In fact, such a journey is not specific to humanity: all creatures come into being in order to go through a difficult journey according to their level. And then they keep flowing into different molds and undergoing constant transformations until they reach their own identity; sometimes, they even transform into a second existence. They do this through pain, suffering, death, and resurrection, a few times in every moment.

Water cannot vaporize and attain purity without the challenge of the heat; a seed cannot sprout and rise to a higher life form without cracking and decomposing. Rivers cascade down and hit rocks to become as pure as the raindrops of a cloud. Spring does not come without winter. Even if it did, it would not be appreciated. Gold owes its value and brightness, and steel owes its hardness and durability, to the melting pots they were formed in. A bone dry land revives and serves as a bed for thousands of flowers in proportion to the amount of lightning flashing over it. Darkness cocoons light in its bosom, to its own disadvantage. Winter always weaves its canvas for the benefit of spring. Hence, a spring follows every winter, and a day follows every night. Deaths are for resurrection, and sufferings are for attaining a more beautiful life. By dying and resurrecting thousands of times throughout their lives, individuals are freed from the dark and deceiving pressures of the “ego” and reach eternity in their soul. A community ripens, matures, and attains immortality through the sufferings it undergoes and by clawing its way against the troubles it faces.

What a pleasure it is to die and resurrect time and again in order to attain eternal existence! How enjoyable it is to consider every blow a warning, telling us to come to our senses! What a great heroism it is to maintain hope and embrace the future in the face of so many misfortunes! Those who live their lives with faith and consciousness fly away through this journey of tribulations with wings of hope, under the bright light of their thoughts, through this land of trials and its seas of pus and blood. They are aware that they have come here to be distilled and purified. And they know that they can be skinned like the great Sufi Nesimi (d. 1417) or executed like Mansur (d. 922). Since they welcome both divine wrath and grace, and since they see the cure within the affliction, they watch what befalls them with pleasure and admiration, and they never panic. Every new misfortune becomes a plectrum, sounding out different tunes in their hearts and invigorating them with fresh excitements. For them, sufferings are no different than snowstorms on high mountaintops. They are nothing unusual. We can even say that living without suffering at all becomes an irresistible torment for them; it would mean their death. This is particularly true if their people are suffering and their values are being destroyed!

The most glorious servants of God did not spend a moment without suffering with such concerns. The same can be said for those who guided their nations to light: Imam Abu Hanifa (d. 767), one of the immortal guides of humanity with his fresh ideas and well-placed comments, was subjected to a raw deal and thrown into prison; he endured a life of suffering. Ahmad ibn Hanbal (d. 855) was mistreated like a worthless person and underwent the meanest tortures – and this lasted for years! Sarahsi (d. 1096) wrote his masterpiece Al-Mabsut in the bottom of the well in which he was imprisoned. And there were many more who suffered …

As those mature souls were subjected to tortures, as if they were being squeezed in presses, their blessed heads reached the realms beyond the heavens, and they became infinite sources of light with their enlightened hearts on the path to the revival of their people. People like Campanella (d. 1639), Cervantes (d. 1616), and Dostoyevsky (d. 1881) discovered themselves in captivity and reached immortality in the hearts of their people.

Everybody who bears the thought of serving humanity must know that the duty is sacred; the journey is long; the roads are steep; and different evils await them on this road. At every corner they will face death. They will be insulted, as if they were contemptible criminals, and most of the time they will be deprived of their right to live like human beings. They should be dedicated to this blessed cause with such awareness. Otherwise, some immature and heedless souls might change their course and direction due to petty hardships and deprivations.

O, you lazy soul! You expect it to rain without any thunder; you expect greenery without any seeds being cracked and no grains being sacrificed! You expect mothers to deliver babies, but without any labor pains! Namely, you expect the general course of divine destiny and order, in spite of its splendid wisdom, to be shaped according to your personal considerations. No! You have not come to this world for fun, for living according to your fancies and fantasies. You have come for the sake of realizing your inherent human potentials and cultivating the exalted qualities in your essence, for the sake of your inner enlightenment. So that you may become a mirror to reflect the divine, you will be put into melting pots many times over and burned in fire; you will be pushed through barrels of needles and undergo many trials!

These are the rules of the way, and the rest is futile and deceptive!

“Do not, then, be faint of heart, nor grieve,
For you are always the superior side if you are (true) believers.”

Here is the reviving breath to cure hearts!

Some insight for leaves

Leaves are in charge of respiration in plants. They consist of the main mechanism producing food for plants, using sunlight via photosynthesis through which food for many more organisms, animals, and humans are provided. Having been assigned to convert solar energy to food, which they’ve been doing for millions, perhaps billions, of years, plants have been a significant instrument for sustaining life on or planet. It is as if plants turn their leaves upward in prayer to ask for food on behalf of all living things.

Morphology of a leaf

Leaves are composed of three sections: the base, blade, and petiole. The blade is the most important part of the leaf; it is wide and flat. The exact shape of leaves vary according to climate, geographical conditions, life span and risk of consumption by other organisms. In tropical climates, the blade is often very wide. In drier climates, it is usually smaller, in order to reduce water loss.

Leaves of some plants undergo a transformation called “metamorphosis” to fulfill different tasks. For example, some leaves have a thorny shape and protect the plant form herbivorous animals. Some leaves are designed to store water, and some are converted into a trap in order to capture insects to nourish the plant.

On the cross section of a leaf, one can observe that four layers constitute the inner part. The first one is the epidermis, which covers the leaf from top to bottom. This layer protects the leaf against external elements and is lined with a waterproof, waxy substance.

