We encountered Judaism at the local synagogue, Hinduism at a Vishnu temple in a nearby city, and Islam at a mosque in the suburbs. We could also have studied Buddhism, Sikhism, and two other branches of Hinduism since there was a meditation society, a Gurdwara, and Shirdi and Jain temples in the city, as well as five additional mosques. Religious pluralism surrounded us, but we knew nothing about it because religious dialogue was not an ordinary activity.

Since taking students on such interfaith field visits was not common practice at the time, it stirred a mix of reactions. Many students approached the project with eager curiosity; they were rainbow optimists, following an arc of hope and expecting good at its end. Other students were reluctant, apprehensive, and afraid of the unknown; they armed themselves with intellectual rocks of protection for their worldview. Some parents even called my office to express their concern about the nature and purpose of such study for their children. Could curiosity weaken their child’s faith, the parents wondered. Even though religious pluralism has been a reality throughout human history, and is certainly an element of our societies today, for many people, then as now, it has remained a distant reality, remote from the routines of daily life. When the opportunity for an interreligious encounter is offered, it can evoke both curiosity and fear. As human beings we are equipped to wonder about and seek the new or unknown, but we are also endowed with a certain caution about, even fear, of what is different. Both of these reactions have characterized the debate about religious dialogue today, often to the irritation of one another, as students have encountered in classes. But both of these approaches have something important to share and should be heard.

Enthusiasts for religious dialogue bring a desire for mutual enrichment and learning, and a confidence that coming to know one another better will bring benefits for all. The rock-wielding cautious fear that interreligious dialogue is a dangerous and misguided endeavor brings a deep sense of what is treasured and unique in our own traditions that must not be lost or sacrificed to the inevitable encounter. In listening to the concerns and hopes raised by both voices, it can become clearer what interreligious dialogue is not and also what it is intended to be; caution and enthusiasm together can shape encounters among various believers that are fruitful and inspirational.

The mirror of dialogue A frequent concern raised about dialogue is that it will be a disguised effort at proselytizing for conversions to one faith or another. This is certainly not the intention of genuine interreligious dialogue, and this approach should not be brought to the table of dialogue. Faithful and committed believers of a religious tradition are asked to respect the faithful believers of other religious traditions who share a similar devotion and joy in their commitments.

The holy Qur’an states, ‘O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.’ (49:13) The Roman Catholic Church also exhorts her members that ‘through dialogue and collaboration with the followers of other religions…they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among them.’ (Nostra Aetate, 2)

Of course, believers engaged in dialogue will explain with great enthusiasm the faith that they hold dear, but the primary goal of interreligious dialogue is simply to listen to and come to know others. Far from converting believers away from their faith, interreligious experiences usually deepen original commitments. It has been suggested that ‘those who know only one, know none.’ In comprehending another faith, we come to a far deeper understanding and appreciation of our own belief. In our reflection in the Other, we come to see ourselves anew.

In my own experience over the years, leading dozens of classes on field visits to various houses of worship, I observe similar outcomes each time. Though the fear of parents that their children might be lured into a conversion by a persuasive speaker would seem to have even more ground today, since students often have very little religious knowledge when entering the classroom, the common response of students is not conversion to a new tradition but rather a renewed interest in the faith traditions of their own families. Even when students have been raised by their parents to make their own choice, as if a faith tradition were simply a matter of consumer preference in the marketplace, I have found that they want to ‘come home.’ If home does not provide much religious substance, to find spiritual roots students are more likely to turn to their grandparents than to convert simply because of exposure to a new tradition.

Not the baking method Sometimes the cautious question if interreligious dialogue is aiming to bring religions together in a way that creates a new and improved religion, a combination of the ‘best of all,’ so to speak. The technical term for this is syncretism, but it is also (derisively) known as the ‘baking method’—take a little of this and a little of that and a little more of something else and bake it into a new tasty religion for all to follow. This approach, too, is certainly not an element of genuine interreligious dialogue but rather is an attitude born in the individualism of consumer culture—finding something that suits my taste. True interreligious dialogue takes places among faithful and committed believers of established religious traditions who intend to remain that way. It is not a casual comparison of recipes, but a sincere effort to know one another as we are.

