Leonardo da Vinci envisioned machines that run continuously and designed self-feeding mechanisms, which he presented in his drawings in the Codex Atlanticus [1]. From the perspective of today’s advanced technologies, such ideas may no longer seem impossible to many people, but at that time, they were considered far from reality by many. It is impressive to see how these ideas, which were just dreams in the past, have become concrete realities through the advancement of science and technology.

Today, various studies have been carried out on renewable energy sources and a significant part of them have been implemented. In this direction, recent research on diamond batteries has shown that they can be considered as a viable alternative energy source in cases where commonly used batteries are insufficient. Diamond batteries are viewed as one of the sustainable solutions to the energy challenges faced by batteries used in medical devices (such as pacemakers and brain pacemakers, and others) [2].

Batteries used in medical devices are among the components that improve people’s quality of life, but they are usually lithium-ion or silver-zinc based, producing energy through chemical reactions and eventually depleting. This situation causes patients to undergo surgical interventions to replace the batteries. Diamond batteries can potentially eliminate this need, making it possible for patients to rely on a single, lifelong battery.

Diamond batteries are a technology that operates using radioactive isotopes and can provide energy for hundreds or even thousands of years. During beta decay, beta particles (electrons) emitted from the nuclei of radioactive isotopes are absorbed by the surrounding semiconductor materials, generating an electric current. This enables diamond batteries to produce uninterrupted energy [3].

In addition to being long-lasting, diamond batteries have many other advantages, too. Nano-diamond structures are well tolerated by the human body and do not contain toxic substances. Beta radiation is at a level that does not harm human tissues and can be completely isolated thanks to nano-diamond coatings [4]. Although the use of diamond batteries in medical devices is still under development, in the near future, battery replacements for implants placed in the human body may no longer be necessary [5].

Diamond battery technology is not limited to solely batteries used in medical devices but has a wide range of applications, ranging from space exploration to nuclear waste management. With the development of this technology, it may be possible to see radical changes in energy storage systems even in daily life.

The diamond battery is a good example of how much bountifully the world has been created. It falls on us to do the research and discover all of these riches that have been generously provided for us.

References

1. Birkbeck, University of London (n.d.) Exploring Leonardo da Vinci’s perpetual motion machines. Google Arts & Culture. https://artsandculture.google.com/story/exploring-leonardo-da-vinci-s-perpetual-motion-machines-birkbeck-university-of-london/TAUx_A38LTONJQ?hl=en (Accessed: 28.01.2025).
2. University of Bristol (2024) Diamond battery media release, University of Bristol News. https://www.bristol.ac.uk/news/2024/december/diamond-battery-media-release.html (Accessed: 28.01.2025).
3. ProQuest – The Conversion of Radiation Energy to Electric Current – The Nano Diamond Battery, https://www.proquest.com/docview/2758662526?fromopenview=true&pq-origsite=gscholar&sourcetype=Scholarly%20Journals (Accessed:29.01.2025).
4. Liu, H., Li, P., Jin, C. and Zhang, Y. (2019) “Design and analysis of a novel vibration-driven electromagnetic energy harvester with high efficiency’, Journal of Bionic Engineering”. 16(5), pp. 921-934. https://www.sciencedirect.com/science/article/pii/S2095177919301467(Accessed: 29.01.2025).
5. https://www.bristol.ac.uk/news/2024/december/diamond-battery-media-release.html

More Evidence that the Moon Came from the Earth

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

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

Restoring cell functions after death?

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

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

Sweat-powered wearable electronic devices

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

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

It is a natural feeling for many people to want to turn to a higher power when life becomes almost too difficult to bear. “Irritated by Trivialities” is a poem that explores this feeling with a specific focus on the poet’s frustration with people that cause discord and violence in society. He calls upon God to grant him guidance and peace, and to break the monopoly on power that some tyrants in this world have over the innocent.

Mainstream psychology has long been a secular discipline that has shunned most efforts to include elements of spirituality or faith. However, the emerging field of Islamic Psychology looks to combine traditional, Sufi concepts of spiritual health with modern, empirical research on successful psychiatric practices. The result is the formation of the TIIP (Traditional Islamically Integrated Psychotherapy), a manual for clinicians that wish to educate themselves about this holistic approach to mental health.

The complexity of the human body is always amazing to reflect upon, and aging has consistently remained one of the most elusive areas to understand. Recent research has been shedding light upon “Free Radicals,” unstable molecules that buildup in our bodies over time and have been linked to a variety of age-related disorders such as Alzheimer’s Disease and diabetes. It is possible to remove many of these Free Radicals by consistently eating fruits and honey that contain powerful antioxidants, however it is not possible to stave them off entirely or to prevent aging. Still, the healing properties of many fruits are indeed blessings sent to us.

Lastly, we can observe immense complexity and depth within the animal kingdom. Our article “How Do Ants Know Trigonometry?” explores the Black Desert Ant and its exceptional process for finding its way home after successfully scavenging for food. Is it truly possible for such a tiny creature to develop systems so immensely complicated on its own just because it felt like it needed them?

In the language of Sufism, fasl (parting) denotes renunciation of the world and the Hereafter with respect to their own being in themselves, but not to their aspects that indicate the Creator. It also denotes that in order not to become entangled in self-pride and vanity, one must also renounce thinking that one has renounced the world and the Hereafter and indeed renounce the idea of renunciation.

Parting begins with resisting the domination of the carnal soul over one’s life and letting the faculties of true humanity prevail. Parting continues with the heart severing its relations with all else other than the Truly Desired One by mentioning Him and by being occupied by Him in proportion to the heart’s relation with Him. Parting continues by an initiate abandoning all types of love other than love for the Divine Being—loving other things because of Him is another way of loving Him—by being saved from all types of fear and worries by taking refuge in the clime of fear and awe of Him, by turning to Him alone in one’s expectations, by seeing, knowing, and mentioning Him alone, and by annihilating oneself in Him.

