Life is in the center of existence, and food is in the center of life. All living things are in pursuit of their sustenance to continue their lives. Failing this pursuit means the end of it all. Yet, it is not only the lack or scarcity of food, but also its abuse that is a major cause for disorders. Consuming food without any criteria of lawfulness, or with no heed to virtues like contentedness or gratitude, but with greed and wastefulness, leads to many health problems – mental and physical – at both individual and societal levels. Among these problems are many notorious eating disorders such as obesity, anorexia, and bulimia nervosa. Illnesses that relate to overeating, such as obesity, are now beginning to be considered as food addictions, even as a type of substance abuse, in some medical literature [1].

One serious consequence of eating and food addictions is a clinical condition that is called “metabolic syndrome” (MetS). Characterized by multiple cardiovascular disease risk factors such as obesity and high blood pressure, this syndrome has been recognized as a crucial public health problem worldwide. Characteristics such as geography, race, age and gender are influential in the frequency of the disease, which spreads daily as a pandemic that affects approximately 20-30% of the global adult population [2]. Among US adults aged 18 years or older, the prevalence of metabolic syndrome rose by more than 35% from 1988–1994 to 2007–2012, increasing from 25.3% to 34.2% [3].

First described by Dr. Gerald Reaven, MD, in 1988, metabolic syndrome is also referred to as “insulin resistance syndrome,” “deadly quartet,” and “civilization syndrome” [4]. In 2001, the Adult Treatment Panel (NCEP-ATP III) defined metabolic syndrome in adults as the combination of central obesity (waist circumference >102 cm in men, >88 cm in women), hypertriglyceridemia (>150 mg/dl), low HDL (<40 mg/dl in men, <50 mg/dl in women), hypertension (blood pressure> 130-85 mm-Hg), and hyperglycemia (fasting blood sugar >110 mg/dl). In 2005, the International Diabetes Federation (IDF) published a global guideline describing different thresholds for different ethnic groups. According to this guideline, the diagnosis of metabolic syndrome should be based upon central obesity and high triglyceride, low HDL, high blood pressure, and high fasting glucose. The IDF also reported that the presence of at least two factors sufficed for diagnosing anyone as a patient of metabolic syndrome.

as one of the likely pathological findings in metabolic syndrome, central obesity is observed in one in three adults. Hypertension, another crucial factor, is generally acknowledged to be originating from insulin resistance in metabolic syndrome, but the actual features of its development mechanism still remains controversial. Global awareness about hypertension, its treatment, and how to control it is low, and there are significant differences in between people worldwide. A National Health Examination Survey (NHANES) spanning 2011-2014 revealed that 34% of US adults aged 20 years and older are hypertensive and NHANES 2013-2014 data showed that 15.9% of these hypertensive adults are unaware they are hypertensive [5].

Dyslipidemia, which increases as a result of central obesity and insulin resistance in patients with metabolic syndrome, is characterized by low HDL cholesterol and high triglycerides, the most crucial factors that increase the risk of cardiovascular disease. In one study done in 2008, the average total cholesterol levels for American men and women were found to be 197 mg/dl [6].

The presence of overt diabetes or impaired glucose tolerance (fasting blood sugar above 110 mg/dl) indicates the first step of the diagnostic criteria of the metabolic syndrome, and insulin resistance is not sought for further. People diagnosed with metabolic syndrome are 2.34 times more likely to contract diabetes [7]. A 2011 study conducted in America reported that roughly half of all adults have impaired glucose metabolism as a result of type 1 diabetes, type 2 diabetes, and prediabetes. Diabetes has been a prevalent global ailment similar to asthma, autoimmune diseases, and cancer [6].

Insulin resistance, which can be observed in metabolic syndrome, increases the risk of cardiovascular disease by 2.35 times, deaths by cardiovascular disease by 2.40 times, risk of myocardial infarction by 1.99 times, and stroke by 2.27 times, as independent of other risk factors. However, the presence of metabolic syndrome, not obesity, increases the risk of cardiovascular disease [7]. Another significant result is that women with metabolic syndrome have a higher risk of cardiovascular disease than men. Women are more likely to have central obesity than men, have a different cholesterol profile, and higher triglyceride levels that cause more coronary artery disease, while polycystic ovary syndrome, hormone support therapies, and pregnancy diabetes pose additional risk for women [8]. Fatty liver disease, cirrhosis, chronic kidney disease, polycystic ovary syndrome, gout, dementia, and decreased cognitive functions are more common in individuals with metabolic syndrome than the normal population [7].

Treatment of Metabolic Syndrome

Since metabolic syndrome is caused by environmental and genetic factors, and is appearing in people with increasing frequency, the best treatment approaches involve a well-regulated lifestyle, with the main objective being to prevent diabetes and cardiovascular diseases that cause fatal or disabling conditions. Weight loss that results from an appropriate nutrition and exercise program has a corrective effect on almost all disorders observed in metabolic syndrome.

In the treatment of metabolic syndrome, prevention of central obesity seems to be a priority solution. This can be achieved by a lifestyle planning that provides and maintains a 7-10% reduction in total body weight by limiting caloric intake and increasing physical activity. Even methods that increase weekly physical activity by 150-300 minutes and provide only a 5-7% reduction in body weight are considered sufficient to correct the metabolic syndrome. This has especially been reported to have a positive effect on lipid disorders, glucose intolerance, and hypertension, with a 58% reduction in the risk of diabetes with additional lifestyle changes [9].

Since a well-regulated diet is one of the focal points of life style change for people with metabolic syndrome, dietary models that are limited to saturated fats and cholesterol, rich in complex carbohydrates, based upon an abundant consumption of fruits and vegetables, and a restricted use of salt (for those with hypertension) are strongly recommended.

Even though the traditional Mediterranean diet is lauded as one of the vibrant treatment options in the prevention of coronary heart disease and metabolic syndrome, it is not sufficient to correct the metabolic syndrome unless the diet is in tandem with significant weight loss [10]. According to numerous studies, increasing the consumption of nutrients such as fish, vegetables, fruits, dried legumes, and unrefined grains that are rich in olive oil, omega-3 fatty acids, and antioxidants reduce the risk of coronary diseases and death. It goes without saying, that smoking and alcohol use may increase cardiovascular, metabolic and hepatic complications in patients with metabolic syndrome.