Again, in my own field visit experience with classes, it is precisely when faced with the devotion of a believing community at worship that students are inspired to look at their own tradition to see what they have missed. The prayer practice of Islam has led students to discover the Angelus and the Liturgy of the Hours in the Catholic tradition, or the practice of daily scripture devotion in other Christian traditions. This is not syncretism, but rather interfaith inspiration that strengthens.

But can we disagree? Two other objections I have heard raised about dialogue seem to be from opposite sides of the same coin. First, some fear that participants from other traditions will judge our beliefs or practices and condemn them unfairly because they are based in a different set of values or cultural apprehension. The second worry is that as we listen to others we may hear some things with which we profoundly disagree but, prevented from expressing this by the ‘etiquette’ of dialogue, be reduced to tacitly supporting relativism. I believe the question raised by both objections is essentially the same—where is Truth to be found and how do we act upon it? Can we truly listen to one another without discovering all the places we disagree? And what then do we do with that disagreement?

In response to these foundational questions, two points must be kept in mind. One is that each of us has the human obligation to sincerely seek for Truth, for the objective reality at the heart of the universe. This will necessarily entail that we must make judgments for ourselves in regard to various Truth claims. However, it is important to be clear that the basic purpose of interreligious dialogue is simply coming to know and understand those varied claims made by religious traditions; we are not expecting to reach agreement on them in regard to religious doctrine or practice.

The second point clarifies this further. In coming to know one another we may find real and significant differences in the lived moral consequences of our beliefs and practices. It is very important to remember that we do not grapple with these differences in interreligious dialogue. Rather, the proper sphere for that work is in political debate. In a multicultural democracy we engage one another in political discussion, convincing one another of the value and efficacy of our moral vision and why it should prevail in law. It is at the table of interreligious dialogue that we come to understand one another, but it is at the table of political discourse that we try to persuade one another, not for a religious conversion to our Truth claims, but for a moral consensus regarding lived values. The conversation at each table is better because of the work of the other.

Wisdom of the heart With these cautions and clarifications in mind, we are better able to hear the enthusiasts in explaining the benefits of dialogue. At center is the inspiration that dialogue can renew our own spirituality. I certainly see this result in the classroom. Most parents have encountered a stage in their adolescent children’s development when they listen to advice with greater openness if it comes from someone other than their parents. Interreligious experience is a similar inspiration, and not just to questioning teens, but to developed believers as well. Hearing others share their deepest convictions about the Divine can renew the vigor of our own quest for holiness. Often in dialogue our hearts meet before our heads agree and we find that it is in the wisdom of the heart that God’s presence is made known. Understanding one another and how very much our traditions hold in common can bring mutual enrichment on local and global levels as well. Citizens in society are better equipped to live in peace and work for justice when they have had interreligious encounters to share and learn about one another. Prejudice is exposed and broken. In the aftermath of the 9/11 tragedy, I received several email messages from former students who expressed their gratitude for the field visits they had made to mosques in earlier years. Having met Muslims as prayerful, welcoming human beings was helping them, at that difficult national moment, to share with others that Islam is not a religion of terrorism and all Muslims were not responsible for, nor rejoiced in, the events of that tragedy. They were able to be voices of peace in the midst of great national confusion.

Sustained encounters When it is possible for interreligious dialogue to become a sustained encounter among individuals or groups, over time it can begin to reshape those who participate in profound and beautiful ways. Though most of my students are only able to have one or two field experiences during their study, I am privileged to be on every trip, returning year after year and building friendships with the generous believers who host our visits. The encounters have gradually ceased to be between ‘us’ and ‘them,’ learning about their ways and teaching them our ways. Instead, as we have continued to listen and share, we find ourselves becoming a ‘we’ in our common humanity, a commonality that honors, and yet also transcends the differences of culture and faith, of geography and economics. I am deeply grateful to my dialogue partners for the depth and strength they have added to my own faith journey.

Religious pluralism is a reality; it surrounds us and permeates the culture. But interreligious dialogue is a choice. Burying our heads in the sand and throwing rocks when we come up for air will not change anyone’s heart, including our own. Instead we can choose to move toward a mind of greater perception, a heart of greater love, a world of greater peace, by accepting the invitation to know one another, carefully and respectfully crossing the arc of dialogue into mutual understanding.

Frances M. Leap is associate professor of religious studies at Seton Hill University in Greensburg, Pennsylvania.

