“It is He who created the night and the day, and the sun and the moon; all (the celestial bodies) swim along, each in its orbit with its own motion.”  (Quran 21:33)

Almost everyone – depending on his or her age, experience, and education level – is aware of certain facts about nature. We know that the Sun rises in the east and sets in the west; water boils at 100 centigrade; humans have five basic senses; birds can find their way back after migrating thousands of miles; and many more. Likewise, laws of thermodynamics, laws of motion, universal law of gravitation, and laws of planetary motion are among the many tools scientists use to explain how nature and the universe work. In the same context, whether or not we are conscious of it, there is this ubiquitous fact of “revolving, rotating, and circling” in the universe in relation to science, religion, and culture. From the Milky Way, sun, planets, and moons to human eyes, circling is everywhere in the universe. Also, it’s imprinted everywhere in the natural world. Giving examples from scientific, spiritual, and social life, this article aims to inquire the “revolving, rotating, and circling” phenomenon to see if it has any implications for humanity.

Rotation of planets

Earth is one of the eight planets in our solar system, all of which orbit the sun, a giant burning star. We know from astronomy that the sun can fit more than one million Earths inside it. Throughout human history, stargazers have realized that all these planets move in a systematic way. The planets orbit due to the immense gravitational pull generated by the sun. Even though the rate may change, each planet rotates around the sun and on its own axis, an imaginary line running through the center of every planet. Also, there are more than one hundred terrestrial, gas, and dwarf moons that revolve around the planets. Every planet, except Mercury and Venus has at least one moon. For example, the Earth has only one Moon (Luna) which orbits around Earth every 29 days; on the other hand, Jupiter has at least 67 moons such as Ganymede, Callisto, and Europa in orbit around it. In addition, our solar system is swarming with different types of bodies (e.g. comets, meteors, asteroids, and space dust) that rotate around the sun along with Earth. Furthermore, it is believed that the Sun is one of about 200 billion stars (maybe more) just in our galaxy, the Milky Way. Galaxies move and gravitationally pull each other, and they do so while rotating around a center. That is, nothing is truly at rest. (1)

Orbiting an atom

In the 1920s, scientists of quantum mechanics discovered that an atom acts like a small solar system. While planets circle elliptically around the sun, electrons rotate around the atom’s nucleus in diffuse, cloud-like waves; these are known as orbitals since they tell us only the probability of detecting the electron at various places within the atom (Choe 2004). These orbitals can blend together to constitute a clump-like “wave packet” that includes the electrons and does rotate around the nucleus. It looks like this quantum phenomenon seems to support rotation in the universe. (2)

The circulation of blood

Doubtless, the heart is one of the most vital and fascinating organs in the human body. It incessantly pumps fresh blood with necessary nutrients throughout the body so that we can survive. Even though it is as big as your fist, it works like a powerhouse by expanding and contracting 100,000 times each day, pumping approximately five quarts of blood per minute, around 2,000 gallons every day. While the heart beats, it pumps blood through blood vessels in the circulatory system to every area of the human body, which takes about 20 seconds to circulate all over the vascular system. It is reported that the blood travels approximately 12,000 miles per day – nearly half the distance of the Equator (24,902 miles). Blood circulation is vital and fundamental to human life: it not only transfers fresh oxygen and nutrients to organs, but also carries away waste such as carbon dioxide from the organs, which is necessary to maintain a healthy life. (3, 4)

Five stages in the human life cycle

Similar to the cycle of four seasons (spring, summer, fall, and winter) in a year, the human life cycle has five or six different stages (Birth, infancy, childhood, adolescence, and adulthood). Human life begins as a single tiny cell, not bigger than a mustard seed, in a mother’s womb. After nine months, circa 40 weeks of pregnancy, the mother gives birth to a newborn. During the first year of infancy, the baby is entirely dependent on the parents’ care, but babies develop very quickly to independency. Childhood includes a period from age 4 to 13, when children learn to eat with utensils, dress and undress without assistance, make friends, play with other kids, and other things. Adolescence is the when a child develops into an adult, when teenagers undergo a rapid transformation of their bodies known as puberty. After the age 20, the human body reaches peak fitness and fertility by stopping development and growth. As we age in adulthood, it takes our body a longer time to repair itself and we become less efficient in many skills. (5)

Circling and prayer

It looks like that this one important pillar of Islam reminds us of the spinning motion in the universe, atoms, the circulatory system, and the life cycle. According to Islamic scholars, millions of pilgrims circulating the Holy Ka’ba in Mecca represents the deep reverence in Oneness of Almighty God. It is believed that these seven compulsory circumambulations of the Ka’ba (the most sacred site in Islam) include individual and social meanings like solidarity and maintaining unity. One explanation as to why Muslims circle the Holy Ka’ba seven times, is the Qur’anic verse that describes the sky above as of seven layers:

“The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [God] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving” (Al-Isra17:44).