Patients with metabolic syndrome should have their blood lipids checked annually, and should be determined to keep low-density lipoprotein (LDL) cholesterol lower than 100 mg/dL, high density lipoprotein (HDL) cholesterol higher than 40 mg/dL, and triglyceride levels lower than 150 mg/dL. Diabetic patients should set their blood pressure target as lower than 130/80 mm-Hg. Changes in lifestyle such as regular exercise and a controlled diet are extremely vital. The use of low-dose aspirin to prevent complications in patients with coronary artery disease is also among treatment recommendations.

The basic sustenance that is provided to us in the form of fruits, animals, grains, and other bounties is such a precious, rich and full-fledged treasure, for which we should be grateful for. However, gluttony and wastefulness pave the way for thanklessness, disease, and even conflicts with the wisdom in the universe.

Almost all living beings are engaged in the pursuit of sustenance and revolve around this goal. We humans have been equipped with the ability to taste and appreciate all kinds of food, and can draw an appreciation for the Divine through these gifts. Just as everything revolves around sustenance, thankfulness has been placed in the center of sustenance. That is, gratitude should be at the center of all sustenance. Through gratitude, we live healthier physical, spiritual, and mental lives.

Notes

1. Meule A, Rezori V, Blechert J. Food addiction and bulimia nervosa. Eur Eat Disord Rev. 2014;22:331–337.
2. Grundy SM. Metabolic syndrome pandemic. Arterioscler Thromb Vasc Biol 2008; 28: 629-36.
3. Moore JX, Chaudhary N, Akinyemiju T. Metabolic Syndrome Prevalence by Race/Ethnicity and Sex in the United States, National Health and Nutrition Examination Survey, 1988–2012. Prev Chronic Dis 2017;14:160287
4. Alberti KG, Zimmet PZ. Definition, diagnosis and classification of diabetes mellitus and its complications. Part 1: diagnosis and classification of diabetes mellitus provisional report of a WHO consultation. Diabet Med 1998;15:539-53.
5. Alexander, Matthew R.; Eric H. Yang. “What is the prevalence of hypertension (high blood pressure) awareness of in the US?” https://emedicine.medscape.com/article/241381-overview#a2
6. Centers for Disease Control and Prevention. National Diabetes Fact Sheet: National Estimates and General Information on Diabetes and Prediabetes in the United States, 2011. Atlanta, GA, U.S. Department of Health and Human Services, Centers for Disease Control and Prevention, 2011.
7. Balcı M.K, Metabolik Sendrom, Türkiye Klinikleri J Med Sci 2008;28:102-106.
8. Mottillo S, Filion KB, Genest J, Joseph L, Pilote L, Poirier P. The metabolic syndrome and cardiovascular risk a systematic review and meta-analysis. J Am Coll Cardiol 2010; 56: 1113-32
9. Knowler WC, Barrett-Connor E, Fowler SE, Hamman RF, Lachin JM, Walker EA, et al; Diabetes Prevention Program Research Group. Reduction in the incidence of type 2 diabetes with lifestyle intervention or metformin. N Engl J Med 2002; 346: 393-403
10. Carbonneau É1, Royer MM2, Richard C3, Couture P4, Desroches S5, Lemieux S6, Lamarche B7. Effects of the Mediterranean Diet before and after Weight Loss on Eating Behavioral Traits in Men with Metabolic Syndrome. Nutrients. 2017 Mar 19;9(3).

A sudden vibration I feel above the earth; a rhythmic beat, like a marching band. A caressing and tranquil harmony permeates from all around. It is no stranger to me; I seem to recall this experience previously. My parents, from whose fruit I was spawn, told me stories of merciful droplets that would fall from the sky. Several miles high they would come to our aid. They were the answer to our prayers. Now, I alone, a single seed destined to beget my own clan of many fruits rejoice for the coming of rain. I wonder if the rain knows that it will allow me to fulfill my potential. Nevertheless, all that really matters is that there is an All Knowing One who brings me my sustenance from an unexpected and contrasting place – miles high in the sky.

I feel an eruption within me as the cold, parched earth moistens from all around. Although given no mouth, I have the required faculties to absorb the moisture through my rotting shell. Waiting to break free and penetrate the earth above, I first ensure that my presence is firmly established and stable by means of sprouting deep within the earth – how else would I bear the weight of my future children. Like the umbilical cord of a human child, I too draw my sustenance (earth/water) by means of my intertwined roots deep within the earth. Two miraculous and contrasting elements are earth and water. Complete opposites which do not compete but work in unison. No taste and hardly any color. There are no visible workers in sight or artists holding paint brushes in their hands, but my first sprout, which has now penetrated the earth, has various shades of green.

I sprout out of the earth in prostrated form and in awe of the events thus far. An act to acknowledge His all encompassing Power and Compassion; I am humbled by Thee. The more I accept my insufficiencies and impotence compared to His Might, the more I am nourished and sustained. Now there is a new guest which visits me at length each day. Its warmth caresses my newly formed leaves and energizes my zeal to extend and expand – the sun. Yet another contrasting force from where my roots spread deeper into the earth. The sun’s light, from millions of miles high, synergizes with the earth, air, and water to give me the strength I need to grow. I’m sure none of these causes (earth, air, water, and light) are aware of each other. If they were, they would most certainly be in conflict with each others’ will. The display of solidarity between them could only be explained by the Power of Authority and Unity, Who has Governance and Command over all. None fall out of their jurisdiction. All these causes are but only a veil to my Makers Dignity and Grandeur; however, His Divine Unity and Glory does demand that I be observed from beyond these superficial causes and acknowledge that He is the True Cause. All these conflicting elements become subservient to my needs. Indeed, He is the Creator of all things.