The palisade parenchyma is located on the upper side of the inner tissue and it houses chloroplast rich cells, which are lined up densely and carry out photosynthesis. The spongy layer under the palisade tissue forms the intercellular air spaces and this layer is responsible for the respiration of the plant.

For photosynthesis to occur, the leaf needs to receive the maximum amount of sunlight. The sun must hit the leaf at a perpendicular angle; thus, the leaf must be amply wide and must sit level. Because the sun hits different latitudes at different angles, plants have branches of different lengths facing different directions, and leaves have different curvatures. Furthermore, leaves are also lined up in a way so as not to block the sun’s rays. For this to happen, it is required for the leaf base to be thin and the leaves to be lined up in a spiral fashion that enables both lower and higher ones to harvest sunlight in the most efficient way. This type of arrangement exemplifies the golden ratio, which is observed among many structures in nature.

Each leaf sprouts at an angle of either 222.5 or 137.5, derived from division of 360 degrees, from the previous leaf under. This spiral leaf growth provides them with the most suitable place to harvest sunlight maximally. This way the gaps around branches are minimized and a maximum number of leaves is positioned without reducing the light capture capacity of the plant.

Seasons and leaves

Plants work like factories during spring and summer, producing a great deal of food through photosynthesis. Some of these foods help the plant grow and some are stored as starch for winter. With the onset of autumn, a majority of plants outside tropical zones go through hibernation, like many organisms do, and enter a dormant period. In order for plants, like trees and bushes, to survive the cold, their leaves are shed to minimize their surface area and conserve energy. Perennial green plants lose their aerial parts, too, including stems and leaves, and hibernate underground as roots, bulbs, and tubers. They sprout back from their roots once spring brings warmer weather.

Many leaves begin to fade and fall once autumn arrives. The leaves of some hardy plants – like cypress, pine, and spruce trees – continue to function through winter. In some of these trees, like the bay tree and the Indian sandalwood, there are protective layers covering the leaves against the cold. Other leaves, like pine needles, are created in a spiny shape to resist the cold.

Colors of autumn

Leaves seem green during the spring and summer months because the chlorophyll found in them absorbs all wavelengths other than green. The other major pigments found in leaves are carotene (orange) and xanthophylls (yellow). These two pigments are the most common pigments in nature.

As autumn approaches, and photosynthesis begins to end, chlorophyll starts to degrade and the other pigments begin to show. Thus, leaves turn yellow and bright red.

As the weather gets colder, the chloroplasts that are near the leaf’s bottom are broken apart, and sugar levels begin to elevate. The sugars produced during this season accumulate in the leaves day by day due to lower photosynthetic speed and reduced transportation to other parts of the plant. These sugars are converted into anthocyanins. At first, leaves appear yellow. A couple weeks before they fall, most leaves shift from yellow to red. Under abundant sunlight, due to concentrated anthocyanins, leaves seem brighter and more colorful – and thus red. Once the live tissues die completely, all leaves turn brown. This is due to the high concentration of tannin.

Leaf color varies not only because of plant genetics and external factors, but also because of climate. Temperature, humidity, soil composition, and levels of sun exposure all affect color. There is a higher degree of color change in the leaves of trees that grow in lower temperatures.

The composition of soil plays a major role in the color of leaves. Leaves that turn yellow early indicate a nitrogen shortage; on the other hand, the presence of a strong red color indicates very acidic soil. A high alkaline ratio is present in places where leaves are purple.

Walking among fallen leaves and the colorful scenery in a forest in autumn can trigger unique emotions. Depending on the psychological state of a person, the colors of autumn sometimes remind us about the briefness of this world, but they can also hint at the infinite life to come.

The motifs and patterns of leaves

Receiving sufficient sunlight is a significant matter for leaves. Therefore, they are created differently. No two plant leaves are the same.

Some of the leaves are simple and some are compounds. According to their arrangements, opposite, alternate, whorled, and rowed forms exist. Leaf blades can be ovals, kidneys, triangles, or even hearts. Edges can be smooth, serrated, toothed, or lobed. Leaf veins can also have many different motifs.

Each plant species has its own leaf motif. The alfalfa leaf has a triple pattern of specific angles; walnut leaves have an opposite arrangement of eight to ten. A hand-like motif, like the fingers of a praying hand, formed of seven leaves, can be observed on chestnut trees.

After a caterpillar undergoes metamorphosis, a mature Monarch butterfly lives for approximately six weeks under normal conditions. But as we will see, there is one exception to this rule.

These butterflies, with a wing span of 8-10 centimeters, live in Canada and the Northern USA and they migrate to South America during their migratory season. They increase their body weight by consuming flower nectar before starting the journey, to prepare for the 5000 km long route ahead of them. During this journey, they change direction many times because of rain storms and extreme weather, but they are never lost.

Towards the end of August, Monarch butterflies begin their journey from North America to the Oyamel forests in Mexico. They fly around 80 km a day, reaching speeds up to 20 km/hour. Though most generations only live for six weeks, these butterflies live for months. After an arduous journey of 8 to 10 weeks, they arrive at the 3000 meter high mountains in November and December. The Mexican mountains make an ideal place for these animals. Butterflies hibernate in this region for four months, from December to March, and survive on their fat reserves.

While this north to south journey is completed by one generation, the return journey takes four generations to complete. With the onset of spring, Monarch butterflies start feasting on honey nectar to get the energy to head back north. Around mid-March, they start to migrate northward, headed back to their birthplace. Meanwhile, having reached maturity, they reproduce. Each member of this generation lays around 700 eggs in suitable places between March and April, and then dies near mid May.