It is known in Islam that the spiritual part of the human being includes seven different souls known as nafs. Therefore, every circumambulation of the Holy Ka’ba is meant to move from one spiritual level to the next in order to reach and complete the final expectation to turn our self (nafs) from meat and bone into a more delicate, sensitive, and loving form of soul, one even superior to the Angels. This act of circling the House of God, the Holy Ka’ba, shows how man is sincerely, spiritually, and lovingly attached to the divine.

Conclusion

The planets circle the sun, electrons circle the nucleus in an atom, blood circles the human body, pilgrims circumambulate Holy Ka’ba, and seasons and life cycles circle. There are many more examples of circling in the universe. Even though we cannot see all of them with the naked eye, the entire cosmos, ranging from invisible particles to the moons, planets, stars, and galaxies, are in rotation. Remember that all these rotations happen in accordance with the laws that govern the nature. There is no free choice in any of it.

People are members of this infinite universe, and, unlike planets, electrons, flowers, and cells, they can reason and decide, since we are blessed with free will. As Muslims circumambulate the House of God, this pulling motion between the Ka’ba and pilgrims escalates divine love by changing spiritual dimensions in a way similar to moths flying and circling a light source. Without doubt, a visit to the House of God is an obligatory and praised pillar of Islam, but I believe that the Merciful God wants us also to circle many other divine values and social qualities to deserve His love, mercy, and grace. As long as we circumambulate these highly valued vital qualities such as prayer, selflessness, charity, affection, forgiveness, respect, love, truth, compassion, modesty, patience, and all other good qualities, they will pull us closer both to each other and to Almighty God. Ignoring circling these divine and social qualities would be as if Earth left its orbit.

References

• https://spaceplace.nasa.gov/review/dr-marc-space/solar-systems-in-galaxy.html
• “A Tiny Solar System After All,” April 7, 2004. Rev. Focus13, 15. https://physics.aps.org/story/v13/st15
• “Amazing Heart Facts” in Arkansas Heart Hospital. https://www.arheart.com/heart-health/amazing-heart-facts/
• Jody Braverman, “The Human Life Cycle Stages” www.livestrong.com
• “Growing Older,” in Dorling Kindersley, findout!

The best place to begin this discussion is with the Qur’an. There are numerous verses that mention love, but whenever the word love is used “the quality is always ascribed to God and human beings, and nothing else; and God’s love is always directed at human beings.” Not only does this mean that the relationship between God and human beings is unique, but love defines that unique relationship. In the verses that mention love for God, the Qur’an makes two important points. Firstly, God wants people to love him, and secondly, their love for God follows upon His love for them. The verse of the Qur’an most cited for this is “…whom He loves, and who love Him” (5:54). The inferences that Sufi mystics have drawn from this verse is that love cannot be learned, it is the result of divine grace, and the initiative comes from God. This feeling of God’s desire “to love and to be loved” inspired Rumi to suggest:

Not a single lover would seek union if the beloved were not seeking it.

The message of the Qur’an compelled Muslims to understand their relationship with God as one requiring reciprocated love. Sufi poets then searched for a vocabulary to describe their love for God, including words not found in the Qur’an or Hadiths.

In the early period of Sufism “the majority of teachings on love are contained in poems and brief statements that focus upon the human love for God, wherein there is always a duality between the human lover and the Divine Beloved.” This developed into a trend within Sufi thought in which “all aspects of creation and spiritual aspiration are presented in an imaginal language fired by love.” An important development in this trend was the use of the word for passionate love, ishq, rather than the more accepted vocabulary of the Qur’an. The Qur’anic terms for love are hubb and mahabba that describe the measured affection of God. Ishq came into the lexicon of Sufi poetry to describe “the essential desire for God and the love of God as an essential attribute, which fills the heart of the mystic.” Using the word ishq in a religious context means that:

Love is no longer merely an expression of gratitude for the blessings of God; it is no longer content with rigorous asceticism and meticulous ritual observance. It becomes an absolute necessity, entailing neither enjoyment nor alleviation, but intensifying as the reciprocity of the lover and the loved comes into effect.

