A very important principle to uphold is to view everything in a positive light, as long as it does not contradict the spirit of faith. It is also essential to evaluate such efforts fairly and, wherever possible, express appreciation and support. Even in cases where events could be interpreted negatively, one should strive uncover reasonable explanations and draw out constructive meaning.

When faced with unpleasant attitudes or behaviors, it is often wiser to respond with patience and tolerance. Minor issues need not be magnified, nor differences turned into sources of conflict. Rather than rekindling old disputes or creating new ones, choosing calm over confrontation helps open the door to understanding. Such an approach—refraining from hostility and leaning instead toward empathy—can lay the foundation for reconciliation and mutual respect across social divides. In societies marked by deep scars from long-standing resentments and hostilities, nurturing love and goodwill becomes an essential endeavor. And for those who hope to cultivate a culture of compassion and tolerance, the task often begins with seeking new paths forward.

Thanks be to God, the fruits of such efforts begin to appear even in a short time. Problems that cannot be resolved through force or fury slowly start to unravel through love. People who once feel pressured or coerced into submission no longer reject invitations to meet on common ground. Even the rusted locks on hearts that harshness can never open begin to yield to gentleness.

After all, human beings—created in the best of forms and inherently drawn to perfection—cannot remain indifferent to sincere acts of goodness. Throughout history and even today, efforts rooted in love and tolerance have always been worthy and noble pursuits in the eyes of humanity.

Who could possibly take offense at those who follow the path of Mawlana Jalal al-Din Rumi, Haci Bektas Veli, Ahmed Yesevi, or Yunus Emre—figures who open their hearts to all, with no distinction between Muslim or non-Muslim, embracing others simply because they are human? To embrace everyone purely on the basis of shared humanity, to open one’s heart without discrimination, to demonstrate that the essence of existence is rooted in love, to affirm that the religion is for compassion—what harm could there possibly be in any of this?

If these values were considered noble and praiseworthy in the past—as they continue to be seen today—why, then, do some people now feel uneasy or disturbed by them?

There are those who hold Rumi in the highest esteem, who constantly quote Yunus Emre, who speak admiringly of Yesevi, and who take pride in the legacy of Haci Bektas. Yet strangely, when individuals today embody that same spirit and strive to keep it alive across the globe, they are met with accusations and stigmatization. Why? Because the issue is not what is being done—it’s who is doing it.

Since the figures of the past are no longer a threat, there’s no risk in praising them. But when it comes to contemporaries—people who are alive and active today—the standards begin to shift. No matter how admirable the actions may be, if they are carried out by those with a different worldview, that’s when anxieties and paranoia take over.

Those who echo the ideals voiced by Rumi, Yesevi, or Yunus—those who strive to cultivate an atmosphere of love and tolerance in society—are suddenly viewed as dangerous or subversive. Certain vested interests fear that such spiritually grounded individuals may gradually gain influence; that the moral weight, sincerity, and public resonance they carry might place those in power in a morally uncomfortable position; and that, in time, these same power holders may feel compelled—by circumstance rather than coercion—to sit down and engage in genuine dialogue with them.

Had these paranoid minds lived during the time of Rumi, they would have tried to silence him—or even exile him. And if Rumi were alive today, gathering around him a growing circle of admirers, and if people began responding to his call with sincerity—he too would be labeled a threat. Plans would be drawn up in dark corners on how to silence his voice.

Those same malicious voices who now hurl slanders and insults at anyone they label an opponent would no doubt have said similar things about Ahmed Yesevi. They would scheme to undermine the influence of Yunus Emre, who draws people through the love and warmth he spreads. They would brand Haci Bektas Veli a “traitor” and throw him into prison.

Why? Because they cannot tolerate the presence of a will beyond their own, or any form of influence, moral authority, or persuasive appeal that does not stem from their own sphere of control. Sadly, the militaristic mindset of past eras continues today—under new names and disguises—still crushing anyone who refuses to toe their line or follow their roadmap.

In the face of such irrationality and inconsistency, it is only natural for one’s inner strength to be shaken at times. In moments like these, questions may arise about whether the efforts being made—or the dedication shown by those walking a similar path—are truly right and meaningful.

In such moments, a person may find themselves asking, “Am I doing something wrong? Why is there such strong opposition to these efforts?”

Yet, in truth, nothing is amiss. What is being carried out today reflects—almost down to the smallest detail—the very path that Rumi once walked. Today’s Rumis—souls devoted to the Divine, sincere and selfless in their service—continue along that same line, conveying that same message to humanity in a renewed form.

Yet some people refuse to consider the beauty of what is being done. Instead, they focus entirely on who is doing it. Because in their minds, they have already placed these individuals in a box—passed judgment on them, labeled them as “the other,” and branded them as “bad.”

As a result, any good deed carried out by such individuals is automatically deemed bad—not because of the deed itself, but because of who performed it. The reasoning becomes painfully shallow: “If they are the ones doing it, then it must be wrong.”

Even if they were to guide people toward paradise, shield them from the fire, awaken faith in their hearts, help the seeds of eternal bliss bloom within their souls, and bring peace and contentment to the world—they would still be condemned. Their actions would still be misjudged, and they would still be declared guilty.

Because, from the very beginning, the decision had already been made: “We see these people as the other, and so whatever they do must be wrong.” That, in truth, is the heart of the matter.

None of this should discourage anyone or diminish one’s inner strength. On the contrary, good efforts must continue—and even grow—by being multiplied. Those engaged in such work understand their own path and responsibilities, and it is not for anyone to dictate their course. But this much can be said: in times like these, panic is never the right response.

Panic is merely a reflection of the opposing side—their state of mind, their anxieties, their fears. Those who lash out are often the ones most gripped by insecurity. For this reason, what is needed is not panic, but steady, thoughtful resolve. When people devote themselves to serving others—whether ten thousand go out into the world this year to share compassion and inspiration with those in need, and perhaps one hundred thousand do so the next—the true goal is to let such goodness grow. Service, when multiplied, becomes a force that expands naturally and powerfully, reaching more hearts and transforming more lives. In places where hostility is met with walls and offensives, the most powerful response is to take steps inspired by love, dialogue, human embrace, and positive action—steps so sincere and unexpected that negativity cannot reach them. By the time adversaries attempt to catch up, all they encounter is the dust left behind by those advancing through goodwill.

In such moments, it becomes far more difficult for opposition to interfere with or obstruct what is being accomplished. Their efforts collapse under the weight of their own paranoia; they flail within the whirlpool of panic they themselves have created and stumble when confronted with the beauty being brought into existence.

As hearts are drawn toward sincerity and as the reasonableness of compassionate work gathers people together, those who are unsettled by such light—like souls who shrink from brightness—may, in time, become consumed by their own hatred.

Yet it is essential to remember that the aim is never to provoke, enrage, or harm anyone. A spirit rooted in mercy does not respond to curses, seek revenge, or wish misfortune upon others. Even if someone, overwhelmed by paranoia or resentment, were to fall into personal ruin, there is no joy to be found in such an outcome.

There was a moment in my own life that revealed just how easily the heart can be tested. Someone who had caused great harm and acted with deep hostility spoke in such a way that, for an instant, a harsh thought arose within me—a fleeting wish for divine punishment in response to the injustice being endured. At first glance, such a reaction might seem understandable. Throughout history, even revered spiritual figures like Muhammad Bahauddin Naqshband, Imam Ghazali, and Bediuzzaman Said Nursi sometimes sought relief by appealing to divine justice when faced with persistent cruelty or oppression. But for me, the thought was only momentary. As soon as I paused to reflect, my eyes filled with tears. I found myself saying, “No, my Lord—how could I wish punishment upon anyone, even those who act with hostility or seek to discredit sincere efforts with slander and falsehood? Such a wish is too heavy to utter. If You choose to act, let it be through guidance. Let their encounter be not with ruin, but with truth, clarity, and transformation.”

Let the whole world hear this: this must be the state of the heart. One should not wish for anyone to perish in paranoia, anger, restlessness, or inner suffering. Such thoughts have no place in a heart that seeks what is right.

