Having a body is a strange thing – stranger, still, when you think about how rarely we consider our bodies and what goes on inside of them. When was the last time you stopped while taking the stairs two at a time and thought, How remarkable? When did you last give thanks for ease with which you sunk into a chair, or slung a bag over your shoulder? Like with many things, we tend to appreciate our bodies only when they break – forgetting, of course, that life itself is one long, gradual breaking.

On a cold, crisp, sun-kissed day last January, I went with two friends into the mountains outside my home, in Juneau, Alaska. The past week had brought rain in the city valley but snow up in the mountains – perfect conditions for skiing. Many of Juneau’s residents live for such weather: they suffer through long, mild winters when no snow falls just for these brief, glorious periods when the weather cooperates and the slopes are draped in soft, untouched powder.

Having grown up on the flatlands of the Midwest, skiing was still a curiosity to me. I’d only been a half dozen times – most recently on the gentle, eroded hills of the Poconos, in Central Pennsylvania. My knees still wobble when I pick up too much speed; my life still flashes before my eyes. But the speed is exhilarating. I love the way my eyes water in the cold, and the wind rushes over my ears.

I was excited to finally ski in Alaska, too. And throughout the morning, my excitement was justified. I picked my way down the mountain, falling occasionally, but generally avoiding disaster. By noon, I was ready to join my friends for some more difficult runs.

It was on one of these runs that my body broke – not seriously, mind you, but enough to recalibrate how I look at myself in the mirror; how casually I treat things like climbing the stairs or putting my shoes on.

We were going down a steep slope, part black diamond and part blue square. I negotiated the toughest part of the hill when I felt a slight twinge in my left knee. Wanting to avoid injury, I decided to put most of the pressure on my right leg. Unfortunately, the slope ahead called for turning hard on my left edge. I hesitated, picked up too much speed, and with trees looming ahead, panicked: the edge of my right ski dug into the snow and my body hurtled forward once, twice, three times.

Skis are designed to break away when you fall – designed to protect the body. Mine, for some reason, did not break away, and as I tumbled forward, I felt my knee twist and then snap. When I finally came to a rest, covered in snow, I reacted the way knee injuries are portrayed in the movies: by grabbing my right knee and writhing in agony. I knew, immediately, that I’d torn something.

A few days later – after a kindly older gentleman had hitched me to a sled and gracefully skied me down to the lodge; after a visit to my doctor; after two agonizing days of being unable to take off my own shoes – my certainty was confirmed: I’d partially torn my right MCL.

In the grand scheme of things, this was a minor injury. It would heal completely with rest and minor rehabilitation. Within two months, I’d be able to ride a bike again; I could run within three. By next winter, I’d be able to ski again. In fact, people in Juneau shrugged their shoulders when they learned about my injury. Most of them greeted me with stories about the first time they’d blown out their knees. Tearing a knee ligament while skiing, it seemed, was a Juneau rite of passage.

Still: the injury changed how I looked at the world, how I felt about my body. I’ve always been a runner, but I’ve often hated the act of running. Now, barely able to walk, I yearned to spring a few hundred yards. I’d often grown impatient about the five flights of stairs leading up to my and my wife’s apartment, but after the injury, I found myself dreaming about climbing the stairs just for fun. Even simple, silly things seemed like gifts: for two weeks, all I wanted was to be well enough to put my own shoes on.

Slowly, of course, my knee did heal, just as the doctor promised. The pain lessened. Soon, I could put my own shoes on; shortly after that, I could start taking stairs one at a time. Two months later, I did indeed get back on a bike – and two weeks after that, I found I could take stairs two at a time again.

But I find myself stopping, from time to time, in the midst of seemingly trivial activities. While bolting up the stairs, I’ll catch myself thinking, How cool is this? While jumping effortlessly out of bed in the morning, I’ll break into a big smile. I’m reminded of a lesson that I too often forget – that from suffering and pain, there is often grace to be gained.

2.

We exist on a body, though I suspect we rarely think of the Earth as one. But if you look closely enough, you’ll be reminded of the similarities between us and our planet. A river delta from above looks a lot like the veins branching off on the insides of our wrists; the bones of the hand resemble the foothills of a mountain range.

