Literally meaning avoiding speech and keeping silent, samt is used by the Sufis to describe keeping silent or preferring silence in self-possession to avoid the useless or harmful utterances that one can make while speaking. Aware of the Divine warning, Not a word does he utter but there is a watcher by him, ever-present (50:18), one should speak when necessary and only for the good pleasure of God, uttering words that are pleasing to God.

The saying of the glorious nightingale of creation, Prophet Muhammad, upon him be peace and blessings, “Either speak of good or keep silent,” [1] is a most concise, decisive definition of samt, and provides the frame of reference that one should remain within when speaking and keeping silent. We should also remind ourselves of another saying attributed to him: “Let your speech be wisdom, and your silence reflection” [2].

Speaking too much, in particular speaking empty words, is something that has always been condemned and regarded as one of the sinful acts which lead people to perdition. Those who have been initiated into spiritual journeying to God Almighty have continuously been warned against speaking too much and against useless words as this is a sinful act of the tongue. It has been emphasized that eating too much, sleeping too much, and speaking too much are each a collar around the necks of the travelers to God Almighty, chains on their feet, and handcuffs around their wrists—for they lead one to make frequent mistakes and commit frequent sins. The saying attributed to Caliph ‘Umar, may God be pleased with him, “Whoever speaks much errs much,” [3] corroborates this point.

Both the books of good morals and the epistles of Sufism have studied and explained the idea of keeping silent, each from their own perspective, attaching great importance to this virtue by regarding it as important wealth for an initiate, a secret treasure for those who have reached the final point of journeying, and a sign of good manners for every believer.

This does not mean that a believer should keep silent in every case. A believer should speak to advise and promote good and prevent evil, to teach and guide, to remove what is harmful, and to encourage and introduce what is useful. Our religion orders us to utter what should be said to support and establish truth and justice so that everyone can receive their rightful due, and forbids us from keeping silent in such cases. It can be said that however harmful and condemnable it is for one to speak without seeking God’s approval or good pleasure and thereby pursuing a lawful purpose, it is equally harmful and condemnable for one to keep silent when and where one should speak. For this reason, although keeping silent is generally approved and advisable, speaking is sometimes more approved than silence. Silence, in other words, while it is not always golden, is sometimes silver. It is of great importance to know where and when one should keep silent, and where and when one should speak. In a Prophetic Tradition, the person who keeps silent where right and justice are violated and truth is desecrated is regarded as a “mute devil”; those who speak false and useless words are considered to be the friends and translators of Satan.

It is both an ethical behavior and indicative of their knowing their place in the “market of thought and speech” that those who should speak are given the opportunity to speak, while others whose speech is not useful should remain silent. In this respect, it has been said:

If your merchandise is copper, O brother,
do not offer it for sale in the market.
Leave the market to those who sell jewelry.

Keeping silent in the presence of people with profound spiritual states and wisdom shows that one has good manners and that one respects such profound spiritual states and wisdom. Concerning this, the Shaykhu’l-Islam Yahya Efendi [4] says:

Give ear to the speech of the people of profound spiritual states.
Do not compare their speech to other speeches.
You know, O preacher, that every speech is different from others.

Silence accompanied by self-supervision in the presence of those who have reached the final point of journeying and who have been favored with God’s company is also emphasized. This silence of the people of heart, who can recognize people of true merit and worth, means respect for both the hearts into which Divine inspirations descend and for the One Who has favored these hearts with satisfaction. They remain silent where they should and prepare the ground for the breezes of inspirations to blow, setting their tables not for the worldly bounties, but for the ever-fresh fruits of Paradise.

It sometimes occurs that the matter to be discussed is so profound that it transcends our horizon of perception to the extent that we should keep silent and invite others around us to silence. Sayings such as, “No need to present our need, for the state we are in is expressive of everything,” and the silent prayer, “Consider what a wretched state we are in, and do not leave us alone!” are the voices of such silence. Jalalu’d-Din Rumi makes the following invitation to it:

Look at my pale face, but do not say anything to me!
See my countless pains, but for God’s love,
do not say anything to me!

Look at my heart in profuse blood,
and my tears flowing like a stream!
But ignore whatever you see,
and do not ask how and why!

Common people hold their tongues and only keep silent physically, while those who have certain knowledge of God keep control of both their tongue and heart, and so experience self-supervision in silence. As for the lovers of God, they keep their love and yearning within themselves and so represent the silence of faithfulness. The first of these three groups are saved from blunders of speech and protect themselves from censure and reproach. Those of the second group receive, in addition to what silence itself may bring, the spiritual gifts which come through reflection and self-supervision. As for those of the third group, it is stated in the following couplet:

You say that you are a lover, then do not sigh with the ordeal of love!
Do not make others aware of your ordeal by sighing!

Thus, they are able to keep their secrets in silence and display an example of deep faithfulness.

O God, include us among Your servants, sincere (in faith and
practicing the Religion), and endowed with sincerity; and bestow
blessings and peace on our master Muhammad, the leader of
those endowed with sincerity, and on his Family and Companions,
who both love You and are loved by You.

Notes

1. al-Bukhari, “Adab” 31; Muslim, “Iman” 74.
2. al-Ghazzali, Ihya’ ‘Ulum ad-Din, 1:3; 2:228.
3. at-Tabarani, al-Mu‘jamu’l-Awsat, 2:370; al-Bayhaqi, Shu‘abu’l-Iman, 4:257.
4. Shaykhu’l-Islam Yahya Efendi (1553–1644) was one of the most famous Shaykhu’l-Islams of the Ottoman State. The office of Shaykhu’l-Islam was the highest office of religious affairs. Yahya Efendi was also a well-known poet. (Tr.)

As far as the origin of language is concerned, Abrahamic traditions agree on the fact that language is a gift of God to humanity. To exemplify, the Holy Bible in Genesis 2:20 (King James’ Version) states that: “[20] And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.” Identically, the Holy Qur’an in Surah Al-Baqara (The Cow) voices the following verse: “And He taught Adam the names of all things; then He placed them before the angels, and said: ‘Tell me the names of these if ye are right’?” Both of these divine expressions indicate clearly that mankind was created from the beginning with an innate capacity to use language. Therefore, a theist from any level of society does not have any doubts about the origin of human language; for him the explanation is both simple and persuasive.

However, for those who do not subscribe to such a faith tradition, it is rather nerve-racking to come up with a unanimous answer as to the emergence of language since there are so many competing and contradictory theories and hypotheses. Efforts to explain the origins of language usually sound dubious and are collected under two main hypotheses in linguistics that are based upon human invention and necessity. According to the “pooh-pooh hypothesis,” the first words originated from involuntary exclamations expressing a human’s pleasure, dislike, pain, hunger and so on, which later on led to the expression of more complicated feelings and ideas. Given this, the first human words would have been involuntary “Aa!”  “ouch,” “ha-ha-ha,” etc., which were used to name the actions that resulted in these sounds. Yet, the problem with this thesis is that emotional exclamations not only constitute only a small part of any human language but also that they are highly language specific. Apart from sneezes, tears, and laughter, exclamations show variations among languages. For instance, English people say “ouch,” Russians “ol,” and native Indians “eee” to indicate sudden ache or discomfort. That is, their forms mostly hinge on a specific language that already exists rather than preceding language.

The second is Charles Darwin’s own “ta-ta hypothesis” (which he himself finds rather erroneous) about the origin of language. For him, human speech might have come from a kind of mouth pantomime according to which speech organs were used to imitate different forms of hand signs. That is to say, human language originated from body movements which were soon imitated by speech organs; therefore the first-ever words used to be lip icons of hand movements. However, here again we notice inconsistency because the meaning of human gestures vary from culture to culture, such as the “thumbs-up/thumbs-down” once used by Romans to decide upon the life of a defeated gladiator. While for Western people the “thumps-up” gesture implies a positive remark expressing mainly a task well done, it surprisingly has negative implications in Greece, Russia, Italy, Latin America and West Africa where it instead stands for the middle finger.