Female butterflies lay their eggs near the leaves of poisonous plants. Hatching larvae feed on these leaves. These neurotoxic plant leaves serve as a protection against predators. This poison is found to remain in the tissues of the insect even after it becomes a mature butterfly and is not harmful to it. The protection is necessary, for monarch butterflies have charming colors that attract many other animals. Thus some birds try to prey on them, only to fail each time. Because of the neurotoxin, these birds become stunned as soon as they touch their beaks to the butterfly.

It takes about a month for an egg to mature to an adult butterfly. Thus, the first generation comes to existence on the journey home. Like a programmed machine, this generation continues their parents’ journey north. They leave their eggs, for the second generation, during April and May, and then die in mid-June.

The second generation also continues the northward journey of their parents. They lay their eggs during May and June, and then die around mid-July.

Third generation Monarchs, however, arrive in Canada around June or July. The females of this generation lay their final eggs in mid-July and die during August. As a result, the fourth generation reaches maturity in a month, thus completing the annual tour. The fourth generation begins migrating south, towards the mountains of Mexico, at the end of the same month and hibernates there. This final generation lives six months more than the other generations, long enough to lay their eggs during spring. Without this character, the final generation Monarch butterflies would have died before spring, and would thus be unable to reach adulthood to lay eggs.

The migration to Mexico of a butterfly with such a delicate muscle structure confounded scientists for a long time. It is a fascinating, extraordinary event for millions of butterflies that, unlike migratory birds, lack a complicated nervous system. Yet despite this, they are able to pinpoint, and meet, in an area of around 1000 square kilometers.

An ultimate version of the global positioning (GPS) system as invented by the scientists is blessed as a birth-right to Monarch butterflies. Biologist Steven Reppert and his team from Massachusetts University have uncovered very interesting facts while studying butterfly antennae. When butterflies were placed in a flight simulator type of device with their antennae cut, they changed their direction after flying a while. Migrating butterflies with their antennae continued to move Southwest, however butterflies without their antennae flew in different directions. Not only did butterflies lose their navigational skills without their antennae but also had problems with their daily, time-dependent navigation.

Is it sufficient to explain this phenomenon by instinct only?

Pinar Celik has a PhD in medicine. She is a freelance writer from Turkey.

References

• Zhan S, Merlin C, Boore JL, Reppert SM. “The Monarch Butterfly Genome Yields Insights into Long-Distance Migration”. Cell 147 (5): 1171–85. 2011
• Davis, A.K. “Wing color of monarch butterflies (Danaus plexippus) in eastern North America across life stages: migrants are ‘redder’ than breeding and overwintering stages”. Psyche: 1–5. 2009
• Merlin, C; Gegear, RJ; Reppert, SM. “Antennal circadian clocks coordinate sun compass orientation in migratory monarch butterflies”. Science 325 (5948): 1700–1704. 2009
• Kyriacou, CP. “Unraveling Traveling”. Science 325 (5948): 1629–1630. 2009

These exalted souls are lovers with angels; they always stand their position, even in the case of possible devastation, collapse, or resentment. They carry out their duties only to please God. They deem themselves responsible towards the community in which they live. They are neither grieved by the disturbance of their work or the disruption of their plans, nor do they panic in the face of dangers descended over their community. Above all, they never fall into despair.

They are patient and skilled, and strong and determined in their relations with others. They prepare and build radiant kiosks, silently but vigilantly, and they wait for their guests. Whoever enters their atmosphere can feel as if they met Khidr, and whoever intermingles and sympathizes with them attains true happiness.

Brightness can be seen in their faces, wisdom in their thoughts, and truth in their speech. Those who enter their private spiritual space burdened with pessimism and hopelessness leave lightened with faith and hope, having acquired the secret to everlasting existence.

Neither the darkness of menacing nights, nor the multiplicity of accumulated problems can discourage them. Even if they were faced with Noah’s flood, they would walk away from it without a drop touching their feet. If the destruction like the one that befell the people of ‘Ad² fell upon them, they would carry on, marching towards their target without loss of resolution or determination. Neither the fire of Nimrod, or the Pharaoh’s arrogance, nor even the atrocious despotism of Caesar could intimidate them.

Their mind has no place for excuses like, “let it be morning, then we can go,” or “let first the cold winter finish, let the snow melt and the spring come, then we can carry on our way.” They are like graceful, inveterate trees whose branches spread beautifully towards heaven, and, by the grace of God, bear fruit in both winter and snow, in both spring and summer.

Owing completely to the All-Powerful in whom they put their trust, they do not expect help, or rely on appreciation. They are not deceived by the capricious attitudes of others. Their vision will not be blurred by the might of tyrants, and their path will not be diverted by promises of wealth or power. Whenever they visualize a terrifying day—when people are desperate and buckle at the knees, when even the proudest crumple—they despise everything about the worldly life, avoid falling into the materialist void, and rise up against the idol of sensuality. Luxury and comfort are the two things they never aspire to. They consider the lethargy of a comfortable life as death for themselves and misfortune for their nation. In the eyes of their community, they strive to accommodate new ideas and perspectives. They seek to engage in relationships with all who are open to healthy, appropriate dialogues.

Throughout history, such immortal souls have never avoided their responsibilities; they have stood firm as a chain of mountains. They were neither distracted by success nor dejected by defeat; they were not misled by the multiplicity of false lodestars, nor left dumbfounded by the destruction of their shrines. Throughout history the light of their moon was extinguished, their sun did not rise, and their stars fell one by one, but they changed neither their direction, nor their path. They have remained steadfast, resolute and truehearted.

They have always been like an army of spirits who carry the vessel of life to their people. In return, the people have always been thankful, and remained faithful.