It goes without saying that we take this large body for granted, maybe more than we take our own for granted. Not only are we in the process of destroying it, but those of us who are horrified by this have been mostly petrified by a sense of hopelessness: what can one person do against the overwhelming tide of climate change, the oil companies, a stupid, cruel ruler, a populace largely more concerned with carnal desires than the health of the planet, and against my own wants for pleasure and ease?

Some people, of course, haven’t yet given into despair. Leonardo DiCaprio has the privilege and the resources to make a documentary (though he also owns a half dozen homes and jets around the world); Michael Mann, the brilliant Penn State professor, wades into the hostile maw of Congress and stands firm for reason and moderation. But many of us, I think, have accepted that catastrophic climate change is inevitable.

Not my nephew, though. He’s six years old and a kindergartener in Appleton, Wisconsin. The other day, he decided that he wanted to help out mother earth. So with his father – my brother – he got two trash bags and a flashlight, and he went out and picked up trash until the bags were full. A small gesture, no doubt, but one that he was proud to have done. And it made me think about how many of us could do the same thing with our evenings, but instead choose to moan about the state of the world on Twitter, or update our Instagram photos, or binge the newest Netflix show. Climate change is inevitable, so we may as well enjoy what time we have left, right?

But maybe we’re just not seeing the Earth – our collective body – with clear eyes. Maybe we’ve gotten too used to this body; we’ve gotten too comfortable to protect it. I don’t want to make too big of a deal out of what my nephew did. Kids picking up trash won’t get rid of the oil companies, won’t make rulers more compassionate, and won’t help people understand basic science. But he still looks at our planet with clear eyes. He still sees it as a wondrous thing – as a body and a gift. And he still believes that this tired, wearied body we call home is worth fighting for.

It’s a lesson that the wearied among us – our own bodies continuing their gradual slide into entropy – would do well to remember.

Eating disorders are not problems with food. Eating problems start out when someone wishes to lose weight, and this wish turns into behavior that is out of control. An eating habit becomes an eating disorder when it satisfies the psychological need of that person. Eating disorders are a combination of anorexia nervosa, bulimia nervosa, and binge-eating disorder. Anorexia nervosa is a purposeful attempt to stop eating. Bulimia nervosa is eating a large amount of food in a short time and then making one’s self ill, “purging” one of the food they just ate. Binge-eating is using food to deal with emotional distress. Eating disorders can be symptoms of other psychological problems; a study in 2003 found that people with anorexia are 56 times more likely to comment suicide than people without anorexia (Polivy and Herman). Some teenagers develop eating disorders because of familial influences, psychosexual problems, or sociocultural factors.

Familial influences, such as using food as rewards, parental critical comments, and biological factors, can cause eating disorders in teenagers. Some problematic behaviors can seem innocent. For example, many parents use food to comfort their children after a stressful day. Food can act as a drug and calm a child’s anxiety (Siegel and et al. 32). In this case, the food may become a problem for teenagers who do not know how to deal with stress and painful feelings.

If over-indulgence is a problem, so is total prohibition. If parents try to limit their children’s access to junk food, children may overeat these prohibited foods. This behavior may lead to eating disorders in the future (Polivy and Herman). Research has shown that parents of teenagers with eating disorders are overprotective. This kind of parent complains and criticizes their children’s appearance. Appearance-related teasing or critical comments, even in jest, can increase the risk of eating disorders in teenagers. Furthermore, teenagers with a high risk of eating disorders have usually been more criticized and less accepted in their families. On other hand, teenagers who have a good relationship with parents and other family members are at a low risk of developing eating disorders. Emotional support from families can help teenagers develop positive body images and eating behaviors.

Some teenagers’ eating disorders are biologically inherited. Genetic factors are reasons for approximately 56 percent of the risk for developing an eating disorder (Polivy and Herman). In addition, statistics show that teenagers who have a family member with an eating disorder develop anorexia nervosa 12 times more, and bulimia four times more, than other teenagers without this family history (Polivy and Herman). Furthermore, mothers who themselves have an eating disorder have a negative influence on their children’s eating behaviors. Some parents with eating disorders feed their children irregularly and use less nutritional food.

