Your essence is even loftier than angels.
Hidden in you are spheres and compacted globes
Mehmed Akif

The human is the main subject of every philosophical and scientific view. Neither any philosophy nor any science can be developed without taking human beings into consideration. With both physical and metaphysical sides, the human being is the ultimate subject of all sciences, and all avenues of investigation can be evaluated in relation to their significance for human dignity.

Sciences explore different human qualities, through the various branches, in books that multiply continuously, overflow, and diffuse light all over.

The body shape and function of the human is so perfectly adjusted that it marks an unbelievably ideal structure. Whichever organ we may study, it is impossible not to feel admiration before its anatomy.

And the depth of the inner world of a person has such rich potential to develop, and the potential to keep developing dimensions within; a complicated brain and a spirit with an elusive essence that evades material measure; and then the perfectly harmonious relation of these two phenomena-the physical and the spiritual together. . . mysterious beings… Within everything are meanings crystallized from the hues in the corona of that magnificent artwork-the human and her dignity.

Here, we will neither touch on this magnificent corporeality, nor delve into the inner dimensions of an individual we can hardly sense in any event. Instead, we are going to mention a few potentials and abilities that dignify the human.

The human is a difficult creature to understand in all qualities. The complexities begin from the day of we come into this world and continue. Except for the human, every creature comes to this world as if already trained about life. As for human beings, in spite of being the most magnificent and esteemed creatures, we are born devoid of all these inherent gifts and functions necessary for life. Everything that goes beyond the mechanical order of physicality develops in a person thanks to reason, mind, will, freedom, sense, and introspection. Thus, a person maintains the unity of inner and outer reality, and only in this way does an individual attain selfhood.

These potentialities, which exist in all human beings as an intention and a herald of being a great figure in the future, can only flourish through training and education. Discovering dignity requires introspection and self-criticism. Leaving a person alone to whatever whims come along means leaving one in a most miserable condition. A seed or group of seeds needs to be cultivated to grow into the most perfect thing it is intended to be. As the lion comes to the world with the paw it needs, and the cattle with horns, a person arrives in the world needing to cultivate all means to preserve one’s self, to flourish, and to work together toward mutual dignity.

A person should use his insight and intellect, will and reason and then invent things to obtain what is beneficial and avoid what is harmful. Thus she establishes both an individual and social world, where she can find serenity. And then persons can pass to future generations the works they formed and the values they established, so that dignity can be preserved in both heart and mind.

It is natural for a person to do these things, because we are not concerned with the very moment only. Past and future are always vivid along with the present and are pieces of any existent reality. For this reason, even though those who have contributed to the development of thought and science throughout history could not personally see the fruits of their efforts, they did not feel languor and give up working. They worked and strived for humanity, leaving an immense heritage in the name of knowledge and culture. If it weren’t so, we would neither be able to talk about science nor civilization on earth.

In addition to sciences, accumulation of knowledge, and heritage of civilization, human dignity, human perfection and virtue are the fruit of human efforts again. Developing potentialities, regulating human behavior, channeling people to good and virtuous paths are the results of human effort. All through history, one generation after another inherited the refined manners and quest for dignity of the previous generation and took it as a duty to improve it. In this respect, the greatest gift the former generations presented to the latter was teaching good manners and edification of human dignity! Edification prevents a person from being diverted from human dignity due to base inclinations. By setting the frame of acts and activities, edification prevents any individual from running wild and degenerating. At the same time, edification helps develop the potentialities every human comes equipped. Edification helps the capabilities hidden in human spirit to be unearthed and to flourish.

There are always seeds of the good and beautiful in us; seeds of the bad and ugliness are non-existent. Even feelings like lust, rage, and revenge in a way can be seen as sprouts for indirect beautiful outcomes. However, one thing should not be forgotten: that as the beauty of everything positive or negative is the result of some edification, true human dignity depends on edification again. We need edification to make our reason, will, and introspection to utilize all their functions. Edification dignifies humanity above animal existence. Edification allows us a degree of autonomy before nature, which operates according to rules of causality. Through edification, the human can be dignified by being attached to the Absolute, Free, and Sovereign One. This distinguishing trait is developed through being a rational creature possessing will and introspection.

Reason, as defined in philosophy, is to be able to derive particularities from general conditions by framing laws and principles. So it is this power of reasoning that underlies the basis of the difference between beast and human. Reason is the prime faculty that makes us human; however, it is not given in its perfected form and matured condition, but in a simple and potential state. A person has to elaborate what makes us different from animals and make this potential flourish. When reason becomes a corridor between the inner and outer worlds, it gains a totally different identity. If we call this a combination of finding oneself and being found, then the conscience plays the role of a “reason” which makes our judgments of deeds and shows us which way to act. The ultimate aim and the loftiest ideal of reason-the ultimate source of human dignity-is coming to knowledge of the Divine. The reason or mind which has come to know God attains wisdom and undertakes conscientious responsibilities that promote the dignity of all.

One of the qualities that make a person human is freedom; in other words, we have the capacity to decide our own acts. We possess an active reason. We have “autonomy.” This way, a person supersedes the rest of creation, living or non-living; this brings us not only the ability to control our acts, but accountability for them. It is not possible to explain morality and immorality without taking freedom and human will into consideration. Sheer materialist and positivist accounts of human beings, which see us as machines and deny free will, lead to superficial and banal conclusions.

So it seems that we are obliged to accept that each person has a free and independent side, namely, there is a dimension which is not determined by laws in nature and which constitutes a basis for morality. Ultimately, this freedom results from being the addressee of a divine authority, leads to the need to carry out the responsibilities that correspond to this dignified position, which means discerning right from wrong based on both extrinsic and intrinsic reasoning.

This dignity merges cognitions about the outer world with introspection. A meaningful, dignified life is like a ray of light that provides its own verification. Dignity opens inlets to the beyond of the realm of possibility. It is as if one feels an ascent (“miraj”) from the dimensions of the present space. Such an ascension-depending on the circulation of the mind, stability of the will, and soundness of contemplation-is possible for every individual. Each of us takes a share from this dignity according to the capacity of the bowl in our hands and the heavenly drink it contains.

And further beyond, there is such a point, which the most perfected figures, the most magnificent wills, and those of deepest introspection and spiritual delight reach: it is the contemplation of the matchless beauty of our magnificent Creator who makes us feel His being beyond our own, makes us feel His Will beyond ours and who lets us enjoy this bliss.