Our sole prayer is this: that God may grant all people fairness and sound judgment. May He allow them to see the truth as it is, in accordance with its full value and dignity. Rather than spending their time in bitterness, stubbornness, and exclusion, may they embrace the good that is being done and allow it to find a place in their hearts.

This path has always been carried by a generous spirit. Whenever someone offers even a small act of kindness, that goodness is cherished and uplifted. The aim is simple: to win hearts and to seek God’s pleasure by helping build a world shaped by peace and harmony. There is no other agenda. Those who manufacture conflict as though it were real only reveal themselves as the true source of unrest.

The great spiritual figures of the past—Rumi, Yesevi, and others—left behind a legacy of expansive love for humanity. Anyone who strives to follow their example will feel their heart drawn toward compassion rather than hostility. Hatred, vengeance, and rage belong to another way of being—one that leads only to division and sorrow. The commitment here is different: never to see another person as “the other,” and even when seen that way by others, to keep one’s arms open.

Even if someone were to approach with hostility or harm in hand, the response must remain: “Come, dear friend—there is still a place for you in my heart.”

May God grant the strength to remain firm upon this path and the ability to carry these good efforts forward in ever-growing measure. Amen.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

As an instructor of statistics, I sometimes cannot help but explain the phenomena of the social sciences through mathematical expressions. This is especially true when there is almost complete correspondence between the two. One such topic is the “powers” of ignorance. When I say “powers,” I obviously do not mean how “mighty” ignorance makes a person. I mean the exponential expressions of ignorance:

Ignorance to the power of one (ignorance¹);

Ignorance to the power of two (ignorance²);

Ignorance to the power of three (ignorance³).

Powers of ignorance

Let us start with the simple definitions of these three powers:

Ignorance¹: Does not know;

Ignorance²: Does not know AND does not know that s/he does not know;

Ignorance³: Does not know AND does not know that s/he does not know AND insists that s/he does know.

Among the three, the first power is the most powerless in terms of leading the person to mistakes. The person is aware that s/he does not know. The solution to this case is simple: the person would go after the needed knowledge and acquire it, remedying this form of ignorance.

The second power is not that bad, either. The person does not know AND is not aware of the knowledge s/he lacks, either. Therefore, this person, when alerted to the necessity and existence of the knowledge in question, would acquire it, successfully ending the ignorance. In this sense, this power is also not that powerful in terms of leading the person to mistakes.

The third power is the most powerful at fooling its owner. The person does not know AND does not realize that s/he lacks certain knowledge. What is more, when alerted to the necessity and existence of the knowledge in question, s/he insists that s/he has nothing to learn. As you can tell, the ignorance cannot be eliminated easily—if at all—in this case. Such ignorance cannot be overcome by alerting the person to the knowledge in question and/or providing it. This is an attitudinal problem that “guards” the person against learning.­ ­

Now, let us return briefly to the math. Just as the magnitude of the difference between the consecutive powers of a mathematical entity increases as the powers increase, the differences between consecutive powers of ignorance are also different. For example, while the difference between the first power of two (2¹) and its second power (2²) is two (four minus two), the difference between the second power (2²) and the third (2³) is four (eight minus four). Likewise, there is a bigger leap in the severity of the problem from the second to the third power of ignorance, compared to the difference between the first and the second.

Known unknowns vs. unknown unknowns

I believe this hierarchical definition of ignorance might provide some insight into the relationship between the teacher and the learner. From the perspective of the constructivist theory of learning, the best scenario for a learner is to be the architect of his/her own knowledge palace. In this approach, the teacher is a facilitator of the learning process while the learner builds his/her knowledge palace piece by piece. For a learner who smoothly goes through this process, the first power of ignorance can easily be eliminated without much assistance, especially in this information age. In other words, in this kind of ignorance, there are “known unknowns” that can be learned.

Some initial guidance might be needed to eliminate the second power of ignorance. The learner might successfully decorate the existing rooms of her/his palace by herself/himself, yet might be unaware that there might be brand new rooms that can be added. At this point, the teacher might provide guidance and vision to the learner, so that s/he might start sailing in these uncharted territories. Once new land is discovered, the teacher might return to the role of facilitator. While there are “unknown unknowns” in this case, there is no resistance to the realization and acknowledgement of this situation by the learner.

The biggest challenge we face nowadays is undoubtedly around the third power. The teacher facing the third power of ignorance is helpless in helping the learner. In addition to “unknown unknowns”, there is this denial of the “unknowing”. In old times, the difficulty in overcoming ignorance was mostly about accessing knowledge. People who appreciated knowledge used to get very happy when they attained it. They also mostly exhibited the attitude that the more they learned, the more they realized how ignorant they were. In this sense, it is very odd that we can now access knowledge in seconds, yet we do not appreciate it. Nor do we have the wisdom that the more we learn, the humbler we should become about our knowledge.

Such an attitude also has a high potential of hurting the teacher-learner relationship, since the learner denies the fact that s/he sometimes needs guidance. Such learners only seek “depositories” of information, with the thinking that they, by themselves, can correctly and sufficiently process and digest all the information taken in. In this sense, they are closed to any advice, guidance, perspective, or vision provided by the teacher. Their approach implicitly says, “Just give me the information I am asking for and shut up!” This is where wisdom is lost between generations.

The missing link: wisdom

This might remind some readers of movies or TV series that depict the wisdom exhibited by a Far Eastern master of martial arts. The master would accept a Western person as his apprentice. Yet, he asks the apprentice to do extremely difficult and exhausting chores that are seemingly unrelated to the martial arts. Moreover, these chores appear as if they are geared towards the comfort of the master. Yet, as the apprentice proceeds in her/his training, s/he realizes how vital those chores have been in acquiring the necessary skills as well as attitudes, such as stamina, perseverance, and patience. Only then does s/he realize that it should be the master, not the apprentice, who defines the format of the master-apprentice relationship.

The more learners see knowledgeable people as only “depositories of information”, the more damage is done to a productive and meaningful teacher-learner relationship. Learners start to think that the second they acquire the information they lack, they become “even” with their teachers. And this exactly is the way of thinking that is a major source of the third power of ignorance.

Let us give a simple and practical example to illustrate this phenomenon. Think of a learner who wants to cook a dish. In response, the teacher provides the learner with the full list of ingredients for the dish. The learner, in turn, adds this to her/his library of information. As a second step, the teacher attempts to explain how and when each ingredient should be added to the pot, at what heat the dish should be cooked, and suggestions to add more flavor, etc. However, the learner declines this offer, claiming that s/he can handle these by herself/himself. Just like in this example, obtaining information about a topic is just the beginning. Applying this information to various situations, analyzing or synthesizing it, and comparing it with similar information are examples of tasks that require experience and are more important than simply depositing unprocessed information into one’s library. What is needed is to continue the learning process during these stages as well. This is only possible if the learner exhibits humility through awareness that s/he has yet learned little and keeps the channels of learning open.

Two disclaimers are in order here. First, this article is not to discredit learner-centered learning; rather, it seeks to highlight some points during the process where the teacher’s guidance and vision should play a critical role in the learner’s healthy progress in acquiring, digesting, and internalizing information. Second, it is not the intent here to imply that it should be the teacher alone who shapes the format of the learning-teaching process, and that the student should only be the object of it, as has been the case in many traditional educational systems. There is no doubt that a successful teacher will continually gauge the learner’s progress and gather constant feedback about the strengths and weaknesses of the learner and use these to provide proper guidance and vision.

It is crucial to help learners acquire the right attitude towards learning and knowledge. In an era where individuals are flooded with information and asked to mostly make pragmatic use of it, it is of the utmost importance to caution learners against the pitfalls of this approach and guide them towards successfully turning it into internalized knowledge. That would also bring about the wisdom and humility necessary for learners to continue to build their wonderful palaces of knowledge.

“Ideology is the marriage of the truth with the apocryphal whereas wisdom is the distinction of the former from the others,” (1) says Cemil Meriç, a prominent Turkish intellectual figure, philosopher, and influencer of twentieth century Turkey. Wisdom is the property of West and East together; it’s the private garden of all humanity, a shared ocean of advancement for the sons and daughters of Adam. The profound knowledge leading to wisdom is a bowl which is uniting rather than segregating, a line drawn to encompass, not to dissect. A short glimpse across the flipped pages of history is enough to come across a handful of people who lived as light-houses, illuminating the way to wisdom, despite using various languages and separate tools.

