Can an apple move the earth? Physics says it can. The power that gave an apple the ability to move the world, also gave us humans the capacity to make use of the natural laws and be a true vicegerent on the earth.

In a universal arrangement of objects, from the smallest to the largest, in terms of length, time, and mass, where is the human located? In between the diameter of an atomic nucleus (10-14 meters) and the distance of the farthest galaxy from the earth (1026 meters), the human being occupies a zone between one and three meters. The human lifetime can be measured to be around 109 seconds in temporal length, to the duration of a ray of light passing through a proton (10-24 seconds), to the age of the universe (1017 seconds). And the human mass is located around a 102 kg zone, on a scale from the mass of an electron (10-31 kg), to the mass of the Milky Way galaxy (1041 kg).

Based on this data, understanding the human that is trapped in this enormous universe is crucial. Humans are just a speck, jammed between mote and sphere, living in a frail state of weakness and poverty. “Do not strut about the earth in haughty self-conceit; for you can never split the earth (no matter how hard you stamp your foot), nor can you stretch to the mountains in height (no matter how strenuously you seek to impress)” (Qur’an 17:37).

Humans, who need a vast amount of grace and support, are in search of answers to improve themselves. “Who am I?” they often ask; “where am I?” As scientists and researchers discover the excellence of the universe’s artistry, we begin to comprehend just how blessed humans are. Within the laws of science lie the answers to our questions. Laws are relative principles that operate according to the constants wisely built into the universe. These laws are veils to the majesty of creation. Each law is created anew every moment, thus we perceive them as if they are eternal patterns. For example, the human body gravitates to the center of the earth with a force equivalent to their mass multiplied by the average gravitational velocity of the earth, which is 9.8 m/s2. The law of gravity is created every moment in such fine measures that it is possible for us to walk on the ground.

It helps to remember Newton’s three laws in physics. The first is the principle of inertia, which states that unless there is an external force, or if the sum of all forces cancel each other out in direction and size, then an object is either at rest or moves at a constant velocity. The second law is that force equals the mass of an object multiplied with its acceleration. And the third is the action-reaction principle, which states that when a force is applied to an object, the object exerts a force in opposite direction, equal in magnitude. This means that when an apple is thrown into the air, and the apple accelerates in opposition to gravity, the earth is distanced from the apple with the same amount of force. Similarly, when the apple falls down because of gravity, the apple is also pulling the earth with the same magnitude. If this was to repeat constantly, theoretically a movement like the one made by a yo-yo should have happened between the apple and the earth. Because of its huge mass, the earth’s acceleration is very small, thus this yo-yo movement would not be felt. An object as small as an apple actually moves an object the size of the planet. This means that the power that gave an apple the ability to move the world, also gave us humans the capacity to make use of the natural laws and be a true vicegerent on the earth.

Nothing in the universe has been created in vain – all phenomena occur because of a purpose they are assigned to fulfill. In a universe in which everything is bound by a complicated web of laws that are created without a moment’s lapse, humankind surely has a significant role to play in the unique position with which they are graced. This position undoubtedly requires a sense of humility in the face of all the grandeur around us, yet also being aware of our given capacities, which enable us to master over all existence.

Though less known than drug addictions, status addiction can cause serious harm to individuals and society.

One of the essential mistakes some people who attain a certain status in our time make is their failure to see how transitory worldly positions are; they act as if this world is permanent. Why do some people’s characters change when they are promoted to a certain position? Why do some character flaws surface after gaining a certain status? It is known that the human carnal soul has different forms of weakness, and is inclined to develop certain forms of worldly addictions, and love of status is one of them. When a person comes to a high position, he or she often gains a different mood with the new power and means they’ve obtained. Sometimes, this means maintaining one’s internal balance – and sometimes it means losing that balance. The latter situation might stem from negative feelings that had, until then, been suppressed.

Some people develop an addiction to substances that stimulate their sense of reward. In time, psychological addiction is accompanied by the biological addiction, and the dose demanded for satisfaction increases. If it is not achieved, feelings of deprivation can arise, and from this, crises surface. . Consequently, the person becomes totally addicted. Addiction for status develops in the same pattern. The only difference is that what causes the addiction is not a chemical substance, but the status itself.

The person is virtually drugged with the effects of power and the opportunities in hand, along with the respect and interest shown by others. Therefore, one does not only fear losing the opportunities, but also this respect and interest. The person does whatever one can in order to make things continue as they are. Similar to a drug addict who resorts to illegal means for the sake of finding drugs, the person will use any means to retain power. What matters is only the continuity of the position and the status possessed.