These are only two amid various other inconsistent hypotheses (which include the “ding-dong”, “bow-wow”, warning, “yo-he-ho”, and lying hypothesis) offered as an explanation for the origin of language. What is interesting is that in the late 19th century, the Linguistic Society in London and Paris forbade any commentary and debate on the emergence of human language for valuable time was wasted to find a sane thesis.

This reminds me of letters from the Islamic scholar Said Nursi in which he states that just showing the evidence is sufficient to prove the presence of anything; otherwise you have to inquire of the entire world so as to show its non-presence. In Islamic law, two witnesses are enough to resolve any skeptical case; this may be a lawsuit, a dispute, doubt or disagreement between people. For example, if two people testify that they have seen the crescent, which is the harbinger of the holy month Ramadan in Islam, there is no need to ask other people for verification of the same sight. Even if thousands of people oppose the sighting, it is worthless and does not change the truth. Perhaps, what Abrahamic traditions are teaching us on language is the only source to verify its origin.

We begin with a piece about spiritual revival and what it means for a person to devote their life “so others may live.” Compassion serves as the foundation for this cause from which a love of humanity can spring forth from. The heart becomes hard in the absence of compassion and is often much less concerned with the sufferings of others.

Tushar Gandhi, Mohandas Gandhi’s great-grandson, honors his great-grandfather on his 150th birth anniversary in a thoughtful piece about his leadership style and continued emphasis on nonviolence. Mohandas Gandhi always encouraged compassion, tolerance, and love among his followers and their approach towards the oppressive British Raj. It could be argued that Gandhi’s approach could have been significantly different had he centered his movement around violence, anger, and ignorance instead of the Satyagraha movement of nonviolence and compassion.

Research by the late Japanese scientist Dr. Masaru Emoto has shown that positive or negative speech, emotions, thoughts, and energy can change the very molecular structure of Earth’s most important liquid: water. It was shown that compassionate speech caused water to form beautiful crystal, whereas hateful speech formed black, broken, and chaotic messes. The implications of this research are phenomenal considering water is the very essence of all life on our planet.

A call to action from Maisie Bennett draws attention to the fires that are still raging in the Amazon Rainforest, destroying the very lungs of our Earth that are integral for sustaining our shared ecosystem. Apathy and greed have taken hold and have seduced people into destroying our planet’s pristine natural beauty in order to claim more land for our own. We, as an international community, must bring forth our compassion and address this critical environmental crisis once and for all.

April Estes, a heroic mother and cancer survivor, shares her story in her piece “Praise the Lord, I’m Bald.” What she has been through is a reminder that challenges that come with cancer are not only about fighting it; “the real battle” is “learning to live again.” Raising awareness in this respect is important, for healing from cancer is not only a biological cure, but one that also needs psychological, social, and economic support in its aftermath.

A new Artificial Intelligence (AI) approach to translate brain waves into speech

Akbari et al. Towards reconstructing intelligible speech from the human auditory cortex. Scientific Reports January, 2019.

In a recent study, researchers demonstrated that brain signals from the human auditory cortex can be reconstructed into intelligible speech with a high rate of success. In the study, the brain signals from the auditory cortexes of five participants (suffering from epilepsy) were recorded while they were listening to stories and numbers being read. Researchers specifically chose epilepsy patients as they were already undergoing a clinical procedure involving the placement of electrodes into the temporal lobe of their brains. This procedure is called invasive electrocorticography. The researchers then spoke 10 numbers into the ears of the test subjects: zero to nine. Each number produced a unique response in the brain. The sound produced by the vocoder in response to those brain signals was analyzed and cleaned up by neural networks, a type of artificial intelligence that mimics the structure of neurons in the biological brain. Remarkably, the robotic translations were successfully understood by 75% of people enlisted to test the technology. These results suggest a hopeful future for the Brain-Computer Interface. In particular, this new technology has great potential at giving a voice to people who are paralyzed or severely injured. Despite the potential, the path for a practical device is still long. To go beyond simple numbers and access the thoughts that go with speaking, the researchers will have to probe a different part of the brain known as the Broca area. It is found in the frontal lobe and linked to speech production and language processing.

Milky Way is warped and twisted, not flat

Chen, et al. An intuitive 3D map of the Galactic warp’s precession traced by classical Cepheids. Nature Astronomy February, 2019.

Astronomers have been studying the Earth’s home galaxy, the Milky Way, for centuries in efforts to get a better understanding of its size, structure, and place in the universe. While modern instruments have provided invaluable details about our galaxy and others, a truly accurate model of our galaxy has been missing. Researchers have recently built, for the first time, an accurate 3D map of the Milky Way. We often think of spiral galaxies as a flat thin disk of stars that orbit around a central region, where billions of stars provide the massive gravitational force to hold everything together. However, a new study showed that the Milky Way’s gas disk is no longer confined to a thin plane, but is instead organized in an S-like, warped appearance. The researchers determined the Milky Way’s exact shape at high accuracy by measuring the distances to so-called Cepheid variable stars. Cepheids are young stars that can be up to 20 times as massive and 100,000 times as bright as our Sun. These high stellar masses live fast and die young, sometimes after only a few million years. They also show day-to month-long pulsations, which are observed as changes in their brightness. Combined with a Cepheid’s observed brightness, its pulsation period can be used to obtain highly reliable distances.  By using the data of 1,339 Cepheid stars as benchmarks, researchers were able to map out accurate distances between objects in the Milky Way. Interestingly, in the Milky Way’s outer regions, they found that the S-like stellar disk is warped in a progressively twisted spiral pattern. Researchers suggested that the Milky Way’s warped spiral pattern is most likely caused as a result of rotational forcing or “torques” by the massive inner disk. The further stars are from the center of the galaxy, the weaker their gravitational pull is. This new morphology is expected to provide a crucial updated map of our galaxy’s stellar motions and the origins of the Milky Way’s galaxy.

Smart fabric self-cools or self-insulates depending on conditions

Zhang et al. Dynamic gating of infrared radiation in a textile. Science, February 2019

Decades of innovation in fabrics have yielded high-tech materials that react to hot and cold conditions, allowing them to keep marathon runners cool or alpine hikers warm. However, there was never a material that could change the insulating properties of fabric in response to the environment. A recently developed fabric is the first to automatically warm wearers up or cool them down as needed. Infrared radiation is the primary way the body releases heat and is the focus of this new technology. When the condition is warm or moist, like when a body sweats, the fabric allows the infrared radiations to pass through. Conversely, in cool and dry conditions, the fabric traps the surrounding heat that escapes. The fibers are made of two different synthetic materials coated in carbon nanotubes – one absorbs water, and the other repels it. When the material gets hot and wet during sweating, the strands twist and warp. This distortion brings the strands of yarn closer together, which opens the pores in the fabric to allow heat to escape. When a wearer is too cool, this mechanism is blocked, trapping heat close to the skin. The reaction takes place almost instantly. The garment cools people down before they realize that they are getting hot. Athletes perhaps will be the first people to wear clothes made from the material, but it could be useful for infants, people with disabilities, and the elderly. Researchers say it could be in production within months as the base material is easily available and the carbon coating can be effortlessly added during the standard dying process.

Hate speech is much like propaganda in that it targets specific audiences that are sympathetic to their message. Manjoo (2008) called this selective exposure. All one has to do is go to any discussion board posted by various hate groups to see that most people commenting there are vehemently opposed to some group without any counter-messages. Manjoo (2008) explored another related concept, selective perception. Hate speech can simply be an issue of perception.

Manjoo (2008) describes how these different perceptions are actually a result of different beliefs and world-views. Manjoo (2008) described this phenomena with 9/11 conspiracy theorists such as Phillip Jayhan, whom he describes as harboring distrust for government. Manjoo, who described himself as having different beliefs than Jayhan, noted that, “as a consequence of his ideas about the world generally, he is naturally prone to seeing something in those pictures that I – as a consequence of my (Manjoo’s) own vastly different beliefs about the world – do not (Manjoo, 2008, p. 75).”

