Muslim psychologists and psychiatrists recently published an eye-opening book titled Applying Islamic Principles to Clinical Mental Health Care. I had learned about Dr. Rania Awaad and her work in mental health at a talk hosted by Salaam Islamic Center. She is a Clinical Associate Professor of Psychiatry at the Stanford University School of Medicine and the Director of the Muslim Mental Health Lab. Discussing how traditional Islamic texts meet with the modern disciplines of psychology and psychiatry, Dr. Awaad uses the “biopsychosocial” approach; she claims that psychology, mental health, spirituality, and religion cannot be separated. As someone who shares the same understanding, I was deeply impressed with her and her team’s clinical treatment methods and their new book. It is a book about introducing Traditional Islamically Integrated Psychotherapy (TIIP), which is the culminating result of the Khalil Center’s research.

I attach importance to this book because I truly believe in the power of holistic approaches to healing. I am also involved in the Association for Psychological and Spiritual Sciences (APSS), which is similar to the Khalil Center because it also encourages psychologists, psychiatrists, students of medicine, theologians, and researchers of human sciences to discuss and conduct studies to solve many problems of individuals and societies. Additionally, the APSS mirrors the Khalil Center due to its similar work of analyzing conceptual religious and spiritual sources of oriental history with an emphasis on Sufism. Thus, predominantly Islamic sources are discussed to develop universally applicable theories, concepts, and therapeutic strategies.

Two halves of a coin

The recently published book, Applying Islamic Principles to Clinical Mental Health Care, is built upon three profound principles. First, researchers combed through traditional and foundational Islamic texts, such as the holy Qur’an, sayings of the Prophet Muhammad (hadith), actions of the Prophet (sunnah), and other general Islamic guidelines for spiritual and material well-being. Then, this well-established and prosperous literature review was evaluated, and then combined, with modern psychology. Last but not least, practical methods were then synthesized by using traditional Islamic literature in the psychology field and current modern psychotherapy techniques.

The book delivers a detailed and lucid account of the differences between the approaches utilized by modern psychiatry and the TIIP. Contemporary psychiatry is largely based upon “The Diagnostic and Statistical Manual of Mental disorders” (DSM) and “The International Classification of Disorders,” (ICD) which are used for diagnosing mental disorders. The TIIP utilizes these texts and the vast amount of clinical research that they possess, but on the other hand it also takes the Qur’an, hadith, sunnah, and other Islamic spiritual traditions into consideration. The critical difference in between the two is that the TIIP advocates for a more holistic approach to mental health that includes a person’s spiritual well-being, while modern psychiatry does not consider a person’s spiritual pathological character in order for them to require clinical treatment. 

The TIIP’s perspective is that the concept of health and pathology cannot be adequately addressed with current clinical diagnoses. According to Islam, proper psycho-spiritual health is heavily associated with each person achieving a strong understanding of their own unique ethereal purpose, and the proper treatments for gaining and maintaining psycho-spiritual health can be achieved through training. For instance, a person that suffers from an abundance of arrogance, which negatively affects various aspects of their life, does not require modern psychiatric clinical treatment. Since arrogance is mentioned as a spiritual disease in Islamic sources, a TIIP practitioner addresses this condition with a psycho-spiritual integrative approach.

The APSS explains this concept in more detail by arguing that the human being is a vast, profound, and complicated creation that longs for a sense of eternity, permanence, understanding behind creation and life, and connection to one’s Creator. Spiritual health is seen to be equally important as one’s physical and mental health since neglecting one’s spiritual health can have adverse consequences upon many facets of a person’s life. Thus, eternal satisfaction may be gained via spiritual contentment. 

Furthermore, these techniques are not exclusive only to Muslims despite their backing in Islamic theology; they could be applied to non-religious and religious individuals alike, regardless of their belief system, since Islam aims to take a holistic look at life in a way that everyone can relate to in some form.

Our “inner senses” cannot be ignored

Humans have external senses and internal senses. External senses include sight, hearing, smell, taste, and touch, and we communicate with the external world via these senses. On the other hand, internal senses are spiritual senses and are used to communicate with the inner world. They include metaphysical concepts such as the spiritual heart (qalb), soul (ruh), and different modes of cognition (sır), (hafi), and (ahfa), and much more. They are the separate depth of the heart. Humans have a wide range of uses for internal dynamics and mechanisms, and our internal and external senses should work together like two wings on a bird. Just like how we take vitamins to strengthen our physical body, we strengthen our spiritual “body” by honing our inner senses.

All of the chapters of the book are very intriguing, and it has a compelling and inspiring effect on readers to understand and apply TIIP practices. For instance, the whole chapter about “Intellect” and its methodization in Islamic Psychotherapy is remarkable. One of the most impressive indications is that the word “intellect,” which is mentioned about 50 times in the Qur’an and across various hadiths, is referred to the link between intellect and well-being. Thus, the importance of the mind is explained through a different lens. Cognitive-behavioral therapy (CBT) looks at our thoughts, feelings, and the roles that they have when it comes to how they affect our behavior. There is a direct correlation in between our thoughts, emotional health, mental wellbeing, and then our actions. The book refers to the writings of Islamic philosopher, jurist, and mystic Abu Hamid al-Ghazali and his modality in Islamic literature. Al-Ghazali offered to implement interventions among stages by addressing faulty thoughts, negative feelings, and actions. For instance, the Islamic ablution, which is often performed once before each of the five daily prayers, is given as an example during two of the stages. Those interventions would help change the focus on faulty thought and shift the state of emotion.

While the TIIP discusses the intellect it also includes three stages of “self” (nafs); the evil commanding lower self and the animalistic impulses (nafs ammarah), self-criticizing blaming stages (nafs lawwamah), and tranquil stage (nafs mutma’innah). These stages are interpreted as the spiritual elevation of the human spirit. A TIIP practitioner aims to achieve a tranquil stage for the client. TIIP gradually works with cognitive science by identifying and challenging a person’s faulty thought and then reconstructing situations, thoughts, and feelings. 

The seven stages of thought progression

In addition to the book’s description of intellect, the APSS mentions seven stages of the mind’s metacognitive dimensions and functioning system that are important information processing steps.

The first one is “imagination” (tahayyul); in this stage, false thoughts occur. The mind starts overreacting by imagining false thoughts, such as worrying about getting sick due to Covid-19 even if a person is self-quarantined and has almost no chance of getting it. In this phase, negative thoughts and apprehension happen. Then, the “envisage” (tasawwur) stage comes. Thoughts are conceptualized and shaped in this stage. An individual could start believing, or perhaps even convince themselves, that they have contracted the virus if they are constantly being exposed to negative news surrounding it. When both the imagination and envisage phases activate then thoughts start to attack an individual’s inner world. Toxic thoughts can begin entering the brain and can wreak havoc on a person in the form of abnormal behavior, anxiety, stress, and obsessive thoughts.

The fourth stage is “comprehending” (ta’aqqul), which also assess our thoughts with the goal of more clearly understanding them. Then, the “approval” (tasdiq) stage comes, and in this stage individuals understand and confirm positive thoughts in their heart. The next stage is foresight (iz’an) which starts where individuals begin to understand themselves very well and act according to their understanding. Next is favoring (iltizam). The last stage is faith (i’tikad), which involves having sincere belief, firmness, and not hesitating to act upon what a person believes to be right. The first two stages, imagination and envisage, compose the thought process and the outcomes of this process. To change faulty thoughts, individuals need to consciously intervene upon the first and second steps by “getting rid of habits.” Directly attacking the source of these negative thoughts allows a person to begin to change their faulty thinking processes. One should start with staying abstinent from being exposed to too much unhelpful information. Habits always need to be replaced in order to fill the void that is consequently made, and it is therefore recommended to engage in otherwise beneficial activities, such as reading the holy book, praying, spending time outside, engaging with people that bring joy and positive emotions, or pursuing a subject or hobby of interest.