For centuries, generations have been alien and indifferent to this lofty journey. Making people conscious of their dignified essence, letting reason flourish and vitalizing the will, purifying human feelings and maintaining our contact with the rest of creation: this is a duty upon our eminent educators.

Here I address once more those who are responsible for training the new generations. Do not delay guiding them to the values that render us truly human. That is our responsibility before history: to promote the dignity that keeps us from destroying each other.

The words khalq (creation) and khuluq (nature) are derived from the same root word. Khalq relates to the external form or appearance, the visible, material, and experienced dimension of existence; khuluq is concerned with the spiritual dimension, meaning, or content. An individual cannot be judged or known by his or her outer appearance, for one’s real identity lies in one’s character, temperament, and natural disposition. However many different images one may project; one’s true character or temperament eventually will reveal itself. How meaningful are the following words of an Arab poet of the pre-Islamic Age of Ignorance:

If a man has a bad quality, sooner or later it will reveal itself;

Let him continue to think that it can remain hidden.

In other words, the outer appearance is deceiving, for one’s natural disposition removes or corrects all deceptions and thereby reveals one’s true nature. Since one may acquire a second nature through education and habituation, moralists divide nature into good and bad. In the present context, we use “nature” to mean “good nature.”

The most correct standard of a good spiritual life, one that Sufism uses to describe or qualify a person, is good nature. One who has taken a few steps forward in good nature may be regarded as advanced in the spiritual life. Although miracles, dazzling stations, and superhuman actions may be acceptable when they issue from good nature, they are worthless if not combined with good nature.

When asked which believer was better on account of his or her belief, the Prophet Muhammad, upon him be peace and blessings, answered: “The one who is better in conduct or nature.” This is natural, because God praises and consoles His most distinguished servant the Prophet Muhammad, upon him be peace and blessings, not with His extraordinary favors but with his laudable virtues and praiseworthy qualities, declaring: You stand on an exalted standard of character (68:4). His nature was the aim and fruit of his creation. Since the Prophet’s conduct embodied Islam and the Quran, when his wife Aisha, may God be pleased with her, was asked about his conduct by Sa’id ibn Hisham, she answered: “Do you not read the Quran? His conduct is (the embodiment of) the Quran.”

The verse: You stand on an exalted standard of character (68:4) shows that the incomparable conduct of the Prophet was based on the Quran. In addition to his outer and inner faculties and senses, and the material and immaterial aspects of his creation and character, the Prophet was endowed with all potentialities needed to be the most forward and greatest representative of human virtue. Developing these potentials to the highest degree possible, he attained the highest degree of human perfection.

Not content with this state, as is declared in the verse: Surely, in the Messenger of God you have a good example for him who hopes for God and the Last Day, and remembers God much (33:21), he established the most excellent example for his followers and thereby gradually transformed them into the most virtuous community of all time. With such sayings as: “The most perfect in belief among the believers are the most perfect in conduct” ; “A man can cross with good conduct the distances which he cannot with acts of worship and adoration” ; and: “The first virtue to be weighed in the Balance (in the other world) is good conduct,” and by employing the perfect, fruitful principles he brought to perfect humanity, he guided his followers to the realms where angels move.

The signs of good nature have been summarized as follows: a person possessing this quality does not hurt anybody by either word or deed, overlooks those who hurt him or her and forgets the evils done, and returns evil with good. The Prophet, upon him be peace and blessings, who is praised with the verse: You stand on an exalted standard of character (68:4), is the most excellent example of these virtues. He was not offended by the one who stood before him and told him to be just, by the one who pulled his robe from the back and hurt him, by the one who threw dust on his head and insulted him, or by the one who slandered his innocent and beloved wife Aisha. In fact, he visited each of these individuals when they became ill and followed their funeral processions. He did so because good nature was a dimension of his blessed existence.

Many people seem to be good natured, mild-mannered, and humanitarian, although good conduct and mildness are no more than affectations. When they experience a little irritation, anger, or harsh treatment, their true nature will be revealed. One who has good nature does not change his or her manners even when in a hellish state, but remains mild and shows no harshness. A heart open to good nature is like a very broad space in which one can bury one’s anger and rage. As for those intolerant and impatient ones who display bad conduct, they are, like Cain, more stupid than the raven, and can find no place to bury their anger, hatred, and ill feelings.

Let us conclude this discussion with the following couplet:

It is by good nature that a man can be perfected;

It is by good nature that the order of the world is maintained.

Notes

1. Sulayman ibn Ash’as al-Sijistani Abu Dawud, Sunan Abi Dawud, 4 vols. (Beirut, n.d.), 14; Ibn Hanbal, Musnad, 2:250.
2. Muslim, “Musafirin,” 139.
3. Abu Dawud, Sunan, 14; Ibn Hanbal, Musnad, 2:250.
4. Al-Haythami, Majma’ al-Zawa’id, 8:24.
5. ‘Ala al-Din ‘Ali al-Muttaqi al-Hindi, Kanz al-’Ummal fi Sunan al-Aqwal wa al-Af ‘al, 8 vols. (Beirut: 1985), hadith no. 5160.
6. Al-Bukhari, “Adab,” 95; Muslim, “Zakat,” 142.
7. Al-Bukhari, “Khumus,” 19; Muslim, “Zakat,” 142.
8. Al-Bukhari, “Shahada,” 15; Muslim, “Tawba,” 56.
9. Abu Dawud, “Jana’iz,” 1.

Life without me is only silence

Every artist wishes to present his work to admiring eyes. In the whole universe, from atoms to star systems, God shows all the details of His art to you, a conscious being; and among His works, He has installed the most splendid ones in your body. He has given you reason and knowledge so that you can easily see and understand them. With knowledge, you can appreciate the meaning and different qualities of existence. However, you need another tool, your five senses, through which you will look at and learn about the material world around you and then turn this knowledge into an appreciation of the meanings behind God’s creation.

If you were not able to perceive light and color (by your eyes), your knowledge of material existence would be insufficient. Similarly, if God had not placed me in your skull, you would not be able to hear and know the songs of birds, the rustling of trees, the babbling of water, or the whistling of wind, which are each a note in the divine musical harmony throughout the universe. Indeed, everything speaks in its own tongue in order to introduce God to people. You use your eyes to perceive the things that speak with the wavelengths of light. You use me to perceive other wavelengths called “sound,” which is caused by the vibration of molecules.