So, the first step in parting is to turn to God with deliberate intention and be saved from all worries that concern the world and the Hereafter. The steps that follow are to completely forget that one has turned to God wholeheartedly; for, if one were to remember, vanity might arise, be it ever so faintly. One must also never be heedless of the reality that there is no power and strength save with God. The final step in parting is to be free from all considerations of duality with respect to the true existence and creativity. One becomes annihilated in considerations of Him, and by feeling that will-power and its results are the reflections of the Attributes of the All-Glorified One, one lives immersed in the lights of Unity. People of certain temperaments who have attained this rank tend to confuse what is universal with what is particular, and the original with the shadow. Although they speak about the Unity of Being, what they feel and experience can only be the pleasure that comes from witnessing Him throughout creation.

Wasl (Reunion) has been interpreted as the meeting of an initiate with the Ultimate Truth through knowledge that comes from witnessing Him in His signs. It never means that a servant is united with the Creator or that the Creator becomes one with a servant. The Eternal One cannot be and is not the same as any- one who comes into existence within time and who perishes within it. Nor can one contained in time provide any means for the Eternal One. Since such conceptions as union or reunion can cause some misinterpretations, some exacting scholars emphasize that the True Being does not admit union and parting and such scholars have interpreted the Qur’anic expression (57:4), He is with you wherever you are, as saying that the Divine Being is present everywhere, but without being contained in space and time; that is, that He has nothing to do with matter, place or time. They regard reunion as a feeling that arises in the conscience of a seeker of the Ultimate Truth as a result of the dark veils being removed from the insight, and the eyes of the heart gaining familiarity with the mysteries and lights of Divine company. Such company and nearness to God cannot be reconciled with the concepts of combination (ittisal) in the sense that a created being is combined or unified with the Creator to form a single entity, and separation (infisal), in the sense that any part from the Creator separates and forms a new entity. For seekers are in a continuous process of becoming and driven by the Divine Will and Power even though while they act with their free will within a limited field appointed for them. For this reason, they are recipients, acted upon, affected, like a mirror that reflects, not one that has creativity or is a source. Jalalu’d-Din Rumi says in this respect:

If we come with ignorance, ignorance is a prison of Him;
If we come with knowledge, knowledge is His garden.
If we come in a stupor, we are intoxicated with Him.
If we smile, then we are His lightning.
If we come with rage and struggle,
then this is the reflection of His retribution;
If we come with peace and excuses, this is the property He grants.
Being doubled in this world, what are we worth that we can claim existence next to Him?
We are like an alif[1] which has no value worthy of consideration.

Reunion has degrees:

The first degree is reunion accompanied by holding fast (to God), which also has connotations of reliance, asking for help, commitment and seeking refuge. It is connected with ranks of belief and submission and is based on verses, such as: Whoever holds fast to God, he has certainly been guided to a straight path (3:101); Hold fast altogether to God’s rope (3:103); and Hold fast to God (22:78).

Reunion that is accompanied by witnessing God in His signs is the second degree. This denotes the attainment of salvation through action and sincerity, and is independent of such reasoning processes as deduction and induction because one has attained certainty, and one has been saved from wavering on the way by setting one’s heart on the only, true goal. This is related to the rank of perfect goodness or excellence—worshipping God as if one sees Him or aware that God sees us.

Reunion in existence, which is the third degree, is when the lights of an indescribable nearness to God embrace the seekers from all sides. Love is transformed into an intense love or passion, and the passion takes on the form of a brightly burning fire, with the result that the breezes that come from God’s company pervade the soul, and the inner world overpowers the outer one. Those who cannot attain this degree can neither feel nor comprehend it. When the way comes to this point, the travelers find themselves in poverty of thought, and inability of perception, and lacking in words. They can only utter, “There is no power save with Him;” and cannot help but say, “One who does not taste does not know.” They travel in the world of their feelings resembling the Garden of Eden, and if they can find any power to form speech at all, they speak like Mawlana Jalalu’d-Din Rumi:

If you would like to see this meaning become wholly manifest,
come and strike the sword of No! on the head of all else save Him.
After negating the created, affirm the Creator.
If you are able to do that, then you will drown
in the ocean of the manifestation of the Being of the Ultimate Truth.
Then “I” and “we” no longer exist, and one poor in oneself becomes rich and like a king by His help.
When the realm of Unity becomes manifest to you, you will believe in all that we say.
The words of him who has knowledge of God are not based on conjuncture and imitation,
but they are verified and confirmed and are based on certainty.

O God! We ask You for Your forgiveness, health, and approval; and bestow peace and blessings on our master Muhammad, and on his Family and Companions, all of them.

[1] Alif is a short vertical stroke, the form of the first letter of the Arabic alphabet, by which Jalalu’d-Din Rumi implies the “nothingness” of the created.

Paranoia is a chronic spiritual illness that disrupts a person’s ability for reasoning, balanced thinking, and judgment. Paranoia is a symptom of psychopathy. People who exhibit signs of paranoia often display the following four symptoms:

1. They ascribe an extraordinary value to themselves, expect others to do the same towards them, demonstrate attitudes of egoism and egocentrism, and look down on others. Their ego is puffed up even more when others give them what they want;
2. Suspicious of everything, they are constantly distrustful and apprehensive about being wronged;
3. They always see alternative developments around them as conspiracies against themselves, and based on these presumptions they develop extreme strategies just to be cautious;
4. In fits of delirium, they cause social disharmony and see themselves as the only one behaving correctly.

Such people make paranoia one of their ingrained character traits. They are perpetually afraid of losing the things they have somehow obtained. They invent imaginary villains and rebels, and crush those whom they take as opponents, if they have the power. If they are weak, they side with those who were nothing but a nemesis the day before; they seek to cause perpetual discord and commit the gravest atrocities.