Applying Islamic Principles to Clinical Mental Health Care: Introducing TIIP qualifies as a bedside book that every professional working with the Muslim population should read. The book structurally clarifies and demonstrates how Traditional Islamically Integrated Psychotherapy is utilized in therapy by discussing an overview of modern psychology and the traditional Islamic bibliography. Case examples are spectacularly and elaborately explained. After reading the whole concept and its case studies, readers will find answers to their questions. Whether the readers are an emotionally focused therapist, a cognitive-behavioral therapist, a behavioral therapist, or a spiritual therapy practitioner, they will benefit from this book. The book covers all four approaches under the “Treatment of the Domains of the Human Psyche” part. Therapeutic interventions can be practically implemented.

As science develops further, the “veils” of the universe are lifted and humanity can explore realms beyond which our senses would normally allow.

We are conscious beings and we seek answers to our existence. People search for answers to questions like, “Who am I and why do we exist?” The sciences reveal that existence is full of meaning and purpose. However, judgmental values and beliefs enter the process; restrictive and ideological approaches lead to confusion during man’s voyage to truth.

Take the question of how we exist. Different perceptions have their own point of view and reach different conclusions. While a materialist person accepts the matter to be eternal, for some the theory of evolution has all the answers; yet on the other hand, a person of faith explains existence with creation. Therefore a materialist, an evolutionist, and a believer struggle to reach a common conclusion.

Human vision is somewhat veiled; the things that are not witnessed are considered unknown. The events of both the micro and macro cosmos are veiled to us. Yet the more our science advances, the more of these worlds we begin to see. We understand how complex existence is, while also appreciating how majestically it has come into being.

Can senses and observations guide humanity to the truth? Our strongest senses are seeing and hearing; however, these senses can only perceive a narrow band of the electromagnetic spectrum. The human eye can see the wavelengths in between 4,000-7,000 angstroms; the ear can hear frequencies in between 16-20,000 Hz. When we rely only on our senses to understand and comprehend existence, the things that are outside our ability to see or hear become absent.

Dimension and distance are very important for vision. The dimension that humans can see with the naked eye starts at the millimeter scale; in perfect conditions, we can barely see beyond 18-25 miles. Things at dimensions much smaller than a millimeter and at considerably longer distances remain out of our visual range. A microscope brings the small dimensions into our visual spectrum and the telescope does the same for long distances. Before the invention of these devices, humankind was not aware of things such as the atom, molecule, galaxy, nebula, or black hole. Today, because of scientific advances, as we get closer to seeing things on the nanometer dimension, we are newly discovering structures at this scale and the laws that are effective here. The inner makeup of the atom has not yet been elucidated; our knowledge is based on certain theories and experiences. Our information regarding the universe is also limited. It is considered that in an expanding universe, according to the expansion velocity of galaxies and gravitational force calculations, the amount of visible matter only corresponds to 4% of the total mass of the universe, the rest estimated to consist of 26% dark matter and 70% dark energy.

When the true nature of things (objects, existence) that are unknown or seem to be simple are explained through science, the truth is found to be very different. From space, the earth looks like a small and pale blue dot. After getting closer, at first the oceans, continents, and major mountain ranges start to appear. There is not any indication of people or other organisms on earth yet. However, after looking closely enough, it is observed that earth is filled with numerous life forms.

We witness the twinkle of countless stars when we gaze at the sky on a dark night. These stars, each shining as a small spot, may seem insignificant. When we turn our telescope towards one of these spots, we face a giant star or a galaxy that houses billions of stars; we become astonished. And when we take a better look at these stars, some of which are colossal, we witness interesting events. In these thermonuclear cauldrons that are utilized like millions of atomic reactors, enormous amounts of energy are released into space after being produced each second under immense pressure at temperatures reaching millions of degrees. Humans should think for a while and be amazed by these things. The power required is immense and they last millions of years.

People can also observe the wonder of the universe by delving into much smaller dimensions (the micro world). Here, we witness the creation of wonderful beings and the employment of tiny creatures in vital tasks, even though this micro world is hidden secret from the naked eye. For instance, in the thousands of small chemical factories fitted in a seemingly plain leaf, sugars are produced from carbon dioxide and water via sunlight; nutrients are synthesized from various minerals in the soil and stored in the fruits, seeds, and roots of plants to serve as nourishment for the living.

The biological structure of a human body is built by the proliferation of a fertilized single cell, called a zygote, through division. More than 200 different cells executing very unique functions in tissues such as the brain, liver, kidneys, muscles, and bones are created from a single cell. Cells have specific structures and tasks according to their types, each housing various work benches and laboratories. For example, the make-up and function of a brain, liver, or muscle cell is very diverse, each shaped for their assigned task. The organelles inside the cells are also specialized; the job of one cell type cannot be completed by another. The molecules, secreted enzymes, and hormones synthesized in cells are different. While a pancreatic cell secretes insulin and glucagon, a thyroid cell releases thyroxine. Various dimensions and models of protein, hormone, enzyme, and antibody molecules are formed with structures called ribosome to be employed in unique processes. The energy that cells need is generated in organelles of mitochondria. In addition, various transmission lines, communication networks, and defense mechanisms are established inside cells.

Organs are not just packs of meat. Billions of cells in each organ are completing their works around a common goal. In each organ and cell, micro factories and laboratories of microscopic dimensions are set up, micro-machines and robots are being utilized, and atoms and molecules are employed like conscious workers.

The entire body is formed by the specialization of this zygote into very diverse cell types during the formation of these organs. The set of tasks in different organs is programmed to sustain the life of a single organism and to serve a common goal. How could one not be amazed by the combination of trillions of cells in a way to serve one purpose, form a body, and distribute tasks to different organs?

It is also important to analyze the composition of atoms and their relations with each other for a better understanding of the facts of creation. Different atoms form with varying numbers of protons, neutrons, and electrons in their atomic structures. A different element is generated when the proton number is changed; an isotope of the same element is generated with the replacement of the neutron number. Millions of types of molecules with unique features can be made via different combinations of atoms. Molecules are the smallest units that determine the chemical properties of matter. While the simplest compound is the hydrogen molecule, formed by two atoms, there are also molecules composed of millions of atoms.

There are molecules of diverse types and sizes present in the universe. Each molecule type is constructed in a three dimensional and unique way. The number, order, and shape of the bonds present among atoms in a molecule, even the angle between atoms, is very important. Because of these differences, despite the fact that they both contain a carbon atom, a diamond and graphite (coal) are distinct substances. The carbon atom can miraculously form 1,700,000 types of compounds on its own. Just as in hydrogen peroxide (H₂O₂,) and water (H₂O) molecules, a change of an atom in a molecule can alter the entire property of that particular molecule. A small change taking place on a single base sequence of the DNA chain may disrupt its condition leading it to be ineffective or cause a disease.

As humans, we only observe the tangible side of such materials. Yet the universe contains multitudes that we cannot detect or know. Just like a software composed of commands is required for computers and electronic devices made up of physical elements, the presence of an intangible world that is dominated by souls and commands undetectable by senses is necessary within the matter where the program of fate is operated.

As mankind accumulates knowledge about the universe and existence, we notice that not only do we have a greater understanding of the nature of things, but also that each dimension in existence is a veil and this veil is lifted with science.

“There are numerous perfect mechanisms put to work by our Creator in a fashion that is impossible for us to know; it is equally impossible for us to control each of them.”

“This body is mine! Thus, I have a right to use it as I like!”

How do we own our body? How much of it belongs to us? Can we still stand behind the phrase “this body is mine!” when we explain “scientifically” that it is not? To what extent does that statement meet the truth?