These dual truths can be considered a natural product of communication patterns, which Todd Kelshaw elaborates on in his chapter in the book by Shepherd et.al., on communication perspectives. According to Kelshaw, people form meaning by communicating with each other. He notes a pushing and pulling process in communication in which truth or fiction is not necessarily the premise, but values are (Kelshaw, 2006). Kelshaw (2006) adds, “since everything we know is relationally made, relationships may be defined in this way: as negotiations of values that gird personal and social ethnical frameworks and – in effect – make us who we are in light of others” (p. 158).

This definition of meaning through a process of communication adds a significant detail to this concept of selective perception. While Manjoo (2008) points out the stratification of the population into like-minded networks, values begin to develop as those individuals interact. What is apparently hate speech to others outside the group is considered normal discourse for those inside the group. When these groups attempt to spread out their message of hate, many of them might not even understand why their message is being opposed so vehemently.

Dharmapala and McAdams (2001) present, in an economic analysis, the potential linkage between hate speech and hate crimes. The authors focus on the esteem theory in which motivation is based on fame, whereas the utility of committing a hate crime increases as this motivation increases. In this case, perpetuators of hate crimes are highly influenced by hate speech. The authors note that if individuals possess common prior beliefs, engage in Bayesian inference (the adjustment of beliefs/values in relation to evidence or observations), and are risk-neutral, than speech will likely not influence them. The paper notes that this is typically not the case where Bayesian inference is replaced by correspondence bias. This correspondence bias is akin to Manjoo’s selective perception, whereas any contrary evidence is filtered through deeply held beliefs about the world. The authors backup their claims with various economic and psychological models not elaborated on here. The authors do conclude, “thus, even if potential hate offenders overestimate the number of hate crime approvers (as is likely), they will overestimate more in the presence of high levels of hate speech than they will in the presence of low levels of hate speech” (Dharmapala McAdams, 2001, p. 24).

The link between hate speech and hate crimes is where hate speech becomes problematic. When speech induces an action that hurts others – whether through institutionalized prejudice or non-institutionalized prejudice – or provokes violent actions against the group the hate speech is directed against, than that speech should not be allowed and criminalization could be an option. The problem is that because the First Amendment in the United States is so broad on free speech, it is unlikely that hate speech will ever be forbidden or criminalized there. There are differences in legal approaches to hate speech and even cases of discrimination depending on the identity of the person involved in different countries. (Elgot, 2013). While free speech of some groups might be criminalized in a given country because of their lyrics and social media statements for conspiring to provide material support to terrorist groups (Muslim Legal Defense Fund, 2013), in another country a to-be terrorist could be allowed to reference to hate speech perpetrators as many as he likes (Daily Mail, 2011).

In Islam, speech is not just words without ramifications. In 50:18 (al Qaf), the Qur’an says, “Not a word does he utter but there is a watcher by him ready (to note it)” (Ali, 2010, p. 354). The watcher is referring to the angels that watch over every living person and record all their words and movements to be used in their judgment (Ibn Kathir, 2013).
Further, it is recorded from the Prophet Muhammad, peace be upon him, in which he states, “Let him who believes in God and the Last Day speak good, or keep silent; and let him who believes in God and the Last Day be generous to his neighbor; and let him who believes in God and the Last Day be generous to his guest” (Nawawi, 2013, website).

In this verse and Prophetic saying, the Muslims are warned against saying anything that will cause them to be judged poorly in the hereafter. This speech most definitely includes hate speech. Islam recognizes the extreme harm that wayward speech can cause and includes injunctions against it. For instance, the Qur’an states (6:108), “Do not revile those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did” (Ali, 2010, p. 92). In this verse, the Muslims are told not to insult the deities of others because of the potential for it to lead to bigger evils than any benefit that may be received by doing so. Additionally, those insults tend to spread like wildfire, causing bigger ramifications than at first perceived (Kathir, 2013).

During the time of the Prophet in Medina, harsh words of unbelievers were addressed to him and his community in different ways. One time, Abu Bakr, one of the leading Companions of the Prophet, entered a Jewish school and met Finhas, who was one of the respected rabbis there. Abu Bakr invited Finhas to Islam. Finhas retorted that God was poor, but they were rich so it is God who should submit Himself to them. This comment angered Abu Bakr to the point that he hit Finhas. Later when retelling the story to the Prophet, the Prophet received a revelation concerning the situation (3:186): “(So O believers, as a requirement of the wisdom in, and purpose for, your life of the world,) you will surely be tested in respect of your properties and your selves, and you will certainly hear many hurtful things from those who were given the Book before you and those who associate partners with God. If you remain patient (are steadfast in your Religion, and observe the bounds set by God in your relations with them) and keep within the limits of piety (in obeying God, and in your conduct toward them), (know that) this is among meritorious things requiring great resolution to fulfill.” (Ishaq, 1967, p. 263. The translation of the verse is from Ali Unal, 2006).

In this verse revealed about Abu Bakr and his exchange with Finhas, the Muslims are enjoined to be forgiving, patient, and forbearing with the words of those who do not believe in Islam. Ibn Kathir adds in his commentary that, “indeed, the Messenger of God and his Companions used to forgive the (polytheists) and the People of the Scriptures, just as God commanded them, and they used to tolerate the harm that they suffered” (Kathir, 2013, website). In the modern era, this advice is more than adequate when dealing with hate speech directed against the Muslims and the religion of Islam. When people insult the religion and its followers, Muslims are enjoined to forgive and bear these insults patiently.

Bearing patiently and forgiving is also not an excuse for inaction. Responses to hate speech are to be measured with a strong foundation of forgiveness and patience, but it does merit a response. Hate speech and its potential negative effects have to be addressed either by calling attention to it through research, lobbying, providing counter messages and rallies, and legal actions, if needed.

Unfortunately, hate speech is becoming more pronounced in the modern era. As fiscal crises continue to cause unemployment and economic hardship across Europe and the United States, people search for an easy scapegoat. In the past, religious minorities such as Jews were these scapegoats. Hate speech abounded decades and even centuries before the atrocities of the Holocaust in the early 20th century. This should cause some alarm amongst the Muslim minorities of Europe as far-right groups continue to emerge, spewing hateful speech mostly directed at the small Muslim communities there. Muslims are reminded to follow the advice contained in the Qur’an and hadith regarding this speech while seeking means to be involved in making their communities a better place to live for all people.

References

Ali, A. Y. 2010. The meaning of the glorious Qur’an. Istanbul: ASIR Media.

Bill of Rights. 2010. In The Charters of Freedom. Retrieved May 30, 2010, from http://www.archives.gov/exhibits/charters/bill_of_rights_transcript.html.

Dharmapala, D. McAdams, R. H. 2001. Words that kill? Economic Perspectives on Hate Speech and Hate Crimes. U Illinois Law Economics Research Paper No. LE02-004. Retrieved from http://ideas.repec.org/p/uct/uconnp/2003-05.html.

Elgot, J. (2013, June 26). Pamela geller and robert spencer banned from the UK by home office, due to speak at EDL Woolwich rally. The Huffington Post. Retrieved from http://www.huffingtonpost.co.uk/2013/06/26/pamela-geller-banned_n_3503307.html

Hate speech. 2010. In Webster’s New World Dictionary. Retrieved May 30, 2010, from http://www.yourdictionary.com/law/hate-speech.

Ishaq, M. 1967. A. Guillaume (Translator.) The Life of Muhammad. Karachi, Pakistan: Oxford University Press.

Kathir, I. 2013. Quran tafsir Ibn Kathir. Retrieved from http://www.qtafsir.com/.

Kelshaw, T. 2006. Communication as political participation. In Shepherd, G.L. et.al. (Eds.), Communication as…perspectives on theory (pp. 155 – 163). Thousand Oaks, California, Sage Publications Inc.

Manjoo, F. (2008). True enough: Learning to live in a post-fact society. Hoboken, New Jersey, John Wiley Sons Inc.

MLFA funds appeal of ziyad yaghi thought-crime conviction. (2013, April 30). Retrieved from

http://www.mlfa.org/mlfa-funds-appeal-ziyad-yaghi-thought-crime-conviction

Nawawi, A. Z. (2013). 40 Hadith Nawawi. Retrieved from http://sunnah.com/nawawi40.