We invite you to embark on a journey with us to explore some fascinating perspectives that shed a light on our relationship with sound and music.

Dr. Jeffrey Thompson, the Founder and Director of the Center for Neuroacoustic Research in California (www.neuroacoustic.com), is recognized as a worldwide expert in the field of acoustic pacing frequencies that are incorporated into musical sound tracks. A consummate musician and composer in his own right, he has established a method for using modulated sound-pulses that change states of consciousness for optimal “Mind-Body” healing. Dr. Thompson believes that the sounds in nature resonate with us because they take us back to the beginning of our journey and our primary senses.

Matter&Beyond: Why are sound and music so central for us, both culturally and personally?

I don’t think I’ve found a single culture on earth which at some point hasn’t used sound as a prominent technique in healing, in religious rites, or as a means of attaining a change of consciousness in one way or another. I think the tradition probably dates back to the first use of sound as a soothing or healing means for mothers; that is lullabies for babies.

M&B: Is this our earliest experience with sound? Is this what you call primordial sounds?

If you go back to before the lullabies, we’re talking about womb experiences and it’s one of the primal things we all share; this is what I call primordial sounds. Certain type of sounds have the same influence on anyone who hears it, no matter what age you are, what sex you are, what culture you were brought up in, what language you speak; womb sounds fit that criteria.

M&B: Why is it sound, but not the vision?

Because at 16 weeks, when the fetus is very small, the nervous system is developed enough that all the senses are functioning; however it is dark, so the eyes aren’t working, no information is being received and the nose and the mouth are filled with fluids, so there is no tasting or smelling, but sound travels through water five times better than it does through air; therefore the ears are working but amplified by five times, and the largest sense organ we have, the skin, is a huge sense organ for vibrations. Thus, we’re experiencing vibration and sound for nine months in the womb and that sound environment is a very specific type of environment; the amniotic fluid sounds, the watery bubbly sounds, the mother’s heartbeat through the placental artery, respiratory sounds from the diaphragm, noises of the internal organ; it’s a rich complex, three-dimensional sound environment that is exactly the same for everyone of us; we all experienced this in the same way.

M&B: How does the fetus perceive this sound?

Remember the fetus is small and the ear is small; the eardrum is extremely small. If the eardrum was blown up to the size of my eardrum and the mother’s heart was blown up in proportion it would fill this room. So what kind of sound would such a heart make? It wouldn’t be the sound that you would expect it to be listening to the adult’s heart with a stethoscope from the outside; it would be a very large, slow sound, a large thumping sound.

M&B: How is this related to the use of sound in therapy or for relaxation?

Most of us who have gone on vacations and have explored nature feel a peaceful, beautiful return to nature; why?

Because if you take the sounds of the amniotic fluid and you slow those sounds down, they sound a lot like the ocean. The size of the sound waves compared to the eardrum would make these watery sounds sound like they have also slowed down. So many of the watery sounds in the womb sound like other sounds that we can hear later in nature. This can spark a similar kind of primordial recognition which is beyond the control of the rational thinking mind.

So when we build up these kinds of sounds on a soundtrack you can then push the button and the body will automatically go back to what it felt like to have a natural experience; when we combine the sounds of nature with music this makes a relaxation tape. So I would say that the sounds of nature provide secondary primordial sounds, as not all of us would have heard the same natural sounds in our lives.

The idea is to extend the power of the primordial recognizable components of sound in order to create a physical response. The technique is to connect with a primal recognition at a subconscious level; this will tap into experiences that you have had in the womb and at other times.

M&B: You not only use sound for relaxation, but also in order to combat stress. Could you please talk about this?

When a person has a fight-or-flight response, a stress response, we know very precisely what happens physiologically. The very first thing, the most sensitive organ, to respond to stress is the heart and thus when we look at the heart waves we can gain important information.

M&B: Why the heart and not the brain?

The reason for this is that the heart is the perfect system in the nervous system; it is called the autonomic nervous system or the automatic functioning nervous system; it knows how to organize and control my organs and glands and body chemistry and perform biomechanics that I’m not aware of and can’t control.

My rational-thinking brain can control physical body movements and thinking processes, but there’s another section that controls the automatic functioning of how my body runs. There is another control of this autonomic nervous system, which has two large branches of nerves that innervate all the organs and glands; these two branches of the nerves are the sympathetic and the parasympathetic nervous system.