What about those who give up and stay behind because they have been scared and disheartened when faced with a little adversity? those who always wait for spring to come? those who are shaken, slacken and easily discouraged when confronted with minor oppression? those who want to govern the masses but constantly defraud, mislead and stupefy them? What about those miserable people whose pasts are troubled, whose presents are humiliating, and whose futures are susceptible to unpredictable hysteria?

They are those who behave like daredevils when spring arrives, and hop from branch-to-branch when the sun rises. But when it snows they become sluggish, and when night descends, they, too, fall into languor. They await awards at the frontline, but when the drums of danger beat, they withdraw and vanish into thin air. They are abstinent only when confronted with poverty, but act like Korah³ when showered with abundance. They are dynamic when they are flattered, but lazy and indolent when forgotten. In short, they fall into such disrepute, humiliation, and failure that it would be no exaggeration to describe them as the disgraced of their community.

I am not sure if anything can be explained to those unfortunate ones who feel saturated with thoughts and ideas even before they have awoken to their own person, those who drown in the dullness of habit and routine, those who lose the fervor of their faith and spiritual delights. How I wish even these disordered lines could mean something to them…

¹ Khidr is a spiritual personality and a man of wisdom in Islamic tradition. He lives in an angelic way, serving God in the execution of His commands and succoring people in hard conditions. It is reported that Khidr drank from a fountain in Paradise, granting him immortal life.

² ‘Ad was an ancient tribe from the region of Yemen. The people of ‘Ad rebelled against the Prophet sent to them by God (Prophet Hud, peace be upon him), and did not heed his warnings. Thus, they received the wrath of God and were destroyed in a great storm.

³ Korah was a wealthy person from among the people of Moses, peace be upon him, and his story is told both in the Qur’an and the Bible. According to the Qur’anic description, he was so rich that the very keys of his treasures alone were “too heavy a burden for a company of strong people” (Qasas 28:76). But he falsely claimed exclusive ownership over this wealth which was granted to him by God, and he betrayed his own people.

As sleepers floated in their deepest slumbers

In purple and pink, successive dawns were swelling

While in waters swans were elegantly gliding

We felt the shivering breaths of a new spring.

A cerulean serenity had enveloped our dreams

And the sky winked with hope from a distance

In a moment, we were left without defenses

At the point where providence meets resolve

God made our dreams bloom.

The overflowing fountain has come to life again

Breezes high and low promising a bright future

Everywhere embraced by a blessed joy

And the happiest days of life I longed for

Were being lived in the deepest sense, once again.

A pristine spring, with its fresh verdant hues

Like the patterns and colors of the past

The people found the touchstone they had lost

Making up for the great loss they sought

Purple rosebuds on heavenly hills.

With the breeze blowing, now grasses atone

In the lands, once struck lifeless by autumn, are new roses

As if the Trumpet has blown, the dead are resurrected

Along with them in this azure dream

Grieving hearts attain reunion. 

So enraptured that

We’re oblivious to spring and summer.

The magical song of faith on our tongues,

There’s a love like Majnun’s in our hearts.

Those who visit our circle turn to diamonds,

Divine lights keep showering all around.

We do not actually mean “us,”

all these bestowals are from the Providence,

All souls and beloved ones

are from the Eternal’s garden

The ones who face Him are like flowers turning,

In that blessed climate, autumn turns to spring

No wonder their rosy skins look silvered

The infinite color of the Eternal gleaming bright.

“You know, I wasn’t always like this,” began the butterfly. “I used to creep on the ground instead of flying in the air. I used to have gloomy colors and obnoxiously long hair instead of these lovely colors and elegant wings.”

It was really hard for me to believe that the butterfly had ever been in the situation she was describing. I am sure the other fellows in our group were also surprised to hear this, but none of us wanted to interrupt the flow of her beautiful words.

“My situation back then troubled me, indeed. Why was I doomed to get smashed under the feet of others? Why was beauty innate to other creatures while ugliness was my fate? Dissatisfied with my situation, I wanted to change, dreamed to wake up into a new day, desired to breathe a fresh life. My creeping ugly body did not match my spirit within.”

At this point, I couldn’t hold my breath anymore, and asked: “So, what did you do about it? Was it then that you turned into this beautiful state?” The butterfly reacted most unexpectedly to my question. She neither smiled nor gave a humble answer. Without even changing the expression on her face, as if she hadn’t heard me, she continued: “I couldn’t do anything about it.” Then she stopped. You know how long intermissions like this can feel. After a few seconds the butterfly took the word again seriously, as if she had a duty to tell her story, rather than an urge to praise herself.

“In that desperation, I decided to bring all this to an end. I slowly climbed a high tree. From that height, the scene looked very different. I was able to observe things just like the birds. I had found a security that I could never find on the ground. A perfect day to initiate my change. If I wanted to be revived anew, I needed to die first.”

We weren’t expecting to hear such sentences from this unique guest in our forest. Why was she telling us all this anyway? We were all young trees looking forward to our bright futures. The gloom in her words veiled her beauty, and eclipsed our interest in listening to her. But observing the change in our facial expressions, the butterfly continued:

“And slowly, I started tying the rope that I carefully made myself, and rendered myself to the hands of the wind. And just like I had predicted, things started changing very quickly as I descended towards the ground. I realized something that I had never thought before: I belonged to someone who did not want me to perish like this. It was as if time suddenly stopped, and I had a chance to communicate with my Owner. I was ashamed of what I had done, and asked for a second chance, which was given to me. Then I came to find myself hanging from the tree.”

I was thinking that the butterfly was going to conclude with “hanging from the tree in this vibrant beauty.” Astonishingly, there was more to the story of how she gained this beauty. My interest started to build up again, and I observed the same curiosity on my friends’ faces.