Unal, Ali. 2006. The Qur’an with Annotated Interpretation in Modern English, NJ: Tughra Books.

‘We could have another Timothy McVeigh’: U.S. authorities warned against anti-Islamic terrorism after Norway shooter ‘inspired’ by Robert Spencer and Unabomber. (2011, July 27). Daily Mail. Retrieved from http://www.dailymail.co.uk/news/article-2018976/Norway-shooting-Anders-Behring-Breivik-inspired-Robert-Spencer-Unabomber.html.

The human cerebrum is divided into two hemispheres, the right and left. These sides are not identical to one another in structure or function. The right hemisphere is in charge of coordinating functions related to the left side of the body, and the left part of the brain controls the right side of the body. To date, science hasn’t been able to explain the reason for this split.

There are other differences between the hemispheres, including functions like speech and motor skills. For example, in 90% of people, speech and hand skills are centered in the left hemisphere. However, skills such as drawing, architecture, or sense of perspective – skills that are spatial and dimensional – are dominated by the right hemisphere. While the two hemispheres are employed for various tasks, they communicate with each other. For this to happen, a structure called the corpus callosum, which contains only axons as nerve extensions, is placed between the two hemispheres and enables the transfer of information. For instance, if a needle sticks your left hand, this is perceived by the right hemisphere. In patients where the corpus callosum is missing or disconnected, when an image of a red apple is shown with the left eye closed and again with the right eye shut, the patient will report having seen no apple.

The lack of a corpus callosum is rarely encountered as a birth defect (corpus callosum agenesis). In this instance, there is rarely a deficiency when it comes to movements and sensory receptions. Activities such as speaking, standing, balancing, walking and running are almost similar to normal levels.

In the case of epilepsy, an abnormal electric current is observed in the cerebrum. The corpus callosum can be cut by surgery, disconnecting the two hemispheres in order to prevent the dispersal and transfer of abnormal electricity to the other hemisphere of the brain.

These days, this surgery is not implemented unless necessary. Obviously, performing this surgery means communication between the two hemispheres is interrupted; the tasks that are assigned to the right brain remain only in the right and the ones assigned to the left brain stay in the left. This can complicate basic motor skills. For instance, if a person wants to write or throw a ball with two hands, this task is first planned in the left hemisphere, then it is transferred to the motor-skill regions found in both hemispheres via the corpus callosum. These skills are developed via both sides of the brain and our hands, and usually one hand is better in these skills than the other. Because the left brain is usually dominant, most people are right handed.

Schizophrenia is a permanent psychiatric disease that affects a person’s emotions, thoughts, and behaviors. It means being split-minded, or the separation of the mind (in Greek, schizo means split, or divided, and phrenos means mind). In schizophrenia, the coordination between the hemispheres is disrupted and the two hemispheres intervene simultaneously to solve the same problem. Briefly, it may not cause a problem if a specific task requires only one hemisphere to be in charge; however, complications arise when both hemispheres try to solve the same job. In schizophrenic patients, it has been reported that a problem exists in the corpus callosum; therefore, communications are hindered between them. This results in a disruption.

At this point, some questions may arise. Why is our body controlled by two brain regions that have different jobs? Why do these two hemispheres communicate? What would happen if our brain was not built in two parts?

It’s hard to give answers to these questions. Sometimes, we end up with nothing to say but, “if God creates in this way, then it must be in the most beautiful form.” There is nothing useless, extra and unnecessary in the human body. But the following can be hypothesized regarding the two sided functioning of the brain: cerebral hemorrhages always occur in only one side of the brain. Speech is lost if the left side is injured, and spatial and geometrical skills are lost when the right side is injured. Therefore, maybe while a function is lost on one side, the functions of the other side are conserved.

Though the different hemispheres of the brain are in charge of different functions, they successfully fulfill their duty to activate our bodily functions through constant communication. Despite continuing clinical studies, the full extent of the brain’s power remains mysterious. Its incredible design, which allows the body to function so perfectly, is a sign of humanity’s remarkable architecture.

While Fethullah Gulen is revered by many for his authority as a scholar and for his achievements in education and intercultural dialogue, his views on language should earn him equal renown as a philosopher of language. Linguistics offers an analysis of a language’s system – its structure, sounds, grammar, and semantics – but the philosophy of language describes the way language creates meaning. Gulen is anchored in the optimistic tradition of the philosophy of language that establishes the relationship between language, belief, truth, and the meaning of life.

Gulen draws insights on the nature of language from the Qur’an. For Gulen, God has created with a purpose; such is also true of language. He echoes the Qur’an in this sense, in which glad tidings of paradise are given to believers who, “will hear therein neither vain talk nor falsehood” (78:35). In Gulen’s writings there is always a conscious effort to awaken in his audience an awareness of our relationship to God and of our duties towards humanity and the world.

He writes that his concept of “speech” is an effort to expound on the following verse in the Qur’an: “The All-Merciful. He has taught the Qur’an. He has created the human. He has taught him speech” (Rahman 55:1–4). In his book Speech and Power of Expression, Gulen writes, “In creating humankind, the Most Merciful gave us the ability to speak of the human essence, our inner depths, the entire cosmos, and the truth beyond material existence before sending us to the dimension of external existence” (p. 1)

The “Referential paradigm of language” that was an offshoot of Positivism’s exclusive reliance upon rationalism and science looks at language as an empirical object of investigation only and limits meaning to the word-object relation only, reducing reality to mere physical phenomenon that can be quantitatively measured and explained (Medina, 2005:40). However, Gulen writes that language is not only a tool for describing facts and performing vocative functions – it also defines and constitutes our humanity. It “gives voice to our thoughts, it is the rhythm of our feelings, and the excitement of our hearts; it is the interpreter in our communication with God Almighty. Language is a reflection of the Divine Archetype and is the repository of divine knowledge. By virtue of the faculty of language, humankind has been elevated to the rank of vicegerent on this earth” (p. 8).

In this sense, Gulen argues that language not only reveals and expresses the Divine and the Transcendental; it can also establish a relation between the Creator and the created. Gulen writes, “It is through speech that human beings have become the addressee of God and it is thanks to this faculty that they can address Him” (p. 1).

This constructive and creative view of language is a counter to the extreme form of postmodern philosophy of language that presents a pessimistic view of language, denies the divine origin of language, and reduces language to empty signs and elusive images – turns it into chimeras unanchored in any reality or purpose or meaning. This reductive view of language that looks at texts as auto-referential only turns language into a closed system of self-referring signs that endlessly defer meaning. The result is nihilism, solipsism, and the coarsening of the values that define our humanity. Virtues like duty, love, sacrifice, and the idea of the sacred are dismissed as mere linguistic projections.

Gulen, on the other hand, presents an optimistic view of language and writes, “By means of the faculty of speech bestowed in our nature, the facility has been afforded for humans to express and interpret everything at their discretion… Speech is an instrument by way of which truth is acknowledged as the highest reality and all beings become a musical instrument as if in a symphony, thereby removing the veil over things, enabling them to express themselves” (p. 2).

The “Luciferan thrust” of Postmodernism dismisses the ideals of beauty, sacredness, duty, sacrifice, the truth of the heart, and virtue as mere flattering words that mask and hide selfish motives. Freud dismissed the idea of the sacred as “infantile fantasy,” the hangover of the primitive mind, and Karl Marx described religion as the opiate for the masses. The result is a shuddering collapse of all the values that define our humanity, reducing the universe to a “Wasteland,” a “Flatland” inhabited by alienated, depressed “hollow men” who can “connect nothing with nothing.”

But Gulen does not look at beautiful language as mere simulacrum, as empty of meaning. In his account, language is “one of the most precious of gifts” from God, and words are underpinned by ideas and values. Language can inculcate moral values. There is a relationship between language, belief, meaning, and understanding. Language nourishes our aspirations, which arise from “our distinctive foundational essence”; language lends a wing “to our ideals” and takes “their feet off the ground to the heavens”; lifting us to “the upper reaches of a spiritual ascension and preparing for us thrones in realms beyond the material world.” Gulen repeatedly highlights the higher spiritual function of language. He says, “Responding to our desire for eternity, speech enriches our feelings in an indescribable manner and gives our souls a depth that cannot be bound by the dimensions of corporeality” (p. 7-8).