Psychosexual problems in teenagers can also cause eating disorders. Whenever extreme weight lost occurs, psychological depression might be the cause. Teenagers who are eating disordered, eat because they are psychologically hungry (Siegel and et al. 7). Emotional stability, self-criticism and perfectionism play a large role in the development of eating disorders. The pre-anorexic is the model teenager, never complaining and very helpful. On the other hand, teenagers with anorexia and bulimia are competitive and perfectionists. They are highly critical of themselves and get upset if they fail to meet their goals. This dissatisfaction can drive them toward eating disorders (Polivy and Herman).

Gender identity, such as discomfort with one’s own sex, can cause eating disorders, too. During the developmental period many teenagers face physical changes in their body. Female teenagers want to decrease the overall size of their bodies; however, males want to increase their upper bodies. Research shows that in 2005, 45.6 percent of high school students were trying to lose weight (Polivy and Herman). Female teenagers displayed a higher risk of eating disorders because young girls are encouraged to pay more attention to others’ opinions about how they should look.

Finally, sociocultural factors, such as social pressure and media influence can cause eating disorders in teenagers. These days, the ideal woman’s body image is much discussed. Society is brainwashing teenagers into believing that when they are thin they are accepted (Polivy and Herman). Sometimes, romantic partner or peer influence can cause eating disorders. Relationship problems, loneliness, and conflicted connections can lead to destructive behavior. Furthermore, teenagers who have eating disorders seek social approval, and lower peer acceptance is often blamed for an increased risk of eating disorders.

Cultural expectations can contribute to disordered eating. Sometimes, cultural expectations and direct or indirect messages about body image can be cruel. Teenagers are told that if they want to be happy, they should be in good shape and successful in school. Studies show that Hispanic and Asian-American teenage girls have greater body dissatisfaction than Caucasian girls. This can be partly attributed to the kinds of “ideal” bodies portrayed in popular media. Teenagers consume popular media and want to resemble their favorite stars. Media highlights that young, thin, and stylishly dressed actors and models are happy and successful. Teenagers who watch more shows than average tend to view themselves as overweight and unhappy. There have been some national and international attempts to change these unrealistic, photoshopped, and unachievable portrayals of men and women, but the dominant image is still that young and thin are ideal (Ata and et al.).   

Familial influences, psychosexual problems, and sociocultural factors can contribute to the development of eating disorders in teenagers. It’s important to educate teenagers about the causes and symptoms of eating disorders, as their understanding of eating disorders can lead them to get professional help. But it’s also important for teenagers’ families to help them. Developing healthier relationships, establishing responsibilities, and learning to listen effectively can help teenagers’ families communicate with them and help them to cope with an eating disorder.

References

Ata, Rheanna N., Alison Bryant Ludden, and Megan M. Lally. “The Effects of Gender and Family, Friend, and Media Influences on Eating Behaviors and Body Image during Adolescene.” Journal of Youth and Adolescene 36.8 (2007): 1024-37. ProQuest. Web. 12 July 2014. Henderson, Eric. The Active Reader. Canada: Oxford University Press, 2012. Print. Polivy, Janet, and C.P. Herman. “Causes of Eating Disorders.” Annual Review of Psychology 53 (2002): 187-213. ProQuest. Web. 12 July 2014. Siegel, Michele, Judith Brisman, and Margot Weinshel. Surviving an Eating Disorder. 3rd ed. Vol. 274. United States of America: Collins Living, 2009. Schaefer, Jenni. Goodbye Ed, Hello Me. Vol 219. United States of America: McGraw Companies, 2009.

Prejudice involves, 1) a stereotypical idea that can be defined as an unfounded belief against a group of people; and 2) it is accompanied by strong emotions (Quillian, 2006).

