General Articles, - Plants that mend their wounds

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· How do the parts of plants, the leaves or branches of which are ruptured or eaten by animals grow again?
· How does the plant produce buds and grow after a branch is broken off and put under the ground?
· How do the plant’s ruptured organs manage to grow more rapidly and efficiently?
Plants, which have a very important role in the maintenance of the ecological balance and life in the world, have many superior qualities. One of these qualities is that they can mend and renew their ruptured organs.
Cells begin to multiply rapidly again after a certain loss of tissue occurs in the plant, and they fill in the area where the ruptured organ was. This incident and the increase in the number of cells are realized through mitotic division.
The Speedy Repair Mechanism Right After Injury
After plants are injured, the chromosomes in the cells multiply and in this way they can produce more of the protein required for growth and multiplication. Normally, chromosomes in the cell nucleus are doubled every time the human cell is divided. However, chromosomes are copied again in the parts where the plant is ruptured, but since there is no growth, the cell has double the normal amount of chromosomes. And as this process continues, chromosome copies invariably increase. In this way, the ruptured parts of the plant are mended.
An experiment, which scientists did on peppergrass, clearly shows this perfect characteristic our Lord bestowed to plants. When the bud of the peppergrass (Arabidopsis thaliana) is picked up, it has only ten chromosomes per cell and after a couple of copies, the number of chromosomes rises up to 320. In this way, in certain types of cells, the number of chromosomes increases and the plant grows in a faster and better way. Such endroreplications (increase in the number of chromosomes) are common in the placenta of nematodes, grass seed and rodents. The fact that the cells in a plant know that the number of chromosomes needs to increase for the repair of the injured part cannot happen via possibility calculations or through the help of coincidences. The one who carries is not the plant or the minerals in the soil or other outside elements. This is because all of these are a part of the system that forms the plant. Just as there is an engineer who gives the same production data to all of the robots in a factory, and it is not possible that computers could gather this data on their own, in the same way it is impossible that every part of the system in plants could get such data on their own.
Allah is the One Who places the necessary information in plant cells, as in all living things in the world, Who creates all things perfectly and Who knows every creation. Allah reveals this truth in many of His verses:
“ He who created the seven heavens in layers.You will not find any flaw in the creation of the All-Merciful. Look again – do you see any gaps? Then look again and again. Your sight will return to you dazzled and exhausted! ” (Surat al-Mulk, 3-4)
Plants Repairing Their Injuries is a Manifestation of Almighty Allah’s Compassion and Mercy Over These Beings
In serious injuries like traffic accidents or workplace accidents, people’s organs may be ruptured . There are some conditions for people’s ruptured organs to be made functional again. It is required that the ruptured organ is still intact, that it is not harmed too much, and that the vascular systems are in good shape. In addition, the ruptured organs need to be kept in a cold and dry environment, at a steady temperature of +4 degrees and they need to be taken to the hospital immediately. A certain field of specialty is required to repair the ruptured organs . Ruptured organs can be sewn, meaning transplantation surgery can be carried out by surgeons who are trained for microsurgery or transplantation. This is because microsurgery stitching techniques are quiet different than normal ones. Surgeons generally learn microsurgery methods during their specialty training, by attending microsurgery lectures and making vascular or nerve studies. During surgery, appropriate surgery tools, microscopes (or loop goggles) and operating room conditions are needed. In some cases, more than one micro surgeon is needed. As it is seen, stitching a ruptured organ back together requires great care and experience. If there is any complication before or after the surgery, it is impossible that the organ could carry out its functions. Most important of all, if this organ cannot be stitched back together or successfully transplanted, the human body cannot produce a new one to replace the ruptured organ. This situation, which is created by Almighty Allah specially to show human beings their weakness, is very different in plants. This is because plants are able to renew their ruptured parts like a broken branch in a very fast way.