The tradition of storytelling

Stories are as old as humanity. They are vessels across the ocean of wisdom. Storytelling was used by Buddha in his Jatakas, Rumi in the Masnawi, Bidpai in Kalilah and Dimnah. Many children of the West prefer to embrace novels. (2) On the other hand, old wise masters of the East used allegories and parables. They preferred to describe an elephant as a water spout (trunk) (3), a fan (ear) (4), a pillar (leg) (5), or a throne (back) (6). They knew understanding an elephant’s entire being would be beyond the limits of comprehension for a majority of people. Whence Prophet Muhammad had been asked about the content of the scrolls sent down to Abraham, peace be upon both, he replied, “It was full of parables” (7).

Bidpai (from Sanskrit Vidya-pati, meaning chief scholar) was a wise man of India. He lived in the 3^rd century BC,[i] and he decided to correct the oppression and wrongdoings of a young Indian Emperor of his time, Dabshalim by teaching him wisdom he collected from the ancient times (8). Though the main sources of the stories are not known to us, they were still being told a millennium later. In 570 AD, the ruler of Persia, Khosroes Noushirawan, after having received the information of that book, sent Barzouyeh, court physician, on a mission to India to translate the book into Persian (more precisely into Pahlavi, i.e. Middle Persian). These stories were translated into Arabic two centuries later, and into Hebrew from Arabic – and possibly from its Sanskrit originals (9). And this lineage of translations gave fruit to more than two hundred versions of the book in about fifty different languages.

Said Nursi

Said Nursi is another man of wisdom, one of recent history. Being born into life in an Eastern Anatolian village in 1877, until he passed in 1960, he lived through the collapse of an empire and the rebuilding of a country as a republic. He experienced the reigns of constitutional monarchy, oppression, military coups, and democracy. He dedicated his life to the survival of religious and ethical connections, in contrast to many of his contemporaries. During the last half of his life, he focused on extolling the virtues of education and belief to the extent that he did not bother at all about the developments of the World War II, which was basically destroying the world.

Nursi diagnosed society’s problems as falling under three categories: ignorance, poverty and dissension. His Risale-i Nur (the Collection of Epistles of Light) was a cure to these ills. He authored this collection of several thousand pages under the harsh conditions of captivity, exile, imprisonment, and surveillance.

Before writing his Risale, Said Nursi preached his wisdom to the villagers living around him, in the desolate places of Anatolia. He used the same method as Bidpai, i.e. via parables and allegories. Skimming through his primary epistles in “the Short Words” is sufficient enough to catch a glimpse of the profound wisdom woven through his stories.

I want to focus on one of Said Nursi’s parables. It is from the first treatise of the collection, “Nur’un İlk Kapısı” (the First Gate of the Light). The second lesson is reiterated in his masterpiece as “Mesnevi-i Nuriye” (the Seedbed of Light), and later in “Eighth Word” in a slightly different and more detailed form. It is the story of a desert-dweller jumping into a well when threatened by a lion (10).

The story

A person (actually Nursi talks about two brothers in order to compare positive and negative responses to the mystery of the universe) finds himself in a desolate wilderness. He suddenly hears a terrifying sound and sees that a great lion is about to attack him. While he is fleeing, he comes across a waterless well sixty yards deep, and in his fear jumps into it. After falling halfway down the well, his hands meet a tree growing out of the wall. He clings to it. He soon sees two animals gnawing through the tree’s two roots. Then he looks up and sees the lion waiting, and when he looks down with frustration he sees a dragon, its mouth as big as the mouth of the well. Then he looks back at the tree and notices with surprise that even though it is a fig-tree, it is bearing the fruits of thousands of trees, including some looking fancy and delicious but ultimately intoxicating and poisonous.

The responses of the two brothers bifurcates in Nursi’s narration. The good brother, whose good morals give him good thoughts, and good thoughts showing him the good side of everything, goes ahead with the realization of these strange happenings being connected to someone. He concludes that behind everything are the commands of a hidden ruler, who is watching him and testing him. His fear turns into wonder, and that wonder gives the fruit of love towards that hidden hand, leading him to cry out: “O ruler of this place! I have happened upon you and I take refuge with you. I am your servant and I want to please you. I am searching for you.” After he makes this supplication, the walls of the well suddenly part, and a door opens onto a wonderful, pleasant, quiet garden. Indeed, the dragon’s mouth transforms into the door, and both it and the lion take on the forms of two servants, inviting him to enter. The lion even becomes a docile horse for him to ride.

Wisdom of the story

Even while listening to the story for the first time, one can match most of the allegorical details mentioned in the story with real life counterparts. A short reference is provided as Table 1.

Table 1. Correspondence between the metaphors used in the parable and the truths behind them.

Beyond these, it’s astonishing to realize how perfectly the story simplifies the very essential concerns of each concious individual, such as the purpose of this life, reaching the Creator beyond the veil of creation, the reality of death, the compliance of destiny with the responsibility of actions, and so forth. The story also sets forth answers to the three basic questions asked by all humanity:

“Where are you coming from?”

“What is your destination?”

“What is your task in this world?” (11, 12)

Search for the source of wisdom

The First Station

The clever son of Russian Tsardom, Leo Tolstoy, welcomed me with his deep contemplations on life, death, and religion in the preface of his book, A Confession. Tolstoy was mentioning the “story of wisdom,” but from the perspective of bad-mannered brother:

There is an Eastern fable, told long ago, of a traveler overtaken on a plain by an enraged beast. Escaping from the beast he gets into a dry well, but sees at the bottom of the well a dragon that has opened its jaws to swallow him. And the unfortunate man, not daring to climb out lest he should be destroyed by the enraged beast, and not daring to leap to the bottom of the well lest he should be eaten by the dragon, seizes a twig growing in a crack in the well and clings to it. His hands are growing weaker and he feels he will soon have to resign himself to the destruction that awaits him above or below, but still he clings on. Then he sees that two mice, a black one and a white one, go regularly round and round the stem of the twig to which he is clinging and gnaw at it. And soon the twig itself will snap and he will fall into the dragon’s jaws. The traveler sees this and knows that he will inevitably perish; but while still hanging he looks around, sees some drops of honey on the leaves of the twig, reaches them with his tongue and licks them (13).

Before journeying towards the next station, the following is how Tolstoy transcribes the story into his case:

So I too clung to the twig of life, knowing that the dragon of death was inevitably awaiting me, ready to tear me to pieces; and I could not understand why I had fallen into such torment. I tried to lick the honey which formerly consoled me, but the honey no longer gave me pleasure, and the white and black mice of day and night gnawed at the branch by which I hung. I saw the dragon clearly and the honey no longer tasted sweet. I only saw the inescapable dragon and the mice, and I could not tear my gaze from them. And this is not a fable but the real unanswerable truth intelligible to all.

While following Tolstoy within his profound yet gloomy commentary on the standing of human “self,” Nursi’s voice has shaken my mind again, answering the stated, unanswerable truth, as follows:

Death is not terrifying as it appears to be superficially… for believers, death is to be discharged from the burdensome duties of life. And for them it is a rest from worship, which is the instruction and training in the arena of trial of this world. It is also a means of their rejoining friends and relatives, ninety-nine out of a hundred of whom have already departed for the next world. And it is a means of entering their true homeland and eternal abodes of happiness. It is also an invitation to the gardens of Paradise from the dungeon of this world. And it is the time to receive their wage from the munificence of the Most Compassionate Creator in return for service rendered to Him… Yes, for the people of belief, death is the door to Divine mercy, while for the people of misguidance, it is the pit of everlasting darkness (14).

The Second Station

While skimming through Arabic translation of the book by Abdullah ibn Muqaffa from Barzouyeh’s original Persian, I came across Barzouyeh’s own version of the “story of wisdom.” His version, which was written thirteen centuries before, was just parallel to Tolstoy’s. It was an allegory of his own search for truth, with the details only slightly altered:

…I therefore compared the human race to a man who, flying from a furious elephant, goes down into a well. He suspends himself from two branches which are at the brim of it whilst his feet rest upon something projecting out of its sides, which prove to be the heads of four serpents appearing out of their holes. At the bottom, he discovers a dragon… (15)

After underlining small yet clear differences between Barzouyeh’s version and Tolstoy’s – including the introduction of four serpents and a furious elephant – we can leave the second station.