It has been quite some time now since my inception from within the womb of the earth. I stand tall with several arms branching out, adorned with leaves like open hands constantly asking for nourishment from my Maker. In return, He wants me to attract others to His fine display by means of decorating me with luscious flowers, neatly and purposely laid out petals side by side. Within my flowers I carry the pollen required to sustain and fulfill the purpose of other creatures and life forms. Just another piece of the ecological jig saw, which becomes un-puzzled when looked through the rational eyes of belief. No harm is inflicted to me as I hear the buzzing of wings circling my ornamental, soft, colorful, and tasty bloom. A poisonous bug pilots his landing delicately on a petal which is now fully blossomed. A succulent feast I offer to this creature that carries a toxic sting, but produces very sweet, multipurpose nourishment for its own clan and various other life forms.

I have now matured, ready to display the next work of art my Maker had preordained within my core. I must bear fruit to fulfill various other acts of wisdom; to continue my species, to act as a source of sustenance to other life forms, and once again to attract and amaze all consciously observing eyes to the Mercy, Compassion, Art, Knowledge, and Wisdom that my Creator has displayed. A picture does tell a thousand words; however, I also speak in as many tongues as there are languages. I have become a vessel to translate My Designer’s subtle but prominent messages.

My fruit, like a human child, has various stages of growth and formation. My children, too, start off as a humble seed but I fulfill my potential within a very short period of time. All my cousins and relatives follow a similar process; however, we are all commanded to bear our offsprings at different times to cater to different needs. Take, for example, the orange or apple, whose trees usually bear their fruit during autumn and winter months. They contain various nutrients and vitamins to nourish their consumers and assist in the preventing of (or aid in the healing of) common ailments that humans are susceptible to during these months.

My fruit is now mature – ready to bedazzle its observing audience and tantalize its consumer as a delicious culinary delight. It is fashioned and conserved with an outer layer to protect it from harmful outside elements. It is painted with various shades of a variety of colors and endowed with a succulence not to be found within the earth, water, air, or light! I feel so honored in being given the opportunity by my Maker to be a demonstration of His Might and Art, however small I may be in the big scheme of things. I have had no control over any of my faculties or attributes in developing into a fruitful tree, nor did any of the elements which have assisted me to grow. I have become a means in consolidating and manifesting many of my Designer’s beautiful Names and Attributes.

The time has now come for me to rest and experience my own resurrection. With all my offspring now either consumed and having given nutrition to other life forms or fallen to the earth where it had originated from, I shed my leaves. They too will fulfill another purpose by being a nutrient to the earth and the creatures within. I give praise to my Sustainer, Who has looked after and catered to all my needs; from being a humble seed to a fruitful tree bearing my own seeds. I have served many purposes, both physical and metaphysical. In conclusion I do ask all that have witnessed my journey: “Then which of the favours of your Lord will you deny?”

Now (among the good deeds), We have enjoined on human is the best treatment towards his parents. His mother bore him in pain, and in pain did she give him birth. The bearing of him and suckling of him (until weaned) is thirty months, When he has finally reached his full manhood and reached forty years of age, he says: “My Lord! Arouse me that I may be thankful for all Your favors (life, health, sustenance, faith, and submission, and more) that You have bestowed on me and on my parents, and that I may do good, righteous deeds with which You will be pleased, and grant me righteous offspring (so that they treat me righteously, as I treat my parents). I have turned to You, and I am one of those who have submitted to You.”

Those are they from whom We will accept (their good deeds in a manner to reward them in accordance with) the best of what they ever did, and whose evil deeds We will overlook, (and include them) among the companions of Paradise. This is a true promise which they have been given (here in the world). (Ahqaf 46:15-16)

One point that should be emphasized here is that while both parents are given importance, the mother ranks before the father in Islam as far as their children are concerned. Prophet Muhammad said: “Paradise lies under the feet of the mother.” However, fathers are never ignored: “The contentment of the father is the door to paradise.”

The teachings of Jesus are no different. The Qur’an describes the miracle of baby Jesus speaking out to prove his blessed mother’s chastity; when Jesus mentions God’s blessings on him, he also emphasizes the importance of being good to one’s parents: …And (God has made me) dutiful towards my mother, and He has not made me unruly, wicked. (Maryam 19:32). Also, one of the Ten Commandments says: “Honor your father and your mother” (Exodus 20:12). The word “honor” cannot only be defined as feeding parents, clothing them, and helping them get from A to B, because these are acts of charity usually reserved for homeless or poor people. “Honor” means to prize highly, show respect, glorify, or exalt.

From the very moment of conception, and as the child grows and develops it is a duty and responsibility for the parents. It is not possible to estimate the depth of attachment or compassion parents feel for their children nor to calculate the troubles or hardships they undergo as parents. For this reason, respecting the parent is not only a debt of human gratitude, it is also a religious obligation.

Those who can value their parents in the correct way and who regard them as a means for obtaining the mercy of God are the most prosperous in both worlds. Those who, in contrast, regard their parents’ existence as a burden on themselves or who become wearied of them are unfortunate people who will inevitably suffer the severest hardships in life.

The more respectful you are to your parents, the greater the respect and awe you will feel before your Creator. Those who do not feel or show respect to their parents have no fear, awe, or respect of God. However, it is a curious thing that today that it is not only those who are disrespectful to God who fail to show respect to their parents, but also those who claim that they love God. As Martin Luther expressed, we must respect and love God so that we will neither look down upon our parents or superiors, nor irritate them, but rather we will honor them, serve them, obey them, love them, and value them.

The importance of respecting parents, however, extends beyond social welfare to the very welfare of society itself, as the family is the basic unit of society. Just as a body’s health is dependent on the health of the cells, so the vigor of a nation, the body politic, is directly related to the health of the families that make it up. Families form the foundation of a society. Where there is reciprocal respect of rights and obligations within a family, the society will be healthy and strong. It is vain to look for compassion and respect in society once these have been lost.

Fethullah Gulen refers to this neglected value in the following words:

How we treat our parents can be taken as an indication of how our children will learn to treat us. Obviously, we too hope to become old. If we do not honor our parents, then in keeping with the maxim: “let the punishment fit the crime,” our children will not be dutiful towards us. If we treasure life in the Hereafter, this is an important treasure for us: let us be dutiful towards our parents and win their pleasure. However, if it is this world that we love, still let us try to please them, so that through them our life will be easy and our sustenance plentiful. If we want the mercy of the Most Merciful One, we should be merciful towards those in our house who He has entrusted to us.