After one chair, the status-addict looks for the next chair like a drug addict craving drugs. As the body develops a tolerance for narcotic substances, and the person seeks higher doses, the status-addict looks for an increase in interest and respect from others. The least degree of indifference or being normal treatment makes the status-lover lose their temper. For this reason, he does not like to keep around those who fail to show excessive respect and who make occasional warnings about his behavior. He continually looks for people to behave like servants at his beck and call. In the end, the status-lover will be surrounded by flatterers instead of sound advisers, who might bring him to his senses. This only adds to his pleasure more, as he needs higher doses for satisfaction.

People with good qualifications, whom appear to be potential rivals, evoke a great disturbance in status-addicts. Such individuals are quickly destroyed, before they can prove themselves. Therefore, both the addict’s position is retained and the ones who might discover their mistakes are handled. Status-addicts sometimes make unjust decisions and enforce them for the sake of intimidation. He is the most successful and rightful person, because his own potential and intelligence come before everything. Consultation and meetings are routine tasks to let pass. The status-addict does not accept anybody’s opinion but his own, does not listen to different ideas, and uses meetings as shows of power to satisfy his ego. After some time, this dizzying mood causes serious mistakes. However, as nobody to bring them to their senses remains, the consequences are grim.

The treatment process for status-addicts requires balancing the heart and mind, and also activating the spiritual dynamics. Otherwise, the person totally goes astray, both materially and spiritually. The egotistic behavior of the status-addict harms the addict, first of all, and also harms those around them.

All worldly positions are temporary, and being aware of this might be helpful in treating status-addiction. God Almighty will call people to account for all of the blessings He gave. There are other people who are more talented, or who have better capacities, than we do. Graveyards are full of people who once assumed that everything depended on them. When one is dismissed from a certain position, the extremeness of that person’s reaction is in direct proportion with the degree of addiction. All that matters here is a person’s continuing one’s relation with God, not upsetting the balance of the heart, not forgetting that this world is temporary, and giving this world and the next as much value as they deserve.

It is perhaps not fair to expect a world with two faces to respond to this new atrocity with honor and honesty. This is why we should seek support and mercy from the One who is the ultimate source of all power and love. We are only as powerful as the length of our essays in this periodical. Thus, we call on the tyrants to stop their cruelties, for they should know that whatever the reasons they have committed them, it will not bring happiness. Happiness comes with virtuousness! We ask these leaders: who is your guide? Do not be mistaken by the fact that these tyrants happen to be in Muslim countries – this does not qualify them to be the rightful followers of the Prophet Muhammad, peace be upon him, for the Prophet, as described in the lead article “was utterly virtuous and contentedly happy. He … never, not even once, consented to anything that was not approved by the Exalted Creator. He was … never unfair and never acted unjustly to anyone. … he never preferred any worldly flavor to virtuousness. He … did not, not even once, fall into hesitation when distinguishing good from bad.” We hope these tyrants are brought to their senses as soon as possible, so that we are saved from our failure to fulfill our basic human responsibilities to stand up for life and dignity. In the meantime, we seek guidance and hope in the Almighty, because ultimately, He is the one with the power to bring these events under control. As we are so often reminded, our human capabilities are quite limited.

The so-called split between science and religion has led us to view life through a binocular with a rather short range. It’s a low definition, black & white range. We thought we were what our genes imposed on us; we believed that natural way would be to let that design unleash itself as genetically ordained. Is it truly so? Are we really nothing more than genetically engineered? Or are there other factors that are involved in making us who we are?

In this issue, “Are Genes the Source of Behavioral Disorders?” explores these questions in a cross-reading between what our biological structure prescribes, vis-à-vis other factors like our culture, parents, education, etc. According to this article “… each child is born with different inclinations and threshold values that are determined genetically and hormonally for each of his or her possible characters and behaviors. These potential inclinations and threshold values can surface depending on internal and external stimuli and educational styles.” So, we are not only what we eat or what we know; we become what we are as a result of a combination of things, some of which we can control, and others which we are born with.

“Why Do We Turn Over During Sleep?” is another article about a daily blessing that is out of our control but is for the good of our health. If we always stay in the same position, sleeping for a regular six to eight hours can cause a disruption in blood circulation, resulting in a pressure ulcer. Therefore, our body is blessed with a defense mechanism in which our position changes, consciously or subconsciously, so that skin integrity is not disrupted.

“Who Owns This Body?” is another contribution on the same theme. The author challenges the belief that we control our bodies, and that no one, not even the One who created us, can impose on our bodies what to do and what not to do. The author gives plenty of examples to show that there is so much happening in our body without our noticing it, that it is nonsensical to claim full ownership over it.