While the sympathetic nervous system switches on, the parasympathetic switches off and mobilizes energy from the higher brain centers, from my digestive system, from my elimination system and from my immune system, it pulls that energy into my muscles to fight for my life.

This is when the brain freezes when you take an exam. You’re frightened about the exam; it is your final exam and you’re frightened that you’re not going to pass it or that you’re not going to do well. That fright causes the sympathetic system to switch on and drain the energy out of your brain; this is a self-fulfilling prophecy. You don’t have a brain left, because all the energy has gone to your muscles. At the moment the sympathetic system switches on, it mobilizes the pituitary which signals the adrenal glands; these fires adrenaline, the adrenaline starts the heart and the respiration and a number of other things. At the same time it suppresses the pancreas and lets loose extra glucose so you can fight for your life more and so what you end up with is the very first thing that happens.

M&B: What is the normal stress response and how do we return to a normal state?

When a person is required to carry out special tasks, like running or fighting for one’s life, then the sympathetic nervous system has to switch on, mobilize the energy from various places and send it to my muscles. If I am injured, but I survive and win, then the parasympathetic system is going to switch on and build up; that energy will be sent to my immune system, healing centers and recuperation areas for my muscles; when this is finished these are basically switched off, because we don’t need this energy anymore. This is certainly the normal way of functioning.

Thus, there are certain normal ways in which the body should function when a person is okay and normal. When the patient comes in and lies down on their back we hook them up and look at what’s happening in the autonomic nervous system. Normally when you lay down for three to five minutes your system should relax. Gravity isn’t affecting you, your heart doesn’t have to do extra work to pump the blood up to your brain; as a result the muscles relax and the sympathetic system and parasympathetic nervous systems should be at a level playing field. Now they can conserve their energy and this state of balance in the autonomic nervous system is known as homeostasis. The best state of health you can have is in homeostasis, where you’re not using energy in an unnecessary way. Homeo means unity, one, within my body, while stasis is a perfect state of rest.

M&B: What are the results of your studies to date? How many of us return back to homeostasis in three to five minutes?

Clinically what I see is maybe two patients with a normal response; I’ve been checking every patient with the real time heart rate variability system now for 7 years. This means thousands of patients; in all of that time I have seen one, maybe two patients with a normal response. I hook the patient up, and see what the response is. Most people’s response is abnormal; what this abnormality says is that after five minutes they have not attained a balance, and they have a good strong, healthy, dominant sympathetic stress response which never stops.

M&B: What do you think is the reason for this?

This state is constant because of the artificial, extremely stressful world that we have artificially created for ourselves. It wasn’t supposed to be like this; you are supposed to wake up in the morning and grab your spear and go catch a rabbit and that’s your workday; when you get there and you see that rabbit the sympathetic system turns on and the heart rates increase, the same thing happens with the rabbit, and it’s all going to be over in a couple of minutes. You’re going to catch the rabbit or he’s going to get away and then everything goes back, the clutch pushes in. Let’s say you get the rabbit, and the clutch pushes in; everything is fine and you are going to go home. Now you hear a growl behind you and there’s a saber tooth tiger looking at you, thinking about dinner; now the sympathetic system switches on, the heart rate is up, and you are running and he is running. It is all going to be over in a couple of minutes and either you are going to get away or you’re not.

But what I’m talking about here is that the nervous system, at its core, and its stress response are both designed for a sprint and not a marathon; but what we have had in the twenty-first century and throughout the twentieth century is a marathon of stress; but these are the kind of stresses that we can’t see, i.e. invisible stresses. They’re electromagnetic frequencies; the walls in this room, television channel frequencies, military frequencies, microwave frequencies, air pollution, food pollution and traffic jams when going to work to a job that doesn’t pay enough money for a boss who has the emotional development of a three-year old are all problems for us. The stress goes and then it’s back again; it’s time to get dinner for the kids and watching 7:00 news. This doesn’t stop; the nervous system’s solution to surviving this is to invent a mechanism of merely stepping on the gas, switching on the emergency sympathetic system on and bulldozing your way through the stress for the rest of your life with great momentum; but at nighttime, when it’s time to go to bed the nervous system doesn’t want to let go of this momentum that it has built up to get through the day.