First paragraphs of human biology textbooks strongly mention the phenomenon that the sustenance of life takes place outside our will. Does our first creation in our mother’s womb, when we become existent out of nowhere, happen by our will? Do we have a say in the creation of our body, which is the dress of our soul? Of course we don’t. Even our senses, which are involved in eating and drinking, exist outside of our will. The feeling of hunger, for instance, does not come forth from our control; it is dependent on the emptiness of the stomach, and low blood sugar. Hunger is not only a sense of alarm or warning, but also a feeling that forces one to eat; it disappears when one is full. If it was only a sense of alarm, one could get away with it. This situation shows that the human is not a machine composed of flesh only. If we refuse to respond to this feeling of hunger, it may eventually lead to serious, even fatal, consequences, such as patients suffering from Anorexia nervosa, a severe psychological disorder that can lead to self starvation.

If there were no such thing as hunger or appetite, humans would not be interested in working. The feeling of hunger is a remembrance to the One who provides. As a matter of fact, all our emotions are temporary belongings that provide for the sustenance of life, and for the continuation of generations. Sexual desires are provided so that we can have families and can continue the human race; an appetite for food is given so that we can maintain our lives, and the sense of cold is given so that we dress.

In our village, one of our neighbors suffered from a stroke. All of the senses of pain, hot or cold, and touch disappeared from his legs. A pathological sense urged the patient to ask care takers to warm the stroked leg. Upon the patient’s strong request, care takers tried to warm the underside of the foot with a hot iron over a piece of cloth. As a result, the patient suffered severe foot burns all the way to the bone, since neither the patient nor the care takers noticed the damage. The nerve endings embedded in our skin are in charge of sensing hot or cold; and nerves that are buried deep in our legs and arms are tasked with relaying those senses to our brain.

Despite feelings of cold or excess heat being connected to certain areas of the brain and nerve cells, these senses are not completely delivered to brain. That is to say that we are not simply machines made out of elements found in the earth. We do have emotions and a soul in charge of controlling those emotions, and a spiritual world connected to it. It is such that even senses of hot and cold do not belong to us and we cannot even generate or control them.

We cannot start our body just like we start a washing machine. We do not have a button to restart our heart in case it stops. How does a heart work? Have we ever thought about the number of nerves employed in sympathetic and parasympathetic autonomous nerve networks that make the heart work? All of the muscle cells of the heart contract with perfect timing. Do you know that special channels called “gap junctions” in between neighbor muscle cells are put to work wondrously in order to let electric signals pass from one cell to another? If millions of muscle cells in a heart did not have to work like that, how could all our cells get their nourishment, necessary substances, and oxygen in time? All of these processes happen outside our will.

How many red blood cells or white blood cells do you have, and how are they working? When the hemoglobin molecule reaches cells, it releases the oxygen molecule that is bound in lungs. Does the hemoglobin do this act of binding and releasing by its own discretion? Red blood cells get accelerated with proper speed so that cells get their nourishment on time. Is this something we do on our own? Our body is protected from diseases as white blood cells recognize and attack foreign microorganisms and substances. How can a white blood cell separate normal cells from harmful bacteria? There are numerous perfect mechanisms put to work by our Creator in a fashion that is impossible for us to know; it is equally impossible for us to control each of them. We do profit-loss calculations in every business of ours. Our body employs a great principle of economy; do we know how that is put to life or who makes that work?

Neurons, axons, dendrites, synapses, and neuro-transmitters exist and function in amazing numbers in our brains. Countless connections between neurons, and electric currents through synapses, happen without us even noticing them. How do neurotransmitters only bind with their own receptors and open ion channels? How does this relay of information occur in our brain when Na and Ca ions, existing in soil, rocks, and salt – which we use as a condiment – pass through these electrically controlled ion channels? Even if we know about these intricate works, it is still not up to our will to enable or control them.

How do nerve networks function? How many types of neuron circuitries exist, and how do they work? How does membrane potential form in nerve and muscle cells? How is action potential generated? When we touch a substance, which nerve tracks are utilized to transport the information? Do we have the option to pull the plug of pain and feel free of it? If this machine-like body belonged to us, then we could control and regulate it.

When we are purchasing a computer, we get the hardware according to our budget. We ask and order for the processing speed, memory, and the capacity of a computer to meet our needs. Do we get to arrange the capacity of our brain that we think we own?

Do we know that more than 75% of chewing is a reflex and happens outside our control and will? How good is it that we realize that only one of the three phases of swallowing is actually under our control and the rest of the process happens by our reflexes during eating and drinking? If swallowing was to be in our control, it would be highly likely that pieces of food and fluid droplets would easily choke our lungs and might cause death. How do our stomach and intestines work? At what speeds do secretions and movements take place? The content and amount of oral, gastro-intestinal, and pancreatic secretions are regulated according to the amount and type of food we intake. These regulations continue through our lifespan without any cessation.

Are we able to stop our heart beat when we are just a baby in our mother’s womb even for a minute? How does our heart work? How much blood is pumped in a minute? Approximately how long after the conception of egg and sperm does the heart start to beat: weeks, days? Do we know that our heart starts beating when we are as small as a tiny piece of flesh around week four?

How can we assert that we control our body, even when, to this day, scientists do not have a solid comprehension other than some assumptions of the rhythmic continuation of respiration during sleep or coma?

Since we own this heart and lungs, therefore can we manage to die whenever we want to stop them? Never!

We can conclude that the assertion of “this body is ours” is a deceptive, misleading perception. This body is given to us as a temporary belonging. It is very clear scientifically that all of the works, acts, and wondrous arts of the body do not belong to us, but to the One who created them. Our responsibility is to keep that in mind and be thankful for all the bountiful blessings.

Omer Arifagaoglu is a professor of medicine in Turkey.

The nature of human beings bears both material and divine aspects. Some other expressions, like angelic-satanic, material-moral, corporeal-spiritual, and sensual-conscientious, are also used to refer, with nuance, to the same dichotomy. To us, it is much more suitable to handle and assess the moral and material aspects of human beings, one by one, as distinct mechanisms apart from each other. I would rather call the moral one as “the mechanism of the conscience” and the other as “the mechanism of the soul.” Innermost faculties such as the heart, the spirit, the secret (sir), the private (khafiy), the most private (akhfa), willpower, the conscious, feelings and senses form the mechanism we call the conscience. All kinds of lust, caprice, spite, hatred, anger, and obstinacy – the features endowed to human beings for particular reasons and purpose – compose the mechanism of the soul (nafs). These two mechanisms almost always function against each other. However, if the mechanism of the conscience overcomes the other, the mechanism of the soul, too, is transformed to positive, and becomes a mechanism serving human beings to rise and be exalted.

As classified by sufis, the mechanism of the soul may become useful for human beings if “it” breaks away from the state of evil that commands it (ammara) and moves on to higher levels of self-condemnation (lawwama), inspiration (mulhama), serenity and peace; these represent the soul at rest (mutmainna), the soul well-pleased (with God) (radiyya), the soul pleasing to God (mardiyya), and the purified or innocent self or soul (safiyya). Due to this fact, it is deficient to only deal with the mechanism of conscience of the human beings.

Let’s take lust as an example. If this feeling is merely employed for its own sake, it shall become a complete source of evil. However, it can become a means of sainthood when used within permissible conditions, say between married couples whose love and marital relations will be rewarded. When the companions of the Prophet Muhammad, peace be upon him, were surprised to learn this, he explained that “if a person does not fulfill that desire within permissible conditions, he or she would do it through forbidden means. By keeping himself within lawful terms, he avoided the forbidden.” Avoiding a sin is as rewarding as if one has fulfilled a required duty. This is a very logical explanation, as much as it is very much in compliance with human nature. So, even through this feeling belonging to the mechanism of soul, one may gain Paradise.