However, there is no intelligence, willpower or consciousness in any plant, or in any part of the plant, as a result of its own being. Allah, the All-Knowing and the Almighty, is the One Who controls plants and all of their systems, and Who plans everything to the finest detail. Our Lord makes these systems active through His command and creation. Every event, living and non-living, happens with Allah’s creation moment by moment. Allah reveals this secret in one of His verses as such:
“ It is Allah who created the seven heavens and of the earth the same number, the Command descending down through all of them,so that you might know that Allah has power over all things and that Allah encompasses all things in His knowledge. ” (Surat at-Talaq, 12)

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General Articles, - Islamic Philanthropy: For the love of Allah

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If we consider the masjid, the house of Allah, as our house, and the problems or sufferings of other Muslims as our own, then we do not need to do fund-raising since we do not raise funds for our own house when the roof leaks or for any needs of our own children.
The Qur'an says: : And be steadfast in your prayer and pay clarity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do." (2:110)
Miserly people think that their money will decrease or that they will become poor by giving money to charity; but our belief says the contrary. Remember the Qur'an: "The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain that sprouts seven spikes. In every spike there are 100 grains, and Allah multiplies for whom He will. Allah's will is embracing, all-knowing." (2:261)
The basic concepts in understanding Islamic philanthropy are:
1.Charity has to be from lawfully earned money; there is no concept of Robin Hood- like acts in Islam.
2.The concept of ownership of wealth in Islam is that all wealth, after necessary personal and family expenses, belongs to Allah. It is up to the individual to decide how much of this excess wealth he should give back to the cause of Allah; if lie does not give some of it, then it is claimed by Satan.
3.All philanthropy should be for the pleasure of Allah alone.
There are two types of Islamic charity There is zakah, which is obligatory, and is the right of the poor over the wealth of the rich, which amounts to 2.5% of the year's savings. The other is sadaqah, or voluntary charity, which depends on need and the amount of excess wealth. The word "zakah" itself means "purification", and the purpose is to purify legally earned wealth.
Charity should not be used as a tax shelter or to win personal recognition, but only for the love of Allah. "To spend of your substance out of love for Him - to your kin, orphans, the needy, the wayfarer, those who ask and for freeing slaves." (2:l77)
One of the reasons some Muslims cannot come up with charity is that they are not sure to whom the masjid belongs. Does it belong to the donors, to the officials of the organization, or to the users? There need not be doubts because a masjid belongs to all ; but mostly it is the house of Allah - and He has given it for our use, so we must pay the rent. On a larger scale, a masjid belongs to the whole Muslim community.
The problems before Muslim fund-raisers are:
1.How to motivate people to open their hearts and their wallets?
2.Should the name of the donor and the amount of the donation be announced publicly?
3.If the names are announced should it be just for disclosure or should they be placed in a sort of competition with one another for personal glory?
4.Should they be given an incentive, like a gift or a lottery ticket?
1. Motivation."Your wealth, your children, are only a temptation, whereas to be with Allah is an immense reward. So keep your duty to Allah as best as you can, and listen and obey and spend, That is better for your soul, and whosoever is saved from his own greed is the one who is successful. If you lend to AlIah a goodly loan, He will double it for you and will forgive you, for Allah is the Responsive Element." (64:15-17)
Sometimes we do not want to part with our wealth due to love of our family and children - so that they might not suffer from poverty; but if we know that it is Allah Who is the Provider for all of them, we should not worry. Therefore, Allah asks us to send good deeds like this for the future before we reach it. It is like putting money in a savings account in this world and cashing it in the next world, multiplied many times.
2. Disclosure vs. secrecy."If you disclose the act of charity, even so it is well; but if you conceal it and make it reach those who are really in need, that is best for you. It will remove from you some of your stains of wrongdoing, and Allah is well acquainted with what you do." (2:171)
If the charity is for a public cause, it must be known and concealment itself may be a fault of the official. The harm of publicity lies in the motive of ostentation (showing-off). When charity is to be given to an individual, it is better that it be given secretly.
Additional Responsibilities of the Fund-raiser:
1.Usually they do not send a thank you note after collecting the money. It is better to send such a note along with a tax ID number.
2.They do not follow-up on those who have given the pledge as a reminder, since the pledge is a kind of loan, and they must pay it.
3.Most importantly, they do not tell the charity giver how his money was spent. For example, a picture of remodeling before and after a masjid project will increase the confidence of the giver and will incline him to give more, since he will know that his money has been well utilized.