The reductive and degrading views of human nature put forth by the pseudo prophets of modernity, who define the essence of humanity in terms of libido, monetary profit, or class struggle, cannot explain how good literature stirs the soul and uplifts the heart. According to Gulen, literature that wells from, and voices what is in, our hearts will always remind us of the Divinity that was breathed into human beings and forms the quintessence of humanity. The constructive use of language is like “a strong gust” of wind that lifts people up “in the sky where kites wander,” “and they enjoy the freedom and ease of a bird taking wing in the spacious sky…they experience constant transformations and perceive the magnificence of transcendent life through the colorful dimensions of speech…” (p. 6).

Gulen cites the Holy Qur’an as an excellent example of the zenith of language that has an immense depth of meaning, and whose “voice is heard beyond ramparts and echoes in even the most obstinate and bigoted of hearts. There is such dazzling magic in the presentation of its themes that it is impossible not to be impressed upon hearing it.”

According to Gulen, language that embeds lofty ideals and noble goals “is as expansive as the skies, as full of vigor as the earth, as lustrous as silk, and as comforting as a mother’s embrace. It articulates to us the glory of our faith, the riches of our society, the purity and integrity of our fellow companions, the struggle of our ancestors, and our values that make us unique. Good speech that originates directly from, and voices what is in, our hearts will always remind us of our Divine origin. To the extent of the sacredness of its color, wealth, and goals, good speech will echo in our hearts like celestial voices providing us with proofs of its origin” (p. 8).

Western literary theory and Positivist epistemology support each other in looking at literature as auto-referential; they view literature as self-reflexive and not referring to any meaning outside it. It is parasitic and, in the words of the French poet Valery, it is like a dance that leads nowhere.

On the other hand, Gulen establishes a relationship between literature and axiology. He says that literature not only describes and creates beauty, it also tells us about our relationship to life and the purpose of life. He rejects the concept of Art for the sake of Art, which is exclusively concerned with creating elegance of form only.

Equally emphatic is his rejection of naturalism in literature that, in the name of realism, puts the emphasis on the sordid, mean, and brutal aspects of life. He advises that literary people should “put their language skills and artistic talents at the service of the right, good, and beautiful, instead of hurting the souls of the masses…by describing what is corrupt, or contaminating people’s pure thoughts with dirty images, and condemning them to the slavery of materialism with descriptions of carnal desires” (p. 15-16).

Gulen exhorts artists to take the prophets and writers of Sufi literature as role models, because all of them have, “acted in cooperation and are united in building prosperous cities from speech, weaving lace from the silken threads of language, and stringing exquisite necklaces with the jewels of words” (p. 5).

Language is an instrument given exclusively to humankind. It has tremendous power and can perform diverse and contradictory functions. In this context, Gulen quotes a hadith that says that a believer must guard his speech because it can be equally used as a remedy and as a weapon. The range of its power can extend in opposite directions: it can revive and kill, establish peace and start war, disclose and hide, liberate and imprison, construct and destroy, exaggerate and downplay. It is therefore necessary to keep watch that one’s language is not misused. When the use of language is yoked to an agenda of self-aggrandisement, or the acquisition of power or monetary profit, it is severed from its divine purpose of pursuing Truth and serving humanity. It degenerates into the rhetoric of hatred and misrepresentation, and generated suspicion, deception, competition and aggression. It becomes an instrument of manipulation and exploitation. Gulen emphasises that we need to use language in a constructive way. He argues for promoting interfaith and intercultural dialogue, because language has tremendous power to make people understand others and to change their perception. It can persuade people to work for peace. It is, in the words of Gulen, “the sword of humankind,” and, “wherever the flag of speech waves, the most powerful armies are defeated and scattered. In the arenas in which speech shouts out, the sounds of cannon balls become like the buzzing of bees. From behind the battlements on which the banner of speech has been raised, the sound of its drums are heard. In the precincts where its march reverberates, kings shake in their boots” (p. 2).

Good speech influences people to make the best of their potential, removes misunderstandings and false consciousness, helps them expand tolerance and promote cooperation, encourages collaboration, and establishes peace. Gulen expresses the educative value of language in these words, “foxes take their leave of deception, and lions are terrified, seeking shelter in their dens.” No “combatant has ever possessed a weapon mightier than speech” (p. 5).

Cognitive linguistics postulates that language is inseparable from thought, and Gulen writes, “Speech is the key that opens the locks on the doors of the treasury of thought” (p. 2). As the famous linguist Wittgenstein said, “My world ends where my language ends.” In Gulen’s view, since language is intertwined with thought, it should be developed and enriched to empower a nation intellectually and morally. He notes and cautions that nations which do not think and speak become dependent on others: “Societies which do not think and speak will find others speak and think on their behalf” (p. 18). Imported views estrange us from our own rich heritage. It is of supreme importance for a nation to be respectful towards the history of its language.

However, language has to go beyond historical value and respond positively to every positive new development. For, as Gulen says, “reaching out to the future at full speed requires catching up with industrialization, global commerce, and technological warehouses.” If language and thought, both living phenomena, do not evolve with the times, they will become stagnant, as solidified as rock, and will lose their soul. Nations that can manage to develop their language and make it accommodating, while at the same time staying faithful to the roots of it, are the most dynamic in thought and influence.

Language can serve both genealogical and teleological functions. As a symbol making activity, language not only embodies, but also preserves, all of our core values and cognitive and intellectual reserves. It also renews our link with our origins and traditional heritage. With its new developments and transformations, language looks to the future – just as our heritage of wisdom, ethics, and ideals can give direction to future, too.

Gulen compares the teleological function of language to a “golden-winged turtledove released by our hopes to the future” (p. 8). The core values of every society are embedded in the symbols of its language. Gulen argues, “Language is not only a means of speech and thought; it is a bridge with the significant function of bringing the wealth of the past to our day and conveying today’s heritage and our new compositions to the future” (p. 17).

Language is an important tool for humankind in our efforts to better understand the cosmos and events both holistically and analytically. The relationship between language and thought comprises cognitive and intellectual reflections on existence and events, transforming these reflections into sources of information, and becoming productive while forming links between the cosmos and our knowledge. The future prospects of a nation are very much dependent on evaluating these relationships. Language is one of the fundamental dynamics in the composition of a culture. We should not cast everything that is old into oblivion, nor turn our face to the past and close our doors to what is new. Let us embrace the past with the utmost sincerity and at the same time salute the coming days with their open, new developments and transformations.

I will conclude with summing up Gulen’s message – Let us use language as a bridge between different cultures and religions to establish peace. Let us use language as a beacon house to illuminate minds and souls, and as a bond to bring people together on the basis of shared human values: compassion, tolerance, harmony, and peace.

References

• Gulen, M. Fethullah. 2010. Speech and Power of Expression: On Language, Esthetics, and Belief, NJ: Tughra Books.
• Medina, Jose. 2005. Language: Key Concepts in Philosophy, Continuum.

We agreed with the other organs to explain the splendid art inherent in us to you; we have patiently waited our turn. Our aim is to remind you to look after yourself so you will continue to live a healthy life and consciously perform your duty of servitude to our Lord Who created us. In addition to your perfections, as human beings you also have certain faults, such as being negligent, deceptive, or forgetting easily. Even if you realize that these are your faults, each bears a distinct wisdom in terms of Creation. If from time to time you can succeed in avoiding this negligence and escaping these experiences by using these shortcomings as a springboard or platform from which to depart, you will be able to reflect and contemplate on the attributes of God with greater admiration.

Indeed, we are just inside the gateway of the body that opens to the outer world, the mouth, an area through which the various substances you eat to stay alive pass through the mechanic process we implement before actually entering the body.