As a matter of fact, we may use all senses under the mechanism of the soul as inducements for the beauties of Paradise. I mean, just as one may live some dimensions belonging to Paradise through the feelings and senses belonging to the conscience, he or she may, in the same way, feel and comprehend the incidents belonging to Paradise through some senses belonging to the soul, assuming those senses have been followed with a particular discipline. Indeed, this may be one of the mysteries and causes of the fact that Paradise shall address both the soul and the corporeal body. (As a side note, it would be rather reasonable to interpret Adam’s creation from soil such as loam, dried clay, etc., as to inform us of the nature of human beings. Otherwise, interpreting them as the clay and loam of the world known by us shall be a deficient interpretation.)

Another example could be feelings of rage or anger. The feeling of rage has the potential to make people turn rotten; they can so far as to become murderers, like Pharaohs who have blood in their hearts and minds, hands and eyes. However, if one can activate the feeling of rage when he or she needs to fight for honor and homeland, they will be ennobled with praise and reward. You see, such anger is welcomed by God, just as favorably as mildness is. Now, take into consideration that merely using our earthly aspects correctly can make people rise so high, and then imagine what may happen if we use our conscience well!

Yes, one can reach the levels of angels, even through his or her earthly side. And if the conscience, in addition, becomes part of this ascension, he or she shall be superior to the angels. Indeed, there is no compulsion for angels; their will power is manifested in the form of choosing from alternatives, all of which are good anyway. Human beings are charged with using their will power to make a choice between good and bad. As the award shall be proportional to the difficulty, a human choosing goodness, despite the temptations of their carnal soul, shall be superior to the angels.

Conscience originates from a root that means “to find” in Arabic. One uses his conscience to find both himself and his Lord. Hundreds of thinkers – from great figures of Islamic thought like Imam Rabbani, Imam Gazali, Rumi, and Bediuzzaman, to many others in the West – have handled the question of human conscience with their particular inner discoveries and perceptions.. Here, I want to draw special attention to the terms of “inner discovery and perception.” In fact, saints experience the pleasures of the conscience through inner discoveries, as truths are unveiled in their hearts. Thinkers and philosophers, on the other hand, experience this “finding” through perception. Interestingly, both groups agree with the fact that the conscience never lies. Among the main and essential evidences demonstrating the existence of God, Bediuzzaman counts the conscience, too, in his early works. But later, as he did not consider the conscience as an objective everyone could understand, he discounted it.

Yes, indeed, not every one is able to comprehend the cryptic language of the conscience. Thus it cannot be considered as objective evidence. But, for those who can understand that language, the conscience is the greatest and keenest of all the evidences. No other information or wealth of knowledge can make one attain a higher level of awareness than what they can attain through their conscience.

There are two main points about the realm of the conscience: the point of support and the source of help. With these, we comprehend very clearly that we are impotent and destitute. And, with this comprehension, we rely fully on God Almighty and wish from God whatever we wish. In as much as we bear that need to seek help, it becomes clear that there should exist Someone to give that help to us. Otherwise, giving this need to human beings would be absurd. Indeed, there exists no absurdity in the universe. There is definitely a counterpart to any feeling we human beings bear. In the same vein, there shall undoubtedly be counterparts of those points in the conscience. Nevertheless, it is not possible to sense this for someone who has not listened to his or her conscience in his or her life. Though consciousness is a part belonging to the conscience, it does not bear any value, for it is a single entity. At the time, when willpower is controlled by feelings and the heart, it, too, becomes almost another center of conscience. Like all the loquacious, eloquent witnesses of the existence of God, the conscience, too, is a holy and heavenly resonance that calls out the truth. But, this merely happens if a particular conscience is one of the consciences we have described above. Otherwise, to expect those results from a conscience yoked by its carnal soul would be impossible.

Yes, imagine someone who has completely become a slave to lust, animosity, anger, or worldly status. Whatever he or she does, this person is under the impact of these negative feelings that are wrapped around his or her soul. Such a conscience is bound hand and foot, and it lacks any influence. We call such a person “conscienceless,” in the fullest meaning of the term. These kinds of people do not have any kind of knowledge about the mechanism of the conscience; it is not possible for them to feel the meaning it denotes and its objective beyond objectives. Another significant remark on the matter is from Immanuel Kant, in the Critic of Pure Reason. He notes that God shall be known through practical reason, but not a theoretical one. That is, the nice behavior and actions of someone become, through time, the very nature of him or her, and help them reach the point that may not be attained through abstract knowledge. Yes, abstract knowledge and information can never ascend people to those high positions. No matter how many books they read or memorize, those lacking resolution and deprived of theological practice cannot attain the peace felt by believers. The necessary practices are clear to us: the practices that are approved by faith as good, and defined as “righteous actions.” In this way, we properly utilize the conscience, and can implement its lessons to carry out righteous acts in real life.

Love is like Solomon, Borne aloft on the heart, its throne.[1]

The heart is humanity’s most essential feature and its greatest treasure. It is the expression of our spiritual existence, the source of our feelings and beliefs, and the pathway to our soul’s ultimate depths. Those who walk on the path of the heart will not experience any darkness, and those who soar on the wings of their hearts will surmount any obstacle. Human virtues are cultivated on the hillsides of the heart; faith, love, and spiritual pleasures are the fruits of its garden.

If your heart is like a desert, your thoughts and feelings will inevitably wither and fade. In our history, human reason enjoyed its golden age when it submitted to the rule of the heart. Under the heart’s guardianship, reason left behind countless immortal works. In those times, matter was melted and re-forged in the furnace of our spiritual essence. Then our experience became a fairground of the hereafter, this world intermingled with the next, and the treasures of the transcendent realms were on offer here. It is according to the measures of the other world that the objects of this one become priceless. In those times, the sugar was separated from the cane, the bud was pregnant with a flower, and the soil was imbued with the lights of the other world.   Things of this world found fulfillment and were perfected. The tulips and lilies of the earth began to dance in the presence of the heart, and the charms of the next world were felt in every corner.

But we gave our minds to idle gossip and our reason gave way to deceit. And as the tongue of conscience and the melodies of the heart fell silent, the earth became like a graveyard, and our homes like coffins. Life became a drudgery, and our spirits were stifled by the smog of our misplaced longing. In such malaise, carnal feelings and corporeal thoughts ambush our souls like bandits. They present us with various poisons, and we become a deluded crowd: a mob that cannot hear the voice of conscience and is closed to reason, that contemplates and understands nothing.

Today, we yearn for the stories of the heart, for in them we feel the reviving breaths of Jesus.^[2] Since the beginning of the world, the people of the heart have always been the fortunate ones, traveling in the realms beyond the heavens with wings like angels. These heroes transcend the limits of the bodies to hold the reins of both worlds. While others beg from door to door, they live among the blessings of Paradise with contentment. The dust and the grime of this world do not blacken their horizon, nor does the colorful attraction of the hereafter distract them from their purpose. In every deed, they enjoy the friendship of God; thus their devotion is the most profitable trade.[3] In this way, they faithfully realize their heart’s purpose in a way that befits humanity. These fortunate ones sing of their love in the eternal melodies, raising their voices to the furthest galaxies.

The heart is the intersection of God’s grace with humanity’s essence. Therefore, with the seal of the Sovereign on it, the heart unifies the spiritual and material worlds. Our inner and outer beauties are in fact different dimensions of the life of our heart, and the radiance of our appearance is intimately tied to our inner life. When a word is spoken from the heart, the mind is ignited and our consciousness glows like the corona of the sun. At this moment, when the spirit turns its face to the secret voice of the heart, our feelings begin to resonate as if they had been plucked by a mysterious plectrum, and our conscience begins to whirl like a dervish in joy and respect. We feel the fire of love on all sides, and tears of joy quench the suffering of our longing.