4.A gift or lottery ticket is not necessary. A word of thanks and a prayer that Allah will accept the donor's gift and be pleased with it, is all that is needed.
5.In Islam, for an action to be regarded as pure and for it to be accepted by Allah, not only does the intention have to be pure; but the means of achieving that intention has to be pure as well. "O son of Adam, spend on Me and I will spend on you." (Hadith Qudsi)

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General Articles, - Anger and Dejection--An Islamic Perspective

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When God created human beings, He created many emotions and desires within him, which we call human instincts. These include positive qualities such as recognizing truth and expressing it, love and compassion, pure physiological desires such as being thirsty , hungry and in need of sex.
Then there are some negative qualities such as hate and anger, with resultant violence and dejection. The angels who were the witnesses to Adam's creation knew about some of the negative qualities of man and questioned the creation of this new being who was to create "'mischief on earth." (Quran 2:30)
However, at the same time, the Creator also instilled some protective mechanisms for fighting these negative instincts.
"Man was created weak," says the Quran. During the moment of weakness, we succumb to the designs of our enemy, that is, the devil, who "will attack us from front, from behind, from the side," in order to divert us from God consciousness and return to our true animistic nature. Thus anger by itself is not unnatural; it is the expression of anger which if done wrongfully, can lead to problems. The difference between the wild beasts and wild humans is the difference of free will.
When a lion or a wolf is angry, he does not think. When a man becomes angry as a result of provocation, he has a choice to control his anger or to respond to it as he has been taught by the teachings of prophets and saints, or forget all that and become a wild animal. Thus anger takes place when we are not in control of ourselves, but the devil is controlling us.
Anger is a de stabilizing thought. It is the most dividing emotion between friends; it takes away judgment, leads to depression, madness and wrong actions that we would repent later on when we are not angry. But why do we get angry to begin with? It is either an unexpected provocation or unexpected situation which leads to frustration and an angry response.
During anger, one can physically or verbally abuse a person that he or she loves, hurt another living being like an animal, or during the dejection phase of anger, one can even hurt him- or herself and even commit suicide.
When anger is directed toward a group of people, then it can manifest in terrorism, whether against people of other faiths or nations, or against even one's own government as is seen in the case of the Oklahoma City bombing. However, all anger is not of satanic origin. How can we blame Satan for a child who is angry because he does not get his toy or when he is hungry ?
The point I am making is that the natural fulfillment of normal desires, whether in terms of food or sex, is a prerequisite for prevention of anger. There are many chemicals and hormones which affect our moods and behavior. It is well known that hypoglycemia and hyperthyroidism precipitate irritability and anger. We must keep our hormones in balance in addition to facilitate our spiritual well-being.
Prophet Mohammed (Pbuh), who was sent to mankind to teach them good moral conduct, learned to control his anger toward the Unbelievers and teach them appropriate expressions. He constantly spoke against being angry. One companion asked him, Give me some short advice by virtue of which I hope for good in the life hereafter, and he said, "Don't be angry." Another person asked, what will save me from the wrath of God, and he said, "Do not express your anger." A third person asked three times, 0 Prophet of God, give me an order to do a short good deed, and he said, "Don't be angry." Once he asked a question of his companion, "Who among you do you consider a strong man?" They said, the one who can defeat so-and-so wrestler in a fight, and he said, that is not so. The one who is strong is the one who can control himself at the time of anger. He also said that anger is like fire, which destroys you from within, and it can also lead you to the fire of hell by your own expressions of anger unjustly.
Being angry is like being drunk. In both cases, we do not know what we are doing, hurting ourselves or someone else, and afterwards when the intoxication is over, we repent. Caliph Omar used to say, the one with all its goodn anger gets salvation. Shiekh Hassan Basri said that one of the signs of the Believers is that his anger will not prevail over him.
Anger should be distinguished between the natural response to wrongdoing and disbelief.
A person who has no feelings about oppression, wrongdoing and disbelief is, in fact, an impotent person emotionally. It has been said, "Evil flourishes when a few good people do not do anything to oppose it." Thus response to injustice and operation in a civilized way is the appropriate expression of anger. Being neutral to injustice is equal to contributing to injustice. Sometimes taking arms in order to fight the oppression and injustice, in defense or in off is the basis of "the just war." However, this "just war" is not justified on a personal level.