The wavelength of the sounds that I can perceive ranges between 20 and 20,000 Hertz. I am unable to sense frequencies of sound that are above or below those limits. Indeed, it would be better to call this an advantage given by God rather than an “inability.” If the Creator of everything in the universe had not created me with this limited capacity, you would be facing unbearable pain in your head. If He had made me work with a wider range of hearing, you would be disturbed by the footsteps of a little ant, the moaning of an insect laying eggs, the buzzing of beehives, and the sound of the fluttering birds. Therefore, the fact that I have sufficient sensitivity for you to meet your needs is an advantage and an indication of God’s mercy. After all, my Creator gives everybody exactly what they need in a most suitable way and in the best measurements; He never does anything absurd. Do not ever want to have an ear like that of a bat. I am the best one for you.

Do not ever think that my outer, visible part is too simple. My outer ear, which sometimes turns red when you are nervous, is placed in the best position according to the shape of your head so that it can receive sounds in a most efficient way. Because it is made up of elastic cartilage, my outer ear (A) is very flexible, and it won’t break when you lie on it. The curves on me (known as the helix) and the hairs inside my channel are not made without a reason, either. My cartilages have the perfect shape to channel the sound down towards my middle ear according to the intensity of the sound and the direction it comes from. Because this special shape is formed according to the genetic code of a person, it is different in every person. The hairs in the canal serve to protect me from foreign objects like insects or dust. The canal that connects my outer part to my middle part is pretty wide, but if too much fatty wax accumulates here, I might experience temporary hearing loss.

My outer part is followed by my middle ear, which begins with the ear drum (tympanic membrane) (C). Attached to this thin ear drum are three bones: the malleus (D), the incus (E), and the stapes (F), which are all placed in order. These little bones are jointed to each other at an angle of 105 degrees. With an action like a piston, they amplify even the smallest sound vibration coming from the ear drum and transmit it to the middle ear. My middle ear space is connected to your pharynx by a very thin canal called the Eustachian tube (G). In order to protect my ear drum from rupture, I recommend that you open your mouth during an explosion or an intense sound. In that way, the sound waves that enter through your mouth will balance with the sound waves in my canals so that my ear drum is protected.

My inner part, followed by my middle part, is the most vital and sensitive area. Therefore, it is surrounded and protected by the bones of your skull. This inner part, which is an amazing piece of art and technology, comprises two wonderful receptor components. Those two little parts are placed in the same narrow area inside the temporal bone, but they perform different tasks. One of them is the cochlea (H), which is involved with hearing. The other part is the balance (vestibular) canals, which consist of the semicircular canals (I), the saccule (J), and the utricle (K). This balance organ enables you to stand straight and walk, run, or move without bumping or falling.

Like carved marble or forged metal, those parts are crafted out of bones that form a beautiful and intricate whole. My cochlea is divided widthwise by a bony tube. The upper compartment above the tube is connected to an oval window, which is an outlet to the middle ear. The lower compartment below the tube is connected to a round window. My inner part is a labyrinth of fluid-filled tubes. The fluid in the bony labyrinth, between the bone and the membranes, is called perilymph, and the other fluid within the membranous structure is called endolymph.

Situated on the basilar membrane (L) of my cochlea is a very small and special organ that you call the organ of Corti. The organ of Corti contains the hearing cells (or hair cells), the receptors (M) that are sensitive to sound waves, and other supporting cells. Because the length of the cells in the organ of Corti varies, different parts of my cochlea are sensitive to sounds of different wavelengths.

The sound waves travel via the malleus, the incus, and the stapes and through my oval window, agitating the perilymph of my cochlea. After that, the sound waves cause Reissner’s membrane (N) in my cochlea to vibrate, which then results in a wave movement in the endolymph. The wave movement continues along this membrane until it reaches my organ of Corti. The special receptor cells (or hair cells) of the organ of Corti are the ultimate vibration receptors. Their surfaces consist of very small strands (cilia). Those little strands bend and twist when the sound waves are received. Right at this point, a very important event occurs: it is the movement of these strands which converts the mechanical energy (that is produced by the vibrations of the sound waves) into electrical impulses. Those electrical impulses are then sent to your brain via the auditory nerve (nervus cochlearis) of the brain, where they are perceived as “sound.” The same sound waves continue their way to the perilymph and pass into the round window, the section between the middle ear and the inner ear. The round window pushes out to dissipate the sound vibrations in the perilymph and thus lessens their pressure.

The speed of the hearing depends on the speed of the sound that travels through my membrane and little bones. However, once the sound waves begin to pass to your brain as an electrical impulse along the auditory nerve, the hearing process increases its speed. Then your brain immediately interprets and reacts to the sound waves. You are not aware of all these rapid activities which are done perfectly in fractions of a second. You only say that you can hear something ordinarily. Have you ever thought before about how hearing takes place? Do you think you would have a clue about the sounds and music in the universe if God had not created me as your hearing organ?

Think about it, Peter! God knows exactly what you need for your life and equips your body accordingly. If there were no God, would such a complicated organ as your ear form by itself in your skull? Can it be a simple “coincidence” where some biological mechanisms take place successfully and in order without any plan or project and they produce such a splendid organ as me with all my sections? Like every reasonable and thoughtful person, you now understand that I cannot be the result of simple coincidence but only a creation of our God Almighty, don’t you?

Maintaining your balance

So far, what I have told you about is my duty to hear. Now I must also tell you about my duty of balance, so that you can better understand how miraculous I am.

Have you ever seen an acrobat walking on a rope or a mountain climber in action? Or shall I give a better example that might be more familiar to you? Remember what you do on your bicycle to keep from falling off. At the slightest mistake, the acrobat might topple from the rope, the climber might slip off the cliff face, and you might fall off your bicycle. While you are making unconscious (reflex) movements to keep your balance, have you ever thought about what busy operations are going on in my system? I have been equipped with very sensitive receptors which help you stay stable during your continual, different movements. Those receptors immediately recognize the changes occurring as a result of your slightest motion; they warn your body to adjust to your new position by sending out information to the spinal cord and to the brain about the new situation.

You may wonder how these two processes, hearing and balance, can take place in such a small area of the body, the inner ear. It is our Creator, God, who puts microscopic cells in a narrow place and runs the most sensitive and important operations via those little cells.

How do you feel the sensation of balance and how do you react with the right reflex action? To find an answer to that, you need to re-examine my anatomical structures mentioned before. At the base of my semicircular canals is a bulb-like enlargement which opens to the saccule and the utricle. My three semicircular canals are situated at 90-degree angles to each other in three-dimensional space.