There are different types of parents, but regardless of how they treat their children, they are still parents. Parents make mistakes too, but that does not decrease their value. While we are still under parental guidance we have to follow what they want, even if it goes against our heart. When we are standing on our own two feet, then we have freedom, but we still have the responsibility to respect our parents. We have to examine the situation, rather than concentrating on our own satisfaction. We have to be kind to our parents, because most of the things they do are for us. Today it is likely that parents are more neglected than in any other period throughout history, even though modern life has provided us with more and more comforts.

Said Nursi drew attention to another aspect of the issue in his Gleams:

There have been many experiences that have given me the certain conviction that, in the same way that infants are sent their sustenance in a wonderful fashion by Divine Mercy because of their impotence, flowing forth from the springs of their mothers’ breasts, so too the sustenance of the believing elderly, who have acquired innocence, is sent in the form of miraculous abundance. The part of a hadith which says, “Were it not for the elderly with their bent backs, calamities would descend on you in floods,” makes clear that a family’s source of abundance is the elderly among it, and it is the elderly who preserve the family from the visitation of calamities.

Since the weakness and powerlessness of old age are the means of attracting Divine mercy to this extent; since the wise Qur’an through the verses – Should one of them, or both, attain old age in your lifetime, do not say ‘Ugh!’ to them (as an indication of complaint or impatience), nor push them away; and always address them in gracious words. Lower to them the wing of humility out of mercy, and say: “My Lord, have mercy on them even as they cared for me in childhood (Isra 17: 23–24),” calls children, in the most wonderfully eloquent fashion, in five ways to be kind and respectful towards their elderly parents; since the religion of Islam orders respect and compassion towards the elderly; since human nature also requires respect and compassion towards the elderly we elderly people certainly enjoy, in place of the temporary physical pleasures roused by appetites of youth, substantial, continual mercy and respect from Divine grace and human innate feelings of tenderness, and the contentment of spirit that arises from such respect and compassion. This being the case, we should not wish to exchange this old age of ours for a hundred youths. I can tell you certainly that if they were to give me ten years of the Old Said’s youth, I would not give in exchange one year of the New Said’s old age. I am content with my old age, and you too should be content with yours. (Twenty sixth Gleam, ninth hope)

Elderly believers are more deeply aware that the true abode is the eternal one, and turn to God with sincere devotion. Therefore, they present an example to the younger generations with their piety, wisdom, and tolerance. In short, even though we respect our parents for the sake of God, observing their rights and caring for them not only leads to eternal happiness in the Hereafter, but it also provides us with such an inner peace no worldly pursuit can bring. To put it in religious terminology, abiding by the divine commands results in saadat al-darayn-happiness in both abodes.

References

• Adil, Furkan, Kudsi İki Varlık: Anne-Baba, İstanbul: Rehber Yayınları, 2008
• Gönüllü, Ömer Said, “Ebeveyn Hukuku ve İnsan Olma,” Sızıntı, Issue: 298.
• Gulen, Fethullah, Fasıldan Fasıla 3, İstanbul: Nil Yayınları, 1997.
• Luther, Martin. Martin Luther’s Large and Small Catechism. Translated by F. Benteand W.H.T. Dan. Sioux Falls, SD: Nuvision Publications, 2007.
• Nursi Said, The Gleams, “Solace for the Elderly,” New Jersey: Tughra Books, 2008.
• Taiwo, Niyi. Respect: Gaining It and Sustaining It. Philadelphia, PA: Xlibris Corporation, 2007.
• Unal, Ali, trans. The Qur’an with Annotated Interpretation in Modern English, New Jersey: The Light, 2006.

The Qur’anic approach is to arrive at a position through observation and reason from which the intellect clears the obstacles for faith, allowing it to take hold in one’s heart and preparing the way for dedicated worship of one God. After faith takes hold of one’s heart, there will be many elements of creed as well as principles of personal and social life which may or may not be suitable for verification through scientific means. In such cases, it is sufficient that such beliefs and rules of conduct do not contradict observation or reason. Hence, the Qur’anic style combines philosophy, theology, and “all dimensions of our being.” In the following I will give examples from the exegeses of Maududi, Yazir and Nursi that, in my opinion, support this view. Unless marked otherwise, the English rendering of verse meanings will be from the Maududi exegesis translated by Ansari.

Nursi: KNOW, O FRIEND, that out of the purposes for things’ existence, the Qur’an sometimes mentions those related to humanity. This does not mean, however, that humanity was created only for the purposes mentioned. Rather, it draws our attention to their benefits, to the order and harmony they display, and thus to their Maker’s Names. We only pay attention to and prefer that which is related to us, even if it is microscopic, in preference to a “sun” with which we have no relation. For example: And the moon: We have determined stations (phases) for it (36:39), that you might know the number of years and the reckoning (10:5). This is only one of the moon’s thousands of purposes, and it is mentioned because it is the most evident one for humanity⁵

Yazir comments on the role of such verses in encouraging humanity to discover the laws of nature, which are indeed works of God, and through them to discover the purpose of human life, developing a methodology for a type of scientific acquisition of knowledge along the way:

Yazir: Indeed, the source of the notion of time is movement, a continuity and change that underlies the order in which these created objects exist. Indeed, the way to the true sciences is reflection on the heavens and the Earth, the day and the night, creation and change and their perception by intelligence.

Yazir also narrates a report of Prophet Muhammad’s reception of this verse. Aisha told that the Prophet asked permission to worship. She said, “He then stood up, made ablution with a little water and stood for prayer. He was reciting the Qur’an and crying. I even saw that his tears wet the floor. Then Bilal came and informed him of the congregation for morning prayer. Upon seeing that the Prophet was crying, Bilal asked: ‘O Messenger of God, did not God forgive your previous as well as future sins? Why would you cry?’ The Prophet then responded: ‘O Bilal! Under these circumstances, should I not be a thankful servant? Why should I not cry, God Almighty revealed this verse tonight, (and recited the verse) Woe on those who recite this verse and do not reflect on it.’”