Caliph Ali was once fighting in a war imposed on Muslims, and the chief of the Unbelievers confronted him. During the fight, the Ali was able to overcome him, who fell down on the ground and Ali was about to kill him. This person, knowing his fate now, had no choice so he spit on the face of Ali. Ali immediately got up and left him alone. The man came running to him and asked, "You had a chance to kill me since I was defeated; how come you didn't use your sword?" Ali said, "I have no personal animosity toward you. I was fighting you because of your disbelief, on behalf of God. If I had killed you after you spat on my face, then it would have become my personal revenge which I do not wish to take." That Unbeliever chief became a Muslim immediately.
When Prophet Mohammed (Pbuh) became angry at someone else's wrong actions or disbeliefs, he never expressed it with his hand or tongue. His companions knew that he was angry by looking at his face, which would be red and with some sweat on his forehead, and he would keep quiet for a moment, trying to control himself.
What happens to us physiologically when we are angry? Our heart rate and blood pressure go up; this is a direct effect of excessive adrenalin in our system. Our physical strength increases although spiritual strength decreases. Our intellect or power to reason goes away, and things we would not justify in a normal state become acceptable. The organs of our body which are otherwise under our control, become out of control. Thus, our tongues become abusive, and we would say words which would hurt someone else. Our hands are out of control, and we will hit someone or sometimes ourselves. Our feet are out of control, and we might kick some one whether a human, an animal or sometimes a broken machine.
How do we control anger? Contrary to other teaching, I believe that to root out anger is impossible and unnatural, and may even be harmful. A person who does not control or redirect the expression of anger may have built up anger within himself, which may hurt him physically. Apart from being depressed and having a feeling of dejection, during the phase of unexpressed anger, his constant, rapid heart rate and high blood pressure may harm his heart and even lead to a heart attack over the long run. Apart from being violent, during the phase of anger since his mind does not work, he may make a wrong decision about his job or personal relationship which will affect his future.
Medicine for AngerThe first preventive medicine is to avoid being too sensitive to provocation and become "deaf, dumb and mute." It may be necessary for some people to engage in something else to divert themselves. For saints, it may be advisable to engage in remembrance of God or meditation, but for common folk, they need some worldly tools. A couple went to Prophet Mohammed and said, We have been fighting each other for many years. Each time she says something to hurt my feelings, I become angry, and then I fight back and this fight comes to such a degree that I am afraid that this verbal fight may,become physical, or we may end up divorced. So please advise how we can control our anger. He told the husband that when your wife provokes you and makes you angry, take a sip of your water in your mouth and do not swallow it or spit it out, but keep it there until she has calmed down. Well, he practiced that and a few months later, he reported back that it did work.
Since we believe that anger is an expression of satanic control, we must not let this control take over. The Prophet had advised us to say, "During anger, I seek refuge from lead to problemrotection of God." He also advised us that when angry, one should sit down or lie down as it is not easy to hit someone else in those positions. Obviously, the best remedy is to think about God and "ask yourself a question, "are you in control of yourself, or would you allow God to take control of you?" Think of God's anger and punishment. Is God's wrath less than your wrath? And what happens when He expresses His wrath? We humans who seek forgiveness from God must forgive others first. When one forgive someone else, it establishes peace and tranquility in one's heart, but at the same time, the matter of injustice or wrong actions which made one angry, become a dispute between him and God; and if one do not take revenge and forgive, God might act on ones behalf.
The first attribute of God/Allah that we Muslims are reminded (of) is Ar Rahman-Ar Rahim that is, Kind and Merciful. God Himself said, my mercy overtakes my wrath, and He told in one of the hadith qudsi , 'O son of Adam, when you get angry, remember Me." Thus, remembrance of God and meditation will keep us on the right track. One of the meditation words is ya Halim, which is one of the attributes of God, being the Mild One. One can also pray to God to take control of the situation and the person or the people who have caused His anger. We must also think that tone life so dear to us, is a temporary life, and we must not forget our death and destroy the life of eternity at the cost of this life. Washing one's face with cold water or taking a cold shower is also helpful.