“In my anguish and shame, I started covering my body. I wove a small tent around myself. As such, I was alone in my darkness, away from the insults, from the harassments, and from myself. During my retreat, I tried to re-evaluate things and thought about positive ways to change. After a while, I decided to rid myself of my cocoon and do something. But there was one hurdle: I was hanging down in the middle of the air, covered with a genuinely woven house. I had to undo the excellent job I had done, but it wasn’t easy to tear my silken prison apart.

“As small pieces of the house were torn and as I was able to glimpse the daylight, I tried even harder to free myself. When the hole I made was large enough, I squeezed myself through. It was then that I saw my new self, reflected in the puddle below me and gave the most heartfelt praise to my Owner.”

Thus concluded the butterfly’s story of change. She even gave us admonitions about positive ways of making changes in our lives and in ourselves. She also talked about how potent our bodies are in facilitating the process of change.

All this was wholeheartedly embraced in our forest by the young trees, including me at the time. Why? Because we were in the same place where we were born; so we wanted to do something about it. We were all inspired by the butterfly’s story and decided to mobilize ourselves. Even the peaceful nights that used to be filled with the rhythmic voices of crickets were now filled with the whispers of our discussions on how to enact this fundamental change.

No wonder the old trees found this activity among the young outrageous and inappropriate. They thought that we were trying to achieve something against our nature. The time spent on these efforts was regarded as a waste. The old trees first tried to warn us against our “hallucinations,” but it turned out to be a fruitless effort. Then the old trees threatened to block our sunlight by covering us from above. This, too, became a wasted effort when the old trees realized they were engaging in sanctions that would kill their young ones instead of changing their minds. In the mean time, our ideas caught the attention of the newer generations. Upon hearing the whole story regarding the butterfly and our efforts to change, they too joined us in that desire to mobilize. So eventually the old trees decided to wait and see what would happen. After all, we were simply trying to imitate the butterfly.

Ever since that spring when the butterfly shared her story, we all covered ourselves with as many leaves as possible, similar to the cocoon of the butterfly. We were hoping that when the winter winds blew those leaves away, our mobilized selves would come out, just like the flight of the butterfly. We persistently covered ourselves this way year after year, but neither our roots became feet, nor did our branches transform to wings. Eventually, we realized that we were only getting older and that we were wasting our time. No one was out there anymore to advise us, either, because the butterfly had died that same spring, and the older trees shunned us because of our stubborn foolishness.

Once young trees, now experienced and mature, we decided to talk about the failed plan that was supposed to lead us to change. This time, instead of reciting the misleading story of the butterfly, we were going to talk about why this had happened to us and how we should advise our young. We started by analyzing the cautions of the old trees. Although we were not fully able to understand the wisdom behind the words of the elders, we could feel that they carried some implicit good in them.

As our voices undulated in the air, one of the migrating birds heard this talk and made a swift landing near our place of discussion. She quickly started to talk: “You know, we also had a problem among our young, but it was in the opposite direction. They wanted to quit traveling and stay in one place. We even lost some of them last winter when they decided not to migrate.” The unexpected interruption by the bird evoked other questions in our branchy minds. Why was this problem always occurring with the young? And why did they fancy a nature opposite to their own?

We couldn’t come to a conclusion. But one day, a short time after the discussion with the bird, we witnessed a mobile tree and a stationary bird. The tree was being carried behind a huge animal that was making a horrible, obnoxious noise. This was an animal we had never seen. To our surprise, the two Men who were riding the animal had captured a bird and somehow made her into a stationary bird that could constantly stand on the walls surrounding their home. Neither the mobile tree nor the stationary bird induced joy in the forest.

The mobilization of the trees and the stationing of the birds continued until one day when there were hardly any trees and birds left. Something was terribly wrong because none of this brought any good to our forest. The few remaining trees wanted to stay where they were born, and the few remaining birds wanted to fly.

On a once breezy and warm, but now unusually hot spring day, a butterfly appeared in the place where our forest used to be. She carried a poetry book she had composed. As the butterfly voiced her yearning for the glorious trees in the land and the soaring birds in the skies, tears of regret filled our eyes. And her verses of nostalgia ended with a prayer:

Oh the Unchanging One despite the transients,
Oh the Eternal One in the face of all mortals,
Oh the Creator of all animals that are now only in the tales,
Resurrect nature, we implore with our silence.

Seth Mette has a PhD in Aerospace Engineering and is currently working as a postdoctoral fellow at West Virginia University. He has a special interest in psychological fiction.

The way scientific prediction generally tends to approach matters is as follows: “do this and you’ll see that”. The discovery of the planet Neptune in 1846, one of the early successes of physics, still remaining fresh even today, is a particularly nice example: In the nineteenth century, by observing the trajectories of the planetary motion of Uranus, the most remote planet in the Solar system at that time, astronomers discovered that its trajectory was not exactly the way it should have been. Taking into account the gravitational action of nearby planets did not help either. By that time, however, Newtonian mechanics had already gained enough authority so as not to be immediately abandoned. To circumvent the problem, instead of abandoning gravity altogether, scientists proposed that there must be a celestial body, hitherto unseen, that was disturbing the trajectory. After elaborate calculations were made, the astronomers were told to direct their telescopes at a specific time at a specific region of the sky and they would see a shiny dot. They did as instructed, and the dot was present exactly as calculated. Significantly, it does not matter who was actually sitting by the telescope. Under the same conditions, a famous scientist or a lay person should be able to see the same. This is an example of what is called “objective reality,” the shining star in this case. In general, objective reality may be defined as anything which exists independent of the observer, implying that if something objectively real is encountered by observer 1, then reproducing the conditions of the first experiment, observer 2 should see it as well.