The Third Station

After being translated into Greek in the 11^th century and into Latin in the 13^th by a Christian, John of Capua, the book appeared in Europe in several languages close to the end of 15^th century, right after the invention of printing. The rendering of John of Capua’s Latin manuscript into Italian by Anton-Francesco Doni fostered the first English translation of the book by Sir Thomas North, in 1568. The title of North’s translation was, Fables of Bidpai: The Morall Philosophie of Doni (16).

Swung back to 16^th century from ibn Muqaffa’s Arabic text, 750 AD, a surprise was waiting for me at the third station. While skimming through North’s English translation, I came across the “story of wisdom” in the middle of the book – except this one was apparently not in the Arabic manuscript, save Barzouyeh’s preface, as already mentioned above.

Jane Stevenson writes in her piece in the University of Toronto Quarterly on the manuscript’s translation adventure, that Doni’s Italian version – compiled of forty-one tales, thirty-four of which are from the Persian manuscript – as a rehashed version. These thirty-four stories are also shared between Bidpai’s narrations and Barzouyeh’s (17).

Most probably, the courtesy of our “story of wisdom” is given to Barzouyeh due to the preface text appearing in the Arabic version. Yet interestingly, “the story of wisdom” in North’s English translation appears more similar to Tolstoy and Nursi’s narrations, as it mentions neither a furious elephant nor four serpents. It most resembles Nursi’s story, where the traveler comes into a large plain after passing through thick and large woods. Differently in North’s version, there are four lions attacking rather than a single one.

The following quote from Thomas North’s lesson is significant to exhibit how the core of the “death – lion allegory” is lost through the influence of his contemporary culture: “The foure Lions the foure elements, which feeke ftill to deuour man” (18). This also gives us a hint about the case of Barzouyeh’s addition of four serpents. Barzouyeh was saying, “…the four serpents are the four humors in the human body which being disturbed in their mutual action become many deadly poisons…” Medieval medicine believed four faculties in the human body caused illnesses in their mutual discord. Noticeably, both of these allegories, missing in Nursi’s text, have been proven wrong/mythical via modern knowledge of science and medicine.

Comparison of differences

The only demanding explanation of the significant differences between Barzouyeh’s story and the Medieval European translations would be thinking of a second Hebrew manuscript which parented John of Capua’s Latin manuscript. Otherwise assuming the Latin version being translated from Joel’s 12^th century Hebrew narration of ibn Muqaffa text, would leave the source of the differences in the “story of wisdom” in dark. That second version of 8^th century AD text, in Hebrew, was likely compiled under an Abbasid Caliph, as argued by some scholars, and should have been directly translated from Sanskrit originals.

Turkish newspaper columnist and author, Abdullah Aymaz, in a conversation with a Buddhist scholar, Venerable Bup-Hyun,[ii] throws light onto the issue:

… I narrated him the story told by Said Nursi in the Eighth Word and later asked: ‘Does that story exist in your religious texts?’ He replied, ‘Yes it does, but instead of a lion we have an elephant and also the dragon has four heads. We too have black and white mice and in place of fruits we have a poisonous honey. You can also find it in Jatakas, told by Buddha (19).

If we come to the last main difference between the four versions of the story, the existence of honey inside the well, we see that both Barzouyeh and North are talking about a beehive whereas Tolstoy is mentioning some drops of honey on the leaves of the twig. In contrast to these, Nursi does not mention honey in the story. Rather he talks about numerous types of fruits coming out of fig tree’s branch, some of which are poisonous though they look sweet. Nursi’s analogy leads to nourishing pearls of wisdom such as:

1. “Dissolute, forbidden pleasures of youth are like poisonous honey.” (20).
2. “As pleasure’s disappearance causes pain, pain’s disappearance causes pleasure” (21).
3. “Man’s accountability requires opening the door to the reason and not removing the power of choice” (22).
4. “This world’s adornments are meant to rouse our appetite. As they are temporary and give pain upon separation, they are here only to instruct in wisdom, to arouse gratitude, and to encourage us to seek the permanent originals of which they are copies” (23).

Approaching the source as the last station

Although it is hard to historically detect the origin of the “story of wisdom,” and we’re not able to trace it beyond Barzouyeh, it is evident from the previous discussion that the very source of the story is not himself. A reasonable scenario would be accepting the story existing in the original compilation of Pañchatantra, in Sanskrit, and in the Jataka stories of Buddha.

Moreover, the inner-consistency of the story and the perfection of allegories give the fragrance of a heavenly wisdom rather than a carnal production. Maybe that is why Nursi summarized the Eighth Word as, “… interpreting an important mystery of the verses on the essence of this world, the essence of the human, and in humanity the meaning of religion, via a beautiful and luminary parable which has its original in the Scriptures of Abraham…” (24).

The Story of Wisdom and the Qur’an

It’s worthwhile to mention several tips from the book called “al-Hakim,” which literally means “full of wisdom.”

The scriptures sent to Prophet Abraham are mentioned in the Qur’an at only one place, the ending verses of the Chapter of A’la (the High): “This is surely contained in the former Scrolls: The Scrolls of Abraham and Moses” (25).

Preceding verses have a comparison of two people coming up with opposite responses to the advice of the Messenger: the mindful one who stands in awe of the Lord, and the wicked one remaining aloof from God (26). Later on, the punishment due to the latter’s heedlessness is described: “He will neither die therein (to be saved from punishment) nor live” (27). This description is consistent to the case of the man holding the twig inside the well.

The Qur’an’s narrative compares the situation of two persons, which is in line with Nursi’s double-winged narration. Said Nursi emphasizes that the twig which the man holds is a “fig tree.” The Qur’an says, at the beginning of the Chapter of Tin (the Fig): “By the fig and the olive, And Mount Sinai, And this secure City” (28). Some prominent scholars of Tafsir, interpreting these verses, believe that “the fig” refers to Damascus, thus to the mission of Abraham (29); the olives refer to Jerusalem, thus to Jesus; Mount Sinai refers to Egypt, thus to Moses; and “this secure City” to Mecca, thus to Prophet Muhammad (blessings be upon them all) (30).

Notes

1. Şahiner, N. 2007. Cemil Meriç’le Nur Sohbetleri, Izmir: Isik Publications, p. 106 (in Turkish).
2. Ibid. pp. 93-95.
3. Jainism and Buddhism. Udana 68-69: Parable of the Blind Men and the Elephant.
4. Hughes, Marilynn. 2005. The Voice of Prophets, Volume 2, Morrisville, NC, pp. 590-91.
5. Al-Ghazzali. 1933. Ihya’ `Ulum ad-Din, Volume 4, Cairo, p. 6. (in Arabic).
6. Jalalu’ddin Rumi. 1930. The Mathnawi. Edited with critical notes, translation, and commentary by Reynold A. Nicholson, Volume 4, Book 3, London, vv. I259-68.
7. Suyuti. Durr al-Mansur, Volume 6, p. 341. Hakim. Mustadrak, Volume 2, p. 425. (in Arabic).
8. Bidpai. 1885. Kalilah and Dimnah, or, The Fables of Bidpai. Translated by I.G.N. Keith Falconer, Cambridge University Press.
9. Bidpai. 1819. Kalila and Dimna. Translated by Rev. Wyndham Knatchbull, London: Oxford Press, pp. 32-46.
10. Nursi, Said. 2005. The Words, 8th Word, NJ: The Light, Inc.
11. Nursi. 2005, 10th Word, Introduction, Second Sign, 19th Word, Third Droplet.
12. Nursi. 2006. The Letters, 19th Letter, First Addendum, NJ: The Light, Inc.
13. Tolstoy, Leo. 2010. A Confession and Other Religious Writings, Translated by N.H. Dole, L. Maude, Digireads.com Publishing, pp. 13-14.
14. Nursi. 2006. 1st Letter, Second Question.
15. Bidpai. 1819. p. 81.
16. Doni, Anton Francesco. 2003. The Moral Philosophy of Doni: Known as The Fables of Bidpai. Translated by Thomas North, edited by John Anthony Butler, Carmine Di Biase, Canada: Dovehouse Editions.
17. Stevenson, Jane. 2004. “The Moral Philosophy of Doni, popularly known as the Fables of Bidpai,” University of Toronto Quarterly, Volume 74, Number 1, Winter 2004/2005, pp. 404-405.
18. North, Thomas. 1568. The Morall Philosophie of Doni, London: Ballantyne Press, p. 63.
19. Aymaz, Abdullah. “Güneş doğana kadar yediyüz secde”, July, 18, 2005, Zaman Newspaper (in Turkish).
20. Nursi. 2005. Thirteenth Word, Second Station.
21. Nursi. 2005. Tenth Word, Fourth Truth.
22. Nursi. 2005. Thirty First Word, Addendum.
23. Nursi. 2005. Tenth Word.
24. Nursi, Fihrist Risalesi, Sekizinci Söz, İstanbul: Envar Publications (in Ottoman Turkish).
25. Qur’an, 87/18-19.
26. Qur’an, 87/10-11.
27. Qur’an, 87/13.
28. Qur’an, 95/1-3.
29. İslamoğlu, Mustafa. Tefsirul Kur’an Te’vil ul Furkan, Tîn Sûresi (in Turkish).
30. Imam Qurtubi, Tafsir Qurtubi, Chapter 95.