They don’t merely commit hundreds of evils; as if possessed by evil spirits and devils, they block the good deeds of those who walk on the path of the Prophets. They seek to make those good souls seem like rebels and bandits, while also turning the masses into pawns for their evil purposes. By doing such things they also seek to prevent a global revival of humanity sought by those who strive to represent universal human values in all corners of the world.

On account of what they commit under the urges of the carnal soul and passing fancies, such people disrupt society; ironically they also cannot obtain their goals, either. To the contrary, with their paranoia-based acts, they have turned their lives and the lives of those around them into Hell.

As a paranoid individual operates based on destruction, which is easily done, they also ascribe favorable outcomes to their own insight and sagacity. They see others as abnormal—like lunatics do—while continually exhibiting different kinds of insanity. By considering those who do not think like them as traitors and terrorists, they live in fear of losing what they possess. They order special troops to guard them, but they still don’t feel safe.

Paranoids who come from poor backgrounds and obtain important positions and titles later on with a turn of fate are especially seized by every kind of delirium—partially due to their inferiority complex—and a paranoia about losing their power and fortune to others. They are agonized by successions of misgivings. They see angels, and angel-spirited people, as if they are snakes and set about complimenting devils.

The Pharaoh was one such paranoid individual. Uneasy of the possibility that one day Moses (pbuh) and the Children of Israel could become stronger, he did not only make life a misery for himself and the unwise ones behind him, but also shed the blood of so many people—just like contemporary pharaohs do—and committed manifold atrocities. When his time was up, destiny removed him from the stage.

History gives us many such examples, and it marks a route of caution for those with insight. Although times have their relevant differences of color, pattern, name, and titles, within the cycle of historical recurrences, no era was free of such human-like creatures. From the Pharaoh to Haman, from Nebuchadnezzar to Shapur, from Stalin to Hitler, and to those like Yazid in their footsteps, so many paranoid individuals have come to the fore, performing the same evils and disgracing humanity. They built villas and palaces for themselves, employed the same wicked ways, and followed the same devilish path. They kept living with misgivings, were haunted by fears of losing the power they had, and to prevent this they defamed and persecuted thousands and millions of decent countrymen.

Recent history is full of examples. Hitler left behind ruins in Germany and killed millions of innocents. In Iran, the Shah – fearing the loss of his power – ruthlessly massacred dissidents. Saddam Hussein, afraid of facing the same fate as the Shah, mowed down those he thought-to-be his opponents. And Qaddafi was no different either. He ravaged his country, all to preserve his own power, in fear of an illusory opponent.

Other paranoids who emerged like hellish zaqqum trees in the Islamic world act no differently: people are thrown in prison for trivial reasons, mothers and their children are separated from one another, innocent people are killed by torture, law and justice are trampled underfoot. So-called “scholars” serve as henchmen to these modern-day pharaohs. Killings and torture go unpunished. Creatures in human form gawk at these, mute devils (who do not object to injustice) simply watching wicked atrocities without any emotion or action.

Now, what falls to those oppressed is to fix their eyes beyond the horizons and pray for God’s help to come and free them from their chains. Above all, if only we—as all oppressed and suffering believers—could learn to say “goodness lies in what God has decreed and brought to being,” and thus not complain about Divine destiny.… If only we could internalize the meaning of the prayer “we are pleased with God as our Lord,” as expressed in:

Even if it is a hardship from Your Majesty,
Or ease from Your Beauty,
For our soul, both are serenity
Your Grace is so good, and so is Your wrath.
Yunus Emre

If only we could feel this sentiment at every breath. If only we could have a deep respect for God and live satisfied with the creed of:

Whatever Divine Destiny decreed is surely bound to happen,
Commit your affairs to God; neither be grieved nor suffer any pain.
nderuni Vasif

If only we could see what we go through as pools of spiritual purification, as expressed in:

God lets those whom He loves be purified by means of troubles,
Just as pure waters wash away impurities

If only we could murmur with this consideration and find consolation. If only we said, “Every oppression and wicked act has a certain term until it incurs Divine retribution,” and as a respect to that appointed term, if only we said:

A day will come when God will make oppressors say,
God has indeed preferred you above us.”
(Ziya Pasha, with reference to Yusuf 12:91)

Then, we could commit everything to their true Owner. If only we could see the end but not the present, with the belief that, “Those who rise with oppression are bound to face a terrible end,” based on the truth, “unbelief will continue, but oppression will not.”

If only we could leave everything (beyond our capability) to the All-Knowing One with the belief expressed in:

For the oppression of a tyrant,
there is God for the oppressed
Tormenting people today is easy,
only to stand trial tomorrow on the Day of Judgment….

If only we did not complain while going through temporary misfortunes, and be reassured by the meaning of “God is sufficient for us; what a beautiful guardian is He.”

This was the very guideline and constant recitation of great personages; it must be ours as well. Let us say “these too will come to pass,” and without paying attention to the aspersions published by the oppressors’ media allies, we must turn our surroundings into fragrance centers with the rose gardens in our hearts and thus make everyone enraptured and elated.

May God the Kind, Caring, Bounteous and Favoring of infinite Mercy bless us with unshakeable will on this path, a resolute stance, and continuity in our resoluteness.

Evil and violence have always been a part of the human story. While every individual has both angelic and devilish aspects, many of the most violent atrocities have been committed by powerful authority figures who have been consumed by paranoia. The lead article in this issue lists a number of past dictators and tyrants who, driven by irrational fear, persecuted people on baseless grounds. The example of the Pharaoh who feared the baby Moses (pbuh) because of a dream is not only a past story, but sadly a historical reality that keeps repeating itself. Pharaohs keep coming back with different names, in different outfits, but with the same mental and spiritual disorder of paranoia. Sadly, these individuals never come alone: they always have supporters who ensure they remain in power. This network of sycophants and cronies have benefitted from their proximity to power. The lead article suggests persecuted believers should pray and pursue spiritual growth by full submission to the will of the Almighty.

