the community of believers out of their homelands,

c) aided others in driving the community of believers out of their homelands,

d) threatened the security of the community of believers. This judgment about the “threat” must be based on outward evidence alone, not on suspicion, which is subjective.

Fighting is permitted in the Qur’an only for the sake of defending the truth and its followers (including defending the monasteries, churches, synagogues, and mosques where God’s name is extolled). The believers can only engage in war against oppressors who are clearly marked and designated as a military force. This military force must not be mixed in with a civilian population. A prohibited method of fighting is the use of weapons of mass destruction which indiscriminately kill civilians along with the intended target. Even then, fighting can only be declared by a leader (caliph), who is elected by the community of believers from among themselves, not self-appointed kings, rulers, or authorities. Individuals cannot declare war or try to bring about justice by their own means. This is vigilantism, which is prohibited by Islamic law. Only the state has the authority in such issues.

The media continues to influence our lives with an ever growing capacity, for it is no longer solely in print form and thus commands a much larger potential of accessibility in a much shorter span of time and space. For many, the print edition still offers the best experience of the news but with a much smaller frequency, velocity, and flexibility. Such an influence that comes along with the amount of exposure and yet instant mutability of new media forms brings up concerns about the “values” that set the main guidelines for this power and change in media outlets. This was our main topic of discussion this past March and April in Singapore, Jakarta, Melbourne, Sydney, Kuala Lumpur, and Shah Alam. We are thankful to local organizers in these cities for their cooperation. We are especially indebted to Professor Radhi al-Mabuk from the University of Iowa and Professor Jon Pahl from The Lutheran Theological Seminary in Philadelphia, who generously spent their time with us during this tour and gave presentations in each of these cities on our behalf. You will find in this issue brief notes and photos from the “Media and Values” panels, in addition to two other The Fountain Talks events in Austin, TX and Manhattan, NY. We would like to offer our appreciation to the local organizers of these events. For more information, please visit www.fountainmagazine.com.

“An Ardent Prayer” leads the current issue. It is the prayer of a painful heart filled with sorrow for our weakness in responding to the blessings bestowed on us; a heart that is concerned with the troubles of our society and yet hopeful for the divine mercy as he prays to be treated not according to our distance from Him, rather in light of His proximity to all of His creation.

“My Treasure Jars” comes from a lifetime resident of the Appalachian Mountains. Belinda Sturgill shares with us a very thoughtful piece on what a woman, a mother, and a grandmother can leave behind as a legacy to her family, to her nation, and to humanity. This is an award-winning essay from The Fountain Essay Contest of 2010.

Our interview with Dr. Priya Natarajan from Yale University is another “treasure jar” in this issue. She describes her job as “building a story line for the universe.” Who else other than a cosmologist could dare to offer such a description of her work? Or perhaps we should put the question the other way around: who on the face of this earth does not want to learn the story line of the universe?

The Second Fruit of the Fifth Branch

soul! Worship is not the introduction to additional rewards, but the result of previous bounties. Yes, we have received our wages, and are accordingly charged with the duties of service and worship. Because, O soul!, since the All-Glorious Creator, Who clothed you in existence which is pure good, has given you a stomach and appetite, through His Name of Provider, He has placed before you all foods on a table of bounties. Then, since He has given you a life decked out with senses, life too requires sustenance like a stomach; all your senses, like eyes and ears are like hands before which He has placed a table of bounties as broad as the earth. Then, because He has given you humanity, which requires many immaterial foods and bounties, He has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an extensive table of bounties as broad as the worlds of both the inner and outer dimensions of things. Then, since He has given you Islam and belief, which require infinite bounties and are nourished through countless fruits of mercy and are supreme humanity, He has opened up before you a table of bounties, pleasure, and happiness which includes the sphere of contingency together with the sphere of His sacred Names and attributes. Then, through giving you love, which is a light of belief, He has bestowed on you an endless table of bounties, happiness, and pleasure. That is to say, with regard to your corporeality you are an insignificant, weak, impotent, lowly, restricted, limited particular, but through His favour, it is as if you have risen from being an insignificant particular to being a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to true universality; and by bestowing Islam on you, to an exalted, luminous universality; and by giving you knowledge and love of Him, He has elevated you to an all-encompassing light.

O soul! You have received this wage, and you are charged with the pleasurable, bountiful, easy, and light duty of worship. But you are lazy in this too. If you perform it half-heartedly, it is as though the former wages are insufficient for you and you are overbearingly wanting greater things. Also, you are complaining: Why was my prayer not accepted? But your right is not complaint, it is supplication. Through His pure grace and munificence, Almighty God bestows Paradise and eternal happiness. So seek refuge in His mercy and munificence constantly. Trust in Him and heed this decree:

Say: In the bounty of God, and His mercy -in that let them rejoice; that is better than the [wealth] they hoard.¹

If you say: How can I respond to these countless, universal bounties with my limited and partial thanks?

The Answer: With a universal intention and boundless belief… For example, a man enters a king’s presence with a gift worth little, and he sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to him: My present is nothing. What shall I do? Then he says suddenly: My Lord! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them. Thus, the king, who has need of nothing and accepts his subjects’ gifts as a sign of their loyalty and respect, accepts that wretched man’s universal intention and wish, and the worthiness of his elevated belief as though it was the greatest gift.

In exactly the same way, while performing the five daily prayers an impotent servant of Almighty God declares: Salutations be to God! That is, I offer You on my own account all the gifts of worship all creatures offer you through their lives. If I had been able, I would have offered You as many salutations as them, for You are worthy of them, and worthy of more besides. Such an intention and belief comprise extensive universal thanks. The seeds and grains of plants are their intentions.

And for example, the melon utters a thousand intentions in its heart in the form of the nuclei of its seeds: O my Creator! I want to proclaim the embroideries of Your Most Beautiful Names in many places on the earth. Since Almighty God knows how future things will come about, He accepts their intention as actual worship. The rule, A believer’s intention is better than his actions² alludes to this mystery. The wisdom in offering glorifications in also infinite numbers is understood from this mystery. For instance:

Glory and praise be unto You to the number of Your creatures, that may be as pleasing to You as the extent of Your Throne and the ink of Your words, and we glorify You with all the glorifications of Your prophets and saints and angels.³

Just as an officer presents all the duties of his soldiers to the king in his own name, so man, who acts as officer to other creatures, commands the animals and plants, has the capacity to be God’s vicegerent over the beings of the earth, and in his own world considers himself to represent everyone, declares:

You alone do we worship, and from You alone do we seek help.⁴

He offers the worship and seeking of help of all creation to the All-Glorious True Object of Worship in his own name. He also says:

O God! Grant blessings to Muhammad to the number of the particles in existence and all their compounds!

He offers benedictions for the Prophet (pbuh) in the name of everything. Because everything is connected with the Muhammadan Light. Thus, you may understand the wisdom in the countless numbers mentioned in the glorifications and benedictions for the Prophet (pbuh).

Footnotes

1. The Qur’an (10:58)
2. al-Manawi, al-Fayd al-Qadir, vi, 291, No: 9295.
3. Muslim, Dhikr, 79; Tirmidhi, Da’wat, 103; Nasa’i, Sahw, 94; Musnad, i, 258, 353.
4. The Qur’an, 1:4.