Skin is composed of two main interwoven layers of dermis, on the inside, and epidermis, on the outside. The epidermis, which is composed of five sub units, possesses the most important sign of our identity. Each thin layer is arranged in a way to carry out different tasks. A significant amount of elasticity and flexibility is provided to skin via these five layers. These layers can glide on each other slightly and can also be compressed under pressure. They are compressed when we sit on a hard surface. This situation can be similar to the compression of the spring in a click pen, or the suspension of a vehicle under a load. They regain their previous state upon termination of the pressure, like standing up. This elasticity is crucial for skin’s integrity.

The thin construct of our skin contains sweat glands that are embedded in the fibrous connective tissue. There are sensory receptors, hair roots, and hair muscles connected to them, and also loose nerve endings, and a network of capillary vessels. Free nerve endings are created to specialize in various functions so as to sense hot, cold, pressure, and pain. Likewise, the continuation of blood flow relies on very intricate calculations that are hard to explain. When blood vessels arrive at the skin, they are dispersed like a net in the form of capillaries.

The blood pressure of the arteries located at lower section of the skin is higher than the pressure of pulmonary veins. If pressure is applied to skin for a long duration from outside, the pressure in the pulmonary veins builds up and regional blood flow is disrupted. Therefore oxygen, glucose, and other nutritional substances cannot be delivered to these areas; along with inhibition of waste product removal, it leads to a nutritional abnormality in the tissue.

Sensory cells within our skin detect and report nutritional abnormalities of tissue to our brain via various chemical substances (like acetylcholine, bradykinin, and histamine). Thus we change our position consciously or subconsciously with the intervention of our brain to avoid the danger of a nutritional abnormality, and therefore the area regains normal circulation. In this stage, the process is still reversible; however, should the pressure continue, skin cells will start to die from, from the outside in. These systems do work well in healthy persons but in cases of stroke or coma, the intervention system does not work.

This critical picture can be understood better with an example. Just like roads need to be used in order to carry goods and remove trash, the transportation of minerals, vitamins, and many other life saving substances to the distant parts of the body and removal of waste products requires blood vessels to remain open. This must continue in a perfect balance without any interruption throughout our lives.

If a pressure ulcer occurs, it is like being exposed to external dangers in a house if a door or window breaks. It is like a free entrance visa is granted to germs that were blocked. Our back and pointy areas, like, thighs knees, heels, and shoulders are under more pressure, and therefore at more risk when we lie down. Two to six hours of pressure to one of these areas is enough time to disrupt skin integrity. Our daily sleep requirement is around 6-8 hours, therefore we need to switch positions a couple of times during our sleep. Therefore we face this risk everyday in our sleep; however, thanks to the perfectly functioning protective systems, without noticing during our sleep, our position is changed and this dangerous situation is avoided. Intensive care doctors and staff know better what a great blessing that is are since intensive care patients are mostly unable to move. Despite the use of many preventive efforts, like turning the patients in certain periods or the use of air beds, pressure ulcers still occur and a significant portion of patients die of the microbial infections caused by these wounds.

The story of sleepers

“The Seven Sleepers” story in the Christian tradition is retold in the Qur’an as “the People of the Cave.” The story is about a group of young believers who took refuge in a cave fleeing the oppression of the pagan Roman emperor. Both traditions narrate that they fell asleep in the cave, where they stayed asleep for hundreds of years. The Qur’anic account, however, mentions that they were made to change position during their centuries-long sleep: “You would have thought them awake though they were asleep. We caused them to turn over to the right and the left…” (18:18). It is an interesting nuance that they were made to change position, for it sounds rather irrelevant to the rest of the story. However, with the medical conditions of our skin that were explained above, this nuance makes perfect sense as advice to us on how we should treat patients who are unable to move.

How is uterus to be placed in the frontier abdomen?

In order for a baby to survive, a suitable space in which it will be fed and protected is necessary. Therefore, the uterus is in the best location as it is, and its equivalent cannot be maintained in the belly. Let us consider that births would really happen through the belly. If the uterus, where a baby develops in 40 weeks, were placed in the belly, then a set of problems would appear. The opening of the uterus would be turned toward the abdomen wall, and thus there would be no strong bonds to tie it up with the surrounding area. In this case we cannot place the intestines, mesenteric blood vessels, aorta, and the net of nerves in connection to them in any way. If the uterus were in the belly, it would unavoidably pressurize the stomach, liver, spleen, and other internal organs, as the mass inside a pregnant woman grew. This could obviously pose a lethal threat for both the mother and the baby.

How would the birth process begin?