When we lose our self and our will in ecstasy, we may temporarily lose our balance, but the heart always remains humble in the presence of God. When we travel in the realm of the heart, we are neither perplexed nor inhibited. If the hero of the heart halts with fright or struggles in his way with difficulty, love succors him like Khidr, holding the reins of his horse and carrying him swiftly over the pits of hesitation.^[4] Our senses, inner and outer, are soldiers at the heart’s command; they are moths fluttering around its brilliant light. The heart speaks with the highest authority, and all our senses submit to its rule. Like the pole star, it orbits only itself, chanting the name of God, while all other senses turn around it, prostrate.

All of us are guests in the house of the heart. Let us sacrifice our hearts to the One whose sovereignty is felt in this house. We are determined to offer our souls to the Sovereign, and we await His judgment. Since the day He breathed life into our hearts, our longing for reunion has bound us to Him, and we have diligently tended to our love as to a great weaving. Our soul trembles with excitement when we feel the nearness of the Friend, but we wait patiently for Him to open the door, with our heads bowed in respect.

As we walk on this way, singing the ballads of longing and love, the heart is our gracious guide. Until our last breath, we promise to follow this blessed guide.

[1] Muhammed Lütfi (d. 1956), Turkish Sufi poet.

^[2] According to the Qur’an, Jesus revived the dead with his word or breath. (See Qur’an, 3:49)

[3] A reference to the Qur’anic concept of the spiritual “trade” mentioned in the verse: “Those who recite God’s scripture, keep up the prayer, give secretly and openly from what We have provided for them, may hope for a trade that will never decline.” (35:29)

^[4] Khidr is a spiritual personality and a man of wisdom in Islamic tradition, who lives in an angelic way, serving God to execute divine commands and succoring people in hard conditions.

Quantum entanglement is an interesting phenomenon. Two or more quantum particles can be linked together in a special way; this makes them behave like one entity. A change in one of the constituent particles can instantly be observed in the other, independent of the distance between the particles. This phenomenon was called “entanglement” by the Austrian physicist Erwin Schrödinger. The basics of quantum entanglement (1) and quantum computers (2) are discussed in recent articles in The Fountain magazine. Some physicists (3, 4, 5) explain this phenomenon by suggesting that the two entangled particles are actually a single particle that can be observed from two different locations in the universe at the same time point, as if they have been created to appear as a pair. At the quantum level, the definitions of space and time become obscure. An atom can be in two distant locations at the same time, but this may not be the case for a paper clip. What about dozens or thousands of atoms? Where is the line between atoms and a paper clip?

Entanglement has already been experimented on atoms (6) and observed in biological systems at room temperatures. A recent study (7) found the first evidence of biological organisms showing strange quantum behaviors. Researchers from UC Berkeley believe that they have observed quantum entanglement occurring in photosynthesis. The possibility of using these molecules for quantum information processing at room temperature may open the doors for photosynthetic quantum computers. This finding could lead to solar cells that are more efficient than today’s photovoltaic cells.

Quantum entanglement has many areas of application, including secure encryption (8), ultra-fast quantum computers (9), ghost imaging (10), teleportation (11), and perhaps the most interesting one, telepathy (12). Telepathy is described as the transfer of thought or feeling from one person to another without using known channels of communication. Fredric W. H. Myers, founder of the Society for Psychical Research, coined the term, telepathy, in 1882 to replace the earlier expression thought-transference. Telepathy is one of the main branches of parapsychological research, and has been studied to try to detect, understand, and utilize phenomena (13). It is often accepted that there is a connection between telepathy and other paranormal phenomena, such as precognition, clairvoyance and empathy. The existence of telepathy has been confirmed through many scientific experiments (12). However there is no accepted mechanism that explains how telepathy works. It remains controversial and is not widely accepted by scientists.

It is always appealing to perceive a phenomenon as happening from nothing or without a cause, as often happens in movies or dreams. But is this realistic? There are many mechanisms, structures, and reactions we can observe in nature which cannot be understood with our current knowledge. One can quickly make a list of things that cannot be explained by science today. It is believed that there is a cause and effect relation, and a reasonable explanation for everything in this universe. Some will push this further to offer an incredible prize for an opposite claim. The JREF (James Randi Educational Foundation) has offered a one-million-dollar prize (14) to the person who can show (under proper experimental conditions) evidence of any paranormal or supernatural event. They will remove telepathy from the list of supernatural events if it can be achieved during a controlled experiment.

Some researchers claim that there is a connection between quantum theory and telepathy. One theory is that the human mind has abilities that influence and receive “quantum fluctuations” from other minds. Another theory explains this instantaneous communication with quantum entanglement. Gao Shen, at the Institute of Quantum Physics in Beijing, China, has conducted experiments (12) to understand this connection by monitoring synchronous EEG patterns between two hypothetically “entangled” minds.

There are many natural events in our daily life that might seem like telepathy. You might hear something from one of your friends or relatives, for example, that they can perceive a phenomenon like an injury or illness to a close person from a distance. Many people claim that they have this kind of experience, especially twins with one another, or mothers and children. Are all these people in close relationships-twins, couples, siblings, parent and child-also sharing quantum entangled particles?

Humans are not the only subjects that show telepathic properties. It has reported (15) that intact double-stranded DNA has an ability to recognize similarities in other DNA strands. This recognition occurs between sequences of several hundred nucleotides without physical contact or the presence of proteins. The way they identify one another and combine chemically is not fully understood. This behavior can be observed in water that contains no proteins or other material that could interfere with the reaction. There needs to be some sort of communication, attraction or guidance between individual DNA strands to explain this behavior. Do these DNA strands communicate through entangled particles?

Could this telepathic behavior of DNA be the explanation of the power of extra sensory perception between people close to each other? Are we all entangled with one another with invisible bonds, existing since the time of Adam and Eve? Is it all because of the genetic inheritance in our DNA? Do our actions affect others, even if we have no direct connection or relation to them? Maybe all the living things and our lives in this universe are a part of a single mechanism, guided and connected in a special way we cannot understand with our current scientific knowledge.

Einstein pointed (16) out the illusion of separateness: “A human being is part of the whole, called by us ‘Universe’; a part limited in time and space. He experiences himself, his thoughts and feelings as someone separated from the rest’a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”

All these intriguing features of the quantum world can promise new ways of communication, including telepathy. Recent developments in quantum physics, observing entanglement in atoms and biological systems, mysterious communication between DNA strands, and telepathic connection between humans are all pieces of an unsolved puzzle. When we think about how we perceive this world with our known physical senses, and how it might be with other unknown perspectives, we can then wonder what percentage of things in our universe we have not been able to see or know. There is a long way to go before understanding the universe with our limited perspectives and physical senses.

Acknowledgment: This article was produced in MERGEOUS (17), an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

References

(1) S. Candaroglu, “Quantum Entanglement: Illusion or Reality?”. Fountain, Issue 61 January – February, 2008.

(2) O. D. Ikramoglu, “Quantum-Inspired World of Computers: Science or Fiction?”. Fountain, Issue 74, March – April, 2010.

(3) M. A. Nielsen and I. L. Chuang, Quantum Information and Quantum Computing (Cambridge U. Press, 2000).

(4) Ryszard Horodecki, Pawe Horodecki, Micha Horodecki, Karol Horodecki, Rev. Mod. Phys. 81, 865-942 (2009).

(5) M. Genovese, Cosmology and entanglement, Adv. Sci. Lett. 2, 303-309 (2009).

(6) S. Olmschenk, D.N. Matsukevich, P. Maunz, D. Hayes, L. M. Duan, C. Monroe, “Quantum Teleportation Between Distant Matter Qubits”. Science, 323, 5913, 486-489, 2009.

(7) M. Sarovar, A. Ishizaki, G. R. Fleming, K. B. Whaley, “Quantum entanglement in photosynthetic light harvesting complexes”. arXiv:0905.3787v1 (quant-ph), 2009.