[i]. By his original name, Vishna Sarma is believed to have lived in the Kashmir area about 200 BC and compiled different fables and stories, some dating back to the 13^th century BC, into a single book under the name of “Pañchatantra (Five Principles).”

[ii]   Professor at Dongbang Buddhist University, Director of the Korean Buddhist Order Association

Starting from the perspective of the description above, some scholars deal with wisdom in two categories, namely practical and theoretical, as they have done with reason. Theoretical wisdom is the effort that one makes along with a God-given ability to observe things and events as if they were an exhibition. It is also an attempt to penetrate the meaning behind and purpose for such events in order to study and read them like a book, to listen to them like a symphony, and to study and try to understand the mysterious relationship between the physical and metaphysical realms of existence.

As for practical wisdom, it is turning to the Owner of this exhibition, the Author of this book, the Composer of this symphony and trying to discover Him through worship, running to Him in love and yearning, and deeply experiencing the awe and amazement of being in His presence. So, to sum up, wisdom begins with reflection, curiosity, wonder, and the zeal to study and search, and continues with obedience and worship, ending in spiritual pleasures and eternal happiness.

Studying the Qur’anic verses where wisdom is mentioned, we can add to the above explanation the following points:

Wisdom means the subtleties and mysteries of the Qur’an. Since the Qur’an is, in one respect, the correlative of the book of the universe and, in another, its interpretation and explanation, its subtleties and mysteries are also those of the book of the universe. The Qur’an indicates this in the verse (2:269), He grants the wisdom to whomever He wills, and whoever is granted the wisdom, has indeed been granted much good.

Wisdom means Prophethood and the meaning of Messengership. The scholars of the Hadith have interpreted it as Sunna (the way of the Messenger). The verses, God granted him (David) kingdom and wisdom (2:251), and We granted Luqman wisdom (31:12), refer to this meaning.

Wisdom, in both its theoretical and practical aspects, means goodwill, which is mentioned in: Call to the way of your Lord with wisdom and fair exhortation and preaching (16:125).

Some have defined wisdom as correct judgment, and acting as one should act and doing what is necessary to do at the right time and right place. We can elaborate on this meaning, which can be re-stated as being just, moderate, balanced, and straightforward as follows:

Giving everything its due, or right judgment, without going to extremes, viewing and discharging our responsibilities in the framework of the Shari‘a, fulfilling the necessary conditions and prerequisites for any desired result, avoiding extremes, even when doing good deeds, being careful to maintain the fact that religion can be practiced or lived under all circumstances, and leading a life in accordance with the Sunna of the Prophet.

Always preferring God’s decisions and judgments concerning us over our own choices, and leading our lives according to the rule, Submit to God and be saved,1 i.e. being resigned to all of God’s decrees and acts concerning our lives and nature, without ever forgetting that God has wisdom in whatever He does, and does nothing in vain.

Being steadfast in following the Messenger strictly in our thoughts and actions in full perception of his way, and as stated in the verse (12:108), Say: “This is my way: I call to God based on conscious insight and sure knowledge – I and those who follow me,” serving our religion and humanity in his way with conscious insight and sure knowledge.

The principal sources of wisdom are Divine Revelation and inspiration.16 This means that all the Prophets and all the spiritual guides, each according to his rank, are also sages or wise people whose special property is wisdom. Such people apply spiritual therapy to those diseased in mind and spirit (those who have followed wrong ways in thought and belief and who suffer from spiritual discontentment), and, by God’s leave, cure them, trying to keep their spiritual lives cleansed of the viruses brought on by evil nature and sin.

In view of the missions (special tasks and occupations) of the Prophets and saints, we can add to the definition of wisdom the following:

Wisdom is unity of thought, intention, and action. Right thinking, precision in expression, and acting in the right way are true signs of wisdom.

Certainty in knowledge, soundness in action, and perfection in any performance, which we can paraphrase as supporting knowledge with action or practice, and doing any work of art with efficiency, which adds to the artist’s zeal and ability, also demonstrate wisdom.

Grasping the aims of religion and, in addition to representing it in individual life, trying to make it prevail in life or ordering life accordingly, is a dimension of wisdom.

Perceiving the essence of existence together with its inner truth, as well as the peculiarities of each thing together with its relationship with all other things, and the Creator’s purposes for the existence and life of things, is another, important dimension of wisdom.

Approaching things in order to understand and analyze their uses and the benefits expected of them, and, as a vicegerent of God, to use them within the limits He has set, is an aspect of wisdom relating to art.

Seeing everything in the light of the Divine way, which is responsible for the perfect accord, order, and balance in the universe, where everything is in its exact place, the observation of this same order and the balance in our lives, and the development of sciences that study the earth and the sky to maintain the balance in them, is another approach to wisdom.

Pursuing the best goals in life, trying to make prevail what is good and preferable in the relationships between the rulers and the ruled, and, by adopting God’s way of conduct and treatment of His servants in our individual and social life, making heavenly the systems of government on earth, realizing God’s purposes for sending the Prophets, are other, excellent dimensions of wisdom.

In order to distinguish between reasoning and logic that are guided by the All-Merciful One, and those guided by the suggestions and misleading of Satan, one should submit one’s intellect to the guidance of God’s Messenger, upon him be peace and blessings, and always be on the alert. It is only by so doing that one can feel the Divine gifts of correct judgment, sound reasoning, and wise thinking appear within oneself; thereafter one begins to feel and think correctly and is saved from self- contradiction in one’s behavior. In the end, wise, right thinking and behavior become second nature—this means the adoption of the Divine way of conduct. We can also describe this as the transformation of theoretical reason into practical reason, and theoretical wisdom into practical, or, according to some Sufi leaders, the angelic aspects of a human being surpassing their satanic ones.

Knowledge, combined with action is an important dimension of wisdom. Although action is not a part of belief or, in other words, neglecting to practice religion in daily life is not a sign of unbelief, it is certain that action is an important aspect of religion. Putting knowledge into practice or practicing the religious commandments in daily life after learning them is an essential of Islam. The verse (51:56), I have not created the jinn and humankind but only to worship Me, warns us of this. Mere information without action will not help. As pointed out before, existence is a book or an exhibition of wisdom, with the Qur’an being its voice or translator or description. What falls on humanity is to read and study the book of creation in the Qur’an. Those who are able to do so are, in the words of the Qur’an, rewarded with abundant good, and gain great value in proportion to the depth of their inner world and the sharpness of their faculties. Contrarily, those who see the realities on the face of existence but cannot discern the truths lying behind it and the purpose for it alongside the magnificent order it displays, are doomed to not receive its messages. This is manifestly a loss or failure.