If the uterus were anywhere else than its present position, it would contradict the physiology of birth. The fetus assumes three different positions along the developmental process: as it begins to be formed the head is up and the feet are down. At the sixth month, the baby assumes a horizontal position. When the birth draws near, feet and the hips are positioned on top and the head is turned downward, closer to the opening of the uterus. As the head gets closer to the opening, mechanical pressure increases. Thus, signals for the birth are sent to the brain so that the relevant hormone aid is sent in response. With the effect of the hormones, the uterus begins to contract in order to dispose of the being inside. As the opening of the uterus enlarges, the contractions increase. With its mechanical help, the sacro-coccigeal joint makes a 2-cm stretch to give way and with the support of the pubis bone in front, the birth is realized. If human birth was to occur through the belly, then how would the process—including the brain, pituitary gland, and adrenal glands—be triggered with mechanical pressure without the help of gravitation? If the uterus is placed inside the belly vertically, then a tube or similar opening is needed for a way out from between the legs. Even if there is mechanical pressure and the hormones to facilitate birth are secreted, then what way will the baby move? How can birth be realized through the soft-walled belly without any mechanical support at all? If human birth were possible through the belly without any support from the bones, the duration of birth would be much greater. In addition, as the size of the baby increased, a high positive pressure would be needed in order to balance the effect of gravity. However, the more a belly grows, the weaker its muscles become. If birth would ever be possible through the belly, then the mother would have to deliver her baby by lying prone in order to prevent the soft tissue to be torn. In addition certain flora (beneficial microorganisms) need to be placed to the birth channel in order to prevent relevant complications. Should the genital organ be transferred to the navel? For the best protection against complications, the baby’s head need to be in horizontal position as if it were swimming. The effect of gravitation applies different pressures on the baby’s head while the mother stands, sits, and lies in a supine position. In this case, by which force would the head be directed toward the opening in the frontal abdomen wall to start the birth process? The three different positions of a fetus along its development will never be possible in a uterus located in the belly. Then the fetus would dangle like a tree leaf under the effect of gravitation.

The easiness of normal physiological birth

A form of birth through the belly, a cesarean delivery is only realized in the face of certain anomalies. Although some women assume cesarean as a painless form of birth, findings adds to the cons of cesarean. Accordingly, rate of allergic asthma in cesarean-born children is found six times higher in comparison to others. It is thought that during normal birth, the baby receives some of the microorganisms on the mother’s genital organ and the immune system forms antidote against them, which provides protection against asthma.

Strapping up the uterus?

As the baby develops in a period which lasts more than nine months, the uterus gradually grows. In the mean time, it is necessary to fix the uterus with sound bonds so that it becomes resistible to shakes. Counting in both sides, 14 pieces of bonds fixes the uterus to the bones (ilium, ischium, pubis, sacrum) around the hips. Were the uterus to be in the belly, how could we find such sound structure to support the bonds?

To conclude, God Almighty could have created our body in a different form, and He would have shaped our anatomy accordingly, which would then provide the best means for an ideal birth. Thus, it is nonsensical to seek errors in our present biological makeup in order to dishearten the faithful in their belief. Leaving aside such speculations, one cannot help but admire the perfect arrangement in human anatomy when considered from the perspective of wisdom.

Arslan Mayda is a medical doctor at Sifa Hospital, Izmir, Turkey.

Asli Sancar has two more books and numerous articles, mainly dealing with women and family.

This book by the author, entitled “Ottoman Women: Myth and Reality,” combines both splendid design and objective narration, and could be referred to as a proof of the real status of women at that time giving full information on every aspect of their lives.

World of women-not as seen on TV

In our time when the rights of women are not well protected but are at least widely spoken about, it is very important to have research on the position of Ottoman women based not on common imagination (sometimes very colourful), but on the historical truth.

Unfortunately the further the topic moves to the East the more deviated the data becomes. Remarks untrue from the very beginning are more and more likely to be decorated with what-somebody-thinks-(s)he-could-have-seen. So for decades, when it came to the issue of a woman living in Muslim society there were only two options: whether a sultan’s harem full of silk, coffee, gold, hatred and intrigues or a harem in a mud house managed by a cruel and uneducated husband.

The truth had always been a card – laid at the table, played and beaten. Real facts were mixed with fruits of imagination; objective data was presented only when it could have been useful for the narrator.

In her book the author successfully presents the real state of affairs proving her point of view by documents from Ottoman records and remarks by Western travelers. Ottoman society was a highly organized and sophisticated system, so the position of a woman – should the issue concern her life in a household harem, childbirth and custody, charity and social activities – was regulated by religion and law. Even the foreigners disliking Muslim society and bearing hostility towards the Ottoman Empire, in particular, could not help but admit that Ottoman women enjoyed much more freedom and were way more respected and loved than their Christian sisters.