By redefining their love for God as ishq, the early Sufi poets extended their vocabulary, and by doing this they could more accurately describe their inner response to the revelation of the Qur’an. The recognition of two types of love is expressed by Rabia in the following quatrain:

Two loves I give thee, love that yearns.
And love because thy due is love.
My yearning, my remembrance turns
To Thee, nor lets it from thee rove.

Here, Rabia identifies the spontaneous love for God she feels within herself – and the dutiful love she is obliged to give to God in the performance of her religious responsibilities. As Chittick wrote, “Love pertains to the experiential dimension of Sufism, not the theoretical; it must be experienced to be understood.” Sufism connects experiential knowledge to the belief that “nothing is dearer to God than that man loves him.” A mystic and poet who lived in Anatolia in the same period as Rumi, Yunus Emre, described the intensifying experience of love for God:

Your love has wrested me away from me
You’re the one I need, you’re the one I crave.
Day and night I burn, gripped by agony,
You’re the one I need, you’re the one I crave.
For Yunus Emre, “love is the most powerful of everything.”

When love for God is described in terms of passion then the language of romantic love is readily accessible to be adapted as the metaphoric language of the spiritual journey. In Sufi poetry there is a convention of the spiritual supplicant being called the lover of God, while God is referred to as the Beloved. Throughout Sufi poetry we read verses that elaborate ideas about the relationship of the lover and the Beloved. A good example of this is seen in this verse by Rumi:

Lovers share a sacred decree –
to seek the Beloved.
They roll head over heels
rushing toward the Beautiful One
like a torrent of water.

Here God has two titles, the Beloved and the Beautiful One, but this poem could easily be read as secular love poetry. In this verse Rumi includes the beliefs that the impetus to love comes from God, as it is a sacred decree, and doing so is as unstoppable as the rush of water.

Another poem of Rumi that can be read as secular love poetry uses less recognizable references to God:

In one sweet moment
She burst from my heart.
There we sat on the floor,
drinking ruby wine.
Trapped by her beauty,
I saw and I touched –
My whole face became eyes,
All my eyes became hands.

Through the use of the conventional poetic symbols of his era, for example, drinking wine as a symbol for spiritual intoxication, the poet again express both secular and spiritual meanings simultaneously. As one of the translators of the above piece comments in his introduction to the selection of Rumi’s poems:

Nothing with Rumi can be taken literally: One must always be aware of the meaning behind the meaning, and the veils behind veils.

The translator Jonathon Star, says that Rumi, like other Sufi poets, at “the deepest level” of his poetry “tells only one story: the soul’s search for the Beloved.”

For Rumi, passionate love, ishq, has two expressions. The first is love in the material world, “like the love between male and female”, and the second is the “real love,” which is the “love felt toward God.” These couplets of Rumi’s explain how the poet signified both aspects of ishq:

Love is the attribute of God, who has no need of anyone. To be in love with other than Him is metaphorical love.
And
Love, be it real or metaphorical,
Ultimately takes humans to God.

These two couplets express two fundamental beliefs of Sufism. In the first couplet we read that love is an attribute of God – as stated in the Qur’an. In the second we see that love “takes humans to God.”

While the Qur’an shows that love is an attribute of God, for many adherents of the Sufi tradition love is God’s most important attribute because for the spiritual journey of the wayfarer, love provides the path that takes them to reunion with God. In Rumi’s “spiritual masterpiece,” the Masnavi, the poet seeks to show that “God is known primarily through love.” The significance given to love in this part of the Islamic tradition has allowed some to suggest simply that “God is Love.” However, it is important to note that love is not the only attribute of God:

…He is Mercy, Knowledge, Life, Power and Will. He possesses all these qualities; His Being is the same as their Being; but we may not say that God is Mercy and nothing else, or that He is Knowledge and nothing else… He possesses all His Attributes absolutely, yet in His Essence He is beyond them all.

More than a generation before Rumi the mystic Farid al-Din Attar (d.1220) wrote a variation of the shahada (testimony of faith) as la ilaha illa ishq – No God but Love. In his Divan Rumi shows that he did not believe God could be defined as such. In fact, this excerpt from the Divan could be commenting on the above phrase of Attar:

Others call Thee Love, but I call Thee the Sultan of Love – oh Thou who are beyond the concept of this or that, do not go without me!