Thanksgiving

He set the earth for all creatures, with all kinds of tasty fruits in abundance and palm-trees with sheathed fruit, and a variety of corn with husk as well as grain. So, O jinn and men, which of your Lord’s blessings will you deny? (Rahman 55:10-13)

Maududi begins his commentary with a discussion of the term alaa’ which has traditionally been understood to mean bounty.

Maududi then indicates another meaning of the term, that is, power and the wonders of power, which is based on the famous exegesis of Ibn Jarir Tabari. He continues to comment on how the observation of these objects of need and desire come not only with benefits, but also with the qualities that satisfy the various lofty human senses. He describes in what ways humans deny the bounties of God: By out right rejection of a creator, by associating partners with God, by disobeying the commands of their Creator or by simply not offering thanksgiving, which he calls denial by practice.

Nursi comments on the importance of thanksgiving based on the observation of the universe, the Earth, the living beings, including the human, and how the latter are cared for and sustained:

Nursi: Indeed, both the All-Wise Qur’an shows thanks to be the result of creation, and the mighty Qur’an of the universe shows that the most important result of the creation of the world is thanks. For if the universe is observed carefully, it is apparent that all things result in thanks in the way each is arranged within it; to a degree each looks to thanks and is turned towards it. It is as if the most important fruit of the tree of creation is thanks and the most elevated product of the factory of the universe is thanks.

Nursi then details the picture that emerges when one carefully observes the relationship of the universe, the inanimate beings, the living beings, and humans.

Nursi: We see in the creation of the world that its beings are arranged as though in a circle, with life as its central point. All beings look to life, and serve life, and produce the necessities of life. That is to say, the One Who created the universe cares for life in it.

Then we see that He created the animal kingdom in the form of a circle and placed the human at its center. Simply, He centered the aims intended from animate beings on the human, gathering all living creatures around him (the human), and subjugating them to him…Then we see that the world of human, and the animal world too, are formed like circles, with sustenance placed at their centre.

We can draw a picture based on Nursi’s description:

Nursi then continues to comment on the relationship of sustenance with thanksgiving:

Nursi: He has made mankind and the animals enamored of sustenance, has subjugated them to it, and made them serve it. What rules them is sustenance. And He has made sustenance such a vast and rich treasury that it encompasses His innumerable bounties. Even, with a faculty called the sense of taste, He has placed on the tongue fine and sensitive scales to the number of foods, so that they can recognize the tastes of the many varieties of sustenance. That is to say, the most mysterious, richest, most wonderful, most agreeable, most comprehensive, and most marvelous truth in the universe lies in sustenance. Now we see that just as everything has been gathered around sustenance and looks to it, so does sustenance in all its varieties subsist through thanks, both material and immaterial and this is offered by word and by state; it exists through thanks, it produces thanks, it shows thanks.

We can summarize Nursi’s commentary as follows: When a human observes the universe, they will notice that all inanimate beings serve life, plants and animals serve humans, and humans are in need of sustenance. In addition to satisfying the needs of life, sustenance carries other qualities that satisfy the higher senses of the human. It shows signs of mercy, care and love from the Creator. Therefore, all of these observations ought to lead a person to be thankful to their Creator.

The signs of resurrection

Just see the Signs of Allah’s Mercy, how He brings back to life the dead earth. Likewise, He will bring back the dead to life: He has power over everything. (Rum 30:50)

Does not man see that We created him from a sperm-drop, and yet he stands forth as a manifest adversary? Now he strikes out likenesses for Us and forgets his own creation. He says, “Who will give life to these bones when they are rotten?” Tell him, “He Who created them in the first instance will give them life again: He is skilled at every kind of creation. (Ya-Sin 36:77-79)

The basic argument in this verse, repeated elsewhere in the Qur’an, can be summarized as follows: When you observe the coming to life of living beings, the coming back to life of plants and animals after a period of inactivity, which resembles death and other similar phenomena, you should have no doubt that the Creator and Sustainer of the universe is capable of bringing humans back to life after their death. The coming into existence of the first living being and that of first human being, the coming back to life of their various traits through their progeny, the preservation of their qualities in their seeds and sperms should all make it easy for the intellect to accept the possibility of resurrection. In other words, after observing all of these phenomena, one should not reject the idea of resurrection simply because it does not occur for individual humans before their eyes:

Against this, the Qur’an employs a basic argument which is not difficult to accept rationally, equating two similar feats: the power that can accomplish something once can do it again. From the fact that human beings now exist, it is clear that divine power was not incapable of making them: why should it be assumed that such power will be incapable of doing for a second time what it achieved the first (50:15)? Indeed, a second creation is easier than a first one (30:27).

Commenting on 36:77-79, both Maududi and Yazir relate an account of the occasion of revelation which illustrates the disbeliever’s attitude:

Yazir: It is related that Ubey b. Halef came to the presence of God’s Messenger (upon whom be peace and blessings) with a decayed bone and crushed it. He then asked, “Would you say that God could give life to this after it has perished as such?” The Messenger answered: “Yes indeed! He resurrects you and places in hellfire.” And God knows every aspect of His creation. In other words, He knows every detail of every part of His creatures, their situations, quantities and qualities. He knows all forms of creation, material and immaterial, with instruments or without instruments, with archetypes and without archetypes, unbounded by time. And this concludes the matter.

The entire chapter entitled the 10th Word in Nursi’s book The Words, consisting of over sixty pages, is dedicated to the issue of belief in resurrection and life in the hereafter. After discussing in detail of various forms of signs and similitudes of resurrection, Nursi concludes with an appeal to the reader’s conscience:

Nursi: Can you not see the numerous designs made by God as signs, similitudes, or analogies of resurrection? He has placed them in every era, the alteration of day and night, even in the coming and going of clouds. If you imagine yourself a thousand years in the past and then compare past and future, you will see as many similitudes and analogies of resurrection as there are centuries or days past. If, after this, you still consider corporeal resurrection improbable and unacceptable to reason, there is something seriously wrong with your powers of reasoning .