When food first enters the mouth, it is passed through a grinding process that carries out a mechanical breakdown before the chemical breakdown in the stomach and intestines. We teeth are aligned along on your lower and upper jawbone. When you were only a two-month old fetus, the Creator Who is aware of the importance of our tasks began to prepare us, and we were planted, just like a seed sown in the earth, in the crevices in your jawbone, and concealed by your gums. But still, we do not appear immediately after birth, because we may hurt your mother when she is nursing you. Initially, it is necessary for you to be fed with that unique nourishment, your mother’s milk. However, we begin to gradually emerge in the form of tiny stumps while you are still being nursed by your mother, when you are around six or seven months old.

We were created to cut, chew, and grind food of various textures and hardness. The number and mechanical functions of my colleagues, who have names such as incisors (cutting teeth), canines, premolars, and molars vary. The incisors, which are at the front, begin to appear when you are still only 6–8 months old, the ones immediately beside them erupt when you are 8–12 months, the premolars appear when you are 12–16 months, the canines at 16–20 months and second premolars when you are between 20–24 months old.

During this period, we are known as the milk teeth. When you are 6–7 years old, the molars emerge and then when you are 7–8 years old the central incisors appear; between 8 and 9 years of age the lateral incisors, between 9 and 11 the first premolars, between 11 and 13 years the second premolars and the canines, and finally between 12 and 14 years of age the second molars erupt; the third molars, known as the wisdom teeth, usually appear any time between the ages of 17 and 40, although sometimes they do not come through at all. The two front incisors, the canine beside them, and the two premolars and three molars, that is, a total of eight teeth, constitute half of the jaw, but all the teeth work as a team of 32. Sometimes you may hear about humans who perform various experiments regarding our strength. My strongest chewing force was recorded as 1900 Newton. In a demonstration of strength, a human was capable of lifting a weight of 620 lb as high as 7 inches from the ground. Although each of us has different functions and appearances, in terms of where we are situated, in general our anatomic structures are the same. The enamel layer covering me is very hard and shiny. My enamel layer is even stronger than bone. My sections, which cut hard substances you put in your mouths like knives without bending, are in fact covered in enamel. Beneath the enamel surface is a solid, bone-like substance known as dentin, which has a slightly different composition than that of the bone found in other parts of the body. The space in the center of this layer (known as pulp chamber) is filled with blood cells and nerves that nourish me. The section of each of us that is buried beneath the jaw bone is called the root, while the part that is visible and which you brush daily is called the crown. Throughout your lives, everything you put in your mouths, whether it is hard, soft, corrosive or acidic, comes into contact with the crown. Some substances can damage us. Even stone or steel would not be able to withstand the conditions that we teeth are exposed to. Although made of metal, a carpenter’s saw becomes blunt, and even a blacksmith’s grinder looses it effect after a while. But if you take good care of us, we will serve you throughout your entire life. Unfortunately, I have noticed that you do not take care of us at all. You eat sweet things, but you do not clean us, you eat meat, but you do not brush us, you relentlessly use us to crack open nuts, and pour anything you find, whether hot or cold, over us. We can withstand this for now because we are still young, but it is impossible to say how long we can carry on like this. If any of us cracks and bacteria begins to eat away at us, eventually causing us to decay, you will start to complain, but it will be too late.

The Prophet Muhammad, peace be upon him, gave utmost importance to us in his daily life. Whenever the opportunity arose, after eating, before prayer, in the morning when he woke up, the Prophet constantly used a miswak, a cleaning twig, and cleansed us with affection. This is why we sparkled like pearls when he opened his mouth or smiled, and those close to him never sensed an offensive odor from his breath. But many people today do have bad breath because they neglect us. Not only does the smell of bad breath make others uncomfortable, but you are also causing harm to yourselves. After the bacteria that hides in the crevices on and between us makes a hole through the enamel and the bone beneath it, this bacteria then begins to spread to your entire body through the blood cells in the pulp chamber, causing damage to other organs of your body. These bacteria can damage vital organs, such as the heart or the kidneys. At first, you do not notice this, because this occurs over a long period. But these bacteria can gradually destroy many of your organs. When you do finally realize what has happened, it could be too late; your cardiac valves may have stopped working properly, or the filtering function of your kidneys may begin to fail.

If you begin to lose us one by one, initially you will notice the change in the taste of your food, then defects in your speech, and eventually you will notice facial deformities and sunken cheeks. You will have to make dentures at great expense, and only in this way will you be able to restore your appearance; but in terms of function, you will never be able to substitute us with those artificial dentures!

You know that one of the main characteristics that distinguish us from animals is speech. Although the focal point of speech is in the brain, speech actually emerges as a sound or words with the collective assistance of many other organs. These are mainly the lungs, the larynx (voice box), the ears and the tongue; but we too play a big role in the correct pronunciation of many letters and words.

In addition, the mechanoreceptors in us and the cell network in our roots display such perfect precision that when we chew, we do not bite your tongue or cheek. Therefore, you can adjust the force of biting pressure for substances of various textures. If these receptors and cell network did not exist, you would use an identical chewing strategy for eating substances as hard as an apple or as soft as pudding. In which case you could not bite an apple or you would attempt to eat pudding with excessive pressure, causing us to grind together with unnecessary force, even breaking us.

So you can see that nothing has been created without a purpose. Are there any unnecessary details in creation? Of course not! This is impossible; as the eternal wisdom and power of He who created us would never permit something which is deficient or of no purpose..!

Dear Peter! I think this should be sufficient in describing ourselves to you. Naturally, the food we breakdown is not in a condition to be swallowed immediately. Therefore, our neighbors, the salivary glands can explain what happens next…

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

Original Article: Wang, M. et al., PNAS (published online before print on March 1, 2010).

Periodic injections of insulin to manage blood sugar levels is critical for the treatment of diabetes patients. It requires continuous monitoring of glucose levels in the blood and multiple injections of insulin in order to mimic the natural balance of sugar-insulin levels in the human body. Yet, it is often difficult to maintain this extremely sensitive hormone balance without major side effects. These complications include blindness, leg ulcers and amputations, heart vessels problems, renal insufficiency, stroke, and nerve damage in the legs and arms. Moreover, the long-term use of insulin causes the increase of body fat and bad cholesterol. A new research study on non-obese diabetic mice shows that adding leptin- a hormone responsible for appetite control- to the insulin therapy results in better control of blood sugar levels and decreases the bad cholesterol and body fat of Type 1 diabetic mice. This is promising, as it could reduce heart and circulatory complications of Type 1 diabetes. However, the leptin therapy may not have an effect on type 2 diabetes, adult type, because in this type patients already have high levels of leptin. However, it has to be shown that leptin therapy is safe and effective on humans as well. There is a long way to go before we can use leptin in practical areas.

2- Re-teaching speech with music

Original Source: Schlaug G, Annual Meeting of the American Association for the Advancement of Science (AAAS), San Diego (2010).

Nearly 800,000 people in the U.S. are faced with strokes each year, and a quarter of those are affected by aphasia, a deficit in language. Using a new melodic intonation therapy, therapists treat patients by teaching them how to sing words and phrases consistent with the underlying melody of speech. As a result, the patients continue to speak in a more “sing-songy” way than a person with normal speech patterns, according to Dr. Schlaug, professor of neurology at Harvard Medical School. After 15 weeks, 1.5 hour-long daily sessions with a therapist, the patients gradually learn to piece the sung words together into organized speech. There are two separate brain networks associated with vocal output, with the one in the left hemisphere being engaged with speech and the other one in the right hemisphere strongly responding to music and melody. For the stroke patients that had damage to the left hemisphere, this therapy may help to train similar areas on the right hemisphere, helping them to initiate a speech region in the right hemisphere. Singing facilitates necessary engagement to the right hemisphere. Images of patients’ brains before and after the therapy reveal striking structural and functional changes in the right hemisphere. This study also reminds us of the brilliance of musical therapies employed in early hospitals in the Islamic world.

3- Renewable Jet-Fuels

Original Article: Bond, J.Q. et al., Science 327, 1110 (2010).