There are two pieces in this issue that offer solutions to mental health problems, like paranoia. Asli Uzun draws a connection between our biological heart and spirit. Uzun speaks of how we seek equilibrium by balancing the whisperings of the heart with consistent worship and remembrance of the Divine. She does not forget to mention that alongside spiritual therapies, one should also seek professional support from pharmacologists and psychologists.

The second piece is from Mehmed Gokcel, who puts in words the voice of any human being not free from sin and its discomforts. This predicament becomes even more difficult for immigrants, Gokcel emphasizes, who usually have to grow up in societies that “have different moral norms to that of their cultural upbringing.” The author defines sin, and how repentance is different for a regular person and for spiritually elevated ones, while underscoring the importance of “diversifying [your] relationship with God” through contemplation of His creation.

Ahmet Kurucan’s “Dialogue with the Qur’an” offers a perspective for both Muslims and non-Muslims on how to approach the Divine message. For Kurucan, “The verses of the Holy Qur’an are not detached from the social realities experienced between 610 and 632 in Mecca and Medina. … Severing this correlative link between God and the community of revelation is the foremost reason for triggering what may be called the alienation from the Qur’an.” And this is one major reason why Islam is unfairly associated with violence.

Question: Why are the elite having difficulty in accepting truths?

Answer: In every period of history, as well as today, there exists an oligarchical minority who try to suppress people who think differently from them and who are not one of them. They wish to design the world according to their own will.

Defending rights

It is wrong to imagine that they can always dominate the society. There have been times, particularly during periods when religious and moral thought prevailed in the true sense, when they regressed and were condemned to remain in a narrow sphere. However, even when they had to withdraw, it is a reality that they retained their thoughts about enslaving society, and moreover, they kept on developing new projects and plans with the aim of moral destruction. When they gain the opportunity, they invade all areas of life, resort to brutal force and smash everyone who does not side with them.

However, this situation should not be solely attributed to their obstinacy and oppression. Other factors such as the heedlessness and negligence of the masses, the failure of virtuous people who could actually struggle against them to maintain a spirit of togetherness, and their acting without any forethought or plans, also play an important role in the emergence of this tyranny. Actually, seeing every trouble and hardship we suffer as a consequence of our own mistakes and wrongs is a piece of advice from the Qur’an. God Almighty, may His glory be exalted, states in the Qur’an: “Whatever affliction befalls you, it is because of what your hands have earned, and yet He overlooks many (of the wrongs you do)” (ash-Shura 42:30).

The late poet, Mehmed Akif, said that the sole true owners of right in this world were those who speak up for defending their rights. In this regard, merely shouting and making a fuss in the face of oppression and the violations of the oligarchical elite will not yield positive results. On the contrary, it is necessary to struggle by means of reason and logic. If we have been unable to defend certain rights, we must make every possible effort to reclaim them. The right to live humanly must be reclaimed by endeavoring within a legal framework of law and justice.

The powerful voice of truth

Just as it happened yesterday, today, the people who control the capital, power, government and certain high positions look down on the rest of the people as if looking down to the ground, and they see themselves as being so high up, as if they are looking at the firmaments. In our present time, their number has become so large that even calling them an oligarchical minority will not suffice. Surely, their power bears no importance against the strength and power of God Almighty and does not really mean anything for those who seek refuge in Him. The void that appears as a result of our inactivity and weakness is what makes power more meaningful, and the oligarchical minority is using that power against us.

It is not correct to think that such elites that leech off the people will always remain in such a position. One day, there may appear some among them who regret the oppressions they have committed, who become sincerely repentant, who change their feelings and thoughts, and prefer to live in a human way. We can see so many examples of this during the Prophet’s time. Although at the beginning of Islam, the majority of the believers were poor people—such as Bilal al-Habashi, Ammar ibn Yasir, and Abdullah ibn Masud—who worked near the controllers of wealth and power, the leading personalities of Mecca also came to be included in this blessed circle in later years.

By studying the identities of the people who accepted faith first and formed the center, it is possible to make some psycho-sociological analyses. For example, you can say that they had been seeking a savior to save them from the negative life conditions they were experiencing, and when they saw the prince of the Prophets with his truthfulness, decency, Prophetic intelligence and resolution, they ran to him with the intention of seeking refuge in him. Or, by considering that those people owned very few worldly possessions and did not have much to lose, you may think that it was easier for them to dedicate their lives to the path of God. You may also think that the Messenger of God’s treating those oppressed people with his immense compassion, opening his bosom for them and supporting them was a factor in their speedy acceptance of Islam. Additionally, you might also interpret the fact that people in abject poverty followed such an infinite light as a result of Divine guidance. However, no matter which factor you ascribe this result to, you see that the majority of the heroes that formed the first rank of Muslims were poor people disdained by those prominent in society.

However, there came the day when those prominent people, who accosted the Muslims at every opportunity and tried to smash them, also joined their ranks. For example, during the sixth year of Islam, the unpleasant invectives against the noble Prophet tugged at the humane feelings of Hamza, who took a stance against the polytheists in return. Abu Sufyan, who was unparalleled in obstinacy, took his place near the Messenger of God, peace and blessings be upon him, after the conquest of Mecca. Like him, so many leading figures from among the polytheists submitted to the truth and changed sides later on.

Nobody should be deprived of the goodness

On account of the reasons we mentioned so far, from the oligarchical minority who in their imaginations see themselves at the uppermost level of the caste system and behave as if it were their essential right to oppress others, God knows what potential heroes may appear and may lend you a hand with your ideal of establishing universal values. Even today, it is possible to say that its signs can be seen—not as showers but rather like dewdrops on leaves. There are people who have ample worldly means, seen by some as being at the uppermost level of their imagined caste system, who see themselves as having a distant worldview from you and whom you do not see as likely to share your ideals; when they witness the beautiful things you do, they may support the activities on the path of humanity and peace. You may see that some of them want to open a school somewhere, others wish to sponsor a university to be opened somewhere, while others want to provide a field for a new educational institution to be opened. As they also set an example for others with such services, those who see this will also wish to do the same.