My semicircular canals contain few sensory hair cells but there are plenty of them in the bulb-like enlargement. The strands of these cells, which are placed delicately, have enough elasticity to twist and bend during a movement. The receptors for balance in the saccule and the utricle are covered by a thin membrane which contains a gelatinous layer and tiny calcite crystals (cupula terminalis). Depending on its density, the endolymph fluid in my semicircular canals moves against the direction that your head and body move in. Similar to the uncontrolled movement of passengers in an accelerating or moving vehicle, depending on the speed and the direction, the movement and the speed of the endolymph differs from the general movement of your body. For example, when a car turns right, the passengers move to the left with the turning acceleration, and when a fast-moving car brakes suddenly, the passengers are thrown forward. Similarly, depending on its acceleration and momentum, every change in your movement causes the fluid in my semicircular canals to move. Triggered by the movement of the endolymph fluid, the gelatinous mass with the calcite pieces is displaced, causing the strands of the receptors to twist. Every movement of your head warns the cells of different parts, and via the vestibular nerve (nervus vestibularis) the nervous system is notified of changes occurring in your balance.

Thankfulness and contemplation

You have now seen what amazing works my two compartments, the balance and the hearing organs produce. All through your life, the former serves you by maintaining your balance without missing any of your movements, while the latter enables you to learn about the thousands of types of sounds in the world. Once you consider all of your movements in your life, you will see that my two organs perform their duties perfectly without ever getting tired, giving up, or complaining. We do not ask for any fee from you in return for those benefits, either. In fact, when God Almighty created you, placed us in your skull and set up our connection with the related center in your brain, He did not ask for any fee from you. All He wants you to do is to think about those blessings and be thankful to Him.

If you visited a hospital, you might see a lot of scenes which would lead you to think about God’s blessings on you and thank Him. Serious ear illnesses include middle ear infection (otitis media), which is frequently seen in children; otosclerosis, which is the limited ability of the stapes to transmit sound waves because its base becomes fixed to the oval window; and several hearing disorders which might be present at birth or occur later in life, depending on the level of damage to the auditory nerve. Witnessing the effects of those illnesses, you would understand how important it is to be able to hear and stand straight and balanced, and so see how blessed you are. At every step you take, when you are lying down or standing up, or every time you hear the twittering of birds, a nice melody, or the sweet voice of your parents, you will now appreciate the greatness and the mercy of our Lord God Almighty, who has engraved the meanings of all those sounds in your mind.

Peter! Until now, you have used me to listen to others, but today it was my turn to be listened to while I told you about myself. However, I must admit that I have only been able to explain to you the details of about one-hundredth of the beauties displayed in me and my delicate anatomical structure. If I attempted to present you with all the details about me discovered by developing technology and science and the meanings attached to them, there would not be enough pages in the magazine that you are holding now. Indeed, you do not need that much information either. My main aim here is to draw your attention to me, and thus let you know our God and bring you closer to Him. I hope I am successful in that. From now on, you will hear my ringing occasionally and remember me so that you will be saved from your heedlessness once again.

Irfan Yilmaz is a professor of biology at Dokuz Eylul University, Izmir, Turkey.

More than 99% of the matter in the universe is in a state of plasma. The energy that the Sun distributes comes from the core, which is like a blast furnace; here matter is pure energy or is converted to energy. In the core hydrogen atoms are combined and helium is created through nuclear fusion, which occurs at very high temperatures. During nuclear fusion, enormous amounts of energy are emitted. The total capacity of the Sun’s outer layer that emits energy is around 3.86 x 1,026 watts. However, only 1,368 watt per m² comes into the orbit of the Earth. This energy results in the light that we see when we look at the Sun. The core of the Sun is 160 times denser than water on Earth. The temperature in the core is about 15 million °C. If the Sun had not been created at this density and high temperature, such a great amount of energy could not be produced. The energy produced in the core is conveyed to the radiation zone, so called as energy here is conveyed by radiation. The energy produced in the core heats everything while moving to upwards and when it comes close to the outer layer, it loses heat and energy. For instance, there is 1-2 million °C of heat that is dissipated before the end of the radiation zone. At the point where the radiation zone ends, the density of the matter is equal to the density of water on Earth. The energy is conveyed by radiation in the interior part of the Sun, while being conveyed by convection in the outer layer. The source of energy that maintains the light and heat of the Sun is the furnaces at the core. The heat decreases in proportion to the distance from the core. Curiously enough, when moving away from the photosphere (radiation zone) towards the corona, one might think that the temperature in the solar atmosphere should decrease, but in fact it increases. The interior of the corona is almost as hot as the core of the Sun, but the temperature decreases in the outer part of the corona. The cooling process that begins when moving away from the core stops at the corona and the temperature rises from 100,000 °C to 1-5 million °C. Scientists have not yet resolved why the corona has this very high temperature.

The outer layer of the Sun is very stormy. We can compare the events in the outer layer to water boiling in a kettle. This layer is known as the convection zone, which is kept in place by the magnetic field in the corona. The gas pressure in this zone is relatively higher than the magnetic field pressure. Therefore the magnetic field retreats inward and is twisted as a result of the turbulent movements of gas. These movements fulfill the role of enlarging the magnetic field lines of the corona. In the corona, the magnetic field pressure is higher than the gas pressure. It is possible that the extra energy conveyed to the magnetic field is transferred to the plasma in the corona. The energy, in the state of hydromagnetic waves, is squeezed and converted into energy. But we do not know exactly how the energy in the magnetic field is converted to heat in the corona.

The most interesting research topics at the moment are the transfer of energy to the corona and the storage mechanisms for this energy. Matter is heated in the convection zone and expands and rises to the surface. It cools as it rises to the outer layer, becoming denser and then, in a plasma state, sinks down again. This cyclic movement, consisting of a rise and fall, is what is meant by the term “convection.” This movement is conducive to the conveyance of energy from the base of the convection zone to the top. The matter approaching the top cools down and becomes denser here, distributing its energy to the environment. The rising and falling movements of matter in this convection zone are similar to the circular movement observed in water boiling in a kettle. These movements cause the formation of strong magnetic fields in the outer layer of the Sun.
The extremely hot gas in the corona moves away from the Sun. When this hot gas mass heads to the planets it is known as “solar wind.” Solar winds are the officers in charge of changes in the climates of planets. This activity in the solar atmosphere causes atmospheric air currents that bring about snow and rain. There are relatively few magnetic fields in the outer layer of the Sun, while there are a number of magnetic fields in the solar atmosphere. The interplanetary magnetic field is formed as a result of the Sun’s magnetic field. Coronal mass ejections expand away from the Sun at speeds that measure as much as 1,250 miles per second. These blasts carry up to ten billion tons of plasma away from the Sun. It may take a few days for the matter, which covers distance at a speed of 60-600 miles per second, to reach the Earth. Solar flares move at the speed of light and can reach the Earth in eight minutes. If coronal mass ejections reach the atmosphere of the Earth, they can create geomagnetic storms. Auroras (radiation that can be observed in Polar zones) are the atmospheric events related to the coronal mass ejections. Large geomagnetic storms can cause electrical power outages and damage communication satellites.