(8) H. K. Lo, and N. Lutkenhaus, “Quantum Cryptography: from Theory to Practice”. arXiv:quantph/0702202, 2007.

(9) D. P. DiVincenzo, “Quantum Computation”. Science, 270, 5234, 255-261. doi:10.1126/science.270.5234.255, 1995.

(10) M. D’Angelo, Y.H. Kim, S.P. Kulik, Y. Shih, “Identifying entanglement using quantum ghost interference and imaging”, Physical review letters, 2004.

(11) D. Bouwmeester, J.W. Pan, K. Mattle, M. Eibl, H. Weinfurter, A. Zeilinger, “Experimental Quantum Teleportation”. Nature, 390, 6660, 575-579, 1997.

(12) S. Gao, “A Primary Quantum Model of Telepathy”. 2003. (Preprint)

(13) Wikipedia, Telepathy, http://en.wikipedia.org/wiki/Telepathy.

(14) James Randi Educational Foundation, “One Million Dollar Paranormal Challenge”, Available online http://www.randi.org/research/index.html

(15) G. S. Baldwin, N. J. Brooks, R. E. Robson, A. Wynveen, A. Goldar, S. Leikin, J. M. Seddon, and A. A. Kornyshev, “DNA Double Helices Recognize Mutual Sequence Homology in a Protein Free Environment”. The Journal of Physical Chemistry B, 112, 4, 1060-1064, 2008.

(16) Elise’s collection of favorite quotes, http://elise.com/quotes/

(17) Mergeous, Online article and project development service, http://www.mergeous.com/

In this issue the article on “The Adaptation in the Senses” points to the fact that the human body is blessed with an ability to adapt to the surrounding conditions by way of which our senses get used to changing climate, light, and even pain. This feature of our body is a mercy, considering that if we could not adapt to circumstances, life would be torture. Could this be the reason bombings and civilian sufferings in Iraq do not irritate me-because I have been watching or reading about it for more than five years now and my senses are adapted to being exposed to the same play on the Iraqi stage?

While voicing a strong longing for the lofty and colorful life of centuries ago, the lead article is a consolation for the victims of all times as it reminds the reader of how joyous enthusiasm was once achieved: “We believed as long as we could employ our willpower up to its potential all problems could be overcome as a result of divine help. We always managed to discover contentment in our soul and proceeded on our course.” In such a state of psychology no misfortune can shake any individual or community.

In this issue you will meet Ottoman Women: Myth and Reality, a book which won the Benjamin Franklin best book in history award in May 2008. Its description of the legal rights and social status of Muslim women in the nineteenth century will shatter life-long prejudices about harem life. Another writer, Dr Salik, takes us on a space journey to discover planets orbiting other stars where scientists hope to test theories developed on planet creation. Thomas C. Smedley offers an interesting pattern of engaging with foreign cultures as a result of his personal experiences with the Turkish community in the USA. Smedley says that by practicing role reversal, a person of good will can overcome the barriers of language, religion, and nationality.

Ramadan mubarak! We wish this holy month of Islam may be a means of peace and joy for all peoples of the world.

Based on a sensible interpretation of the cosmos and events, we considered the arrival and departure of each existence in this world very normal, a process taking place in a gentle manner; this mysterious journey instilled in us profound spiritual expansion, for it was a means of reunion, each action and replacement was like being discharged of duty and freedom from the burdens of service at the end of which await the realms of divine favors hat is constantly heard, touched and smelt; we, as humans, don’t hear or feel certain things after a certain period of time. In medical terms, this process is called “adaptation to the senses.” If we have to go into a very stinky place, we intensely feel the smell at first, but after a while, we begin to feel it less. Another example can be given about those who wear glasses. They sometimes search for their glasses in different places thinking that they have lost them, even though they still wear them.

Our friend’s adaptation levelwas a little higher than the normal, but considering the disturbance of those who wear glasses would feel on their noses, it is better understood that this adaptation is a great favor of All-Powerful and All-Knowing God.

In the absence of adaptation

If we weren’t endowed with the capacity of adaptation, our brain would be busy with unnecessary information and we would be disturbed by the constant touching in our body. The cells that feel the senses are called “receptors.” There is an amazing adaptation in most parts of the cells that sense the touching in the skin. For instance, when we wear something, we feel the first touch of the garment to our body, but this feeling caused by the garment disappears afterwards. If we were to feel everything touching our skin, life would be very difficult for us. Likewise, in some patients, the adaptation to senses disappears and this makes the things harder for them. Some patients, on the other hand, develops hypersensitivity. They feel pain and suffering even by the slight touching of their garments. It is very hard to cure this illness which is called “neuropathic pain” in medicine. They feel cancer-like severe pain. Scientists are still working on the studies to stop this kind of pain.

How does adaptation occur?

Adaptation happens as a result of a different mechanism for each sense. Touching causes a liquid movement in the cytoplasm of the receptor cells. This movement is sensed by the cell and conveyed to the brain in the form of electric signals. Despite the continuation of touching, the cytoplasm movement in receptor cells is stopped after a while and no signal is sent to the brain. So, no touching is felt. But when touching stops, as a result of a liquid movement in the cytoplasm of the receptor cells, a new signal prompts the brain that “touching is over.” In short, only the beginning and the end of touching is communicated to the brain. Despite the continuation of touching between the beginning and the end, the brain (rather the “soul”) is not bothered by this redundant information. Even though, many types of receptors serve in the process of adaptation to touching, only six of them have been thoroughly studied and named. The adaptation is not the same in all receptors; fast and advanced in some of them, while in some of them it is slow and weak. For example in touching receptors of the skin (Merkel disks), the adaptation is relatively little and there is no adaptation at all in some senses such as feeling the pain. In some receptors (such as Ruffini’s corpuscles) located in dermis (bottom layer of the skin), deep organs and joint capsules, the adaptation is very little. These receptors send the weight and pressure signals required for the absence of adaptation. Weight and pressure receptors located in the joint capsule are responsible for sensing the angle degree of the joint. The brain receives information from them about the angle degree of the joints and it constantly uses it while sending orders of movement to the muscles of the skeleton. We can walk and do the other movements that require balance thanks to these perfect processes happening beyond our consciousness. If the brain didn’t know the information regarding the angle degree of the joints, some jobs that require delicate balance such as the job of construction workers wouldn’t be properly done.

Adaptation in various senses

Adaptation in seeing (accommodation): Adaptation in seeing is different from the one for touching. If we keep looking at an object, we keep seeing it. In this sense, there is no interruption in adaptation and seeing. This is another favor of God among many of His favors. If the adaptation in seeing were to be similar to the one in touching, we wouldn’t be able to do many activities that require walking, reading, sitting, standing and being in balance. All-Merciful God placed different adaptations in our eyes appropriate for the jobs that they do.

Adaptation in seeing near and far: We keep seeing an object no matter how nearer or farther we move it. Despite the change in the distance of the object, our vision doesn’t change. These processes are automatically carried out depending on the distance we look and they are operated under the framework of optical principles such as changing the shape of the eye lens and approaching of the lens to the retina or moving away from it.

Adaptation in seeing in the light and dark: Our eyes detect and adapt to the new surroundings, be it light or dark. During this adaptation process, seeing in the dark and light is made possible by adjusting the degree of vision and increasing and decreasing it one million times. The activities of the photoreceptors (in the shape of rod and cone) are carried out by an amazing knowledge and power.

Adaptation in smelling (olfaction): The smelling receptors of the nose adapt to the bad smell at a rate of 50 % in its first encounter. So, the dense bad smell felt in the first encounter disappears immediately. A minute after this encounter, the sensing of the bad smell is eliminated upon the orders coming from the brain to the nerves of smell. Garbage men or cleaners or the people working in slaughterhouse or sewerage do not get disturbed, as a favor of God, by the bad smell as much as other people do.