Maududi comments that in addition to being a sign of resurrection, there is a moral lesson in the example of rain bringing life to the Earth in the spring. In addition to being reminded about the resurrection, human beings are reminded about the life-giving nature of divine guidance:

Maududi: There is a subtle allusion in the mention of the Prophethood and the rain, one after the other, to the reality that the advent of a Prophet is a blessing for man’s moral life even as the coming of the rain proves to be a blessing for his material life. Just as the dead earth awakens to life by a shower of the rain from the sky and starts blooming and swelling with vegetation, so is the morally and spiritually desolate human world quickened to life at the coming down of Divine Revelation and starts blossoming with moral excellences and virtues. This is the disbelievers’ own misfortune that they show ingratitude, and regard the blessing of Prophethood as a portent of death for themselves instead of a good news of life.

In this verse we once more see an example of the Qur’an’s appeal to observation and reasoning based on some intuitive premises shared by humanity due to their innate nature: Reflect on the first living being. How did it come to existence? Reflect on your own existence. How did your forefather come into being? Observe the winter and spring. How did these plants and animals that look as if they are dead in the winter come back to life in the spring? In particular the trees which show no sign of life suddenly take on a completely new form and color after the rain wets their skirts and the sun warms them? Remember your own ability to memorize events and people. How you are able to reconstruct a virtual scene based on your memories? What do these actions tell you with respect to the Creator and Sustainer of the universe, Whose power is not limited and Whose knowledge is infinite?

Conclusion

The narrative style of the Qur’an is sometimes described as a river that makes turns but flows toward and end. The basic themes of the Qur’an have generally been recognized: the Unity of God and the necessity that humans acknowledge and worship God; the phenomenon of the messengers and revelations of God and the finality of God’s revelation to Muhammad in the form of Islam; resurrection after death and life in the hereafter, and the principles of social justice. The Qur’an makes it clear that it addresses intelligent beings that are capable of observation and reason. It does not ask its readers to suspend their critical faculties in embracing the faith. On the contrary, it expects them to make careful observations, relate their experiences from social life, and draw logical conclusions that eliminate intellectual obstacles to faith’s taking hold in one’s heart. In the meantime, the Qur’an also exposes the invalidity of the false arguments of those who reject its message out of ulterior motives such as greed, habit, pride or fear of material disadvantage. The approach of the Qur’an to observation and reason in relationship to faith is one of balance. The use of observation and reason helps build faith on sound foundations. There is no room for bigotry or fanaticism. However, the Qur’an also praises those who believe in the unseen (2:3). Hence, believers are still expected to have faith in matters that are beyond direct observation; however, this faith is now grounded on a foundation of observation and reason. In this paper I have presented interpretations from three popular works of exegesis: Nursi, Yazir and Maududi. In each of these commentaries, we can see the Qur’an’s appeal to observation and reason as expounded by their respective authors. It should be noted that there was little to no interaction among these authors. Although Nursi and Yazir were contemporaries, their works were written in parallel, while Nursi was in exile and his works not widely available. Since translations of the complete works of neither Yazir nor Nursi were available in Urdu and English at the time of Maududi, it is safe to assume that either text had little or no impact on Maududi. Therefore, the resonant comments on the paper’s basic premise reflected in these commentaries should be considered independent support for my thesis.

Finally, what about the persons who use their observation and reason as the Qur’an encourages, but reach different conclusions about metaphysical phenomena? The basic premise of the Qur’an is that if the human intellect and conscience are not influenced by other motives, such as persistent wrongdoing or the pursuit of material interests, then the God-created human nature should yield the same result for everyone, at least as far as the pillars of faith are concerned. Whether this very premise is valid or not has to be left to human conscience.

Notes

1. Irving et al., The Qur’an: Basic Teachings, London: The Islamic Foundation, 1979, p. 35.

2. Fethullah Gulen, in Ali Unal Foreword, The Qur’an with Annotated Interpretation in Modern English, New Jersey: The Light Inc., xviii., 2006.

3. Yazir does not provide a commentary on this verse.

4. Said Nursi, The Letters, Twentieth Letter, Addendum to the Tenth Phrase. Sozler Publications, Istanbul, 2001, p. 306.

5. Nursi, Al-Mathnawi al-Nuri: Seedbed of The Light, NJ: The Light, Inc., 2007, p. 304.

6. Nursi, The Letters, Twenty-eighth Letter, On Thanks. Sozler Publications, Istanbul, 2001, p. 428.

7. Nursi, The Letters, 28th Letter, London: Truestar, 1995.

8. Muhammad AbdelHaleem, Understanding the Qur’an: Themes and Style, London: I.B. Tauris, 1999, p. 85.

9. Nursi, The Words, Tenth Word, New Jersey: The Light Inc., 2005, p. 97.

10. See, for instance, Robert Hunt, Muslim Faith and Values: What Every Christian Should Know, New York: GBGM Books, 2003, p. 81; Abdel Haleem ibid., Fazlur Rahman, Major Themes of the Qur’an. Chicago: Bibliotheca Islamica, 1989; Michael Sells, Approaching the Qur’an: the early revelations. Ashland, Oregon: White Cloud Press, 1999; Unal ibid., x.

11. Malise Ruthven, Islam in the World, London: Granta Publications, 2006, p. 103.

References

• Bucaille, Maurice The Bible, The Qur’an and Science, Indianapolis: North American Trust Publications, 1978.
• El-Fandy, Muhammad J. On Cosmic Verses in the Qur’an, Cairo: Supreme Council of Islamic Affairs, 1961.
• Hunt, Robert. Muslim Faith and Values: What Every Christian Should Know, New York: GBGM Books, 2003.
• Khalifa, Rashad. Miracle of the Qur’an, St Louis: Islamic Productions International, 1973.
• Khan, Maulana W. Religion and Science, New Delhi: Al Risala Books, 1988.
• Kiyimba, Abasi. “Islam and Science: An Overview,” in Islamic Perspectives on Science, Izmir: Kaynak A.S., 1998.
• Irving, Thomas B., Khurshid Ahmad, and Muhammad M. Ahsan, The Qur’an: Basic Teachings, London: The Islamic Foundation, 1979.
• Maududi, Sayyid Abul A’la. Towards Understanding the Quran. Trans. of Tafheem al-Qur’an by Zafar I. Ansari. London: The Islamic Foundation, 2007, available online at http://www.tafheem.net/main.html.
• Nasr, Seyyed Hossein. Islamic Science: An Illustrated Study, Chicago: Kazi, 2007.
• Nursi, Said. The Words, New Jersey: The Light Inc., 2005.
• Nursi, Said. The Letters, 28th Letter, London: Truestar, 1995.
• Nursi, Said. Isarat-ul I’caz, Istanbul: Yeni Asya, 2001.
• Rahman, Fazlur. Major Themes of the Qur’an. Chicago: Bibliotheca Islamica, 1989.
• Sells, Michael. Approaching the Qur’an: the early revelations. Ashland, Oregon: White Cloud Press, 1999.
• Shafiq, Muhammad. Growth of Islamic Thought in North America: Focus on Isma’il Raji al Faruqi, Amana Publications, 1994.
• Unal, Ali. The Qur’an with Annotated Interpretation in Modern English, New Jersey: The Light Inc., 2006.
• Yazir, Elmalili Muhammed Hamdi. Hak Dili Kur’an Dili, Istanbul: Zehraveyn, 1991.