Astronomers record the xrays that emanate from the Sun in the same way that a doctor records the occurrences of pain in patients. It has been discovered that there is a strong correlation between the density of solar flares and the pains of those who suffer migraines. Even if this correlation is statistically meaningful, more controlled research needs to be carried out to understand if there is any biological significance. The storage of magnetic energy in the solar atmosphere and the ejection of the same, like a sudden explosion, cause solar flares. A solar flare occurs when magnetic energy that has built up in the solar atmosphere is suddenly released. During such an explosion, radiation is emitted across virtually the entire electromagnetic spectrum. The amount of energy released is the equivalent of millions of 100-megaton hydrogen bombs exploding at the same time. Considering how just one hydrogen bomb is enough to destroy the entire world, we must thank the All-Powerful God Who placed the Sun at an ideal distance, protecting us both from freezing and burning. The energy released during a flare is typically to the order of 1027 ergs per second. This energy is ten million times greater than the energy released by a volcanic explosion.

The system in which magnetic fields are produced in the Sun can be the cause of some changes on Earth. For example, between the years of 1600 and 1850s solar activities decreased and low temperatures (a minor ice age) were recorded on Earth, especially in much of Europe and North America. Therefore, solar activity carries out its duty on the order of God and works for the adjustment of climates on Earth. It was determined that the temperature differences measured at 6 miles above the North Pole (in the boundary of troposphere/stratosphere) were related to a eleven-year cycle of sunspot explosions. The stratosphere heat over the Polar zones is relatively less cold when the Sun is active, depending on the stratospheric winds. However, the physical mechanisms have not yet been determined.

How do the planets stay in orbit around the Sun?

There are two hypotheses on this matter: one of them says that the revolving of the planets around the Sun while they are in their or bit is dependent on the movement around the common mass instead of on the force of gravity. The other theory is that the magnetic field forces, which are created as cycles in the core of the Sun, play an important role in interplanetary gravity. The difference between the hypotheses stems from the structure of the orbits in terms of causes. Circular orbit is formed by the force of gravity, while elliptic orbits are the result of common mass movement. Therefore, it would be more sensible to say that while explaining the phenomenon of planets staying in their orbit around the Sun that a role is played by both common mass movement and matter cycles in the core, reminiscent of the oscillations in the core of the Sun, and the magnetic field that is produced. There are a number of verses in the Qur’an about the Sun and the sky. One of these is: “And the Sun runs the course appointed for it for a term to its resting-place for the stability of it(s system)” (Yasin 36:38). Bediüzzaman Said Nursi says, The Sun is a light-diffusing tree, and the planets are its moving fruits. But unlike trees, the Sun is shaken so that the fruits do not fall. If it were not shaken, they would fall and be scattered.¹

The period of the actual rotation of the Sun is approximately 27 days. The active zones of the sunspots can be observed on the side of the Sun that faces the Earth. The Sun’s movement forms an interesting orbit. Although it is not solid (being in a gas and plasma state), the outer layer of the Sun has different speeds of rotation at different latitudes. Scientists have lately started to use acoustic detectors to receive the signals that emanate from the Sun. The acoustic detectors are used to understand the rising and falling wave movements that this noise causes on the surface of the Sun. Scientists are trying to understand how the sound waves behave in an environment made up of other material, such as oil and vinegar, which form a layer in the water, and they then try to decipher the inner structure of the Sun by making analogies with the events that occur within the Sun. The sound waves that are related to events that occur at the center of the Sun vibrate like a spring. Measurements are made by special acoustic detectors and these reflect the cycles within the Sun. The sound that emanates from the interior parts of the Sun is converted into magnetic waves. These magnetic waves always move, in the form of oscillations that first rise above (to the solar atmosphere) then fall down (to the core of the Sun). The movements within the center of the Sun display rhythmic motions, like water in a pool that has been disturbed. Measuring the smallest sound waves that come from the very core of the Sun, Steven Tomczyk (1994) found that the core of the Sun rotates in a way that is similar to the rotation of the Earth. To put it another way, he found out that the rotation at the core of the Sun occurred independently of latitude and depth, unlike movement in the outer layer of the Sun. While explaining the meaning of the word “li mustaqar” (resting-place) in the Qur’an, Nursi refers to this rotation as follows:

Since the All-Wise Maker operates behind the veil of apparent causality, He has tied the planets to the Sun by His law of gravity and causes them to revolve with distinct but regular motions according to His universal wisdom. To produce gravity, He has made the Sun’s movement on its axis an apparent cause. Thus a resting place means that “the Sun moves in the place determined for it for the order and stability of its own (solar) system.” Like the Divine law, that motion produces heat, heat produces force, and force produces gravity.²

Some astronomers compare the Sun to a bell that is periodically struck. They also state that the cycles that occur within the Sun and at the outer layer of the Sun play a role in the formation of magnetic fields, gravity forces, and the common mass center of the Sun. As a result of the interconnectivity of all these factors, how the planets revolve around the Sun while staying firmly in their orbits (without being scattered in terms of causes) can be explained. The existence of this huge star and its continuity in a controlled way is a serious matter, which, even though we often take this miracle for granted, must be contemplated. The fact that the Sun is so vital for us, yet that we have no control over it shows us that this fire ball is in the service of humanity thanks to the order of the Divine Will.

References

• http://hesperia.gsfc.nasa.gov/sftheory/cme.htm
• http://www.ucar.edu/publications/lasers/sun/what-sun.html
• http://athena.wednet.edu/curric/space/sun/sunanat.html

Notes

1. Nursi, The Words, The Light, Inc., NJ: 2005, p. 413. 2. Ibid.

A: Sufism is a path followed by Sufis (adherents of Islamic mysticism) to reach the Truth-God. While the term Sufism usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as “being a dervish.”