Adaptation in tasting: the adaptation happens one minute (at most) after the “tasting.” Yet All-Powerful and All-Knowing God created the adaptation capacity for the bitter materials very low, because most of these materials are a kind of poison for our body. Therefore when the babies unconsciously want to eat something poisonous, they take them out at once and are avoid of being poisoned.

Adaptation in temperature: The temperature receptors are intensely stimulated in sudden temperature changes. The adaptation occurs in 30 seconds or one minute as the intense of stimulation decrease. However there is no 100% adaptation, because the receptors sense both the sudden changes and constant situations. Remember, both extreme hot and cold are harmful for the body. The fact that the adaptation in this sense is limited is another favor of God.

Adaptation in hearing: When we enter a noisy environment, we are disturbed by the extreme noise. But two tiny muscles located in the middle ear contract as a manifestation of His mercy and prevent the sounds from being conveyed to the middle ear by masking all the sounds except for the ones of normal conversation. Workers in a noisy environment keep working as though they do not hear the noise at all.

Adaptation in feeling the pain: There is no adaptation in feeling the pain which is an indication of God’s mercy. If there were any adaptation to the pain, we would lose the patients before diagnosing and curing the illnesses. If a patient bothered by the gastrointestinal bleeding or appendicitis were to have an adaptation to the pain, after a few minutes he would not feel any pain before taken to the hospital and think that his illness is over and does not feel any need for a treatment. But possible inflammation of the appendix might result in the risk of death after a while.

Many of us are not aware of this perfect mechanism of adaptation. All these examples put forward the fact that the mechanisms bestowed upon our senses are very harmonious and adaptive to the working principles of our intellectual and spiritual faculties in the evaluation of various situations that we encounter in our life and they also show that humans were created as a whole. If we were deprived of such a blessing, we wouldn’t be aware of many changes that threaten our life and be bothered by the disturbing environmental conditions.

Omer Arifagaoglu is a professor of medicine. He lives in Turkey.

According to the Islamic perspective, there are three types of information sources:

Knowledge obtained through the five senses or relating to these senses. These include, seeing, hearing, smelling, tasting, and touching. For example, something that is seen is there, and something that is felt through touching exists.

According to the trend which accepts only this source of information, anything beyond the perception of these senses cannot be a subject of knowledge. This positivist trend has lost its influence over recent decades; however it was widely popular at the beginning of the twentieth century.

The second source of information is the “mind.” When the “mind” is mentioned, an unbiased decision-making entity, capable of evaluating matter within its pure form, and competent of making an objective decision is implied. The importance of a non-degenerate, unbiased, non-oppressed, functional mind is undeniable for information. In the modern world, rationalism is the representative of this tendency. Since its emergence, Rationalism has always advocated the “mind” as the only source of information. However, even rationalism is not sufficient to achieve true knowledge.

Another source of information is “authentic narration.” Authentic narration should be understood in two ways. Firstly, it is knowledge that has been transmitted by a number of different people and accepted as true. For example, a narration about a continent or a country to which one has never been is an authentic narration. To illustrate further, for a person who has never visited the continents of Australia or America, any accurate information, or first-hand information, obtained is of this type. It is possible that we may not have visited or seen these places, however millions of people live on these continents and hundreds of thousands of people visit these continents every year. The information gathered from these people is so powerful and trustworthy that anyone who has not seen these places cannot doubt their existence.

Secondly, authentic narration can also be considered to be that of “Divine Revelation.” In other words, this would consist of the Divine Books revealed to the messengers by God Almighty, where the revelations were brought by the Angel Gabriel (pbuh).

Human beings are not capable of seeing or hearing everything that exists, and thus they are not capable of knowing everything that exists. The mind cannot comprehend everything that exists. There are so many things that exist but which are not sensed through our senses or understood by our minds, or even, if the mind does understand them, can never be sensed or reached. Hence, the human being can only learn these facts through the teachings of a Divine Being whose knowledge, power, and will surround everything. We can only learn the things He knows to the extent that He teaches us in His Divine Books; in this way we become knowledgeable of those matters.

In order to discover the wonders of the universe and to achieve a better and more accurate knowledge with our five senses and mind, we must make evaluations under the light and wisdom of Divine revelations. Only when manipulated to work under these principles will science be able to accomplish its task of producing the fruit that it should.

Otherwise, partial falsification or incorrect interpretations of the Divine Books is inevitable. Moreover, if only the senses and experience will be the basis of information, then one will be forced to say “I do not believe in anything other than what I see, hear…” This is tantamount to rebelling against everything that the mind puts forward. In fact, if only sensory information is taken as the basis of knowledge, then people will be forced to search for compatibility between their deduced knowledge and the universe that is Created by God Almighty. In such a system, whatever facts agreed with their theorems would be true, anything else would be false. However, as God says in the Qur’an: “We did not take the human beings as witnesses to the creation of the Heavens and the Earth” (18:51). When the Divine revelation is not taken into consideration, every explanation is no more than a theorem or a guess.

Unfortunately, because only the first two types of sources were accepted, many Divine Revelations were rejected. With the progress of science, their validity has once again been proved. For example, the stages of an embryo in the mother’s womb have been well defined. When Omer Khayyam, who was an extreme rationalist, was asked about these verses, his response was to comment against the Qur’anic truth by commenting that the verses were not meant literally. Some other scholars thought that a person can only have faith in the “resurrection,” as it cannot be understood by the mind; however, Said Nursi has explained it with a simple analogy. The resurrection is like the spring that follows the winter. We do not have any actual sensory knowledge that this will happen, we know from observation and reasoning that the spring will come. Since some people only trust in the two types of sources, they had to twist what they read in the Divine Book, even the fundamentals of faith . For example, through the influence of philosophy, Farabi and Ibn-i Rusd, even though they were geniuses of their time, considered the Divine Revelations and the prophethood as being man-made concepts.

Some thought that philosophers were higher in status than the Messengers of God. The All-Knowing God was aware of how the Messengers would perform their duty of conveying the message; i.e. with an extraordinarily superior performance. This is why they were given the prophethood in advance; yet philosophers could not see this fine nuance. Moreover, it can be concluded that philosophers are only translating what Aristotle had earlier said to suit their time.

If the Islamic World is considered as a whole, it can be seen that not everybody fell into these traps. Zehravi, Ali Kuscu, Jalaleddin Devvani, Gelenbevi and many others, did not fall into these traps; they were very religious, and they were very influential in their times. People like Molla Husrev and Al-Harazmi, with their work in sciences that led their fields of study for many centuries, even in the West, were still able to maintain their faith without experiencing any conflict and lived for the most part as religious, pious people.

In conclusion, it would be proper to say that all sources of information must be handled together if one is to achieve an end result. Discriminating between these information sources and taking them discretely will open up pitfalls for humanity. The same pitfalls will continue to open if the same mistakes are repeated. Humanity will have to say “True” to those things it claimed as “False” the day before. However, using the Divine Revelations as the foundations of knowledge, and surrounding and framing them with the information attained from the senses and mind is the only path that will lead us in a true direction. 

What is reality? What is illusion? Do we have free will, or is our life somehow preprogrammed? Such questions have vexed humanity from the beginning. Technology has added another wrinkle: virtual reality. Now that we can create reality, how do we know that what we consider reality is really real? Might we be in somebody elses virtual reality program?

External Reality

Nobody remembers being born. By learning about ourselves, we learn things from our surroundings and people, and how to experience events on our own. If our senses function normally, we begin to wonder about our sense-related experiences and seek meaningfulness: Who am I? How were I and the world created? Why am I here?