M&B: And this has devastating effects on our health?

You can’t keep running in high gear for the rest of your life without some horrible consequences; the body’s not designed for it. You can only do this for a few decades before your heart or your brain blows up, the two biggest killers in Western society are heart attacks and strokes – there is also high blood pressure and diabetes. But what can we expect if our sympathetic nervous system is all the time working, which means by definition that our heart pressure is up and the pancreas is suppressed, so there is extra glucose being sent out? So people who don’t have the constitution to handle the stress blow a fuse; they have no way to handle the stress and as a result they have immune system problems, digestive problems, and problems that come from that colon cancer, irritable bowel syndrome, autoimmune diseases, allergies.

M&B: You are using sound in order to help people return to their normal healthy state. How does this work?

I’ve come up with a way to use sound to force the autonomic nervous system to push in the clutch, removing us from a place of high stress from which you can leave by using sound; we do this by using the heart-rate variability to see how bad the heart rate is and then explore various precisely tuned sound frequencies which will actually force the nervous system to push in the clutch. There will be a very specific tone for every person; this is like a glass vibrating if I sing the right note. An opera singer can sing the right note to make the glass vibrate. Well, now let’s imagine that your autonomic nervous system is the glass and we’re going to explore various sound frequencies that are very precisely tuned to find out which one affects your autonomic nervous system function; when we find it the response will be like pushing in the clutch and sending it into a state of relaxation. So we hit the right note and we get the response; this is what I’ve been looking for. Now we can see this phenomenon clinically. Once we’ve got the tone that’s associated with the pushing in of the clutch of the autonomic nervous system we can use that therapeutically through a specially designed sound table that I have made; this consists of low-frequency sound components which drive the low frequencies right into your cells via headphones. This relaxation mode is introduced to your nervous system over an extended period of time. We can burn this sound onto a CD and you can take it home and work with it at home on your stereo; it is like an internal training program. Every time your nervous system pushes in the clutch, the ability to push in the clutch grows, just like working a muscle in a gym.

This is a kind of high-tech stress reduction training program for the nervous system with sound. This is one of the three components I mentioned earlier; there are three parallel processes using sound for healing. This one is the idea of using the physical resonance to cause an effect on the nervous system to relax people.

M&B: This is what is called a sound table, right?

Yes, the sound table I needed had to have specific requirements, which is why I had to make my own to attain the exact clinical results I wanted. The power in the table actually delivered more power to your body than I wanted to be delivered. Therefore, I had to be able to have the sound that was coming from the table split into the right and left speakers, but none of those that were available on the market could do that. So I had to have it specially designed. As a composer, musician and audio engineer I was able to design the sounding board of that table and the transducers so that a lot of free sound could be delivered and spread out, therefore it is much more effective and delivers the sound to your body via headphones. Thus there is a lot going on in that table that you cannot see and this is what makes it work properly.

Interview conducted by Mustafa Tabanli for Ebru TV for the Emmy Award winning television series Matter and Beyond.

First of all, we need to keep in mind that this world is a temporary place for us. Life after death is our final destination; that is the life about which we need to be concerned. Anything that happens in this world should be judged against the measures of the eternal life. In other words, what happens here on earth is only half the story. The fact that justice fails to prevail in many places on earth is strong evidence for the believer that there will a place where these unfinished accounts will be reopened and brought to justice. God is certainly Mighty and capable of doing so. Just because He gives time to the oppressor does not mean that their accounts will be ignored. In fact, His Mercy is so encompassing that it even engulfs the oppressor; He gives many opportunities for people to correct their mistakes willingly and to be saved on the Day of Judgment. A delayed justice may not be justice at all within the rules of our social system on earth. But this concept does not apply for the Divine Justice. In fact, the Divine Justice is probably delayed so that we have a chance to compensate for our wrongdoings against the weaker and poorer.