“Objective reality” is the scope of science and the science is unbelievably successful when dealing with it. The agreement between theory and experiment in the case of the so-called “anomalous magnetic moment of the electron,” for instance, is to the order of 1 to 100,000,000,000. To give a sense of this truly mind-blowing degree of precision, one can say that it is like sending a rocket to the Moon and predicting its landing coordinates up to the nearest millimeter.

This shows us the might of science, but what makes science so effective also sets the limits for the range of its applicability. The key factor for the conventional scientific method is the reproducibility or the regularity of the event. Whatever does not fit this condition finds itself outside the circle of phenomena that are conventionally called “scientific.” For example, ghosts are not scientific, although there are many more people who claim to have seen them than there are those who routinely observe, for example, the fractional quantum Hall effect, which is absolutely real, despite its exoticism. The number does not matter in this case. There is a certain prescription of how the quantum Hall effect should be observed, whereas there is no such thing for spiritual contacts. One has to be careful to distinguish non-scientific phenomena from non-existent phenomena. The concept of reality and existence itself is a subtle question and has traditionally been a philosophical battlefield that is heavily dependent on definitions; in any case, whatever the truth is, the fact that there is no 100% guaranteed technique of, for instance, summoning the spirit of the long-deceased Genghis Khan does not present sufficient evidence to rule out its possibility.

To illustrate what has been said up to this point, and to look on the subject from a different perspective, the following story might be of some use.

The pond story

Imagine Mr. Smith is sitting by the pond. To study its content our researcher has a sieve that he can use to scoop the water and see what is left inside. After some time he is certain that there is ooze in the pond. Later that evening, by the fireplace, he tells his wife, Mrs. Smith, about what he’d seen during the day at the pond. On the next day, to make sure her husband had actually spent his day the way he said he had, she takes the sieve and goes to the pond. With the first scoop, she gets some ooze and on the evening of the second day the ooze is elevated to the level of an objective reality. It is unimportant who is scooping the water, Mr. or Mrs. Smith. From now on whenever they want to watch the ooze, they just scoop the water with the sieve, and they are guaranteed to get some. In addition to this important discovery, Mrs. Smith also tells Mr. Smith about some rapidly moving shiny longish objects that she saw from time to time in the muddy waters of the pond. However, none of these, unfortunately, have ever made their way into the colander. That evening Mr. Smith has trouble believing the confusing story of his wife, as she doesn’t have much evidence to support it. At the end of the day, the self-confident ooze pioneer has convinced the excessively susceptible scooper that she has had a hard day, and shiny objects won’t bother her anymore. And so they lived a long and happy life. Actually long after, Mr. and Mrs. Smith Jr. discovered that the silver objects also existed objectively, for that, however, a sieve had to be upgraded to a net. These are called fish. But that’s a whole other story.

The moral is obvious: the fish here symbolizes some phenomena that are unobservable with the available accessible technology, but which do actually exist in the pond, which represents the universe; it is solely the problem of the master of the colander, who is of course identified with a researcher, that his gear is not advanced enough. At this point, one should avoid falling into another extremity, that is, denying science altogether, for Mr. Smith was right to a certain extent. At that point the fish, or to be more precise, a fish dinner which would be the manifestation of the fish, was not real for him at all. And this being so there wasn’t much point in talking about it. He preferred to talk constructively of what he could do at anytime with, to some extent, guaranteed success, that is, of what was real for him. Though, again, one should keep in mind that they should not be so opinionated to deny the existence of anything they cannot trap or measure. These ideas should always be kept in mind when thinking about the compatibility of metaphysics with the conventional, quantifiable material world.

The fact that science is based on positive knowledge is very inconvenient for proving the absence of something as opposed to proving the existence of it. To perform the latter involves locating the object or giving a concrete example of it. On the contrary, to prove the absence of something, the whole range of possibilities must be exposed. The task grows ever more difficult as the generality of the statement grows, ultimately becoming impossible.

While thinking of the universe and the role of science which is so successful in understanding it, one should be aware of the fact that science deals with the idealized models of phenomena, describing them with a certain degree of success, not the phenomena themselves. A good model has a small error, poor ones have greater error. A nice example illustrating this matter is the electrical model of a mechanical oscillator. For those who are not familiar with electronics, we can say that the capacitor and the coil act as a spring and the mass, respectively. The charge is to be associated with the expansion of the spring, the electrical current with the velocity of the block.

In the first approximation everything goes well: if we want to determine what the position of the block of the oscillator would be after 3 seconds, instead of oscillating the whole system, we can build a model circuit with the capacitance and inductance adjusted properly, and measure the charge accumulated on the capacitor after 3 seconds. However, once we begin to demand higher precision, we begin to encounter one problem after another. The capacitor might be leaking, hence it no longer ideally represents the spring; the coil has resistance and so on. Even if we somehow get ideal electronics, the oscillator has some air drag, and the spring does not ideally follow Hook’s law) [Hook’s law states that the force the spring produces is directly proportional to the degree it was stretched or compressed to]. Therefore, it is absolutely impossible to determine what the oscillator would do exactly without letting it run. However, there is no reason to fall into despair: generally we don’t need to know what it does exactly; depending on the particular case, a fairly good approximation is fine for most of the applications we might ever encounter.

This is how science works. No one has ever observed the “free bodies” moving on a “straight line with constant velocity” that are mentioned in Newton’s first law, the so-called “law of inertia.” What we actually do encounter are the almost free bodies, moving on an almost straight line, with almost constant velocity. But that doesn’t mean, of course, that Newton was wrong: as long as we don’t force his laws into the subatomic region where quantum physics dominates or try to use them nearby the black holes where Einstein’s general relativity takes over, they work unbelievably fine. The rockets we send using these very laws make it quite well to the Moon.