Nowadays, almost everyone working in corporate America agrees that there is dog-eat-dog competition going on among rival companies as well as among candidates for jobs in these companies. The price companies pay for even a short period of “relaxation” in this non-stop race is very high: it is paramount to going out of business. The same holds true for individuals; a brief disengagement from the field or the market is likely to have serious negative consequences for one’s career. There is endless hassle without a break. Such stiff competition has devastating results at all levels: At the individual level, a wide range of psychological disorders and psychosomatic illnesses, such as stress and stress-related disturbances, and frequently sacrificing one’s values, such as altruism and humility, to survive in a job; at the family level, neglecting family members, especially children, who beg for genuine care and quality time from their parents; at the societal level, the loss of respect and care for one another, and indifference to problems in the society.

This article is neither a detailed description of the complete list of problems caused by the current system in many industrialized countries nor a practical remedy guaranteed to work the next day. It is obvious that the problems mentioned above cannot be fixed overnight or through band-aid solutions to only one aspect of life. With that in mind, it is also important to realize that any solution to any problem is influenced to a great extent by the underlying philosophy. Therefore, this article offers some fruits of reflection by Bediuzzaman Said Nursi, collectively suggesting a thought-provoking perspective to the disturbing picture given above. To this end, a unique description of the gracious environment offered by nature-in its unspoiled, pure form-is presented, as opposed to the suffocating climate-as briefly described above-in the superficial world that mankind has built for itself.

While being continuously busy with, or even overwhelmed by, the necessities of modern life have you ever reflected upon what Almighty offers us through Nature? Here are a few points to think about and thank for; please read with your heart as well as with your mind:

• All animate beings-from the most powerless to the most powerful-are given some suitable form of sustenance. A hand of infinite generosity gives feasts to all living things, none being forgotten. A little thought given to the variety of living things on the earth and the corresponding diversity of the types of sustenance they continuously beg for will suffice to realize the overall grace as a principle that is always at work.1

• By merely glancing at the material causes we can find clues that we have been provided with all our needs. Has it ever occurred to you that we are being dressed in the finest of fabrics-silk-by an insect that has no limbs and that we are eating wholesome and sweet honey from a bug that has a poisonous sting? Have you ever reflected on grapes? Bediuzzaman once saw a grapevine in a garden. He counted the bunches hanging from that grapevine, all of a thickness of two fingers. They numbered one hundred and fifty five. He counted the grapes in one bunch. There were around one hundred and twenty. He thought that if that vine had been a tap from which flowed honey-flavored water and if it had given a constant flow of water, it would have been just enough for to water the grapes, which in the face of extreme heat, contained hundreds of little pumps of the sherbet of mercy.2-3

• There is an inverse relationship between sustenance on the one hand and strength and willpower on the other. The more one relies on strength and willpower, the more difficult it will be to sustain one’s life. For example, it is the most helpless and delicate creatures that have the choicest food; for example, infants and the young of all species. The most impotent and least intelligent animals are the best nourished; like worms with fruit. On the other hand, the most powerful and intelligent animals experience difficulty in their livelihood. It is the wild beasts, such as lions, that have to relentlessly pursue their prey. The cunning fox remains thin in its search for food.4

• Compassion is apparent in relationships between living things. In the world of plants, look at the fruit-bearing trees. For example, the coconut tree, which carrying fruit that are like so many cans of ready-to-drink nourishment, gives sweet milk to its fruits while contenting itself with muddy water. Trees like the pomegranate and grapevines distribute a delicious beverage to their fruit and, in extreme heat, content themselves with mud. In the world of animals, look at the self-sacrifice mothers display. The hen has the courage to sacrifice its life for her chicks, throwing herself at a dog. She remains hungry and gives them food to eat. And she receives such pleasure in her duty that she prefers the pains of hunger and pangs of death.5-6

Regardless of how much we, human beings, have destroyed such a nourishing cradle in pursuit of our endless desires this is the description of our environment-in its pristine form-that has been prepared for humankind. One can easily realize what an important mistake it is for a guest, long awaited and shown such respect, to be in conflict with such a wonderful environment. Personally, I would be much happier to be in harmony with this environment than to be an inhabitant of a merciless, hostile one.

Just imagine for a second that aliens in space are watching the world. They will quickly realize that human beings, the most intelligent of living things, are those in the greatest agony; in contrast to all other members of the same world who are living content with their lives. I think we need to stop and take a careful look at our lives from above this hasty flow and decide what we are looking for.

Nature is out there, always ready to provide lessons that offer solutions to the problems in the world of humanity and I hope that the people tackling these problems will consult with this objective, age-old instructor and, where applicable, make use of the wisdom it offers.

Notes

• Nursi, Said, The Words, Sozler Publications, Translated by Þukran Vahide, Istanbul: 2002, The Tenth Word, Second Truth, p. 75.
• Ibid.
• Ibid., The twenty-second word; second station; sixth flash. p. 309.
• Ibid., p. 75.
• Ibid., p. 75.
• Nursi, Said, The Flashes Collection, Sozler Publications, Translated by Þukran Vahide, Istanbul: 2000, The Seventeenth Flash, Eighth Note, p. 171.

