ISLAM

PLACE: Mecca

DATE: 613

NAME: The Holy Quran, Surah Al-Qiyamah, Verses 3–4

NEWS: Does man think that We will not assemble his bones? Yes; We are able to reassemble even his fingertips.

SCIENCE

NAME: Francis Galton

PLACE: England

DATE: 1890

NEWS: The uniqueness of fingerprints

Fingerprints are patterns formed by protrusions visible to the eye on the skin of the fingertips. These protrusions on the outer skin are also called papillae. If we examine our fingers carefully, we see that fingerprints are formed by the combination of many lines in different shapes. The discovery of the fingerprint system dates back to ancient times. Although there are some records about fingerprints in ancient sources, no information is found in these records regarding the use of fingerprints. The chronology of the discovery is also quite complicated. As a result of my humble research, I have obtained the following information: It is said that the first person to scientifically examine the lines on the fingertips was the famous Italian biologist and anatomist Marcello Malpigh. In his book Observations on the Anatomy of the External Organ of Touch, published in Naples in 1665, he described certain characteristics of the indented and protruding shapes of the fingertip skin. Nehemiah Grew in 1684 and Marcello Malpighi in 1686 drew attention to the fact that certain characteristics could be found in human fingerprints, but they did not fully specify the methods for utilizing these marks. In 1824, Thomas Bewick printed his fingerprint along with his signature on his book to distinguish his copies. In 1890, Francis Galton, an English scientist researching “biological inheritance,” was the first to methodically note that the lines on the fingertips are different in every person.

Elmalılı Hamdi Yazır says the following in his interpretation of the verse: “The fact that such delicacy is indicated in the creation of the fingertips is not something superficial and simple; it shows that there are much deeper and more important subtleties in their creation than meets the eye. First of all, humans perform their most important tasks with their hands, which is why the hand is considered a symbol of strength and power. Expressions related to the meaning of power, such as “it is in his hands,” “it is within his power,” “his hand is tight,” “his hand is generous,” “his hand is long,” “his hand is short,” “his hand is open,” and “his hand is tight,” can be said to be attributed to the hand more than to any other limb. Furthermore, the true value of the hand lies in the fingers. All tasks performed by the hand involve the fingers. Therefore, the value of ten fingers is equal to that of two hands. The phrase “So-and-so has a hand in it” illustrates the influence and power of the finger. All the subtleties of the fingers are also found in their tips. There is such an interesting art and such a delicate sensitivity in the fingers and fingertips that even the subtleties of anatomy and tissue science are not sufficient to comprehend it. Almost all the subtleties of the sense of touch are concentrated in them. To give a crude example, imagine walking around in a dark night, perhaps in a storeroom or a shop, poking here and there with a cane in your hand. You can distinguish between this stone, this soil, this wood, this sack of flour, this sack of rice or bulgur, this sack of coffee or beans, this sugar, or that coal sack. All of these are the subtleties of the sensory network that your fingertips pick up from the various vibrations coming from the cane. On the one hand, with the hardness of nails that resist and withstand many things like weapons, within the resilient structure of the appropriate muscles, the fingers and their tips, which are the tools for making and managing the fine and elegant pens, brushes, and needles that draw the finest lines, such as writing, embroidery, painting, decoration, and calligraphy. These are the junctions of creation where the most important part of the work done by humans emerges. If one could fully understand these, it would be clear that they express not everything about a person, but much of their essence. Therefore, the phrase “even his fingers can be straightened” carries a profound meaning, implying that “we can correct all the good and bad deeds and works that come from that person’s hands.” The One who created them can certainly gather and collect them. Yes, the Almighty God can gather all the characteristics of a human being in a small cell and show them as an example. Indeed, He gathers all the characteristics of a human being in a speck from the tailbone.”([239])

Human fingerprints begin to form when the baby is three months old in the womb. Since everyone’s fingerprints are different, including identical twins, fingerprints also serve as identification. This identity, hidden in the tips of the fingers, also constitutes the most sensitive and responsive area of the body. The combination of sensitivity and identity, in this sense, associates being human with having identity and feeling. Feeling, that is, being emotional, points to the peace that will be achieved as a result of the action taken. The character structure of a person without identity and the perspective of a person without feelings on events are distorted. It is impossible to even speak of such a person being just. Looking at it this way, you will see ideas with such common characteristics in all non-Islamic systems. Therefore, a Muslim’s personality depends on their identity and sensitivity. Identity is not formed by a person’s position but by the life they lead based on their faith. Where there is no feeling, there is only a person without identity.