In one of the first psychological studies of prejudice, Allport (1954) said prejudice is “incorrect or based on an inflexible generalization dislike.” Since Allport’s study, the psychological theories of bias have become more sophisticated. The name of the group being discriminated against, the words used against them, and the methods of discrimination may vary, but prejudicial attitudes are the common axis. The most common are nationalism, racism, sexism, and homophobia.

Unfortunately, prejudice is deeply ingrained in humans. For example, the social perception of anger has been shown to lead to more stereotypes and prejudices (Bodenhausen, Sheppard & Kramer, 1994). Anger affects our ability to be rational. Irrationality provides fertile ground for the blossoming of prejudice.

Prejudices are used, in thoughts and behaviors, without realizing it. Most of the time we do not accept that we, ourselves, are prejudiced, even though it is likely we hold, consciously or not, some prejudiced ideas. Becoming conscious of our own prejudices is an important step towards eliminating them.

Among many possible sources of prejudice, the following come forward more prominently than others:

Prejudice is learned in childhood: Children often learn prejudice from their parents or other adults in their community.

Prejudice is part of one’s personality: This view argues that prejudice is inherent in people born with authoritarian personalities.

Prejudice as a result of group membership: People tend to create an “us” vs “them” dynamic. When a person is a member of a group, they often stereotype members of other groups.

Prejudice can, unfortunately, exist in education settings. Teachers and students are human, after all, and are therefore influenced by psychological biases, like the fundamental attribution error, when we assume that others who behave in a certain way do so because of their character (a fixed trait) rather than in response to environmental circumstances. In-group bias leads us to assign positive characteristics and motivations to people who are similar to us.

As Bertrand Russell stated, “The good individual is he who ministers to the good of the whole, and the good of the whole is a pattern made up of the goods of the individuals.” It is on the shoulders of teachers to build bridges between each person and society by making the best of schools, and mobilize the unique potential embedded in personalities for the use of society, and more generally, humanity. To be able to reveal the true potential of every student, it is important to treat each one of them as valuable members of our society. The greatest and most dangerous waste is the waste of human capital. The emotional, spiritual, and physical aspects of human nature offer such a wide spectrum of colors that the ideal teacher will enable their students to discover their own colors within this spectrum.

If neither the teacher nor the student pushes the communication or expresses their expectations, it is very likely that they have developed some sort of a prejudice towards each other. Students sometimes feel they are taking up too much of a teacher’s time with frequent communications. Teachers may assume that a child who does not ask many questions is uninterested or does not have any issues to address. Classroom communication often suffers when students are bored or unenthusiastic about their schoolwork. I know it is impossible to entertain students all day, but teachers should work hard to develop engaging lessons with interesting, relevant activities. Thought-provoking assignments, technology-enhanced lectures, and creative projects spur classroom communication and interaction. On the other hand, outdated and monotonous assignments create communication barriers, and students just want the class to be over.

Occasionally, misunderstandings can result in prejudice. Teacher must disentangle the underlying message in communications from students and avoid making unwanted assumptions. If you are about to give an opinion, it is best to think a bit about it before moving ahead. As for students, there is nothing wrong in disagreeing with your teacher but the conversation should be constructive. But similarly, there is nothing right about thoughtless opinions.

A good educator should be able to listen to the silent words that pour from their students’ tongues of disposition. Students may not talk to the teacher directly, but their looks, facial expressions, their interactions with their teacher, and their voice levels and tones, all reflect their inner emotions.

Students, being young, do not think about their biases rationally; they think about them emotionally. Biases make students feel mistrustful. “Mistrustful” is just that: a feeling.  Our natural response is to avoid its source. If we have prejudices, we hide our feelings. If we get a bad grade, we blame teachers. Academic success does not come from how smart or motivated students are. It comes from how they feel about their biases. Changing students’ perspective on biases is the greatest gift a teacher can give. Imagine having a classroom of students who are engaged and constantly improving; it is every teacher’s dream.

Building friendships, empathy, trust, and tolerance are some of the best ways to break down barriers of prejudice. It is suggested that actively trying to take the perspective of another person—as opposed to trying to be “objective”—increases one’s ability to not fall prey to stereotypical views of others. Actively inducing empathy for another person has been tied to a willingness to consider environmental circumstances more closely when dealing with misbehavior. One recent study has found that training teachers in empathy cut student suspension rates in half.