Another aspect of the matter is that we have an understanding of the concept that “creation of evil is not evil, but choosing evil is.” God has granted us freewill while we live on earth. We sometimes use this freewill to decide justly, but other times we follow our carnal desires with biased opinions that are in favor of our selves. At these times we commit injustice and evil. The creation of the act and its consequences belong to the Creator. As human beings we do not have control over what happens in our bodies, but our freewill is a very subtle entity that has a confined territory in the decision-making process. Once we make the decision, the actual act is created by God Almighty, Who has power over all things. This can be explained with a simple analogy: The father puts his child on his shoulders and tells him that he will take him wherever he wants to go. The father also gives the child a clear set of instructions as to which places are harmful for him and which ones are safe. Then the child decides to go into a candy shop and fills his belly with chocolate, making himself ill. Yes, it is the father who took the child to the candy shop, but it was the informed decision of the child to go and eat a harmful amount of chocolate. Who is to blame for this mistake? Similarly God gives us the ability to decide and then He creates the actions for us according to our choosing. If the consequences are evil, it is we who committed that evil not the One Who created it.

A third point to think about when going through difficult times are examples from God’s prophets and their life-long suffering. They were chosen to deliver the Divine Message and they were the best people in their times with their service to God and dedication. Yet, the hardships that befell them in many instances were so severe that they would undoubtedly shatter the faith of any ordinary men. Take the examples of Job and Jonah, think about Abraham and Moses, consider Jesus (peace be upon them all). These chosen people of God underwent the greatest trials on earth. The Qur’an points to this fact in many verses, including:

And how many a Prophet has had to fight (for God’s cause), followed by numbers of godly, dedicated servants of God; and they did not become faint of heart for all that befell them in God’s cause, nor did they weaken, nor did they abase themselves (before the enemy). And God loves the patient and steadfast. (Al Imran 3:146)

After a short glance at the lives of the Prophets, we conclude that hardship in one’s life is not necessarily a chastisement from God, nor does it contradict with Divine Mercy. Otherwise, God’s beloved chosen ones, the messengers, should have had the easiest and the most comfortable lives. But, all the messengers underwent major trials, in particular with atrocities that were imposed on them by their own people.

We will certainly test you with something of fear and hunger, and loss of wealth and lives and fruits (earnings); but give glad tidings to the persevering and patient, those who, when a disaster befalls them, say, “Surely we belong to God (as His creatures and servants) and surely to Him we are bound to return” (And they act accordingly.) (Baqara 2:155-157)

In fact, for every difficulty that a believer encounters there is a reward waiting for them in the Hereafter. That is, provided that they are patient in those times of difficulty before their Lord and do not lose faith in Him. The Prophet Muhammad, peace be upon him, gives the following glad tidings to the believers: “Never is a believer stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but God will expiate his sins on account of his patience.”

I would like to conclude with a favorite analogy of mine, which helps me to understand some events in this world that appear injustice to us. Those who fast in the month of Ramadan know well that fasting may be a little difficult for the first few days until the body adjusts to it. With some exaggeration, we may think of the feeling we have in the stomach as pain and suffering. Particularly, near the time to break fast it becomes more unbearable. Then we come to realize at the dinner table (as our taste buds fully agree) that even a piece of dry bread is much tastier than the splendid meals we had before Ramadan. The fasting person enjoys the food at the table so much so that he says “all that pain and suffering that I went through today was worth it. Not only can I truly enjoy the food at this table now, but I also have the joy of knowing God is pleased with me.” Similarly we human beings go through difficult times in life. This is nothing but a fast before we are granted with the table of bounties that our Generous God has prepared for us. When we come to know the rewards He prepared for us for being patient on earth with the difficulties of this life we will be overwhelmed and forget everything that happened. We will say “O God, I am so thankful for everything You have given me. Whatever suffering and pain that I endured on earth, it was all worth it. What I find here immeasurably surpasses my expectations and imagination!” Let us have faith in God’s Justice and Mercy which encompasses pre- and post eternity. Let us be aware that He is watching over us even when we are treated unfairly and at times when we cannot defend ourselves. The good news of the Qur’an regarding the rewards that our Lord has prepared for us should always fill our hearts and help us be patient:

And hasten, as if competing with one another, to forgiveness from your Lord, and to a Garden as spacious as the heavens and the earth, prepared for the God-revering, pious. (Al Imran 3:133)

Mesut Sahin is Assistant Professor of Biomedical Engineering at New Jersey Institute of Technology.