O God! Show us the truth as being true and enable us to follow it, and show us falsehood as being false and enable us to refrain from it. Amen!

Note

1. al-Bukhari, “Bad’u’l-Wahy,” 6.

Through its various incarnations, from the Egyptian, Greek, Muslim, and Western sciences to the present day, mathematics has ignited the interest of people, nations, and religions. Mathematics has been used extensively to solve the secrets of the Holy Qur’an in the discipline of jifr and numerology, despite not being recommended by theologians, and Kabbalists have endeavoured to understand the word of God by using mathematics. Within Christianity, Saint Augustine’s statement that, “six is not perfect because God created the world in six days; rather, God created the world in six days because six is a number of perfection,”¹ shows that mathematics has been far more influential than science. Therefore, mathematics’ role in the transformation of knowledge into wisdom should be carefully considered.

In its abstraction, mathematics provides us with a vast quantity of information to explore. It is one of the most effective means of explaining incomprehensible phenomena in the cosmos, including the aspects that are beyond human perception. Even though not everything in mathematics appears to have a correspondence in the real world now, according to Nikolai Lobachevsky, the future will bear witness to such a correspondence. Therefore, contemporary mathematicians need not be concerned whether their studies correspond to real facts or not.

History has demonstrated repeatedly that nations which have progressed in the social and natural sciences have become more fully developed. Life depends on a lot of parameters, which share several common characteristics. For example, a link may exist in society between a society’s justice system and its level of mathematical knowledge. John Nash, the Nobel Prize winner, stated (2012)² that there is no justice in a society where people do not know mathematics, revealing that all levels of mathematics have more meaning and social impact than we imagine. In this context, math can even be useful for understanding and solving complicated social issues.

How can theology, which deals with creation and belief, help us understand life without mathematics? The answer to this question depends on our understanding of the universe as evidence for God’s existence. In Richard Feynman’s words, “To those who do not know mathematics it is difficult to get across a real feeling as to the beauty, the deepest beauty, of nature.”³ Here it can be realised that Feynman’s ideas on the language of nature correspond to those of Galileo, who lived over four centuries ago. Both scientists seem to agree that an understanding of the universe is intricately linked to mathematics.

In the contemporary world, the reason the majority of people prefer studying social sciences may be related to an unwillingness to study mathematics. If we believe everything in the universe was created for a purpose, it makes sense then that everything is connected at a deeper level. Mathematics can make enormous contributions to other disciplines. Therefore, the current role of mathematics in other disciplines needs further attention. As an illustration, although the work of Leonardo da Vinci is globally acclaimed, particularly masterpieces such as the Mona Lisa, most people ignore the mathematical aspect of da Vinci’s art. To understand this aspect of his work would only deepen our appreciation of his genius.

In Islamic theology, it is suggested that every sin, whether minor or not, should never be undermined. The Qur’an asks every human, as small as they are, to behave as if they were in the presence of God. Bediuzzaman mentions that, “For there are some small things which can in one respect swallow many large things.”⁴ Indeed, the things that we regard as small can be the bearers of larger things, and this is possible in mathematics as well. The example of the butterfly effect is prominent proof of this fact; the flap of a butterfly’s wings in China may trigger a storm in the United States. In other words, a single occurrence, no matter how small it is, can change the direction of the universe. This was proved with a weather forecast experiment. When the decimal value of one of the parameters was not entered, considerable changes occurred in the curve of the weather estimation. This is a clear example of how small things may have much more of an effect than we assume.

In conclusion, the universe will disclose its secrets more if approached holistically. It is obvious that the universe cannot be fully read without mathematics. People who want to understand the workings of creation should know all disciplines, at least to a certain extent.

Notes

1. Hamilton, Albert Charles. 1990. The Spenser Encyclopedia, page 514.
2. Evin, Mehves. 2012. “There is no justice in a society where people do not know mathematics,” (Turkish) Interview with John Nash. Milliyet, 24.07.2012.
3. Richard, P. 1967. The Character of Physical Law, MIT Press, p. 58.
4. Nursi, Bediuzzaman Said. 2008. The Gleams, NJ: The Light, Inc. p. 188.

Faith, especially in the form of religion, refers to a heavenly-inspired system that leads people to goodness, but on the condition that they believe wilfully.

Religion is a divine system or a corpus consisting of systems. The most eminent feature differentiating it from human systems is that it is ordained by God, based on scripture, the good example of the Messenger that it was revealed to, and on how scholars have interpreted both. Arriving at goodness by means of religion is an absolute blessing by God; yet every human contributes to it by his or her choices.

Wisdom, on the other hand, has been decribed in many forms. In the case of Islam, the Qur’an states that wisdom has been bestowed to the Prophet in addition to the Book.1 Because of this fact, many interpreters have said that wisdom and the Book are not one and the same. It is decreed in another ayah that, “whoever is granted the Wisdom has indeed been granted much good.”2 Since the Prophet’s sunnah – his traditions, including his words and silent approvals – specifies the general issues of the Book, generalizes the specific points, and restricts its absolute topics by particular conditions and clauses, it is a great and abundant fountain of goodness. Therefore, some hadith scholars thought it was the Sunnah that “Wisdom” was actually refering to. Besides, the details of daily prayers, fasting, and hajj were determined by the Sunnah.

At the same time, as pointed out by Bediuzzaman, wisdom has been interpreted as the attainment of certain truths of faith and the universe, which have been concealed behind material veils, through spiritual inspiration and discoveries. All we see are a door, some windows, and four walls around us; however, the Prophet, peace and blessings be upon him, decrees that, “I see what you do not see, and hear what you do not hear. The sky has resonated in such a way that you would laugh less and cry more if you saw what I see and knew what I know.” In this regard, reaching the veiled knowledge about the realm behind the physical world has also been considered wisdom.

This cognisance may take place through intuition or an expansion of the imagination, or through divination or direct witness. Whatever we know through rational deduction and certainty of knowledge (ilm al-yaqin) is endorsed by seekers of truth – first inwardly, in their consciences, and then outwardly, in their practices. This is another sign of abundance of goodness.

However, some have heaped the meaning of philosophy upon wisdom. There is a conflictual history between Islamic scholars and positivist philosophers. The struggle of Islamic scholars like Imam Ghazzali against philosophical deviance has become legend. Scholars like Ghazzali and Bediuzzaman used reason, logic, and other methods of philosophy to contest philosophers; so, if their efforts will be considered a part of philosophy, then it is certainly within the domain of wisdom.

One dimension of this conflict had to do with the literalists who interpreted all commandments exclusively and conducted them without question, even though this may have led to contradictions with other rules. Philosophers reacted to this movement, yet drifted to another extreme, where they went so far as to deny the essentials of faith. What we consider “wisdom” would be one that embraces rationality and logic in accordance with positive sciences and humanities, but is also in line with the overall message of the scripture as understood and practiced by the Messenger.

Searching for an accord between laws in nature and the regulations and laws of human life, and sensing and eliciting the concordance between the divine message and universe, are also considered within the territories of wisdom. Such a search for harmony between these dynamics is a key for success and serenity, both in this world and in the life to come after death. The science of jurisprudence in Islam and its applicative branches may be regarded as a vital manifestation of this correspondence and union. This science has been successful because it has been open to analogical reasoning and interpretation. Under current conditions, where such reasoning is missing, it is impossible to govern even the smallest district in any country.

After religion and wisdom, comes power. Unless the laws of wisdom and principles of faith and state are equipped with power, everything shall remain on paper and cannot evoke any sort of influence on people. Without power, how can the wisdom in minds and souls, and the piles of books in the libraries, transform into daily practice? As a matter of fact, we have been witnessing that it is not transformed, since those representatives of brute force who have turned their backs on scientific knowledge and absolute truth, and believe that they can sort out everything by power, have not let it be so; and it seems that they will not, either. In this regard, if a nation does not attach as much importance to power as as it does to wisdom, much of the performance of that nation in the name of national and religious values shall be uncertain. Besides, all three elements of religion, wisdom, and power must work together and in alliance. Otherwise, power not guided by faith and wisdom shall be a mere tool of cruelty and suppression; wisdom without faith shall be a wheel of intrigue; and faith not supported by legitimate power shall become just a mere “issue of conscience.” That is, the raison d’etre of faith and communicating it to people shall not be fully realized.