There is an interesting aphorism which is ascribed to Sir Arthur Eddington, a prominent British astronomer: “The law of inertia is true as long as we believe in it.” Newtonian mechanics states that “An object at rest will remain at rest unless acted upon by an external and unbalanced force. An object in motion will remain in motion unless acted upon by an external and unbalanced force.” However, since no one has ever seen bodies that are totally isolated from “an external and unbalanced force,” we just believe in this law. Now imagine that someone has nevertheless succeeded in shielding away all the external forces. Being given an initial velocity it is expected to maintain this; but what a disaster: the body doesn’t do so! What should be done in this case? One choice is to renounce Newton’s first law altogether, the other is to say “Hey, what if I did not eliminate the forces completely, what if there is some other force, unknown to me? Both ways are good, but in the latter one you save the ability to describe the world, whereas in the first you are left with nothing. We assume the law of inertia is true and the world becomes describable. Actually, this is what one has to do to understand anything. You have to begin somewhere. State an axiom and assume it is true. Infinite skepticism just doesn’t work. “Cogito ergo sum” was Descartes’ axiom which he had to accept to begin with.

This being so, modern science in the way it exists now does not provide the only model for the Universe; instead, it just realizes one of the possibilities. In the same way that one can use either electrical circuits or a special computer program to model a mechanical oscillator, there is more than one way to deal with the Universe. For example, how can we explain that the parameters of the planet Earth happened to meet the criteria needed to support organic life so ideally? One can say it just happened to be this way by coincidence and we are very lucky. We are very lucky, for instance, that the magnetic field of the Earth stops deadly solar winds, that the ozone layer stops destructive ultraviolet radiation, that the atmosphere is the most transparent for radiation in the yellow-green part of the spectrum, which just miraculously happens to coincide with the intensity peak of the Sun spectrum, which, in turn is the spectrum part plants use for photosynthesis and that to which the human eye is the most sensitive, etc, etc, etc. And though the probability is ridiculously low, low enough to rule it out in normal practice, it is still not impossible, although it is extremely improbable. Or one can say it was God Almighty who created the planet this way so that we can live here. And if it was God Who created the Sun, the Earth, the human eye and the plants then this set of coincidences does not seem so improbable any more. Is there a way to find out which approach is the truth? As long as both are self-consistent internally and do not contradict physical observations, the answer is no. There is no way to choose one version over the other using pure logic alone. However, there is an empirical rule usually called “Occam’s Razor” which states that in case there is more than one explanation for some phenomenon, the one which is the simplest is the true one. Well, the Universe with God in it is the simplest, isn’t it? 

Janibek Alpishev is PhD candidate at Stanford University.

Sound of leaves

Beating in the ear with the force of strong, cold winds

A music of fall

The roses of poetical spring weep everywhere

Colours are plaintive

Nightingales in quiet lands lament

Single melancholy notes

Fountains are lost in thick mists of sorrow

Waters drip tenderly

Swans draw in their slender necks

In the search for spring

Plains groan in tears, hills weep in pangs of separation

Every sound is an elegy

Blue, green, pink and orange colours are in mourning

Each is groaning deeply

Like the last minutes of a life about to terminate

Every wail is a farewall

When looked to carefully, the end of the world is visible

What an alarming scene!