Thus it is important for one to redirect the energy in engaging in something else. However, the height of sainthood is to do the opposite of the provoking person expects one to do. If he expects you to rebuke him or verbally abuse him back, then one should tell him, I love you, and mention his good qualities. If he expects one to physically attack him, then one embraces him and forgives him.
That is how the saying, "turn the other cheek" came about. One will become a calm person when he makes peace with himself, his Creator and his surroundings. Anger is a costly weed; it costs one his health, life in this world, and the life in the Hereafter. This weed must be rooted out to allow the healthy plant of righteousness, piety and service to God and His creation nurture and grow.
DejectionDejection is a state of sad thought, depression and a feeling of being worthless. This could be a result of anger with self or someone else, unexpressed anger, failure and frustration. Dejection is a deadly disease which can harm the body acutely or on a chronic basis. and can irreversibly destroy one's relationships. It is during this state of dejection that people have suicidal thoughts and sometimes actions. During anger, however, a person tries to manifest his verbal and physical strengthening dejection, he completely gives up, thinking he is no good. Dejection slowly builds up while anger is a more acute manifestation, which is like a moth which slowly eats away the human spirit and body.
Dejection can be the result of losses, financial or of a dear one, or even failure in work, education and business. Many times terminally ill patients, without any hope of getting better, would also be dejected. Sometimes dejection or depression is due to a chemical imbalance just like anger, whether it is a psychotropic condition with depletion of brain amines, epinephrine, norepinephrine and dopamine, or hormonal imbalance like hypothyroidism and Addison's disease. Therefore, in all cases of depression, when a physician sees them, he does and he must evaluate them for a treatable organic cause.
The way to fight dejection again is a mind-control phenomenon. We must realize that we are not in control of our destiny. Certain failures and adversity have been designed to teach us certain lessons. We must know that someone else is in control of our past, present and future. This is what believer in God is what Caliph Ali once said, that "what makes me a believer in God is the fact that I realize that after doing everything humanly possible to make certain things go right, it goes wrong unexpectedly, making me believe that someone else was in control of that situation, not me."
When we give good advice to our teenaged children, encouraging them to do good and avoiding something wrong and they don't listen, as a result they get into trouble. It is human to be sad, but it is unnecessary to be dejected, thinking that I am not a good parent. We will be questioned for things we can do that we must do, but we will not be questioned on things that are beyond our control.
The remedy for dejection is hope. God made hopelessness unlawful by saying, "Do not despair of God's mercy." Thus, no matter at what level of despair, depression and frustration we are, whether loss of a loved one or a job, or as the result of anger from someone else, we must not give up hope as there is a ray of hope at the end of the tunnel. The greatest hope is mercy from God.
Thus, whoever has lost worldly possessions, expects and hopes that God will replace his losses in a better way. The.he person who has lost a dear one hopes to see that dear one in the life hereafter.
Hope is the medicine which keeps one alive and going, which is when we say, hang on, we mean hang onto the thread of hope. It is not unnatural to be sad over situations and events. Even Prophet Mohammed (Pbuh) used to be sad, looking at the plight of Unbelievers and their rejection of his message for oneness of God, and not becoming Muslims. And God reminded him by saying, "It is not your duty to make them Muslims, but just proclaim the truth, and God gives guidance to those whom He wishes."
During dejection, there is darkness, but in hope, there is light. Therefore, one must pray for this light to illuminate the heart so that we can see beyond what is causing the suffering today. If I knew that I would not see tomorrow, I might get depressed, but the fact that I hope I will see tomorrow with all its goodness, the love of my family, my friends, dear ones, the flowers, the music, that I go to sleep in peace, turning myself to God. We must pray for God's mercy and forgiveness so that we can love and forgive ourselves and God's other creations and have peace with ourselves, our Creator and our surroundings.
We Muslims believe that all our suffering, failures and adversities are nothing but a test from God, who has said that "You will not enter Paradise until you are tested. " He has also said, "Be sure we will test you with something of fear and hunger, a small loss in wealth and lives and the fruits (of your labors), but give glad tidings to those who patiently persevere, when afflicted with calamities, to God we belong and to Him shall we return."' (Chapter 2:15, 5-157).

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