Rumi’s poetry not only shows that God cannot be defined but He can only be described with symbol, metaphor or analogy, which eventually also proves to be inadequate:

All of these are symbols – I mean that the other
world keeps coming into this world.
Like cream hidden in the soul of milk, No place
keeps coming into this place.
Like intellect concealed in blood and skin, the
Traceless keeps entering into traces.
And from beyond the intellect, beautiful Love
comes dragging its skirts, a cup of wine in its hand.
And from beyond Love, that Indescribable One
who can only be called “That” keeps coming.

In this piece of sublime verse Rumi uses analogy to communicate a sense of God. We also see an explanation of the variance of love and intellect, but most importantly, embedded in the poetry, Rumi presents the difference between love as an attribute of God, and “the Indescribable One who can only be called ‘That'” which is God.

As we saw in one of the couplets quoted above, Rumi believed that love, “real or metaphorical, ultimately takes humans to God.” The journey to reunion with God was made by “constant purification and, in exchange, qualification with God’s attributes.” For the Sufi mystic, “the qualities of the Beloved enter in the place of the qualities of the lover.” This is a heightened sense of jihad, when jihad is thought of as “the personal struggle against one’s own shortcomings that is required of all Muslims so that they can perfect their submission.”

For the Sufi mystic, however, the demand of reunion with God was to “qualify yourself with the qualities of God,” which was achieved by constant mental struggle to exchange the base qualities of the mystic for the praiseworthy qualities by which God has described himself in the Qur’anic revelation. The Mevlevi Sufi, Sefik Can, suggests this is achieved when “The goal of the Sufi mystic is to understand and love The One who has created humankind.” The connection of love to reunion with God is explained when Sefik Can says “In the Sufi tradition, love is described as annihilation in the Beloved.” Again, the poetry of Rumi makes a vivid representation of this teaching:

Love came and it made me empty.
Love came and it filled me with the Beloved.
It became the blood in my body
It became my arms and my legs.
It became everything!
Now all I have is a name,
The rest belongs to the Beloved.

The verse describes the progressive, experiential knowledge of love. First came abandonment of the ego. Then, came submission whereby one no longer acts according to the ego, but in submission to the Beloved who now becomes “… his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks…” as in the well-known hadith qudsi. The Sufi understanding of the annihilation of the self in the Beloved can be regarded as an expression of the ultimate understanding of tawhid – asserting God’s unity. Annemarie Schimmel suggests that “to declare that God is One is the goal of religious life for the Muslim in general and the Sufi in particular.” An elaboration of this idea leads to the assertion that only God has real existence and hence only God has the right to say “I,” for “God is the only true subject.”

It is the tawhid that underpins the expression of love in Sufi poetry because “the true lover sees everything as pertaining to his beloved.” This is a teaching that Rumi sought to convey in the Masnavi-ye Ma’navi, for he intended

… to coax out of his readers the misapprehension that the world is made up of a multitude of separate selves apart from God and into the knowledge that all reality subsists only in relation to God.

It is a state of mind whereby “the poets recognized God everywhere,” as Annemarie Schimmel said, citing the verse of the Qur’an that inspired this awareness: “Withersoever ye turn, there is the face of God” (Surah 2/109). Two couplets quoted by Schimmel use the above-mentioned symbolism of wine to begin their explanation of tawhid:

The glass is all and the wine is naught,
Or the glass is naught and the wine is all –
but the vocabulary of religion concludes the realization:
That all that is, is He indeed:
Soul and loved one and heart and creed.

Because “love is desire and need,” it is stated that God, at the level of His attributes, created the world because He desired (or “loved”) to be known. Furthermore, God’s love for the Prophet is evident in this saying, “But for thee I would not have made the celestial spheres.” Ultimately, God’s desire to be revealed through the prophets and the saints “was the motivating force in His creation of the universe,” and all the world’s forms, movements and activities result from that original love. On this Rumi wrote:

The creatures are set in motion by Love, Love by Eternity-without-beginning; the wind dances because of the spheres, the trees because of the wind.

When we use the metaphor of the spiritual journey, we know from Sufi poetry that love is the vehicle par excellence for the traveller.