Spring and summer are each an enchanting memory

Lost in romantic fancies

Yet those fancies open to hopes stirring in the conscience

Diverse routes to the realms beyond

Eternity is sensed in each impression of transience,

Until man catches sight of it

Reason and logic are refined to seek out that other world

Reaching the realm of inspiration

Man feels the mysterious silence of death

Problems are resolved finally

Everyone sees the end of the way he treads

Kneels down trembling

Tongue-tied with dread of going into non-existence

Faith opens up a way to new horizons

Sobbing that his inevitable end is at last at hand

Every sends out lights

Thought falls into earth like a seed

To prepare itself for spring

It hastens to where it reaches gardens of Eden

To meet with the beloved

Without feeling pain or anguish

As treasured as a welcome bride,

One overflows with delight to feel eternity

As enrapturing as eternity itself

Fall is the sign that a new birth is on the way

Coming at the break of down

Hope resounds throughout fall without ceasing at all

Spring awaits a few steps away

The Qur’an is not a book of sciences. But since sciences deal with nature and man and since sciences and technology constitute a very important aspect of man’s life and are themselves the product of man’s mind, the Qur’an, which contains ‘whatever is wet and dry’ either explicitly or implicitly or by allusion, certainly refers to sciences and scientific advancements. But, while sciences deal with nature and things for their own sake and concentrate on the question of ‘how?’, the Qur’an refers to them for the sake of God and for their most, fundamental purpose as signs of Divine Existence and Unity as the manifestations of Divine Names, and therefore as the means of obtaining knowledge of God. Second, the Qur’an seeks to guide people and inculcate in them belief and high standards of morality. The great majority of people do not have specialized knowledge about scientific facts or theories. It would be inappropriate for a book of guidance directed to all people in all ages to refer to things and natural events in the manner of sciences. If the Qur’an referred to, say, the sun as a heavenly body of such and such size, made up of gases composed of two thousand billion times billion tonnes of matter, with the remains of other elements and in which for every million atoms of hydrogen there are about 85,000 helium atoms, most people would be simply bewildered or indifferent. As the comprehensive and conclusive Revelation, the Qur’an addresses all levels of understanding and intends to be understood, with belief and action to follow understanding. Since most people judge according to their sense-impressions, the Qur’an uses the appropriate language and style. For example, while narrating the story of Dhu’l-Qarnayn, the Qur’an says that he reached the setting-place of the sun and found the sun setting in a fiery muddy spring (18.86). It is obvious that the sun does not set in a spring. But this verse, besides giving many clues to certain facts to be discovered later, considers ordinary sense-impressions. First of all, we understand from the verse that Dhu’l-Qarnayn went as far as the western end of a land adjoining water around which there was not another visible land. That is why most commentators of the Qur’an have concluded that it was the Atlantic Ocean. Second, the verse implicitly states that Dhu’l-Qarnayn did not reach the coasts of the land he conquered in the west but advanced only so far as the point from which he could see the ocean like a spring. Thirdly, when he reached that point, it was a fiery summer day and, most probably because of the vapours rising from the ocean and the marshy land adjoining the sea, it appeared from afar like a muddy spring. Fourthly, the verse contains a subtle and important point. The word translated here as spring also means eye and the sun. As the Qur’an, because of its elevated perspective, looks at the world from ‘on high’ and also there are innumerable eyes watching the world from on high, the ocean from that perspective, however large it may appear to the people in this world, appears no bigger than a spring. Further, there is a subtle allusion here to a time when those who believe in God will gain enough power and equipment to rule, at least, a considerable part of the world and, ascending the heavens, observe the world from on high.

The statement just discussed comprises only five words. All the statements of the Qur’an contain lots of information either explicitly or implicitly and allusively to satisfy all levels of understanding in all times until the Judgement Day. Another example is a statement of only four words: The sun moves (in its course) to a resting-place for it (36.38). Before elucidating other meanings and connotations of this statement, we should remember that in the past people, judging again by their sense-impressions, believed that the earth was motionless while the sun moved around it. Later developments in science and observations showed that the earth spins upon its own axis and orbits the sun which is, relatively, motionless. First of all, since people see the sun moving, the Qur’an mentions it as moving. Second, the Qur’an mentions the sun here as an illustration of the magnificent order prevailing throughout the universe as a sign of God’s Might and Knowledge, The context is as follows:

A sign for them is the night. We strip it of the day, and behold! they are in darkness. And the sun moves (in its course) to a resting-place for it. That is the measuring and ordaining of the All-Mighty, the All-Knowing. And for the moon We have appointed mansions till it returns like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor does the night outstrip the day. They float, each in an orbit. (36.37-40)

We understand from the statement in its context that the sun has a vital function in the universal order. The Qur’an uses in the statement mustaqarr, meaning a fixed course to follow, stability and the place in which stability is secured. So, the statement can mean that the sun has a central position in the order of the universe. Second, the preposition used together with the word ‘stability1, li, has three meanings: for, to, and in. Therefore, the exact meaning of the statement comprising four words is: The sun moves following a route or course to a fixed place determined for it for the purpose of its (system’s) stability.

In recent decades, solar astronomers have been able to observe that the sun is not in fact motionless. It quivers and shakes and continually rings like a well-hit gong. These vibrations of the sun reveal vital information about the sun’s deep interior, its hidden layers, information which affects calculations of the age of the universe. Also, knowing exactly how the sun spins internally is important in testing Einstein’s theory of general relativity. Like so many other significant findings in astronomy, this discovery about the sun was totally unexpected. Having discovered the quivering and ringing sun, some astronomers have commented that it is as if the sun were a symphony orchestra, with all the instruments being played simultaneously. All the vibrations combine at times to produce a net oscillation on the solar surface that is thousands of times stronger than any individual vibration.

Commenting on the Qur’anic verse. The sun moves to a resting-place for it, several decades before this totally unexpected discovery in astronomy, Said Nursi had written:

As the word ‘moves’ points to a style, the phrase ‘in its course’ demonstrates a reality. The sun, like a vessel built of gold, travels and floats in the ocean of the heavens comprising ether and defined as a stretched and tightened wave. Although it quivers and shakes in its course or orbit, since people see it running, the Qur’an uses the word travel or float. However, since the origin of the force of gravity is movement, the sun moves and quivers in its orbit. Through this vibration, which is the wheel of its figurative movement, its satellites are attracted to it and preserved from falling and scattering. When a tree quivers, its fruits fall. But, when the sun quivers and shakes, its fruits-its satellites-are preserved from falling. Again, wisdom requires that the sun should move and travel on its mobile throne-its course or orbit-accompanied by its soldiers-its satellites. For the Divine Power has made everything moving and condemned nothing to absolute rest or motionlessness. Divine Mercy allows nothing to be condemned to inertia which is the cousin of death. So, the sun is free, it can travel provided it obeys the laws of God and does not disturb others’ freedom. So, it may actually be travelling, as its travelling may also be figurative. However, what is important according to the Qur’an is the universal order, the wheel of which is the sun and its movement. Through the sun, the stability and orderliness are ensured. [Muhakemat (Reasonings), Istanbul 1988, pp. 68-69.]

Recomended Reading

• BUCAILLE, M. (1987) The Bible, The Qur’an and Science, Taj Company, Delhi.
• JONES, B, (1992) The Night Sky, Salamander Books Ltd.
• NURBAKI, H. (1989) Verses from the Glorious Qur’an and the Facts of Science, T.D.V., Ankara.
• LEIBACHER, J., R. NOYES, J. TOOMRE & R. ULRICH (1985) ‘Helioseismology’, Scientific American (September), pp.48-57.
• BARTUSIAC, M, (1994) ‘Sounds of the Sun’, American Scientist (January-February), pp.61-68.