Therefore, the duty that falls to us is taking care of all individuals in society without making any distinction. The thought that the reformation can only be carried out by poor or middle class people is not correct. These people may have welcomed the good things done and have opened the doors of their hearts wide from the very beginning. You may rather have spent time with them at the beginning. However, on account of the great scope of the tasks needed to be done for the sake of humanity today, it is necessary to spread our wings wide, and try to reach every place and every person. For this reason, it is necessary to make efforts to include those who have worldly means and look down on others. However, while making this effort, you should not forget that in order for them to accept the values you believe, although a single day or week may suffice for some, for some of them it may be necessary to make visits for a month or even a year.

Who knows how many times the Messenger of God, peace and blessings be upon him, knocked the door of Abu Jahl and communicated his message to him? Without getting angry or feeling bitter, he made use of every opportunity and tried to make him feel the truths of faith. Note that Abu Jahl was one of the prominent figures of the Banu Makhzum tribe. Those days, the Messenger of God, peace and blessings be upon him, did not solely make visits to Abu Jahl, but also went to all the leaders of Mecca time and time again; he presented his message to them without growing weary or being broken down. Although Abu Jahl was not honored with faith, a day came when his son Ikrima accepted faith before the beneficence and compassion of God’s Messenger, peace and blessings be upon him.

In this regard, it is necessary to utilize every opportunity to reach all sections of society and to advance with alternatives. It is necessary to knock on everybody’s door without becoming weary, giving in to hopelessness, or feeling broken.

Fuel cells are very promising chemical energy conversion devices. Though the first fuel cell was made by William Grove in 1839, they’re just now being explored as a real energy alternative (1). Let’s take a look at how they work: in a fuel cell, electricity is generated by the reaction of hydrogen and oxygen, which forms water. They are similar to batteries and internal combustion engines (ICEs): just as in a combustion engine, where fuel is oxidized, the oxidization of hydrogen generates energy. They’ll work as long as fuel is provided.

Despite these similarities there are some differences that make fuel cells more attractive than batteries and ICEs. A fuel cell works more efficiently and quietly than engines do. When hydrogen is used as fuel, power and drinking water are produced as by-products (2). Having safe by-products answers our concerns regarding older power sources. A battery is dead if it is not re-chargeable; however a fuel cell can be continually reused.

Fuel cells are generally defined by the type of electrolyte used in the cell, and they operate at different temperatures. Alkaline fuel cells (AFCs), proton exchange membrane fuel cells (PEMFCs), and direct methanol fuel cells (DMFCs) are called low-temperature fuel cells. Phosphoric acid fuel cells (PAFCs) are an intermediate-temperature fuel cell. Molten carbonate fuel cells (MCFCs) and solid oxide fuel cells (SOFCs) are called high-temperature fuel cells (3, 4).

They have been mainly used for stationary, transportation, and portable applications. Since the need for electricity in daily life has dramatically increased, reliable and efficient power supplies have become necessary. Over 2,000 stationary fuel cell systems have been built in hotels, schools, and hospitals. Stationary power generation is considered more commercialized among the other fuel cell applications. Today, these systems have reached an efficiency of 40% when a hydrocarbon is used as fuel. Fuel cell systems are also used in telecommunication systems, and these cells provide power between 1 and 5 kW (5).

Fuel cells have been identified as the most probable alternative power source for transportation applications in place of internal combustion engines (ICEs). There are two distinct features of fuel cells that make them a better choice than ICEs. First, their carbon dioxide gas emissions are nearly zero. Second, fuel cells are much more efficient than ICEs – about two to three times (6). Ballard Power Systems have been developing zero-emission-vehicles by using PEMFCs, which have low operating temperatures and a higher power density.

NASA decided to use fuel cells on American spacecrafts in the 1960s. The advantage of using them in spacecraft was that while they were generating electric power, they produced drinkable water for the astronauts. A fuel cell was used as an integral part of the power supply PEMFCs (1kW) in the Gemini crafts and AFCs (1kW) in the Apollo crafts, both of which were a part of NASA’s human spaceflight programs (6).

Portable applications of fuel cells offer electrical power when reaching the electrical grid is not possible. When they are used as power sources outdoors, they help to avoid air and noise pollution (4). Because these portable fuel cells are lighter and more durable than batteries, they have been considered as alternative power sources for mobile phones, laptop computers, and some electronic devices (5). They are also used by the military in battle. A 4 kW PEM generator was built for the U.S. military by Intelligent Energy Ltd., out of Europe (7). Since direct methanol fuel cell systems are much lighter than the indirect systems, they are mostly used as portable power systems.

Although fuel cells have benefits when compared to other power sources, they are not widely used because of their high cost. In 2010, the Energy Information Administration released that the cost of fuel cells is $6.83 per installed watt, which is almost 7 times more expensive than a natural-gas turbine generator plant (8). In 2008, the Honda Clarity produced one of the first hydrogen-powered automobiles; these require very expensive catalysts: platinum (9). A catalyst makes the chemical reactions occur faster. Platinum is still the best catalyst, so this explains the prohibitive cost. A cheaper substitute for platinum is needed for use in automobiles. Another problem is that hydrogen is widely used as fuel for transportation applications. Until there is a sufficient hydrogen infrastructure, car manufacturers will find it hard to mass produce cars that use fuel cells.

Cetin is a freelance science writer.