I was approached by The Fountain editorial board to write something on the issue of parents and family, on the occasion of Mother’s Day. Family relations and respect for parents and elders are considered among the universal values of humanity. In this modern day, the importance is ever more evident. Almost all religious traditions share in these values – one need not look far to find Judeo-Christian or Islamic references to this. The Judeo-Christian tradition posits this value among its Ten Commandments and there are many Qur’anic and Hadith references to this in the Islamic tradition. It is interesting to see in all of these addresses that Nursi uses general terms to refer to all humans, not only Muslims. In many cases, this mimics the Qur’anic method.

Nursi frames his discussion of honoring one’s parents by making use of a Qur’anic verse, which is as follows:

Your Lord has decreed that you worship none but Him and to be kind to your parents. If either of them or both reach old age with you, do not say to them “Fie,” nor rebuke them, but say to them kind words. And lower to them the wing of humility out of mercy and say: “Lord, have mercy on them, as they took care of me when I was a child.” Your Lord knows best what is in your hearts. If you are righteous, He is All-Forgiving to those who repent. (17:23-25)

Nursi is most concerned with those who are heedless in their observance of this duty – those who house their parents or other relatives reluctantly or without honoring them. He writes:

“O you, who are unaware of the filial responsibility towards parents, in whose house is an old parent, or a helpless, invalid relative or brother-in-religion unable to make a living! Heed the verses quoted above and see how they insist in five different ways on the affection to be shown to parents!”1

He continues:

“Of course, paternal affection for children is one of the sublime realities of worldly life and, in turn, filial gratitude to them is a most urgent and heavy duty to be performed. Parents sacrifice their lives lovingly for their children, and if this is so, what falls to a child who has not lost his humanity and transformed into a monster of ingratitude, is to show sincere respect for them, to serve them willingly, and to try to gain their approval.

“With regard to filial respect and service, uncles and aunts are like parents.”2

Nursi emphasizes one of the problems which modern humanity faces; the busy, fast-paced lifestyle and the financial burdens involved in maintaining a modern standard of living. In response to those who justify their reluctance to care for elderly relatives based on these terms, Nursi contends:

“O you, who are immersed in earning your livelihood! Know that your disabled relative whom you regard as unbearable in your house is, in fact, the means of blessing and abundance. Never complain that you can scarcely make a living (that your means of subsistence are strained), for were it not for the blessing and abundance bestowed on you, you would have to face even more difficulties in making your living. This is an undeniable reality, which I could prove to you except that I would like to keep this letter brief. Believe me, I swear by God that this is an established reality to which even my satan and evil-commanding self have yielded.”3

Nursi compares the caring of elderly relatives to that of young children in the following:

Indeed, as is witnessed by the whole of existence, when the Generous, Majestic Creator, Who is infinitely merciful, compassionate, gracious and munificent, sends children to the world, He sends them together with their sustenance which He abundantly provides through the breasts of mothers. In the same way, He sends in the form of blessing and unseen, immaterial abundance, the sustenance of the old, who are like children and even more worthy and needy of compassion than children. He does not load their sustenance onto mean, greedy people.”4

Following this quote, Nursi refers to two Qur’anic verses, which are, respectively:

Surely, God is the All- Provider, the Mighty One, the Strong. (51:58)
How many a beast does not bear its provision, yet God provides for it and for you. He is All-Hearing, All-Knowing. (29:60)

According to Nursi, not only do humans receive their sustenance through God’s grace, but animals do as well. He writes:

“So, not only the sustenance of old relatives, but also that of pets, like cats, which are created as friends to human beings, and usually live on food from human beings, is, again, sent in the form of blessing. I have personally observed this:

“Some years ago, my daily ration consisted of half a loaf of bread. Since the loaf was very small, I barely managed with it, until four cats became my everyday guests. No sooner did they begin sharing my bread, than the same ration was always enough for all of us.

“I witnessed this so often that it convinced me that I benefited from the blessing coming through the cats. I openly declared that I was rather indebted to them, and not they to me.”5

Nursi addresses all humans in general terms, writing:

“O man, a human being is the most esteemed, noble and most worthy of respect among creatures; among human beings, the believers are the most perfect. Among the believers, the helpless, old people are those who are the most worthy and needy of respect and compassion. Among the old, the relatives deserve affection, love and service more than the others, and among the relatives, parents are the most truthful confidants and most intimate companions. Now, O man, if an animal becomes the means of blessing and abundance when it stays as a guest in a person’s house, then you can conclude how invaluable a means of blessing and mercy parents are in a house and, additionally, as stated in the hadith ‘But for the old bent double, calamities would be pouring down upon you,’ what an important means for the removal of calamities they are.”6

In the following excerpt, Nursi makes a fitting comparison to the prospect of one becoming an elder in need of compassion and service oneself. He cites a statement from Islamic culture that holds that “punishment is based on the nature of one’s actions.” Thus, if one does not offer respect to his or her parents, then one’s children will, in turn, not respect or provide service in the future. By extension, if one wants the compassion of the Most Merciful, one need be merciful to those entrusted to one’s household and care. It is interesting that Nursi notes that whatever one lives for, either worldly desires or the afterlife, such compassion and service are requisites for attaining any future goals.

In further writings on the sick and infirm, Nursi speaks of those who care for these patients. He says:

“Indeed, there is significant reward for believers for looking after the sick. Enquiring after their health and visiting the sick – on condition it does not tax them – is Sunna and also atonement for sins. There is an Hadith which says, ‘Receive the prayers of the sick, for their prayers are acceptable.’”

Especially when the sick are relations, in particular parents, looking after them is important worship, yielding significant reward. To please a sick person’s heart and console him or her, is comparable to significant alms-giving. Fortunate is the person who pleases the easily touched hearts of their father and mother at the time of illness, and receives their prayer.7

Footnotes

1 Nursi, S., The Letters, Kaynak A.S., Izmir, 1997 Twenty-first Letter, p. 53.

2 ibid., 53-54. 3 ibid., 54. 4 ibid. 5 ibid., 55. 6 ibid.

7 Nursi, S., The Flashes Collection, Sozler Publications, Istanbul, 2000, Seventeenth Remedy, p. 278.