When viewed through the lens of wisdom, the fact that emotion and identity are encoded together in fingerprints reveals the most fundamental formula for ensuring that worship creates peace. This is because the mechanisms of Islam’s servitude, which are the gears of justice within the mechanism of returning to one’s essence, operate in the same way.

For the unemotional person, prayer is merely a procedure that maintains good relationships. For the emotional person, however, prayer is a duty of servitude performed with the goal of organizing oneself. Therefore, under the elevated sky without pillars, prayer represents the pillar of religion. Because without it, there is no possibility of organizing servitude.

Jihad is the reflection of emotion falling upon the sword. The unemotional person believes that jihad is done for the purpose of conquest. The fact that paradise is under the shadow of swords is not a sanctification of more bloodshed, but a sign of the hierarchy of existence [243]done to make worship exclusive to Allah.

Zakat is a chore for those without emotion, but a reason for gratitude for those with emotion. It is the act that proves the servant’s income was decreed for him. Those who do not give zakat from their wealth without excuse also claim that their income was obtained solely through their own efforts. Zakat prevents the hardening of the heart and insensitivity, excessive desire for worldly possessions, stinginess, and the hoarding of wealth by living a life devoid of compassion. In this sense, it constitutes the economic aspect of the test.

For the insensitive person, Hajj is a chain of actions carried out solely for the purpose of commemorating the past, a right granted to those with the financial means. For the sensitive person, however, Hajj is known as a chain of actions that lead to reform, an opportunity offered with the aim of purifying oneself from bad habits. The difference between those who go to the holy lands and return empty-handed and those who attain reward without going there is the emotional nature of human beings…

Fasting, on the other hand, is the disaster of the insensitive person. Because fasting reminds us of mercy. For the insensitive, this word means loss. Although fasting consists of actions taken to be patient, for the insensitive person it is generally one of the actions that must be taken to avoid blame. For the sensitive person, fasting is a lesson in self-discipline. It balances one’s life throughout the year. It teaches the inflated ego to be patient in its desires. It makes one appreciate the blessings they have and experience the life of the poor. It encourages them to stay away from hypocrisy and ostentation and to avoid evil. Those without feelings are exempt from understanding these things.

For the unemotional, sacrifice is either a barbecue party or a ruthless slaughter; for the emotional, it is an act performed either to avoid being a slave to others or to surrender what is offered in service to the one who provides it. It is not the blood and meat of the sacrifices that reach Him, but the piety of the people. Those who do not sacrifice because they are unemotional carry out the act of bloodshed under the guise of social activity. Those who are emotional and sacrifice complete the task of surrendering their soul to their beloved by sharing…

Can a person who is devoid of emotion truly believe in the Hereafter?

Just like these acts of worship, living with feeling is a formative influence on identity. Those who cannot feel with their fingers cannot form an identity with their brains. Just as the heart sensitizes the soul, which is the identity of the believer, through faith, the finger also forms identity by constituting the most sensitive part of the body.

There is one more thing I would like to briefly mention at the end of our section. Even if those with a materialistic mindset accuse Islam of being reactionary, all beneficial knowledge will only serve Islam. For science to serve only good within itself, it must derive its values from Islam. Indeed, despite serving people, discoveries that are still not for the good of humanity are being made.

Because not being nourished by Islamic values materializes minds, today’s science, despite “serving humanity,” cannot make them happy. This is because science uses its technological power not to make life happy, but to serve the materialists’ definition of happiness, which is technology. In other words, science is working not to transform life into happiness, but to transform life into technology. For this reason, none of the branches of science that lack Islamic values have yet been able to formulate even a theory of how to achieve happiness. The fact that today’s science does not even have a theory of happiness, which Islam announced 1400 years ago and which believers have adapted to life, proves that science is engaged in an effort that is far from happiness. With the hope that, like the verses that found their meaning over time, perhaps one day the value of this verse will also be understood in scientific circles, I deemed it appropriate to write the formula for happiness as a conclusion.

[239] Elmalılı Hamdi Yazır, Hak Dini Kur’an Dili, vol. 8, p. 439.

[240] System, structure

[241] The path and method followed to achieve a goal

[242] Putting into order, arranging, organizing

[243] Subordinate-superior relationship

[244] Accusation, fault