References

1. Grove, W. R. (1839). On voltaic series and the combination of gases by platinum. Philosophical Magazine and Journal of Science, Series 3,14, 127-130.
2. Hoogers, G. (2003). Fuel Cell Technology Handbook. Boca Raton, FL: CRC Press.
3. Mekhilef, S., Saidur, R., Safari, A. (2012). Comparative study of different fuel cell technologies. Renewable and Sustainable Energy Reviews 16, 981-989.
4. Gencoglu, M. T., Ural, Z. (2009). Design of a PEM fuel cell system for residential application. International Journal of Hydrogen Energy 34, 5242-5248.
5. Andujar, J., Segura, F. (2009). Fuel cells: History and updating. A walk along two centuries. Renewable and Sustainable Energy Reviews 13, 2309-2322.
6. Iovine, John. “Fuel Cells.(composition, energy-generating processes and industry developments and innovations).” Poptronics. Poptronix, Inc. 2001. Retrieved May 17, 2012 from High Beam Research: http://www.highbeam.com/doc/1G1-69015426.html
7. Cowey, K., Green, K., Mepsted, G., Reeve, R. (2004). Portable and military fuel cells. Current Opinion in Solid State and Materials Science 8, 367-371.
8. Administration, U. E. (2010, November). Updated Capital Cost Estimates for Electricity Generation Plants. Retrieved from http://205.254.135.24/oiaf/beck_plantcosts.
9. Muller, R. A. (2012). Energy for Future Presidents: The Science Behind The Headlines. New York: W.W. Norton Company, Inc.

Who gives them the right to abuse the pure name of “Islam”? How can it be so easy to establish a self-claimed state built on blood and skulls and name it an “Islamic” State? How can such heinous murderers claim that they are establishing a state of “peace” – as the true name of Islam means? How do they expect us to think they are serving Islam as they hold black banners with the name of the Prophet in one hand and a cut-off head in the other?

There are many questions to ask: where are they getting their support from? Who is pushing them from behind and giving them the confidence to grin broadly as they slaughter a human being? Where are the arms coming from? Who is funding them? Who is giving them political and logistical support?

Islam is not being hijacked by blood-thirsty terrorists alone. There is a bigger threat that has crept up on Muslim societies for over a century, where Islam has been abused for political aspirations at the expense of its true message. When a religion is made an instrument in political rivalry, it becomes the property of the party that can best package it at rallies and debates. Such a positioning is ontologically against the nature of religion, which by definition should be appealing and welcoming to all. The seductive aspect of political activism and competition drives even pious believers to do whatever is necessary to win elections, to beat other parties, and subdue their electorates, who are heathens to be corrected and enslaved. What follows is the corruption that comes with power and fame, and which drags the new ruling elite into hypocrisy. They are now in a conflict between the need to preserve their assumed Islamic identity on the surface and the untamed carnal desires for even more power, wealth, and lust that roil beneath the surface. The former is needed to continue their legitimacy and to use it as a veil over their dirty business, while the latter has by now become a whirlpool they cannot get away from.

What is more dangerous is the fact that religion becomes a rather ceremonial cultural aspect of life. Thus, its injunctions towards good morals and virtue, and its basic tenets like belief in an omnipotent God and the judgment day, are reduced down to myth. As the lead article in this issue reads, “truth was slaughtered innumerable times; on top of that, those who slaughtered it did so for another presumed truth.”

We would have rather talked about the content of the magazine in this editorial; however, the current events in the Middle East are so desperate that we felt a need to draw attention to the heartbreaking developments there. We condemn all sorts of violence, regardless of faith and race, but especially when perpetrated under the name of a heavenly religion. We hereby honor the memory of all the victims, including our colleague James Foley, and offer our condolences to their families and loved ones.

It is essential for people who work internationally or in multicultural settings to familiarize themselves with implications of cultural differences. Hofstede’s model can be used as an excellent guide for educators who are aiming to operate more effectively in different parts of the world.

We live in a world of diverse cultures. It is crucial to understand the implications of cultural differences in order to be successful in such a diverse world. Hofstede, Hofstede, and Minkov (2010) in their book, “Cultures and Organizations: Software of the Mind: Intercultural Cooperation and Its Importance for Survival,” present a detailed overview of culture and its dimensions, as well as why intercultural cooperation is vital for a brighter future for humanity. The purpose of this essay is to review the model of culture presented by Hofstede et al (2010) with a focus on educational considerations. As intercultural encounters in schools can lead to confusions, it is especially critical for educators to understand the implications of working in diverse educational settings.

According to Hofstede et al. (2010, 6), culture is the collective mental programming of our minds, much of which is acquired during our childhood when we are open to learning and assimilation. The first 10-12 years are when we are most receptive and when we unconsciously absorb what our environment presents us, which ultimately becomes our mental program (Hofstede et al. 2010, 9). Culture can be inferred by the patterns of how we think, feel, and act (Hofstede et al. 2010, 11). It is reflected in all areas of life, from family and school, to organizations and politics, and is an important aspect in explaining why countries differ in many ways.

Culture has multiple layers (Hofstede et al. 2010, 8-9). Rituals, symbols, and heroes of a country represent the outer layers of culture that are visible practices and that can change relatively easily as compared to values. At the core of the culture lie values that constitute the relatively constant layer of culture. Values relate with broad tendencies to things such as “good-evil,” “clean-dirty,” “rational-irrational.” Values shape the institutions of a country, such as families, education systems, governments, and laws (Hofstede et al. 2010, 23-24). Institutions are vital in shaping the future of a country. For example, culture and institutions can explain why some countries develop and others remain underdeveloped, or why some countries are ruled by authoritarian regimes as opposed to democratic ones.

Six dimensions of culture identified by Hofstede et al. (2010, 29-38) can be stated as:

power distance,
collectivism versus individualism,
femininity versus masculinity,
uncertainty avoidance,
long-term versus short-term orientation, and
indulgence versus restraint.