Notes

1. Surah Al-Baqarah, 2/129, 151, 231; Surah Âl-i Imrân, 3/164; Surah An-Nisâ, 4/113; Surah Al-Jumu’ah, 62/2.
2. Surah Al-Baqarah, 2/269.

The answer was interesting and had deep meanings, but still left questions in my mind. The creatures were told: a new species will be created and arrive soon, and each member of this species will be equivalent and worthy of a whole species.

Those who asked the question were silent, suggesting they were satisfied with the answer. But I wondered how a single member of a species can be worth an entire species – and whether destroying a whole species for a new one can really be just.

Here, it was obvious to me that the new species that would be created is humans, and those condemned were the species who went extinct in ancient times, before humanity appeared on earth. This dream vaguely reminded me something that I read in the “Risale-i Nur Collection” by Bediuzzaman Said Nursi.

Bediuzzaman remarkably states that, “A human being is equivalent to a species of other creatures” (Zuhra – 4th point, Isharat al-I’jaz, and Mathnawi al-Nuriya). This line hadn’t really struck me until I had the dream about older creatures questioning this wisdom.

In this dream, those creatures were dinosaurs. I was not scared; they weren’t threatening with their question. They were fighting for their rights and trying to understand the glorious plan, and beyond.

It seemed to me a lovely coincidence that I had a visit to Washington coming up soon and had a chance to visit the National Museum of Natural History, where you can see well preserved remnants of various dinosaurs.

All of the dinosaurs went extinct long before the first human showed up. Dinos first walked on earth over 200 million years ago and dominated the earth until 66 million years ago. Their dominion on earth ended with the Cretaceous–Paleogene extinction. According to fossil records, there were more than 1000 dinosaur species. Dinosaurs had different habits of eating, as some were herbivorous (plant-eating) and others were carnivorous (meat-eating), including fish-eaters and insectivores, and omnivores (including both animals and plants in their diets). We should be thankful that we never knew many of the carnivores like T-Rex, which measured up to 12m (40ft)! It’s obvious that we could not live on earth if T-Rex were still running around. For our arrival, their departure was necessary.

There is no doubt that the human species is very valuable from various aspects, but what puts each person on the same level with another species?

One of humanity’s great merits is our collective understanding. This collective consciousness can be more fully realized through the glasses of faith in God. With the window of faith, humans not only comprehend His speech, but are better attuned to their fellow living beings – and maybe even non-living creatures. Humans are like one who is that all-inclusive and hears all other things. Hence, we can grasp proofs of the most beautiful names of the Creator from the speeches of all creatures.

The light of such understanding in humans leads to an expansion and improvement in our soul. This makes our value high, our sight universal, and our ability to achieve to perfection limitless. On the other hand, many other species are limited in many aspects by their nature, sights, and capacity of perfection. According to religious texts, though humans and other species are valued differently on earth, the divide grows larger in the hereafter. While every human being is re-created with their names, features, matter, and manner, other species return back to the soil.

When you visit nature museum next time, try to listen what the fossils of extinct species tell you about their complaint. They were created for a purpose; they have finished their job and gone. They have done a fantastic job and flourished, while leaving us many petrol reservoirs. Though countless species have gone extinct, more than 1.6 million other species are still living on earth. Death is not an end; nowadays, they are trying to reach out to us and tell us their secrets. We’re expected to become the best fruit of this universe.

This dream made me think about how the ways that Allah could teach us is not limited to what we do when we are awake. Would you ever think that ancient extinct species would also need the lights of the everlasting speech of the All-Wise and All-Powerful, as explained by why a man could be equivalent and worthy of a species of another creature by Bediuzzaman?

Another lesson is that as we live in an oil dependent-century, we are counting on reservoirs that formed millions years ago by the remnants of ancient living beings; but just as we depend on them, ancient extinct species are also counting on us and expecting us to contemplate our purpose for being here, and to show that we’re worthy of being the most glorious fruit in the universe. As the All-wise make things with infinite wisdom, he sends oil to people of this century to help in technology and he also sends further mercy in the form of knowledgeable scholars to answer our questions.

How could this piece of information solve my problems? This little sentence cannot really answer all of life’s possible dilemmas, can it?

I am walking home on the unusually dark street. I am only used to seeing it in the brightness of day, when the flowers are in stark contrast to the shortly trimmed grass and the voices of other kids fill the air with their sweet, bell-like melody. It has been a long, long day at my best friend’s house. We have played hide and seek for hours, we have painted suns with her new water colors. But it is late now and my big brown eyes are almost closing. As always, I do not want to admit that I am tired. It seems shameful and boring. Only old people get tired! To the bouncy, curious 6 year-old that I am, sleep is the ultimate waste of time, especially when constant adventure is waiting around every corner.

It would have probably seemed frightening to see the neighborhood so empty, so suspiciously silent if I had to walk home by myself. My excessively wild imagination would have made me shudder at the thought of all the horrific monsters, dragons, witches and ghosts whispering and quietly planning their evil moves in the darkness. But I am not alone. A strong, tall man is walking next to me, holding my little hand. Dad. He is there to guide me through the summer evening. His presence makes the place seem warm and inviting. The dim lights coming out of the windows of the houses around me appear to soften the atmosphere, making the moment almost dream-like.

I suddenly remember a very important question I wanted to ask him. I have been wondering about it all afternoon but the logic of it seemed to be beyond me. It is undoubtedly an adult matter. I turn up to gaze at his friendly round face and ask with urgency:

“Dad, which side is better, the left or the right? I can’t decide which one is my favorite.”
He smiles from under his black moustache and wisely answers, his green eyes sparkling:
“The left of course. It’s where your heart is.”

Adults have it so easy. They simply have all the answers. Of course the left side is the best one! I nod, completely agreeing and feeling overwhelmed with my father’s undeniable expertise at life. I am also a bit disappointed that I did not reach the conclusion myself. I wish I was like him.
…

From that day on, I had no doubts. Every time I had to choose between turning left or right at an unfamiliar cross roads, I chose left. Every time my best friend wanted me to choose in which of her two clenched fists she had hidden a candy, I chose the left one. I never doubted my dad’s conclusion for a second. Choices, choices… who said they were so difficult?

My father died shortly after that walk. Nobody warned me that my source of endless adult wisdom would abandon me and my beautiful mother so abruptly. I did not manage to ask him even one hundredth of my questions. I could not ask him why boys were so annoying at kindergarten or why my first grade teacher had such an enormous belly. I knew he would have had the explanation. He would have dispersed the fog of my confusion in an instant.

Later, my questions changed but I still wished my dad were there to help me with the riddles. Why were boys even more annoying as I got older? How could I heal my broken heart? The more I grew, the harder the questions became. Why did he have to leave so early? Would he be proud of me? Was I making the right choices? Did I choose the right university? What would he think of my boyfriend? I had the feeling he might not have had all the answers. I was starting to realize that nobody does. But I wanted to ask him all the same.

I had so many questions but so few memories. The more time passed, the less I remembered. I remembered he was so fun, that he would play with me and a balloon in the living room until it was time to go to bed (and even a little longer when my mom wasn’t watching). He liked to fish; it was his passion. He had many friends, and our apartment was always full of smiling, warm people.

With time, however, I started forgetting these memories. I forgot the important details – I no longer remembered his smell, his voice. The most difficult was that I did not have any recollection of his words to me. I craved to know his opinion, to have his advice, to feel him guiding me once again. But the only real memory I had of his wisdom was the short little answer to my silly childish question. The left side was better because my heart was there.

How could this piece of information solve my problems? This little sentence couldn’t really answer all of life’s possible dilemmas, could it? It couldn’t tell me how my father first knew he was in love with my mom. I will never know that. It could’t tell me if he would approve of me studying abroad. Had I wasted my time with my dad on a meaningless, pathetic little discussion …

Forgetful creatures we humans are. If we live abroad long enough we could forget our own language, they say. I’ve also heard that, once vested with too much power, some people forget where they came from. This is a dangerous kind of amnesia. It can, of course, be a good thing – they say forgetting helps you heal faster, helps you deal with loss and pain. This, they say, is the good kind of forgetfulness. In my case, loss and pain did not disappear with time. Only memories.