Sufism has been defined in many ways. Some see it as God’s annihilating the individual’s ego, will, and self-centeredness, and then reviving him spiritually with the lights of His Essence so that he may live according to His will. Others view it as a continuous striving to cleanse one’s self of that which is bad or evil in order to acquire virtue.

There are some who describe Sufism as seeing behind the outer or surface appearance of things and events and interpreting whatever happens in the world in relation to God. This means that a person regards every act of God as a window through which to “see” Him, that they live their life as a continuous effort to view or see Him with a profound, spiritual “seeing” indescribable in physical terms and with a profound awareness of being continually overseen by Him.

All of these definitions can be summarized as follows: Sufism is the path followed by an individual who is seeking to free themselves from human vices and weaknesses in order to acquire angelic qualities and conduct that is pleasing to God. Such a goal can be realized by living in accordance with the requirements of God’s knowledge and love, and in the resulting spiritual delights that ensue.

Sufism is based on meticulously observing the rules of the Shari’a down to the smallest detail in order to penetrate their inner meaning. An initiate or traveler on the path never separates the outer observance of the Shari’a from its inner dimension, and therefore observes all of the requirements of both the outer and the inner dimensions of Islam. Through such observance, the traveler heads toward the goal in utmost humility and submission.

Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that initiates should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. They should purify their heart from all other attachments, and resist all carnal inclinations, desires, and appetites. They should lead their lives in a spiritual manner, always being ready to receive divine blessing and inspiration, and in strict observance of the example left behind by Prophet Muhammad. Convinced that attachment to God is the greatest merit and honor, they should renounce their own desires for the demands of God, the Truth.

After these preliminary definitions, we should discuss the aim, benefits, and principles of Sufism.

Sufism requires the strict observance of all religious obligations, an austere lifestyle, and the renunciation of carnal desires. Through this method of spiritual self-discipline, the heart of an individual is purified and their senses and faculties are employed on the way of God, which means that they can now begin to live on a spiritual level. Sufism also enables humans, through the constant worship of God, to deepen their awareness of themselves as a devotee of God. It enables them to renounce this transient world and the desires and emotions that it engenders, and awakens them to the reality of the other world that is turned toward God’s Beautiful Names.

Sufism allows the individual to make this transition, for it develops the angelic dimension of one’s existence and enables the acquisition of a strong, heart-felt, and personally experienced conviction of the articles of faith that have formerly only been accepted superficially.

The principles of Sufism may be listed as follows:

1- Reaching true belief in God’s Divine Oneness

and living in accordance with its demands.

2- Heeding the Divine Speech (the Qur’an), discerning, and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life).

3- Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood.

4- Giving preference or precedence to the well-being and happiness of others.

5- Acting in accord with the demands of the Divine Will-not with the demands of our own will and living in a manner that reflects our self-annihilation in God and subsistence with Him.

6- Being open to love, spiritual yearning, delight, and ecstasy.

7- Being able to discern divine mysteries by studying things and events.

8- Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God.

9- Being content with permitted pleasures, and not taking even a single step toward that which is not permitted.

10- Continuously struggling against worldly ambitions and illusions that lead us to believe in the eternal nature of this world.

11- Never forgetting that salvation is possible only through certainty or conviction in the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God.

Sufism has some basic concepts, which often form the core of books written on good morals, manners, and asceticism, and which are regarded as the sites of the “Muhammadi Truth” in one’s heart. They can also be considered lights by which to know and follow the spiritual path leading to God.

The foremost of these concepts is wakefulness, which is alluded to in several hadiths (Prophetic sayings): “My eyes sleep but my heart does not,” and “Men are asleep, they wake up when they die.”

The Origin of Sufism

As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed people to memorize them. Thus, it was not difficult to compile them into books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim’s individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law, and its rules and principles that pertained to all fields of life. The

Traditionists established the hadiths and sunna (the Prophet’s way of life), and preserved them in books. Theologians dealt with the issues concerning Muslim belief. Interpreters of the Qur’an dedicated themselves to studying its meaning, including issues that would later be called “Qur’anic sciences,” such as naskh (abrogation of a law), inzal (God’s sending down the entire Qur’an at one time), tanzil (God’s sending down the Qur’an in parts on different occasions). Thanks to these universally appreciated efforts, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.

While some scholars were engaged on these practical activities, Sufi masters were mostly concentrating on the pure spiritual dimension of the Muhammadi Truth. They sought to reveal the essence of humans, the real nature of existence, and the inner dynamics of man and the cosmos by calling attention to the reality of things lying beneath and beyond their outer dimension. Adding to Quranic commentaries, the narrations of the Traditionists, and the deductions of the ways through asceticism, spirituality, and self-purification, developed their practice and experience of religion. Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the admission of one’s essential impotence and destitution became the subject-matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were later established, it can be said that the basic core of this science has always been the essence of the Muhammadi Truth.

An individual practitioner of Sufism can use it to deepen their spirituality. Through the struggle with one’s self, solitude or retreat, invocation, self-control, and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all the major and minor principles of faith.

This universalistic spirit is explicit in Article I/l of the 1967 Space Treaty: ‘The exploration and use of outer space, including the moon and other celestial bodies, shall be carried out for the benefit and in the interests of all countries… and [outer space] shall be the province of all mankind’. Two years after the Treaty was formally signed, the American astronauts broadcast the same message from the moon. When Neil A. Armstrong landed on the moon, he saw the new frontier as open not only to space-faring states, but to all mankind: ‘one small step for man, leap for mankind.’

In the quarter century since then, the rapid growth of aerospace technology, thanks to the Cold War between the then two super powers, has led to remarkable achievements and technological spin-offs. However, for most of that period space technology and science were largely focused or directed to the production of weapons of mass destruction. The end of the Cold War should herald a new era in which existing aerospace technology will only be used for ‘the benefit of all mankind’ and only ‘for peaceful purposes’ (Walter, 1985, pp.l20).

In the new post Cold War the Russians and the Americans, once rivals, have begun to pool their brain power and hardware with the aim of building space stations in orbit around the earth, then on the moon, finally on Mars (Time, 19 April 1993, pp.62-3). The European Space Agency (ESA) has already laid down its long-term space programmes that are to lead Europe’s space efforts into the 21st century (Von der Dunk, 1989, p.426). Japan, China, Brazil, India, Israel and even Australia have achieved significant satellite technology and launching capability through independent efforts (for an account of those programmes, see Gatland, 1989). They all aim to explore and exploit the natural resources and potential usage of space.