These dimensions can help explain certain prevalent characteristics in a nation or society. For example, power distance can be associated with the use of violence in a country’s domestic political system and the existence of inequality; individualism can help explain national prosperity and social mobility between social classes; femininity and masculinity can have an impact on both parenting, laws, and even the amount of humanitarian aids; whereas uncertainty avoidance is associated with religion, and long-term orientation with national savings rates. Indulgence versus restraint concerns human desires such as enjoying life and having fun.

Since culture affects us in every level of society, it would be a complex task to try to explain all aspects of it. Therefore, the rest of this article focuses on culture as it relates to education along the first five dimensions, which have been shown to have an association with certain educational outcomes as presented by Hofstede et al. (2010). The approach followed by Hofstede et al. is neutral (2010, 25). Hence, both individualistic cultures and collectivistic cultures, for example, can have advantages and disadvantages, therefore one should not be perceived superior to the other.

The first dimension “power distance” (Hofstede et al. 2010, 53-86) represents how inequality is expected and accepted by the less powerful members of a society. In large power distance societies, where inequality is the norm, children are expected to be obedient to their parents as well as teachers. There is a relationship of dependence, and the elderly are treated with respect. In an educational setting, which is teacher-centered, teachers are regarded with respect and even fear. In such cultures, students stand up when teachers enter the classroom and they show respect for the teacher even outside the classroom. The teacher dictates the communication pattern by deciding who speaks when. There is a strict order in the classroom. The educational quality is dependent on the teacher, who is seen as the guru or “the wise one.” High power distance countries are mostly Asian countries, Eastern European countries, Latin countries, Arabic-speaking countries, and African countries. In low power distance cultures, on the other hand, education is student-centered. Students and teachers are expected to treat each other as equals. Students are expected to take initiative and shape their own growth paths towards being independent individuals. Students can intervene while the teacher is talking; they are expected to ask questions; they can criticize or challenge the teacher intellectually, and are not expected to show respect for the teacher outside the school setting. In low power distance cultures, two-way communication is vital to a student’s success. Examples of low power distance countries are German-speaking countries, Scandinavian countries, Baltic countries, the United States, Great Britain, Australia, and New Zealand.

The second dimension of culture is “collectivism and individualism” (Hofstede et al. 2010, 89-133) and relates to the role of the individual versus the role of the group. Most of the world’s population lives in collectivist cultures and individualist cultures are the exception. Examples of countries with individualist cultures include the United States, Australia, Great Britain, and Canada. Examples of collectivist cultures include Latin American countries, Pakistan, Indonesia, South Korea, and China. Collectivist cultures are “we” oriented whereas individualist cultures are “I'” oriented. The in-group and out-group distinctions are starker in collectivist societies making them more exclusionist as compared to individualist cultures that are more universalist (or inclusive) with respect to the larger society outside one’s moral circle. In collectivist cultures, children grow up in extended family settings whereas in individualist cultures children grow up in nuclear families. In collectivist cultures, the purpose of education is to get a good paying job that can benefit the extended family whereas in individualist cultures the purpose of education is to facilitate children to become independent and stand on their own feet. In collectivist cultures, loyalty to the family is central to one’s life and there is a dependence relationship between family members. On the other hand, healthy individuals in individualist cultures are supposed to leave home after they become financially independent.

In an educational setting, students from collectivist cultures show a tendency to not speak up. This is because the student sees herself as part of a group, and feels no need to speak up unless the rest of the group makes her speak. In such cultures, the teacher needs to take the initiative and call a student by name to help her speak. Also, in collectivist cultures students tend not to speak up in larger groups without the teacher’s presence, especially when there are strangers. The remedy for this tendency is to divide the group into smaller sizes to increase participation. Due to strong in-group and out-group identities in collectivist cultures, students tend to form subgroups based on their ethnic or clan backgrounds. Therefore, it is a challenge to form groups based on task assignments in collectivist cultures as compared to individualist cultures where task assignments determine formation of groups. Furthermore, in these cases, students expect to see preferential treatment from the teacher if they share the same background. In individualist cultures, such a treatment is seen as nepotism and treated as immoral. This is in contrast with collectivist cultures that perceive it as immoral if the teacher does not exhibit preferential treatment for his or her kin.

In the individualist educational setting, students expect to be treated as individuals and in an impartial manner without any discrimination. Students can easily form groups, discuss issues or differences openly without worrying about losing face, and can also confront each other. In contrast, in the collectivist educational setting, the teacher needs to deal with a student as part of an in-group, not as an individual. Collectivist cultures avoid confrontations and conflict, as students feel a need to save face and not to be ashamed.

In individualist cultures, learning is perceived as a life-long process that should continue after school and throughout one’s whole life. The focus is on how to learn rather than knowing how to do certain tasks. The aim of education is to prepare the student to become an individual in a society that is composed of other individuals. Thus, it is critical to teach students to learn how to deal with the surprises of life that cannot be guessed beforehand. On the other hand, in collectivist cultures, the focus of education is to prepare an individual to become a good group member. Therefore, students are given virtues and skills on how to do things and how to fit into the tradition of the in-group. Education is a one-time process that is attained during youth and does not continue later in life. In the individualist society, diplomas and certificates are regarded as individual accomplishments that foster one’s self-respect as well as feeling of achievement, and help to enhance one’s economic capability. In the collective society, diplomas and certificates bring honor to the individuals and their in-groups such as the family, and are regarded as tools to engage with higher status groups such as becoming a member of a rich extended family through marriage.

The third dimension of culture, “masculinity and femininity” (Hofstede et al. 2010, 135-184), is related to the prevalence or desirability of assertiveness versus modesty in a society. A society can be characterized as masculine when emotional gender role differences are apparent. In other words, men are supposed to take responsibility outside the home and be assertive, tough, and financially oriented; whereas women are supposed to take responsibility at home by being the caretaker of all, modest, kind, and tender. These stark distinctions get blurry in more feminine cultures where both men and women tend to take on the role of the compassionate caretaker of the family. Scandinavian countries like Sweden and Norway are examples of feminine cultures, and Latin American and Eastern European cultures are examples of masculine cultures.