Each normal person is aware of himself or herself and the external world. We learn how to distinguish colors and shapes through sight and touch. But how would blindness or an impaired sense of touch alter our perception and understanding? Perhaps we would ask: Is the red that I see, the roundness that I see and touch, inside or outside of me?

No one can explain what red is. Yet we know what it is because people tell us that a ripe tomato is red, or that beaming the 620 to 740 nanometers wavelength into our eyes lets us experience redness. In both cases, someone else causes us to see red. Redness is also in the mind, for we can see it behind closed eyes. This is true for the other senses as well.

Recent brain studies reveal that neither light nor sound reaches our brain. Rather, it receives electrical stimuli produced by our senses and then processes them into meaningful sense impressions.(1) As the brain cannot distinguish between a real and an artificial electrical stimulus, we can make it see and respond to imaginary pictures as if they were real. When we see a red apple, what do we really see? What does its reality mean? Is it outside of us, are our senses tricking us, or is the world presented to us in another way?

What Is Virtual Reality?

Scientists and philosophers traditionally considered space and time absolute, as defined by Aristotle and formulized by Newton.(2) In other words, the space we inhabit existed before us and will exist after us, and time flows over and through it at a uniform rate. Modern science, particularly Einsteins theory of relativity, undermines this assumption.(3) Time and space are not absolute; they exist with us, partly because we invest them with reality and meaning. If we define real by what we feel, smell, taste, hear, and see, then real is simply electrical signals interpreted by our brain. The world may exist as part of a neural-interactive simulation, meaning that we might be living in a dream world.

Virtual reality is defined as a cartoon that we can enter; an interactive computer system so fast and intuitive that the computer disappears from our mind and leaves its generated environment as reality; and a computer-synthesized, 3-D environment in which more than one person can engage and manipulate simulated physical elements and interact with human representations or invented creatures.(4) Essentially, it is a hardware system that uses headgear, gloves, and other items to make us feel that we are in a computer program. Its core is a simulation system based on a programmed process that handles all interactions, scripted object actions, simulations of physical laws (real or imaginary), and determines the worlds status. This simulation is a discrete process that is iterated once for each time step or frame. Several systems can be coordinated to create a smooth virtual world.

Is Virtual Reality Possible?

As we are conscious beings, our senses gather data and transmit it to our brain for processing. But we cannot consider this data processing, which is a computers main task. We experience things; computers process data.

Virtual reality appears to go a step further because it creates a reality. Miniature screens in goggles, stereophonic sound in headphones, and a pressure-sensitive glove can create an illusory immersion in another 3-D space. But such informatic technologies still depend upon our sense organs to have any effect. Virtual-reality goggles display moving imagery to the retina, but that information must be transported along the optic nerve to the brains visual cortex. Only the brain can render this bio-information into conscious experience.

Theoretically, a computer can create a desired reality via an electrical stimulation of nerve fibers. The brain can be manipulated to see red by stimulating nerves in our retina, feel tension in our shoulders, and so on. Some say scientists can construct a virtual world that is just as real as the real world. Others disagree, citing two objections: the direct mind“body connection, and the necessity of simulating the entire universe.

The Direct Mind Body Connection: Pressing a finger causes a sensation in that fingera specific, visible location in 3-D spacenot in the brain or mind. But if we swing a numb leg, we feel a tingling sensation along it. This numbness and tingling is caused by a compressed nerve further up the leg, maybe in the knee, while the sensations paradoxically seem to be spread toward the foot. Apparently, the brain receives signals from a particular nerve fiber and imaginatively projects the resulting sensation back to the nerve ending. Since the brain receives only a bundle of nerve fibers bearing pulsed signals from the leg, and no information about where these signals originated, it assumes that they originated in the leg’s nerve endings and projects the sensation to that site. As the mind can be fooled, we can say that it creates a complete, subjective body image and then assigns all bodily sensations to specific locations. Do we press our physical or body-image finger? We press our body-image finger, for this is the finger recognized by the brain. Some people say that such feelings as love and toge-therness cannot be simulated. But they can, for the world we experience exists inside the mind and is projected onto the physical world. Seeing love in a spouse’s eyes is the result of light reflected from his or her eyes, focused onto our eyes’ retinas, and coded electrical signals transmitted from the eyeballs to the brain. Thus the only connection is one mediated by electrical (albeit biological) signals. Whether we have bionic or normal eyes is irrelevant, for what matters is the person behind the eyes, not the eyes’ mere visual apprehension. If a couple is immersed in virtual reality, they can still look into each others’ eyes in exactly the same manner. The same is true for togetherness and other feelings, as well as what our five senses experience. Simulating the Universe: This argument overlooks two points: First, we focus on certain things, relegating everything else to the background. Our optic nerve can be stimulated to ignore what we consider un-important. Second, as our sight and hearing are limited to a narrow spectrum of light and sound, the computer only has to focus on that particular spectrum.

An Interesting Experiment

A Ph.D. project in Manchester involves communicating with a robot located 40 miles from the lab.(6) Sensors in its hand read temperature, pressure, and humidity. When wired to a fast communication net, it sends collected data to a glove worn by an operator in the lab so that he or she can feel what the robot feels. This two-way communication system enables the operator to command the robot to move its hand and touch nearby objects by moving the glove. In one test, the hand touched a hot object and the operator’s hand felt the burn. The operator sees what the robot sees, thanks to two video cameras in the latter’s eyes.

What Would Happen If ? (7)

We can simulate a world. A normal brain stores at least 1018 bits and processes information at about 1015 bits per second.(8) Thus we can make an hour seem like a year. The subject will see changing seasons, solar and lunar movements, and lengthening and shrinking shadows. We know that our program causes these effects, but he believes cause and effect to be operative: Have you not seen how your Lord spread the shadowif He willed He could have made it still thus We have made the sun its guide (25:45). This verse indicates that the sun rises toward noon, and that shadows shrink and then begin to lengthen as the sun declines. The subject is limited by the program. For example, he appears to throw a stone, but only if the computer generates the necessary images and sensations. His action is virtual, as in: You killed them not, but God killed them. You threw them not when you threw, but God threw, that He might test the believers by a fair trial from Him (8:17). Let’s send in a virtual messenger to inform the subject of the programmer’s rules. If he does not obey, he will be punished. For example, we could easily rewrite the program to exclude sunlight. After terminating the program, the programmer could explain and demonstrate the truth of the virtual messenger’s words. The subject would have to accept the programmer’s control of, and his lack of influence upon, his life. This is a lesson for those who struggle with their perception of the physical world and the reality of the unseen spiritual world. Two Qur’anic verses show that such speculations are not so different from the subject’s virtual world: Say: Tell me, if God made night perpetual for you until the Day of Resurrection, who is a god beside God who could bring you light? Will you not then pay heed? (28:71), and: How can you reject faith in God? Seeing that you were without life and He gave you life; then He will cause you to die and will bring you again to life; and to Him you will return? (2:28)

Conclusion

For believers, such advances bring one question to mind: Are we living in a virtual world created by God? Most religions answer yes. Although their goals or understandings may differ, the main point is the same: Our life in this world is only a prelude of what is to come.

Footnotes

1. The Brain Tumor Foundation of Canada. Online at: www.oncolink.upenn.edu.
2. Online at: http://eserver.org/ philosophy and www-groups.dcs.st-and.ac.uk/history, respectively.
3. The Virtual Reality Store. Online at: www.thevrstore.com.
4. http://ksi.cpsc.ucalgary.ca.
5. Christianity, Judaism, and Islam consider this world a testing ground for the eternal life. Buddhism and Hinduism consider it an illusion that must be penetrated to achieve enlightenment.
6. Osman Kocak, Virtual Reality in Medicine (Ph.D. diss., Salford University [Manchester, UK], 1996).
7. Adapted from H. Baki, Virtual Reality (Ph.D. diss., Newcastle University [Newcastle, UK], 1997).
8. Ibid.