Positive cross-group friendships can have a contagious effect in other people within social groups, turning whole communities into warmer, more receptive spaces for interactions. The success of all of this is related to teachers’ role-modeling the kind of behavior they want to see in their students.

A good friend is the one who points out our mistakes and biases. Learning from their warnings is important to understand and acknowledge our biases, and the best way to move forward is to improve ourselves by not repeating the same mistakes again.

“I do not see color, or culture, or any sort of difference about anyone because that leads to discrimination; everyone is the same anyways.”

My ears picked up on this conversation right before a crowded organic chemistry lecture. Why students in the organic chemistry section ended up discussing deep ethics, embedded within the complexities of social diversity, is beyond me. Yet, this sentence lingered in my mind, and for longer than I would have anticipated. I wanted to stop the professor from speaking about aldehydes, and turn everyone’s attention to the sentence I’d heard. I had not seen the person who voiced this opinion; it was a faceless opinion. Yet the urge to address this mentality festered in my whole self, until I was able to let it cook for a while before writing about it.

Do not get me wrong. I am a supporter of equality, and an activist when it comes to human’s rights. If there is injustice or discrimination anywhere on this Earth, it eats away at my core until I let people know about it and can take action-based steps. However, equality does not equate to the sameness of all people. Ideally, it would be great if the human race believed in one set of morals, with one culture, and everyone was the same; or if no one saw the differences between each culture, race, religion, gender, etc.

Except, hold on a second: this would actually be agonizingly boring! This is the human race, and with it comes the complexities of identity and diversity.

According to the Merriam Webster dictionary, diversity has two definitions. One is “the quality or state of having many different forms, types, ideas, etc.” The second is “the state of having people who are different races or who have different cultures in a group or organization.” Both definitions let us reach the conclusion that people are different. Depending on your location in the world, everything changes, from architecture to communities to family ideals. Every single meticulous detail that comes with living as a human being depends on the community that surrounds you, the culture you are brought up with; your heritage, your gender, and many other things. So based on these two definitions, you might be asking: why am I so hung up on a statement made by a stranger in a public university in the ripe hours of the morning?

Well, to put it simply, diversity is important. Having the ability to see the differences between cultures, races, genders, religions, etc., provides a new perspective to one’s perception of humanity’s complexities. In addition to a broadened perspective, the ability to understand differences also results in the ability to sympathize with people that are inside and outside of your local community. (Also, diversity means different cultures which results in variations of different and wonderfully tasty foods from many origins – Yum!)

All of the positive correlations that come with diversity rely on one important aspect that needs to be implemented in daily life (both private and public) to produce a functioning society. That is acceptance. We must embrace our identities while also accepting difference. Without the acceptance of diversity, its positive results diminish, and we are left with prejudice, which can lead to discrimination and injustice, especially when the wrong people are given the right amount of power.

I could provide a scientific rant to support my claim. Science has already shown that diversity is the best option for survival. However, not everyone is a scientist, and not everyone wants to learn about science. That is why all it takes to realize the importance of diversity is a daydreaming session. Let us start this daydreaming session; stop anything else you might be doing and read closely.

Imagine yourself, with all of your flaws, and everything you believe in, with all of the information stored in your brain. Now imagine every single individual on this earth, all 7.125 billion people, replaced by you. Everyone is you, and you are everyone; therefore, everyone is the same, and you are blatantly blind to any sort of difference, because it does not exist. Nobody objects to anybody because everyone agrees on the same things. Everyone is equal and the same. Yes, you are right! You have just pictured a nightmare, or a perfectly bland horror film.

As an ode to the stranger in my organic chemistry lecture, I encourage each person reading this essay to put on your high-definition color goggles and view the world with all of its ethnicities, cultures, genders, religions, and other differences. Through chaotic diversity, keep your heart open to acceptance. Agree to disagree with people and smile at the fact that their brain is sewn in a different pattern than your own. As a result of this widened perspective of a colorful world, you will see more similarities than differences.