This stupid human nature tricked me – I suffered the worst kind of amnesia – I was forgetting my father. It felt like I was being unfairly robbed of the little I had left from him. As a teenager, I tried to rebel against this stupid memory loss. I wanted to simply turn off all my thoughts about him, I excluded him from all conversations; I would not say the word ‘dad’ – I just skipped it. But it didn’t help. Late at night, I kept looking at pictures of him from our summer vacations together, hoping a memory would jump at me and help me get to know him better. But it never did.

The only real memory I had left was the silly conversation in the evening street. It was perhaps quite illogical of me but with time, I grew to believe that my precious recollection could, in fact, guide me through life. I chose to make the best of what I had left. My only memory of my father’s words became my life motto. ‘Follow your heart.’ It might sound cliche but I sure did not take it from the movies. It’s true that he never really said that to me. But I believe he meant it. I believe that if he could sit with the already grown-up me tonight for a cup of hot chocolate by the fire, he would tell me exactly that: to follow my heart. His moustache would be gray or even white, but his sparkly green eyes would be the same. He would tell me to follow my heart. After all, he was a wise man, how could he not agree?

This motto helped me finally answer my endless questions. It wasn’t my father doing all the work for me. I had to solve the puzzle myself. I simply followed my heart. I followed my heart when I chose to study law – I wanted to fight for justice. I followed my heart when I chose to go abroad – I wanted to help my inspiring mother have a better life. My heart took me places that were not easy. I had to learn to survive on my own among strangers and build my life from scratch. It was scary and it made me doubt my heart. My human nature had a tendency to betray, and this made me fear, and fear made me weak. But my heart never disappointed me. I stuck with it and it brought me to magical kingdoms filled with love, compassion and friendship. I will follow it again and again, and I will not hesitate. I have learned to trust it, because it knows best. And I know my father would approve. After all, he is also in my heart. He is still holding my hand, guiding me through the darkness with a smile under his moustache. And he would be proud of me.

I don’t really need to know all the answers. Nobody ever does. Some people know too much and yet they are not happy. Plus, where is the thrill of knowing everything? Where is the adventure? I am blessed to have what I have: my family, my friends, my love and my precious memory to show me the way. Supposing I have inherited my father’s wisdom (and I like to think that I did), I should be alright. Don’t worry about me.

Like all omnivorous foods, peppers – both hot and sweet – have been created in unique, wise ways to make them appealing to eat and to help reproduce.

Plants and their fruits are sustenance for herbivores, including humans. They are often brightly colored – be it red, orange, yellow, purple, or green, inviting us to a delicious food. But not all plants are meant to be eaten. Indeed, some plants are designed to be unappetizing, either through look or smell; some even have thorns, or sticky, hairy surfaces to deter us from eating them. Another remarkable way that plants are protected against herbivores is the presence of unique chemicals that induce vomiting and pain, or may be toxic.

Many edible plants need to be eaten – it’s how they spread their seeds. Thus, they produce juicy, tasty skin and sweet-smelling aromas. Why, then, are hot peppers different? Though they are nicely colored and juicy, and sweet smelling, they are also hot, and not terribly pleasant for animals to eat.

A recent study at New Mexico State University’s Chile Pepper Institute determined the hottest chili to be the Trinidad Moruga Scorpion Chili. It was chosen from among 125 varieties. Researchers dried and ground it to powder, to isolate its active compound. This way, they were able to determine that the Trinidad Moruga Scorpion reaches about 1.2 million units on the Scoville heat scale. It is so potent that it could induce sweating and tears, and of course puts the mouth on fire.

Figure 1. Molecular mechanism of TRPV receptor activated by capsaicin. TRPVs are located on the surface of nerve cells where they normally respond to changes in temperature by releasing calcium ions. Those ions signal to intracellular machinery to fire nerve action to inform the brain about increased levels of heat. Capsaicin in hot peppers mimics this system, and thus fools brain to think mouth is hot.

What make hot peppers hot?

Animals are equipped with receptors, like TRPV1 in the mouth’s nerve endings, which sense heat. Hot peppers produce a chemical called capsaicin. Capsaicin binds to and activates TRPV1 receptors; thus we feel a heat similar to a burning sensation. In reality, capsaicin does not actually increase the temperature in the mouth, but instead mimics the same process (Figure 1). Since capsaicin mainly dissolves in oil instead of water, drinking water does not help much to get rid of the burning sensation. Cold water provides only temporary aid. However, the drinking of ayran (a Turkish yogurt drink) relieves hotness by removing capsaicin due to the presence of oil in ayran. Interestingly, although mammals have receptors for capsaicin, scientists have recently discovered that birds don’t.

Capsaicin deters mammalian consumption

It is an interesting phenomenon that peppers are hot but need to be eaten to propagate their seeds in different environments, which is done through the droppings of animals. If this is the case, why are hot peppers made unpleasant with capsaicin? To figure out the wisdom behind this contradiction, Joshua Tewksbury performed a study with a group of mice and birds, and found that birds do not distinguish between sweet and hot peppers in their diet. In this study, both mice and birds ate the same amount when fed with food mixed with sweet peppers. However, mice refused to eat foods mixed with hot peppers, while birds happily ate such food. Moreover, analysis of the droppings of birds and mice showed that the seeds passed through the bird’s digestion systems were intact and fully fertile and could germinate, while seeds eaten by mice were either crushed or semi digested so that they were not fertile. Thus, the role of capsaicin in hot peppers is to deter mammals that destroy their seeds while not disturbing birds. This is a great example of ingenious interdependence.

Capsaicin as antifungal agent of peppers

Figure 2. Capsaicin is not only protective against mammals but also fungus contaminations. A) Insects make peppers prone to fungus contamination by causing harm. B) Healthy pepper C) A pepper with fungal contamination. Modified Image from Tewksbury lab.

The infinite wisdom of capsaicin protects peppers against fungus as well. Another study by Tewksbury showed that hot peppers are relatively protected against fungal infections. Tewksbury demonstrated that increased doses of capsaicin inhibit the growth of fungus. This finding is in parallel with lower fungus growth in hot peppers compared to sweet peppers.

But what about insects? How could peppers be protected from insects?

Adaptations against insects

Interestingly, the skins of hot and sweet peppers have different levels of thickness. It has been suggested that this gives an advantage to sweet peppers. Furthermore, this protective layer is made of lignin, which is made of the same material as capsaicin and helps to protect from other threats. This allows peppers to adapt to many different environments. For instance, in the presence of fungal contamination, a pepper might be able to produce more capsaicin and decrease lignin production, or vice versa.

Why do we like to eat hot peppers then?

Humans differ from mammals in their love of hot peppers. There are different explanations why we like to eat hot peppers, despite them being painful. Some experts assert that hot peppers are good for our health by lowering blood pressure, having antimicrobial effects, and increasing salivation thus making a boring diet fun. On the other hand, some experts approach it from the perspective of human emotions and argue that we are actually after the pain produced by hot peppers. In addition, there are some studies suggesting that capsaicin could also suppress other pains.

Hot pepper or capsaicin as pain suppressor

Capsaicin in hot peppers could be used as a pain suppressor, as some studies suggested. A study using mice lacking TRPV1 heat receptors showed that the increased long term activation of TRPV1 by capsaicin could relieve pain following the accumulation of high doses of Ca2+ in the cells. This is accomplished by the suppression of both cellular activities and the transmission of pain through nerves.

Hot peppers are hot and we love them. It seems like we will continue consuming them. As every other art of creation, hot or sweet peppers are likely to have many more levels of wisdom awaiting us to discover.

References

• Tewksbury Lab. Retrieved from: http://faculty.washington.edu/tewksjj/res_pai.html on 18.2.2012.
• Yalgın. Ç. 2012. Acı biberler niye acı? (Why Are Peppers Hot?) Açık Bilim. Retrieved from: http://www.acikbilim.com on 18.2.2012.
• Zivkovic, B. 2006. Hot peppers – Why are they hot? A Blog Around The Clock.