Bibliography

• Can, Sefik. 2005. The Fundamentals of Rumi’s Thought: A Mevlevi Sufi Perspective. Translated by Cuneyt Eroglu and Zeki Saritoprak, New Jersey: The Light Inc.
• Chittick, William C. 1983. The Sufi Path of Love: The Spiritual Teachings of Rumi, Albany: State University of New York Press.
• Lumbard, J.E.B. 2007. “From Hubb to Ishq: The Development of Love in Early Sufism.” Journal of Islamic Studies, 18:3, Oxford: Oxford University Press.
• Murata, S. and Chittick, W.C. 1994. The Vision of Islam, London: I.B. TAURIS.
• Rumi. 1992. A Garden Beyond Paradise: The Mystical Poetry of Rumi, translated by Jonathon Star and Shahram Shiva, New York: Bantam Books.
• Rumi. 2006. Spiritual Verses: The First Book of the Masnavi-ye Ma’navi, translated by Alan Williams, London: Penguin,.
• Schimmel, A. 1975. Mystical Dimensions of Islam. University of North Carolina Press.
• Schimmel, A. 1982. As Through a Veil, Mystical Poetry in Islam. New York: Columbia University Press.
• von Donzel, E., Lewis, B., and Pellat, C. (eds). 1978. The Encyclopedia of Islam, New Edition, Vol. 4, Leidin, Netherlands: E.J. Brill.
• Yunus Emre, trans. Turgut Durduran. http://www.stwing.upenn.edu. Accessed 17/5/08.

In our interview with Dr. Charles Townes from California, a Nobel laureate, the core message of the lead article is further developed; Townes notes “the most fundamental and human question is the meaning of life.” According to Townes, religion and science are much more consistent with one another than people think and questions like “why are we here and what should we do? How did life begin, why is the world the way it is?” can be answered by studying both.

In this issue we have two pieces on music. In our interview with Dr. Jeffrey Thompson he notes that sound is used in all cultures on earth “as a prominent technique in healing or religious rites or as a means of attaining a change of consciousness, one way or another.” Starting from being a fetus in our mother’s womb, human beings are first exposed to sound at a younger age and more predominantly than other senses, like sight. Sounds can provide a form of relaxation therapy when the right tones are found and played in a way that connects us to our primordial state, taking us away from the din of our daily activities.

Julie Ann Cunningham discusses the healing power of music in human history and today. She explains how healing was made possible in ancient civilizations from the priest-physicians of Egypt to musicologists and mystics of India to Abu Bakr Razi, who treated patients suffering from depression more than a thousand years ago. For Cunningham, “music is a language that crosses the barriers of human vocal languages.”

Love is the most essential component, most vivid light, and greatest power in every living creature. It can defeat any enemy.

Loveless spirits have no chance to become fully human. Even if they lived for hundreds of years, they would go no further than an infant in terms of maturity. Such love-deprived people can neither love others nor feel or sense love, and so remain trapped in their egos’ dark mazes unaware of the love cherished in creation’s heart.

The first thing all infants encounter is love. They sense the spirit of compassion and grow by leaning on hearts beating with love. Later on they may or may not find this love again, even though they search for and run after it constantly.

The sun’s face bears the marks of love. Water vapor rises toward that love, flies due to that love’s power, and then falls on the beloved Earth. All flowers smile at passers-by with that same love. The dew on the leaves twinkles and dances with love, while all animals and birds twitter together in a great choir of love.

Every creature tries to show and express a piece of this encompassing love through its perfectly composed and magnificent symphony.

Caring for others and sometimes living for others, very virtuous human qualities to which all should aspire, are the results of love. The greatest heroes are those who have a larger share of love in, as well as those who have removed hatred and malice from, their hearts.

The shortest way to conquer people’s hearts is that of love, the way followed by all Prophets. No door remains closed to such people. Even if it were possible that some doors might remain shut, thousands of others would be open on the other side. And if one could enter a heart through this way of love, every issue would be resolved successfully.

How fortunate are those who walk under the guidance of love, and how unfortunate are those who live blind and deaf to the love in their own spirits.

In a dialogue, it is as if the meaning flows in separate rivers running beside one another in their own channel. This stream has a dynamic nature; it changes and grows. At times these rivers join together in a reservoir with a communal semantic or a lake of reconciliation.

The aim of a dialogue, in spite of differences of opinion and conviction, is to gain understanding and acceptance. The word “dialogue” is therefore distinct from the word discussion. Those who engage in dialogue do not seek to defeat or silence the other person, nor do they adopt a defensive attitude at the outset. They seek to find out, to learn and to understand collectively.

Dialogue implies being amenable to another person’s point of view. It requires that one pay attention and listen to another individual so that the heart and the mind might “open.” This mutual acceptance makes it possible to understand each other, learn together, and make a collective contribution. A wise person once stated, this process causes an endless deepening of meaning like two mirrors that reflect each other.