Ottoman woman: social position, rights, life in the harem

This research consists of six main chapters describing all the main aspects of Ottoman women’s lives. The chapters are dedicated to description of Ottoman women by Western travelers, life in the household harem, the status of slaves in the harem, the imperial harem, Ottoman women in court records and the metaphysical meaning of being a woman in the Ottoman Empire. The first chapter presents observations through Westerners eyes. Placing this part at the beginning is quite logical in respect to putting things in order and separating proven documentary facts from the fairy tale. Special attention was paid to the remarks of several female travelers and persons who had stayed in the Ottoman Empire for a long time and thus witnessed Ottoman life.

Even travelers’ comments needed to be studied with great care. Their accuracy had to be taken into consideration. The Ottomans would never have tolerated any interfering in their private life, so even female travelers with well-established diplomatic connections were accepted into the Ottoman harems with great restrictions.

Arabian nights vs. Ottoman daylight: outbeating the harem myth

When a woman needs to struggle with an enemy, she does it in a very delicate, feminine way. Here we see the author beating the harmful myth of harem life in a very confident and logical manner. “Women are not prisoners in any sense of the word, nor are they pining behind the latticed windows as we are sometimes led to believe…,” Elizabeth Cooper wrote in 1916.

Starting the second chapter of the book dedicated to life in the household harem by breaking with a popular myth presenting Ottoman and thus Oriental women as prisoners of their homes, is both bold and logical. It can be clearly seen that Ottoman women were never captives of their part of the house. But the fantasies of the Arabian nights made her image a hostage to common opinion in Western eyes. French translation of Arabian tales published in Europe at the beginning of XVIII century served the Ottoman women badly, turning them into sensual, infidel, vile creatures inventing one intrigue after another while spending their days in the sweet laziness of the harem.

Contradiction between exotic tales and reality should be solved fairly – this is what the author wants, and what women would have desired. They were secluded because they were loved and cared about, not imprisoned. The harem had never been a prison, but a sacred space where all the family enjoyed everyday life, celebrated holidays and was engaged in various social activities. Richer women were busy with distributing charity and caring for orphans and the disabled. They hardly had time for gossip, and their strong faith in God and the education they had would never have let them act improperly.

The chapter dedicated to the imperial harem is marvelous. Whoever thinks of “dolce far niente” practiced by the harem women day after day should study it carefully. A reader will see that not a single creature in the imperial harem possibly could be accused of doing nothing. If one takes a walk in modern Istanbul, no matter what the route is, he/she will surely see a mosque, a public bath, a hospital, a market complex, a water-spring, or a school ordered to be built by a queen mother, or by a mother of a prince, or by any other high-ranked lady from the harem. For God’s sake when did they manage to do all these? Between gossiping and intriguing? Oh that’s a shame! There should be some Turkish coffee break in between…

Winning her rights back: court records

Imagine an Ottoman woman coming to the court to protect her rights.

An Ottoman woman appealing to an Ottoman court. Winning the case, having been restored in her rights. It is not simply “possible.” This was a real documented process clearly showing that a woman living in the Ottoman Empire should never be thought of as something between a nice pet and a piece of the home decor. For centuries she was free in her half of the house which was considered sacred.

Here I can give a lot of examples of what an Ottoman woman did in her life. And the reader acquainted with Oriental life and traditions only by means of pocket novels written in a month, read in a couple of days and forgotten forever, could think that this book is just another fantasy product attributing more freedom to the prisoners of the harem in order to gain more attention by female readers.

The truth is even more shocking. A creature considered indolent, depraved and exotic will sooner or later come to the court of civilization and appeal to get back her dignity and good name. Indeed she has all the evidence of what she really was – the author presents citing from the Ottoman court records as well as the opinion of Lucy M. Garnett who in 1909 wrote: “With regard to their legal status, Turkish women – already possess the legal, personal, and proprietary rights necessary to give them a social position equal, if not superior to that of European women generally.”

Design of the book

“The interior is as exciting and rich as the exterior. Images are beautifully reproduced be they photographs, drawings or old paintings.” (PMA review of the design of the book)

“Her beauty is of color rather than of line”, says Z. Duckett Ferriman. Design of this book is both of color and line. It is of luxury worthy of the Topkapý Palace. Graphical concept is deeply connected with the spirit of the book. Richness of colors and illustrations, selected with major taste and care, seem to reflect the position and respect an Ottoman woman enjoyed. The very notion of East has always been associated with luxury, mystery and wonderful colors that could hardly be seen in the West. This time this is not just a stereotype. That is why there are so many attractive definitions like “Oriental green,” “Turquoise,” “Glow of the Desert” used especially for goods closely related to style and fashion. The cover could be called royal green with semi-sweet coffee foam beige and wedding bracelet gold on it. Gentlemen in charge of art and graphic design did everything possible to turn this book into a real pearl of the harem – with textile details and paintings by Osman Hamdi, every page takes us to the world of women – beautiful, pure and splendidly decorated.