After all, Rumi always put it best: “Christian, Jew, Muslim, shaman, Zoroastrian, stone, ground, mountain, river, each has a secret way of being with the mystery, unique and not to be judged.”

References

• “A Quote by Rumi.” Goodreads. N.p., n.d. Web. 08 June 2016.
• “Simple Definition of Diversity.” Merriam-Webster. Merriam-Webster, n.d. Web. 08 June 2016.

Answer: The credit for all of our achievements is first and foremost due to the Divine favors that shower abundantly over those who seriously endeavor for their lofty ideals. For these achievements, which are but the results of Divine favor, to continue, the sincerity of purpose and commitment to the core ideal of this issue must remain. We have no right to ignore these showers of blessings and lay a personal claim to the achievements, nor can we let the means replace the purpose; for then we will also fall like all previous societies did.

For a comparison, there are many who devote themselves to humanity and travel around the world for good work. Although they do not suffer for the good of humanity to the degree of forgetting their way home, their spouse’s face, or their children’s names, they are welcome in every land they go to, and receive appreciation for the services they fulfill. However, the endeavors they make in the places they go are becoming a means for good works with worldwide benefit. So, failing to recognize the Divine support, guardianship and protection behind all of these beautiful services, laying personal claim to them or thinking that what has come about as a result of Divine grace and favors will always continue, even without keeping up our spiritual state, is a serious kind of blindness.

Rising to an esteemed position, becoming institutionalized, or establishing a well-built system, might cause a person to become blind to the truth. In addition, people affected by such blindness might then fail a Divine test or fall for a Divine stratagem by laying personal claim to the graces granted by God. Thus, instead of acknowledging blessings in the face of success and turning to God with thankful praise, they might be overcome by pride and conceit. All of these are factors which will bring about a person’s fall.

As stated by sociologists and social historians as well, after enjoying certain achievements, almost every people and society experienced, to different degrees, a period of blindness as a result of the dizziness of victory. This situation caused societies to disintegrate, and consequently brought about their end. Gaining insight into the fall of Rome, the Byzantines, the Seljuks, and the Ottomans will reveal that all of them actually shared the same destiny in this sense.

In order to save a society from such blindness and increase its lifespan, it is necessary to constantly focus it on higher targets and give people relevant duties to busy them with good works. With their functioning mind, open spirit and a conscience that embraces the entire universe, they must constantly be engaged in an activity and never lose their metaphysical vigilance. If you do not direct people to high ideals and then occupy them with certain tasks for the sake of realizing these ideals, the devil will find work for their idle hands to do. On the other hand, it is necessary to take into consideration different cultural environments in the world and make favorable use of common points and correctly determine the common ground. Afterwards, it is necessary to renew the good works you are occupied with and find some new ways and methods according to conjuncture so that you do not develop blindness. Otherwise, it is inevitable that you will become dull, lose your purpose, and rot.

In particular, the people who are at the forefront with the most responsibilities must close their doors to self-indulgence and worldliness. When worldliness beckons temptingly they must answer, “Do not waste your energy in vain, the door is bolted shut!” Let alone worldly expectations, they should not even cherish otherworldly expectations in return for the services they fulfill. Their philosophy of life should be in line with Bediuzzaman (who said): “Neither do I have a passion for Paradise, nor a fear of Hell. Given that I see the faith of my people is saved, I accede to burning in the flames of Hell; for while my body is burning, my heart will be a rose garden.”

Orbit of the heart and mind

Those who ascribe issues to themselves will experience—tomorrow if not today, or the day after that—a “fatigue of excitement” and die in spirit. As for self-effacing people however, they will have proven the existence of God in a way and taken refuge in His power and strength. Since such people rely on the Infinite Source of power and strength, they pass mountains and rivers, but never experience fatigue of spirit and lose nothing from their power or strength.