Within ‘peaceful’ uses and exploration of outer space, there are a wide range of possible activities related to scientific research and experimentation, remote sensing, telecommunications and commercial aerospace manufacturing (Tennen, 1979). It is worth considering the benefits that God, the All-Mighty, has made available to man in space.

A) Satellites

The first major benefit is satellite communication. Telecommunication and especially direct broadcasting satellites can only be located in an exceptional orbit known as the geostationary satellite orbit (the GSO). This orbit is a three-dimensional corridor lying on the equatorial plane, at a distance 36,000 km (22,300 miles) above the surface of the earth. The importance of this orbit is that satellites rotate in the same direction as the earth does every 24 hours. That is to say, if satellites follow an equatorial path in the direction of the earth’s rotation, they will appear to remain fixed at the same spot above the equator.

The GSO facilities those services such as direct broadcasting satellites, navigational aids and solar energy stations which require round-the-clock coverage of a given area of earth (Wihlborg and Wijkman, 1979, pp.2S-6). The great advantage of the GSO for communication purposes is that one satellite can observe approximately 40 per cent of the surface of the planet, which means that three satellites are enough for global coverage.

However, the GSO is a physically limited natural resource. Satellites located in orbital slots wander around 100 miles horizontally. Hence, once a satellite occupies a spot in the orbit, it precludes the use of the same slot by any other since slots are located in a three-dimensional tube with a total length of 150,000 miles, the GSO only has room for 1,500 such slots with a zero probability of collision.

However, no one knows exactly how many satellites can occupy the GSO. The orbit is expected, in the very near future, to be used for the gathering and transmission of solar energy from very large space objects to earth by microwave or laser beams (Christol, 1980-81). This will increase the problem of orbital slot scarcity and bring about contentious debates about use of the GSO. There are at present around some three hundred satellites in orbit so the congestion does not present a problem for the time being. However, in the decades to come the GSO will be saturated and there will be no ‘slot’ to locate a new satellite.

Since few states have satellites in the GSO, telecommunication via satellites is a very lucrative business. The overwhelming number of satellites are owned and run by the handful of technologically advanced states. Hence, they earn very significant amounts of money out of these activities. The full-time use of one single channel is around US$ 200,000 per month. A satellite transmitting 100 million message units, for example, earns $1 million each day.

Apart from broadcasting and communication satellites, there are observation satellites rotating vertically and horizontally around the world keeping their owners informed about weather, ocean conditions, catastrophes, pollution levels, atmospheric changes, the kinds and conditions of agricultural crops, the position of hidden minerals and fossil fuels (Schneider, 1986).

B) Mining

The samples collected by the Apollo showed that lunar soil contains, as percentages, 41.3 oxygen, 21.6 silicon, 15.3 iron, 5.4 aluminium, 6.8 magnesium, 0.1 potassium. There are also traceable amounts of sodium, sulphur, hydrogen, nitrogen, copper, zinc and lead in the samples collected (Bille, 1990, p.109). Out of these lunar materials, various minerals and metals, alloys, cement, electrical conductors, glass, silicone resins, rocket propellants and numerous industrial chemicals could be produced. One study concluded that hydrogen and oxygen, stored in lunar rocks, could be used to make air, water and rocket fuel. It is also said that the moon is rich in helium-3, which, almost non-existent on earth, may be usable as an ideal fuel for fusion power plants because of its low radioactivity (ibid., p.110).

Apart from the moon’s rich resources, asteroids are seen as extremely valuable celestial bodies. Scientists have found that there are dozens of mineral-rich asteroids circumnavigating the earth. These asteroids are on average 500 metres across and made of solid nickel-iron. Just one such asteroid could possibly meet years of global demand for these elements. Scientists reckon that asteroids within the vicinity of the earth contain abundant amounts of nitrogen, hydrogen and free metals. It is technologically feasible to process these asteroids on an industrial scale in outer space, more easily than exploitation of the moon’s resources. Such extraterrestrial production could avert earthbound pollution and potential conflicts over scarce earth resources (Condora, 1984, p.178). It was estimated in the 1980s that an asteroid could be worth five billion dollars. It is also projected that asteroids would be processed in outer space for extraterrestrial construction of space stations.

C) Space manufacture 

Although satellite communications and remote sensing are already very profitable commercial enterprises, space manufacturing is thought to have even greater commercial potential. As space is a relatively dust-free, micro gravity environment, it offers a unique laboratory setting for the development and processing of some complicated chemicals, pharmaceuticals, semi-conductor crystals, glass and metal alloys-indeed, production under micro gravity conditions is estimated to be up to 500 hundred times that possible on earth and with a degree of purity unobtainable on earth (Jericho and McCracken, 1986, p.802).The potential market sales for such products is reckoned at around $20 billion annually.

Additionally the relatively uncontaminated space environment is an ideal place for growing crystals used in computers, optoelectronics and ultrasonic equipment; for developing floride glass used in laser and fibre optic applications; and for producing new metal alloys as well as metals of higher purity and structural uniformity (ibid., p.803). In sum, the horizons for potential use of space are immeasurable.

The Islamic countries and space activities

Our concern is to find out what the Muslims are doing or not doing in the face of the continued progress of the space-faring Christians (NASA, ESA), the Jews (Israel), the Buddhists (People’s Republic of China, Japan), the Hindus (India). It was declared at the beginning of the ‘space age’ that space would be a province all mankind. However, it is apparent that it is only the technologically advanced non-Muslim states who are ploughing in huge sums of money into aerospace technology and enjoying the benefits of the outer space environment. Muslims in general seem unaware of the fact that it is enjoined upon them to keep abreast of the latest science and technology and to be as equipped as the non-Muslims. For example, in Sura al-Mulk, God directs our attention to the Heavens:

‘He who created the seven one above another: you will see no want of proportion in the creation of the Most Gracious, so turn your sight again: Do you see any flaw? Again turn your vision a second time; your sight will return to you dim and discomfited, in a state worn out’ (67.3-4. See also 7.54; 13.2; 21.33; 36.40;51.7; 81.15.)

In the light of this encouragement, the Arab Muslims, from very the beginning of Islamic civilization reached the highest degree in astronomy. While the pre-Renaissance Christians thought the world flat, Muslims realized that it must be round and that it rotates on its axis. The Muslims in the Abbasid period detected many stars and constellations and gave names to them which are still used (See, for more information, Sharh al-Mawaqif and Ma‘rifatname by Ibrahim Haqqi of Erzurum; also, al-Hayat by Nur al-Din Batruji,d.1185).