The book was highly appreciated by PMA for its perfect design. Everyone who will read it will be deeply impressed by the luxury of every single page, clarity of paintings, photographs and any other illustrations – each of them in its place, in total harmony with the message of the “Ottoman Women.”

Ottoman woman: year 2008

Finishing this review, I would like to express my sincere gratitude and admiration to the author, Asli Sancar Hanimefendi, for marvellously starring in two roles at the same time: one of them is that of an American-born lady writing fairly on Ottoman women (almost three hundred years after Lady Montague, one hundred and seventy after Miss Julia Pardoe and nearly a hundred years after Z. Duckett Ferriman), and the other is the role of a Turkish woman, member of the new society feeling respect and devotion to history and the truth. There is also a third one behind every line and in every color of this book.

An Ottoman woman in the court.

Presenting her book.

Calling for justice.

Valeria Kolos is a Ukrainian Turkish-English-Russian translator. Having graduated from the Oriental Studies Department of the Kyiv Shevchenko National University in 1999, she has been living in Istanbul for 6 years. V.Kolos has some publications (poems in Turkish) in several literature magazines.

Greed shows its evil consequences wherever there are animate beings. In contrast, seeking one’s provision while trusting in God is a means to tranquillity and displays its good effects everywhere. For example, fruit trees and plants need provision and yet remain stationary, “contentedly trusting in God and showing no impatience.” And so their provision hastens to them and they reproduce more vigorously than animals. Animals attain only an insufficient provision after great effort, since they pursue it with impatience.

Only young animals, who “demonstrate their trust in God through their weakness and impotence,” receive in full measure their rightful and delicious provision from Divine Compassion’s treasury. On the other hand, wild beasts that leap greedily at their provision obtain “illicit” and coarse food at the cost of great effort. These examples show that greed causes deprivation, while trusting God and contentment are the means to Divine mercy.

Contented and greedy people can be likened to two people entering a great one’s audience. One thinks: “It is enough that he admits me so that I can escape from the cold outside. Even if he seats me in the lowest position, it will be a favor.” The second person arrogantly hopes for the highest position, as if he had some right to it and as if everyone were obliged to respect him. He enters with greed and, fixing his gaze upon the highest position, attempts to advance toward it. But the owner turns him back and seats him in a lower position. Instead of thanking the owner, the man is angered and criticizes him, thereby annoying the owner. The first one enters most humbly and shows his willingness to be seated even in the lowest position. His modesty pleases the owner, who invites him to sit in a higher position and thereby causes his gratitude to increase.

This world is like the Most Merciful One’s audience hall. Earth’s surface is like a banquet laid out by Divine Compassion, with the different degrees of provision and grades of bounty corresponding to the seating positions.

Everyone can experience the evil effects of greed. For example, you are offended by a beggar who importunes greedily and are inclined to refuse the request, whereas you give to the peaceable one out of pity. Or you may fall asleep quickly if you do not think about sleeping, instead of trying to fall asleep immediately. If you are impatient, you might lose your whole night’s sleep. Or, if you impatiently wait for someone and complain continually, finally you will lose patience and leave. But a minute later the person will come, and so your purpose will remain frustrated.

The reason for this is as follows: A loaf of bread is produced only after cultivating the field, harvesting the crop, taking the grain to a mill, and baking the loaf. Similarly, Divine Wisdom arranges everything according to a certain deliberation. If you do not comply with this deliberation and neglect to follow all the arranged steps, you cannot achieve the desired result.

I had a true, highly interesting, dream during the fifth year of WWI. In it, I was asked the reason for this hunger, financial loss, and bodily trial afflicting the Muslims. I replied:

From the wealth He grants to us, God Almighty requires, as zakat, either a tenth or a fortieth so that we may benefit from the poor people’s grateful prayers and avoid their rancor and envy.(3) As our greed did not allow us to pay, God Almighty removed its accumulated amount: three-fourths where a fortieth was owed, and four-fifths where a tenth was owed.

He asks us to fast for a month each year so that we may benefit from as many as 70 beneficial purposes. But we pitied ourselves and did not fast. And so God Almighty compelled us to fast for 5 years with a hunger that combines almost 70 kinds of afflictions.

God requires believers to spend no more than one hour out of 24 in prayer, a pleasing and lofty, illuminating and beneficial form of Divine training. But we were too lazy to observe the five daily prayers and so wasted all 24 hours. In return, God Almighty chastened us by making us undergo a form of training and physical exertion for 5 years.