The global need for sustainable energy resources is ever increasing and the use of renewable fuels offer promising solutions. Among others, biofuels are especially important due to the presence of direct conversion routes from plant-based waste materials to conventional liquid fuels. However, high synthesis costs and complex processing steps are major hurdles to overcome before putting biofuels forward as economically viable alternatives to fossil fuels. Researchers are therefore trying to come up with more efficient methods -and one group, from the University of Wisconsin appears to have done so. Unlike commonly utilized routes involving microorganisms, they use a novel and environmentally-friendly chemical process which is easier to control and maintain. By using an inexpensive catalyst, they convert the majority of the wasted biomass to gaseous butene and carbon dioxide, with a water-based solution of gamma valerolactone as the intermediate chemical. The butene gas is then easily transformed to high-energy transportation fuels such as gasoline and jet fuel. As an added advantage, the stream of carbon dioxide can be efficiently captured, preventing the atmospheric release of this major greenhouse gas. Under optimized conditions, the system can operate uninterrupted for 90 hours with an overall efficiency of over 75%. Successful work like this will help make biofuels cheaper for mass production, pending the meticulous analysis of its economics.

4- Salt controversy: How much is too much?

Original Article: Bibbins-Domingo, K. et al., NEJM 362, 590 (2010).

Modern humans suffer from high rates of obesity (for instance, 64% of Americans are classified as either overweight or obese) and cardiovascular diseases, with the latter being the no.1 cause of all deaths. A recent study conducted by researchers at the University of California at San Francisco suggests that reducing dietary salt by half a teaspoon a day (~ 3g) would lower the annual number of new coronary heart disease, stroke and myocardial infarction cases. Strikingly, such a modest decrease is expected to decrease deaths from any cause by 44,000 to 92,000. According to the National Salt Reduction Initiative, Americans eat at least twice as much salt as they need where 80 percent of the salt in the American diet comes from processed or restaurant-prepared foods. However, eating too much salt is not a problem for people with healthy kidneys since kidneys are designed to flush out unneeded salt. However, when people have a high salt diet, then their kidneys are over-worked. Taking into account that modest salt reduction in one’s diet won’t likely cause harm and taste buds will likely adapt to this minor change effortlessly, it seems wise to refrain from using too much salt. This would trigger bigger health benefits ranging from not overworking the kidneys to reducing the risk of deadly diseases.

5- Why don’t we get thirsty during sleep?

Original Article: Trudel, E. & Bourque, C.W., Nature Neuroscience (published online before print on February 28, 2010).

In mammals, the “internal-standard-time” is kept by a particular subset of brain cells known as “clock-neurons” which display high activity during the day and low activity during the night. A group of scientists recently reported that the clock-neurons also function as a dimmer for water regulation, allowing bodily water content to be controlled by the body. A specialized group of cells, called osmo-sensory-neurons, detect and regulate water levels in the body, through balancing the water intake via thirst and loss via urine production. When water levels are low, the sensory-neurons communicate with some hormone-releasing cells which instruct the body to store water by ceasing urine production. By using isolated brain slices from rats, the researchers showed that the clock-neurons – when active – interfere with the communication between sensory-neurons and hormone-releasing-cells to suppress the water-storage-hormone release. In contrast, when the clock-cells are inactive (i.e., ‘sleep period’) the communication is restored, resulting in an increase of hormone levels to enable water-storage. Such regulation is the reason why we are not much disturbed during sleep by neither frequent trips to the bathroom, nor excessive thirst (that would both impair the sleep quality), and reminds us the verse from the Holy Qur’an: “..and He has made the night for rest…” (Chapter Al-Anaam, 96).

6- A passage to vegetative state through fMRI

Original Article: Monti MM et al., NEJM 362, 579 (2010).

Consciousness in medicine is defined as the patient’s alertness and responsiveness to the outside world. If a patient does not respond to external stimuli, his/her medical state is considered a “vegetative state”. Researchers from Cambridge, England performed functional magnetic resonance imaging (fMRI) experiments on 54 patients who had been previously classified as either “vegetative” or “minimally conscious”. Interestingly, 5 of 54 patients exhibited distinct neuronal activities in the corresponding regions of their brains, when they are given imaginary motor and spatial tasks. For the motor task, patients are asked to imagine playing a tennis game. For the spatial task, patients are asked to imagine navigating through a familiar location. A 22 year-old man who had been in coma for five months was further evaluated by being subjected to a simple set of yes-or-no questions such as “Do you have any brothers?” and was instructed to answer these questions using one type of mental imagery, that is a motor imagery for “Yes” and a spatial imagery for “No”. He answered 5 out of 6 questions correctly. This is the first evidence that through fMRI approach one can reach the residual cognitive activity in vegetative patients and establish functional communication, raising question marks about our current handling of these so-called vegetative patients.

Moving on from that relation, I would like to open a small window onto the meaning of literature as I understand it. However, I must first beg that my readers pardon my humble statements on a subject that is in fact beyond my ability, and that they judge this essay not on how it stands, but for the good intentions with which it was written. I should confess that just as I and people like me with narrow horizons cannot judge matters even in our own field properly, so too is it very difficult for us to express other matters very clearly, even when we may have judged them correctly. And I think this is generally true of all who tackle this topic. For instance, after Imam Shafii had personally corrected his book Kitab al-Umm, and afterwards still others had repeatedly corrected it, he found that certain points still bothered him. He raised his hands to God and admitted that no book can be faultless, except for divine revelations.

Even the enchanting states inspired by the most magnificent pieces of writing, the greatest works of art, the most eloquent words, and the most dazzling conceptions which are not based on divine speech and are not illumined with the shining of His light have a completely relative beauty. And even if they hold any value in terms of being a reflection or an echo of the beauties He possesses, they can hold absolutely no individual value of their own.

Nevertheless, this reality should never dishearten us or paralyze our determination to work. We should always think, speak, plan, try to realize what we have planned, and while doing all this, we should never forget that we can occasionally make mistakes, that very often we can fall into error. This is natural; as soon as we recognize them, we will correct them, try to compensate for our shortcomings and stick to seeking the best possible alternative. Our decisions may not always be accurate, but we will try to fulfill what divine wisdom requires of us by implementing our human capacity for understanding and judgment (ijtihad).

So these humble contemplations must be seen in the same way. Speech was born with humanity, developed with humanity, and it constitutes a very significant depth of being human. So speech reached its contemporary level of maturity through history after having been repeatedly distilled through countless filters of thought and fashioned by masters of words, and then became what we now call literature. In this respect, it can be argued that the present moment of literature is brighter than its past, thus it can also be said that so too its future will be brighter than the present, or at least it should be so. As Said Nursi explains, human beings will eventually turn completely toward knowledge (ilm) so that they will derive their power from knowledge. As a result the ultimate say will pass into the hands of knowledge. At the stage when knowledge shows such a level of development, the command of language and eloquence, reaching its peak, will outweigh all other values. Possibly, in such a period, in order to make others accept their ideas, people will use language as a weapon, try to penetrate hearts through their facility with language and conquer souls with the charm of literature.

The reality of knowledge and speech manifested only concisely in Adam and it reached its most brilliant form with the Final Prophet, yielded its awaited fruit, and became fully realized in the Qur’an. Now, if the world is going to last any longer, in the years ahead, while knowledge reaches its peak, language too will rise to the rank of the interpreter of knowledge in almost all circles, accompanied by the most powerful of orators and richest of speeches voicing the truth.

The power of expression, which is always nourished and develops in the bosom of need and necessity, will flourish in this environment for one last time, make its voice heard as powerfully as it can. If you will, you could also say this will be the reliving of the Age of the Qur’an in its most mature state, an Age of the Qur’an where love of truth and love of knowledge, where zeal to understand and passion to explain, where human values and their appreciation will live alongside one another. Incidentally, I would like to underline one point: future architects of thought and masters of language should do whatever they can to protect and honor the power of expression, for it has fallen into the incapable hands of people like us. They should untie its tongue, so that it can voice our own world of thoughts. Otherwise, it is obvious that we will keep on hearing the cawing of crows where we expect to hear the singing of nightingales; we will not be able to be free of the distress of thorns on the way to roses.

The power of speech and refinement of eloquence have always developed, found its proper consistency, and come to maturity in the realm of literature and under the tutelage of literary thought. However, it is also very important what we understand-or we are supposed to understand-when literary thought or literature is mentioned.