In masculine educational settings, students strive on showing themselves off and competing openly with classmates. Failure is hardly acceptable, which may even lead students to commit suicide. Competitive sports are taken very seriously. Job choice decisions by students are mainly based on a student’s perception of availability of career opportunities. A teacher’s brilliance and student success are the most important criteria in evaluating teachers. Boys tend to get priority in education. Women generally teach younger students, whereas men teach at the college level.

In feminine educational settings, success is something that one keeps to oneself and assertive behavior is mocked. Displays of smartness and excellence easily induce jealousy. Failure is a minor issue and is not cared about as much. Competitive sports are only extracurricular activities that do not carry much importance. Job choices are made based on a student’s interests. A teacher’s social skills and student’s social adaptability are the main criteria for evaluating teachers. Both boys and girls are educated using the same curricula. Both men and women can teach young children and college students, since roles are mixed.

The fourth dimension, “uncertainty avoidance” (Hofstede et al. 2010, 187-233), relates to the society’s degree of tolerance of the ambiguous and the unpredictable. As human beings, we have to live with the fact that the future is uncertain. This dimension shows itself in the form of a need for rules and is expressed through nervous stress or anxiety. Examples of high uncertainty avoidance cultures include Greece, Portugal, Guatemala, Uruguay, Belgium, and Russia. Examples of low uncertainty avoidance cultures include Jamaica, Singapore, Sweden, and Denmark.

In the classroom setting, students from strong uncertainty avoidance cultures may prefer highly structured learning with clear objectives, clear timetables, as well as detailed assignments. Accordingly, accuracy should be rewarded, such as in the case of finding the one correct answer to a problem. Students expect the teacher to be the expert and respect teachers who use cryptic academic language. Students do not disagree with their professors. Students are more likely to attribute their success to luck and circumstances. Parents are occasionally brought in by teachers into the classroom, but they are almost never consulted as the teacher is always the expert.

On the other hand, students from weak uncertainty avoidance cultures do not prefer too much structure. Instead, they favor open-ended problems with vague objectives as well as broad assignments without timetables. Students from such cultures do not hesitate to disagree with instructors and they still respect them even if they admit that they do not know the answer to a particular question. Students are more likely to attribute their success to their own achievement. Teachers actively involve parents in a student’s education and ask for ideas for enhancement.

The fifth and final dimension of culture, “long-term versus short-term orientation” (Hofstede et al. 2010, 235-274), relates to the importance of future rewards. It can be observed in the form of “perseverance and thrift” in long-term oriented cultures and has been associated with economic growth in East Asia. Short-term orientation can be observed more in the form of giving precedence to virtues related to past and present, such as respect for tradition, protecting face, and meeting social obligations. Examples of long-term oriented cultures include China, Honk Kong, Taiwan, Japan, and South Korea. Examples of short-term oriented cultures include Egypt, Nigeria, Puerto Rico, and Ghana.

In short-term oriented cultures, the main work values include freedom, rights, achievement, and thinking for oneself, whereas in long-term oriented cultures, the main work values include learning, honesty, adaptiveness, accountability, and self-discipline. Math scores are strongly correlated with the long-term orientation of a culture (e.g. East Asian countries) as measured by the TIMMS (Trends in International Mathematics and Science Study – an international comparative test of math and science scores). Also, math and science scores are highly mutually correlated. This suggests that learning and teaching are culturally conditioned. This difference of scores across cultures can be explained by the differences in the encouragement of self-enhancement that reduces children’s interest in self-improvement activities like education. Accordingly, in such cultures, people seek positive information about themselves, and dismiss negative information. One needs to admit that he or she needs self-improvement and that takes a culture which encourages admitting such a deficiency. For example, Asian students in the United States are more likely to attribute success to effort and failure to lack of it.

Apart from the dimensions of culture, intercultural encounters can have important implications both between migrant or refugee students and local teachers, as well as expatriate instructors teaching in a foreign country to native students (Hofstede et al. 2010, 393-395). Hofstede et al. (2010, 395) suggest that the teachers should learn the language of the students (rather than expecting students to learn their language) to be able to overcome cultural barriers and be more effective in teaching in a culturally relevant manner. Information should be fit into a cultural framework to be meaningful. Therefore, culturally adequate translation is a very valuable art, as what is considered to be important in one language does not necessarily translate into another language meaningfully.

Moreover, differences in cognitive abilities need to be considered by teachers working in foreign cultures (Hofstede et al. 2010, 394). We learn fundamental things according to the demands of our environment while growing up. Therefore, we become better at things that we often do and that are important to us. Learning abilities including memory power emanate from cultural patterns of a society. For example, in China the visual nature of the script develops the pattern recognition abilities while imposing rote learning on students. Another complication arises from use of irrelevant material in classrooms. Some concepts that may be relevant in some countries may not apply in others. For example, organizational behavior concepts in wealthy countries may be irrelevant in poor countries. Finally, intercultural issues can emerge from institutional differences that create varying expectations in relation to the educational process and the role of different parties. Examples include the pay and status of teachers, whether the students served are from elite families or whether the educational system is elitist, and the role of the state in dictating the curriculum (Hofstede et al. 2010, 395).

In sum, culture is a complex concept with multiple dimensions. Cultural differences are a fact of life. It is essential for people who work internationally or in multicultural settings to familiarize themselves with implications of such differences. Hofstede et al. (2010)’s cultural model helps us understand this complex phenomenon, and can be used as an excellent guide for educators who are aiming to operate more effectively in different parts of the world.

Reference

Hofstede, Geert, Gert J. Hofstede and Michael Minkov. 2010. Cultures and Organizations: Software of the Mind. 3rd ed. New York: McGraw Hill.