I awoke after this and, pondering over it, realized a very important truth. As The Twenty-fifth Word indicates, by comparing modern civilization’s principles to the Qur’an’s commands, all immorality and disturbances in human social life proceed from two sources and two attitudes: “Once my stomach is full, what do I care if others die of hunger?” and “You work and I will eat.”

These attitudes are perpetuated by the prevalence of usury and the abandonment of zakat. The only remedy is to implement zakat as a universal principle and duty and then ban usury. Zakat is a most essential pillar for individuals, particular communities, and humanity to live a happy life. Humanity usually comprises two classes: the elite and the masses.(4) Only zakat can arouse the elite’s compassion and generosity toward the asses, and the masses’ respect and obedience toward the elite. Without zakat, the elite cruelly oppresses the masses and thereby often engenders revolt. Such a development gives rise to a constant struggle and position, finally resulting in labor and capital confronting each other, as in Russia at the beginning of the twentieth century.

O people of nobility and fairness, of munificence and liberality! If you do not act generously in the name of zakat, your acts are useless and potentially harmful. If you do not give in God’s name, you make poor people feel obliged to you and so deprive yourself of their prayers, which are acceptable in God’s sight. Also, your subsequent belief that you own your wealth shows great ingratitude.

But if you give zakat, you are rewarded for giving for His sake and thank Him for the bounties received. What is more, its recipients will not feel obliged to flatter or fawn, and thus damage their self-respect. Moreover, their prayers for you will be accepted.

See the vast difference between giving to earn fame and impose obligation, and giving as zakat to fulfill your religious duty, gain a reward, be sincere, and have poor peoples’ prayers for you accepted.

Glory be to You, we have no knowledge save what You have taught us. You are All-Knowing, All-Wise. O God, bestow blessings and peace on our master Muhammad, who said: “Believers stand together like a firm building, one part of which supports the other” and: “Contentment is a treasure that will never be exhausted,” and on his Family and Companions. And all praise be to God, Lord of the Worlds.

Footnotes

1. The Qur’an says: Ignominy shall be their portion wherever they are, unless they (seize) a rope from God or a rope from people (3:112). This means that those nations can make progress when they begin to obey God’s commands or are backed by some powers, as is the case today. Otherwise, ignominy shall follow them. Regardless of their current status, when compared with their long history of ignominy, they still live in constant fear, insecurity, and uncertainty about their future. (Tr.)
2. Zakat: This word literally means purification and growth, for Muslims believe that it purifies their possessions. For most purposes, it consists of setting aside 2.5 percent of one’s capital, provided that this capital reaches a certain minimum amount after its owner’s needs have been met, to help those who qualify for it and to benefit the local community in general. Zakat is considered so important that those who ignore it are not considered part of the Muslim community. (Ed.)
3. A tenth of wealth that annually yields a new crop; a fortieth of whatever yields a financial surplus during the year, or of at least 40 pasturing animals (e.g., sheep or goats). (Tr.)
4. Said Nursi uses elite for those who can give zakat, and the masses for those eligible to receive it. These designations are relative, for they depend upon local standard of wealth. As Islam does not allow a deep socioeconomic gap to form between Muslims, the gap between these groups is not very great. In many Muslim societies today, members of both groups can be found within the middle class. As the main purpose for zakat is for the poor to receive enough money to provide for their families, we should consider the living standard envisaged by Islam when considering zakat. (Tr.)

I, hereby declare and record this decree for my followers. Regarding the Christians, known or unknown, in East or West, far or near. The ones who do not follow this decree, and follow my commands, will actually be opposing the God’s will, whether he is sultan or an ordinary Muslim, deserves to be cursed. If priests or monks find shelter in a mountain, or a cave; or if they reside in the plain, desert, city, village or a church, personally I am backing them with my armies and followers and defend them against their enemies. Those priests are my people (tabaa). I refrain from giving any harm to them. It is prohibited to expel a bishop from his duty, a priest from his church, a hermit from his shelter. A Muslim is not allowed to hinder a Christian woman, whom he has married, from worshipping in her church and obeying the scriptures of her religion. Anyone who opposes these will be considered as Allah’s and his Messenger’s enemy. Muslims are obliged to follow these commands till the end of the world”
THE PROPHET MUHAMMAD (Peace and blessings be upon him)

Sultan Mehmed II1 reorganized Greek Orthodoxy when he conquered Istanbul (then known as Constantinople). Even though he could have stunted and stifled Eastern Orthodoxy (from this point on just referred as Orthodoxy), he supported it and assigned Georgios Skelarios, a Greek cleric, as the patriarch with the title ‘Gennadios.’

As the Turkish political presence in Anatolia (Asia Minor) rose in prominence, the Byzantine church was already experiencing a severe decline. The leadership of the Balkans broke its ties with the Byzantine Church due to the influence of the Roman Catholic Church. Therefore, while the Greek Orthodox Church was collapsing, the Ottoman government saved it from demise.