Dialogue is also one of the most effective means in the struggle against negative conditioning, prejudice, and fanaticism.

Certain qualities are essential if a dialogue is to be effective, and these qualities are: sincerity, humility, and epistemic curiosity.

Sincerity

Goodwill engenders trust. Mutual trust is the most important condition for the expression of deeper thought and feelings. Openhearted people do not fear communication with or the influence of others.

Humility

One of the greatest virtues is being able to set aside oneself for the sake of others. Sincerely humble people are aware of the limits of their abilities and always back away from transgression.

Humility implies the notion that we know little and still have much to learn. It also implies the willingness to change and develop in accordance with all that we have learned.

In dialogues that are governed by humility, both sides search for the boundaries of their available knowledge and notions and, they both depart to discover unknown places. They travel from the familiar to the unfamiliar.

Epistemic Curiosity

The nature of people enables them to be curious and search for truth. This basic drive should be a primary component of a healthy foundation for dialogue.

Together we can search for the answers to these questions among many others:

• Who are we?

• Why do we exist?

• What is our origin?

• What is the destination of our journey?

• What is our relationship to the Creator?

• What is the relationship among people, life, and the universe?

• What is the relationship between faith and science?

• How should we interpret critical thinking?

• Are their metaphysical laws, just as there are physical laws?

Most likely, the deepest desire of a person is to bequeath to subsequent generations, who will inhabit this aged earth until the end of time, something essential and of fundamental importance, thus giving to his own transiency an aspect of something that is long lasting.

Affection, virtue, compassion, fairness, and concord are universal aspects of spiritual enlightenment and happiness that will never lose their value. They are the conditions of a meaningful and blessed life and comprise the best legacy we could wish to leave others.

– Is there fresh bread and cold, fresh water like this on the tables of our fighting brothers, or have you offered me such a table just because I am the commander?

– We set aside that bread and water for you, o Commander, they answered.

This answer made Abu Ubayda angry and, pushing the table away. he commented:

– I cannot conceive of a behaviour worse in the sight of God Almighty than sitting at a table different from what is offered to our brothers shedding their blood in the way of God in the same lines with us. I could not sit at such a special table even if I were the Caliph, not a commander.

Bediuzzaman Said Nursi, the famous Muslim scholar and thinker, who launched a major Islamic movement of revival in Turkey in the second quarter of this century, offered this challenge to those who deny the Prophethood of Muhammad, upon him be peace and blessings:

Consider how, eradicating their evil and savage customs and immoral qualities to which they were so fanatically attached, he equipped and adorned the desperate, wild and unyielding peoples of the seventh century Arabian Peninsula with all the praiseworthy virtues, and made them teachers of all the world and masters to, especially, the civilized nations.

His was not an outward domination; rather, he conquered their minds, spirits, hearts, and souls. He became the beloved of hearts, the teacher of minds, the trainer of souls, and the ruler of spirits.

You know that despite all the advanced techniques and methods, modern communities are unable to remove permanently so small a vice as cigarette smoking. However, the Prophet Muhammad, upon him be peace and blessings, with apparently little effort over a very short period of time removed numerous ignoble habits from large communities in whom those habits were long ingrained, and in their place implanted and inculcated noble qualities in such a way that they became inherent in their nature. To those who refuse to see the testimony of the blessed age of the Prophet, upon him be peace and blessings, we present as a challenge any part of today’s civilized world. Let them go there with hundreds of philosophers, sociologists, psychologists and pedagogues and educators, and strive for a hundred years. I wonder whether they will be able to achieve in that period a hundredth part of what the Prophet Muhammad achieved in a year.

Abu Bakr, in the early days of his Caliphate, managed on the wage he earned by milking the cattle of one of his neighbours. Some time later, some Companions led by ‘Umar made him this offer:’As the Commander-in-chief of the Muslims, you have much work to do. Therefore, give up milking cattle and let us assign a fixed salary for your needs as Caliph.’

Abu Bakr spent from this salary for his living expenses and stored any surplus in a pot. He told those around his death-bed to hand that pot over to the one nominated to replace him as Caliph.

Umar was chosen after Abu Bakr. During his rule, Islam spread as far as Afghanistan in the east and Caucasia in the north. One evening during the holy month of Ramadan, ‘Umar was a guest of one of the Companions. When he was offered a sherbet of honey, he refused it, saying:

‘I can drink this only when all of the people, the responsibility of governing whom I shoulder, have become so rich that they can drink the sherbet of honey with their meals.’