Human beings have always expressed their feelings, thoughts, and the inspirations of their heart through cinema, theatre, and symbolic painting, along with oral or written literature. When the subject extends beyond spoken or written language, naturally gesture, facial expression, sounds and other means replace words and sentences. Even so, they have never been able to truly substitute for speech and writing. The most reliable way for a people to preserve their literature and make it flourish in its own framework and fertile ground is to put it into a written form. This turns it into a common source to which individuals may refer to at any time. It allows it to become as widely accessible as possible, paving the way for it to become the national style of an entire society, the nation’s shared property. It thus becomes a field of exposition for future generations, an exhibition ground of verbal excellence, and a trust to the common conscience, guarded by national memory and perpetuating its own origin.

In this respect, we have always sought literature in the magical world of written or spoken words and always realized our acquaintance and encounters with it among the pages of books and magazines. Whatever style is adopted in recounting a given subject – whether the work produced is approached with an artistic concern or expressed in a plain style, whether a small, select audience is targeted or large crowds are addressed – when literature is mentioned, what comes first to mind is the written word.

It does not make any difference whether the subject of a piece of literature is religion, an idea, philosophy, or doctrine; literature is one of the most important ways that humans can transfer the accumulation of knowledge they have gained through history from one generation to another. Through it they can sense all the depths and richness of yesterday in the present. They see the past and present as two dimensions of reality, and savor the future in its relative depth.

Furthermore, believers should firstly be faithful to their heritage and refer to it frequently, as much as they embrace universal human values. They should emphasize the essence of their common conscience and take it as an essential constituent. They should use this heritage as the canvas for the embroidery in which they depict their literary feelings and understanding of art, so that they do not destroy the spirit of their own literature, and are not constrained solely to foreign borrowings. If they use their own sources and weave their own cultural values on their own loom, there does not seem to be an obstacle to their progress, and they can walk to universality carrying the interpretations of their own time.

Believers should place the main sources of belief, cultural heritage and memory of universal values, in the center of their lives. Thus after having secured themselves from deviation, believers should strive to establish connections with the outside world; remaining indifferent to others’ values restricts what is normally broad and universal, is an obstruction to growth, causing agony for the living, and falling from the degree of being envied to a state of envying others; the condition of Third-world countries today presents so many living examples of that.

These countries always go through a period of standstill in their literature, sometimes due to customs, sometimes because of the influence of local understandings, and sometimes due to a fear of self-alienation-which can be empathized to a certain extent. Approaching literature liberally to a large degree ceased due to excessive reactions; some very important sources of inspiration were dried up, and efforts to enrich literature were perceived as fantasy and subsequently dismissed. Moreover, the field of literature was further narrowed at certain times by favoring a region or dialect at the expense of other varieties of the language; the branches with potential to develop were cut off and the roots were removed by prohibiting the field of literature from being ploughed. Thus, in such countries, the development of a language that may have been more representative of the wider society was prevented, and instead a dialect on the margins has been preferred over others, and as a result their literature was reduced to the voice of a small minority rather than becoming a respectable representative of literature in the world. This can also be called surrendering to oblivion.

In fact, what becomes dormant, stops growing, and what is not open to developing withers. Whatever is static then topples over. And that which does not give fruit dies. This is not limited to literature; it is true for almost every subject, from religion to thought, from art to philosophy.

Nevertheless, literature does not simply mean playing on words with written or spoken language skills and producing phrases people will like; it means making the art of expression lovable with the dimensions of eloquence and clarity. It is the water and air of feeding, adorning, and enriching daily language with the cleanest, purest, most lovable, and lasting material, and it is a treasure which increases with use.

A writer of verse or prose who pens his or her thoughts with literary considerations always relies upon a purpose and overtone; using a rich vocabulary, harmonious statements, and a grand style, writers activate words, long and short, aiming for excellence of expression. While moving toward this aim, writers place all the words or sentences they have picked and fitted in their places in such a way that they all sound out like notes serving to support the general theme of the tune they play. As these sounds and notes voice their intended ideal, they continue to play in the background, reflecting the author’s mode of thinking, general tendencies and mood.

In a lyric verse, produced by a master of expression the words, feel as if they are filled with that person’s excitement. The words, sentences, or lines, springing from a literary heart kindled with epic feelings, ring in our ears like the march of a glorious army. All the words in a masterfully written drama resonate in the depths of our soul and almost bring to life the story therein. A literary person is able to think very differently and reach different judgments; writers always pursue quality and strive to leave future generations a legacy they will gladly inherit and respect.

Actually, like literary language, daily language also has its own kind of beauty, ease, allure, and naturalness that entices pure pleasure. However, literary language is poetic, musical, and constructs a pleasing whole in harmony with the meanings it holds. It is superior in linguistic utilization, taste, and refinement in the way that demonstrates coherence within the text as a whole and cohesion between words and sentences. Let alone feeling and savoring these, it is sometimes very difficult for people who lack the aptitude to even understand them.

All that notwithstanding, it is not correct to regard literary style as the language of an upper class or an aristocratic group. On the contrary, even if they cannot penetrate as far as the secondary meanings and connotations suggested by the composition, people of every level should somehow be able to understand, and they should be able to benefit from that source, even if only in a limited way. Thus, in time they will be elevated to a level where they can express their feelings and thoughts more comfortably and gain greater language skills through the expansion of their knowledge. In the meantime, they will consolidate what they already know of language, enrich it by making suitable contributions as far as they can, and add new depths to their horizons of thought.

No matter at what level, the language almost all of us speak today, which has quietly settled in our memories through generations, is to a great extent the fruit of master poets’ and writers’ concerted efforts that have been adopted by our souls. With the sensitivity of a goldsmith, these masters of expression presented us with the beautiful jewels of expression and necklaces of words that they prepared; thanks to their legacy, we express ourselves through this rich resource to the best of our abilities. Even though not everybody understands the magnificent works they produced and the aesthetic depth in the spirit of those works, all of us have always appreciated them and felt eager for more. For such a level of appreciation one does not need to know the writer’s artistic anxiety, power to construct, mental strain, success in planning, nor his or her true value to the extent a skilful goldsmith knows the precious stones.

People have always held the literary artists in high regard, certainly with exceptions. They have applauded these people’s efforts, appreciated their labor, and frequently expressed this appreciation by imitating them. Then what falls to literary people is that they put their language skills and artistic talents at the service of the right, good, and beautiful, instead of hurting the souls of the masses-who can be regarded as their apprentices-by describing what is corrupt, or contaminating people’s pure thoughts with dirty images, and condemning them to the slavery of materialism with descriptions of carnal desires. According to Bediüzzaman Said Nursi, people of letters need to have high morals and act within the universal codes of conduct prescribed in divine scriptures. He also reminds us of the divine source where the “power of expression” originates from and advises us to duly respect this capacity, which is regarded as an important depth of our humanity.

Literary styles of expression are different than other styles. For example, in scientific writing or speech it is essential to have a sound pattern of reasoning, a systematic thought, well-versed statements, and no mental, logical, and emotional gaps should be left unfilled. Oratory style emphasizes proofs and arguments, maintaining interest and enthusiasm, making occasional repetitions, supporting the narration with paraphrases when necessary, using colorful expression, and enlivening the speech by inspirational shifts without detracting from the main axis. On the other hand, literary style requires a variety of linguistic arts, such as vividness of expression, accuracy of language, beauty of presentation, richness of imagination, the utilization of metaphors, parables, idioms, figures of speech, and allusions-as long as it does not reach the point of excess. Because excess will spoil-as in everything else-the naturalness of language and muddy the heavenly spring of expression, people of sound taste will mostly find it strange. As Said Nursi also expressed, the wording should be as ornate as the nature of the meaning allows. Form should follow content, and while it is being crafted, permission for literary license should be requested from the meaning in order to avoid excess. The brightness and resplendence of style should be given proper due, but the aim and intended meaning should never be neglected. The imagination should be given room to maneuver, but not at the cost of the Truth.