GREEK MINORITY IN ISTANBUL

After his conquest of Istanbul, Sultan Mehmed Khan said the following words to a crowd gathered in front of the mosque of Hagia Sophia2: “I am telling you all, that as my subjects do not fear for either your lives or for your freedom, you are safe from my wrath.” The Sultan then declared that people who had left the city out of fear, could return to their homes to continue their lives in accordance with their own traditions and customs among the Turks. In addition, he settled some of the captives to homes near Halic (The Golden Horn).3 In an effort to establish a sense of normalcy, the Ottoman State, repaired damaged houses, and provided public stability by establishing new courts. In order to revive the city, many Greeks were brought from the east and west of the country. Greeks, who were new to Istanbul were exempt from some taxes, and were granted new houses or land if they did not own either one. In addition, landowners were furnished with animals in order to cultivate their lands. The Greeks who emigrated from Epin to Galata brought many talents with them and were encouraged to utilize them. Many emigrants either chose to settle in coastal areas or at the center of a thriving city. The Greeks who came to Istanbul in the following centuries settled in their original places of origin often within close proximity of established churches.

SULTAN MEMMED II REVITALIZED THE ORTHODOXY

When Mehmed II became aware of the installation of the new patriarch to his position of Gennadios, the Sultan invited him to a banquet. In order to show his respect for both the ceremony and the patriarch’s position, Sultan Mehmed II, along with his elder vezirs4 personally welcomed the patriarch. The Sultan, who was often the recipient of a good deal of pomp and circumstance, welcomed the patriarch by shaking his hand and by offering him a seat near him. Sultan Mehmed, who made the patriarch the “head of the Greek nation,” presented the patriarch a white horse and the ‘stick of Moses’-as the Byzantine emperors had done for centuries. This formality legitimized the patriarch’s position in the eyes of both the Ottomans and the Byzantines. Since Sultan Mehmed spoke five languages, one of which was Greek, he assured the patriarch of his position by stating in Greek: “In safety and comfort, and as a government official, now and later, know that you have my support and the patriarchal office.”

ISLAM AND THE NON-MUSLIM MINORITY

The tolerance and the leniency of Sultan Mehmed II showed toward all none-Muslim minorities was a manifestation of his inner Islamic beliefs that had been established by the Muhammad (Peace and Blessings Be Upon Him). According to a strong hadith-an account of the actions or words of the Prophet Muhammad-The Messenger prohibited even a minute disturbance, offense or harm against non-Muslims, “A person, who torments a Jew or a Christian, will find me as a plaintiff against him in the Day of Judgment.” In another account, he states: “If anybody torments and offends the non-Muslim subjects in an unjustifiable manner, I am an adversary of him, and I’ll become his enemy in the Day of Judgment.”

CONQUEST BY KINDNESS AND NOT BY THE SWORD

The armies of Islam, conquered the hearts of many non-Muslims by allowing them the opportunity to practice their own religion without fear of undue influence. By demonstrating tolerance and forbearance toward Christians, Sultan Mehmed II was following the example of many of his Muslim predecessors. The first caliph Hazrat5 Ebubekir (the first Islamic spiritual leader after the passing of the Prophet Muhammad), ordered the military and civilian rulers to refrain from tormenting clergy members or ruin churches and monasteries because they were serving God. In keeping with this tradition, Hz. Omar could have used his position of caliphate to torment non-Muslims; however, he did not. When the clergy of the conquered lands presented the cities to him voluntarily, the patriarch invited Hz.Omar to perform prayers (salah) in the main Church of Jerusalem. He refused the offer by saying, “The church in which I perform prayer, becomes a masjid (a place where Muslims perform prayer) for Muslims. I don’t want to deprive Christians from this Cathedral by praying here.” 

Thus, Sultan Mehmed II, like other Islamic leaders, followed and remained steadfast to the doctrine of Islam. Consequently, he defended those who considered him an enemy. In the days when oppression ran rampant, Sultan Mehmed II showed that conquership and maintance of the dignity and respect could coexist in the same sphere.

ENDNOTES

1. Sultan Mehmed II, is more widely known as Fatih Sultan Mehmed. Fatih literally means ‘the opener’, but generally it is translated as ‘conqueror’. This name is given due to his conquest of Constantinople, then known as the former capital of Byzantium.
2. Hagia Sophia: A place of worship that was transformed from a church to o mosque. Currently, it is a museum.
3. The Golden Horn: A waterway that was of strategic importance to the Byzantines.
4. Vezir: An advisor to the Sultan.
5. Hazrat: A person with highly spiritual convictions.