The Second Fruit of the Fifth Branch

soul! Worship is not the introduction to additional rewards, but the result of previous bounties. Yes, we have received our wages, and are accordingly charged with the duties of service and worship. Because, O soul!, since the All-Glorious Creator, Who clothed you in existence which is pure good, has given you a stomach and appetite, through His Name of Provider, He has placed before you all foods on a table of bounties. Then, since He has given you a life decked out with senses, life too requires sustenance like a stomach; all your senses, like eyes and ears are like hands before which He has placed a table of bounties as broad as the earth. Then, because He has given you humanity, which requires many immaterial foods and bounties, He has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an extensive table of bounties as broad as the worlds of both the inner and outer dimensions of things. Then, since He has given you Islam and belief, which require infinite bounties and are nourished through countless fruits of mercy and are supreme humanity, He has opened up before you a table of bounties, pleasure, and happiness which includes the sphere of contingency together with the sphere of His sacred Names and attributes. Then, through giving you love, which is a light of belief, He has bestowed on you an endless table of bounties, happiness, and pleasure. That is to say, with regard to your corporeality you are an insignificant, weak, impotent, lowly, restricted, limited particular, but through His favour, it is as if you have risen from being an insignificant particular to being a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to true universality; and by bestowing Islam on you, to an exalted, luminous universality; and by giving you knowledge and love of Him, He has elevated you to an all-encompassing light.

O soul! You have received this wage, and you are charged with the pleasurable, bountiful, easy, and light duty of worship. But you are lazy in this too. If you perform it half-heartedly, it is as though the former wages are insufficient for you and you are overbearingly wanting greater things. Also, you are complaining: Why was my prayer not accepted? But your right is not complaint, it is supplication. Through His pure grace and munificence, Almighty God bestows Paradise and eternal happiness. So seek refuge in His mercy and munificence constantly. Trust in Him and heed this decree:

Say: In the bounty of God, and His mercy -in that let them rejoice; that is better than the [wealth] they hoard.¹

If you say: How can I respond to these countless, universal bounties with my limited and partial thanks?

The Answer: With a universal intention and boundless belief… For example, a man enters a king’s presence with a gift worth little, and he sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to him: My present is nothing. What shall I do? Then he says suddenly: My Lord! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them. Thus, the king, who has need of nothing and accepts his subjects’ gifts as a sign of their loyalty and respect, accepts that wretched man’s universal intention and wish, and the worthiness of his elevated belief as though it was the greatest gift.

In exactly the same way, while performing the five daily prayers an impotent servant of Almighty God declares: Salutations be to God! That is, I offer You on my own account all the gifts of worship all creatures offer you through their lives. If I had been able, I would have offered You as many salutations as them, for You are worthy of them, and worthy of more besides. Such an intention and belief comprise extensive universal thanks. The seeds and grains of plants are their intentions.

And for example, the melon utters a thousand intentions in its heart in the form of the nuclei of its seeds: O my Creator! I want to proclaim the embroideries of Your Most Beautiful Names in many places on the earth. Since Almighty God knows how future things will come about, He accepts their intention as actual worship. The rule, A believer’s intention is better than his actions² alludes to this mystery. The wisdom in offering glorifications in also infinite numbers is understood from this mystery. For instance:

Glory and praise be unto You to the number of Your creatures, that may be as pleasing to You as the extent of Your Throne and the ink of Your words, and we glorify You with all the glorifications of Your prophets and saints and angels.³

Just as an officer presents all the duties of his soldiers to the king in his own name, so man, who acts as officer to other creatures, commands the animals and plants, has the capacity to be God’s vicegerent over the beings of the earth, and in his own world considers himself to represent everyone, declares:

You alone do we worship, and from You alone do we seek help.⁴

He offers the worship and seeking of help of all creation to the All-Glorious True Object of Worship in his own name. He also says:

O God! Grant blessings to Muhammad to the number of the particles in existence and all their compounds!

He offers benedictions for the Prophet (pbuh) in the name of everything. Because everything is connected with the Muhammadan Light. Thus, you may understand the wisdom in the countless numbers mentioned in the glorifications and benedictions for the Prophet (pbuh).

Footnotes

1. The Qur’an (10:58)
2. al-Manawi, al-Fayd al-Qadir, vi, 291, No: 9295.
3. Muslim, Dhikr, 79; Tirmidhi, Da’wat, 103; Nasa’i, Sahw, 94; Musnad, i, 258, 353.
4. The Qur’an, 1:4.