Until the decline of the Ottoman Empire, Islamic scholars had been for centuries at the leading edge of study in astronomy as well as other pure and applied sciences. Even as late as the last 19th century, astronomy was an essential subject in the curriculums of the Ottoman colleges. However, some narrow-minded Muslims decried the teaching of scientific knowledge in schools and prevented Muslims from education. Their efforts were one (though not the only) reason for the relative decline of the Oriental world. This attitude degenerated further into the sinister view that any non-Muslim knowledge or equipment makes a person an unbeliever.

Vestiges of this barbarism remain to this day. To give an anecdote: I know of an imam who was recently accused by some peasants of being an unbeliever simply for informing them during a sermon delivered in their village that human beings had landed on the moon.

On the other side, Western propaganda has persistently labelled Islam as ‘backward’ and ‘unenlightened’, and imposed a feeling of inferiority among many Muslims-so that they find themselves thinking-‘The non-Muslims have walked on the moon, while we still walk barefoot on the earth.’ For over a century and a half, Muslims have been deliberately kept behind Western achievements. But the trust (amana) that God has bestowed upon mankind is most particularly the responsibility of the believers, the Muslims. Are we ready to live up to it?

God declares in the Qur’an: Before this We wrote in the Psalms, after the Message (given to Moses ): My servants, the righteous, shall inherit the earth. No one should doubt that one day this truth guaranteed by God’s oath will come true. An eminent Islamic scholar has read this verse to mean that the human stewardship will not be confined to the earth. Rather, those who become the trustees and masters of the earth will also rule over the remotest parts of the skies (Sahin, 1993). Naturally, such rule depends upon qualifications and quality. It is essential therefore that Muslims acquire the qualities demanded by the only Owner of the heavens and the earth. Even, this promise will come true to the degree that Muslims do acquire the requisite qualities (ibid.).

Are the Muslims indeed striving to get the requisite qualities? To a certain degree, yes. After the emancipation from the years of colonization, Islamic countries (particularly Indonesia, Pakistan, Iraq and Iran) began to educate their own experts in sophisticated technology. But colonization has been followed by a brain drain. Thus, it is reported that there are considerable numbers of Turkish scientists working in NASA’s space programmes.

With regard to space technology, there are incipient attempts by the Islamic countries. One such attempt is the Arab Satellite Communication Organization (ARABSAT). The Charter of the Organization was signed by twenty one Arab States in 1976. ARABSAT is intended to fulfil the aspirations of the Arabs have their own satellite system as a tool for socio-economic development of the region and for bringing about the transfer of technology. The ARABSAT space segment is composed of two satellites launched in 1985 and 1992, and located on the GSO at 19’E and 26’E respectively. But the organization does not have its own launching pads. Hence, it is dependent upon either the European Ariane or the US Space Shuttle. In addition to this, two Turkish Satellites will soon be sent to the GSO. TURKSAT project will be an important milestone in the communication of Turkic and Islamic countries.

Surely, the achievements of ARABSAT and TURKSAT are not promising in terms of scope and infrastructure. Islamic countries need to pool their scientific, technological and, more importantly, financial resources to set up an Islamic aerospace organization. Arab petro-dollars are wasted in Western banks when they could be channelled into this potentially lucrative area. The break-up of the USSR is an extremely good opportunity for the fledging Turkic Republics to collaborate with other Islamic states. The launch pads of the former Soviet Union were set up in Kazakhstan. Today the Kazakhs are waiting for customers. In the CIS, as Mikhail Osin said: ‘the pay of those who build spaceships is lower than that of a floor sweeper’ (Lemonick, 1993). The petrol-rich Arab countries could and should attract the space-engineers of Muslim states to work in the establishment of Muslim space programmes…

In conclusion, unless Muslims are prepared to face up to the necessities of the post-industrial era and to the requirements of a new century by investing their wealth on intellectual property and technology, never will the present Muslims walk on the moon, while the Christians will be left free to exploit the resources of the Universe not for the benefit of all mankind, but their own benefit at the expense of others. But, when God’s promised time due, the Crescent will surely embrace the stars.

References

• BILLE, M.A. (1991) ‘The law of space resources: exploiting the final frontier’ in Fauchnan and Mayniak (1991).
• CHRISTOL, C.Q. (1980-81) ‘International space law and use of natural resources: solar energy’, Revue Belge de Droit Internationale, 15, pp.28-52.
• CONDORA, C. (1984) ‘Outer space like the sea and air, whose frontier? Incredible potential with inscrutable obstacles’, Houston Journal of international Law, 6, pp.175-96.
• FAUCHNAN, B. and MAYNIAK, G. (eds) (1991) Space Manufacturing: Energy Materials from Space, American Institute of Aeronautics and Astronautics.
• GATLAND, K. (1989) Space Diary, Crescent Books, New York.
• JERICHO, E. & MCCRACKEN, D.G (1986) ‘Space law: is it the last legal frontier?’ Journal of Law and Commerce, 51, pp.791-808.
• LEMONICK, (1993) ‘NASA’s plea: Help’ Time (April 19), p.63
• SAHIN, M.F. (1993) ‘Yeryuzu Mirascilari’ (The inheritors of the earth) Yeni Umit, 19, pp.l-2.(in Turkish)
• SCHNEIDER, A.R.H. (1986)’Remote sensing of the earth from space’ Environmental Policy and Law, 16 (2), pp.50-9.
• TENNEN, L.I. (1979) ‘Outer space: a preserve for all humankind’, Houston Journal of International Law, 1, pp.145-58.
• UNITED NATIONS (1992) ‘Space Activities of the United Nations and International Organizations’, UNO, New York
• Von der DUNK, F.G. (1989) ‘ESA and EC: two captains on one spaceship?’ Proceedings of the 32nd Colloquium on the Law of Outer Space, pp.426-35.
• WELTER, D., (1985) ‘The peaceful purpose standart of the common heritage of mankind principle in outer space law’ ASILS International Law Journal, 9, pp.117-146.
• WHITE, W.N. (1991), ‘Mining law for outer space’ in Fauchnan and Mayniak 1991.
• WIHLBORG, C.G., & WIJKMAN, P.M. (1979) ‘Outer space resources in efficient and equitable use; new frontiers for old principles’ The Journal of Law and Economics, pp.23-43.