In this respect, people at the forefront of society must constantly keep alert so that they can enliven those around them. People who do not act in the orbit of the heart and spirit cannot serve as a means for others’ revival. Those who have lost their liveliness and enthusiasm, who are spiritually decayed, are no good to themselves, let alone able to kindle vitality, love or excitement in others. In particular, those who give in to fear, comfort, self-indulgence and home-addiction, or who take advantage of their position in order to allocate a personal share from what belongs to the people, definitely cannot breathe life into others.

The factors mentioned so far may not suffice to prevent the death of a society completely, since death is inevitable for societies, as it is for people. However, by being careful about the points mentioned above, it is possible to delay a seemingly inevitable fall or collapse for a society and lengthen its life span.

In this issue of The Fountain, Dr. Zara Khan, from Respect Graduate School in Pennsylvania, analyzes this issue and the conference where Dr. Mattson posed her question. Can American Muslims produce more holistic, nuanced, and embodied forms of celebration, culture, and sanctified expression? Can American Muslims generate cultural forms that give importance to music, joy, celebration, and community? Can they use the American land, language, experiences, and tradition to produce songs and rituals?

Another perspective about Islam comes to us from Cairo, one of the earliest centers of human civilization. Ali Gomaa, the former grand Mufti of Egypt, writes about the main principles of ethics Islam offers to mankind. While reading his essay, one cannot help but realize how the image of Islam that is often portrayed in the media is diametrically opposite the real Islam, which is based on freedom, security, and the protection of human rights. According to Ali Gomaa, for a perfect manifestation of religious life, the faithful must adopt universal values like mercy, peace, respect, solidarity, and truthfulness, and they should also be well-versed about their rights and how to obtain them. By holding the wider community responsible for all individuals’ prosperity and security, Islam, according to Gomaa, prescribes a certain social security system.

Exploring the interaction between reason and faith, Lawrence Brazier muses on concepts like infinity, time, knowledge, the story of creation, the forbidden tree, the duality of Adam and Eve vis-à-vis the oneness of God, choice, and perfection. Brazier philosophizes on these deep concepts, encouraging us to exercise our reason and to rely on virtues like patience, sincerity, submission, and grace – values present in all major religions.

Saxena P. et al. Relevance of tidal heating on large TNOs. Icarus, December 2017.

Searching for alien life, a new study from NASA suggests that some icy worlds in our outer solar system, including Pluto, Eris and other trans-Neptunian objects (TNOs) may harbor liquid water oceans beneath the surface. These frigid worlds are too cold to have liquid water on their surfaces, where temperatures are usually below minus 200 degrees. But new evidence shows that there may have layers of liquid water beneath their icy crusts. Underground oceans have been previously suggested in a number of icy worlds such as the Saturn satellites Titan and Enceladus. It is considered that these subsurface oceans stay liquid as a result of a mechanism called “tidal heating.” The powerful gravitational pull of these worlds’ giant parent planets result in the stretch and flex of their interiors which heat up because of the friction. The NASA team used the equations for tidal heating and calculated its contribution to the “heat budget” for a wide variety of discovered and hypothetical TNO-moon systems. Their analyses revealed that tidal heating can be a tipping point that may have preserved oceans of liquid water beneath the surface of large TNOs like Pluto and Eris to the present day. Tidal heating is believed to be only a “tipping point” as there’s another factor in play: the heat produced by the decay of the objects’ radioactive elements. These subsurface oceans are potential reservoirs of water and life, which are two critical elements for extraterrestrial life. This study further supports the idea that our solar system may harbor many more potentially habitable worlds than previously thought.

Reading Aloud Boosts Memory

Noah D. et al. This time it’s personal: the memory benefit of hearing oneself. Memory, December 2017.

A new study found that the dual effect of both speaking and hearing helps encode the memory more strongly, hence the act of reading and speaking text aloud is a generally more effective way to remember information than reading it silently or just hearing it read aloud. The study recruited 95 college students, asking them to remember as many words as possible from a list of 160 words. In one session, they read a list of words into a microphone, then returned two weeks later for a follow-up. In some cases, the participants read the words presented to them aloud, while in others, they either heard their own recorded voice played back to them, heard recordings of others reading the words, or read the words silently to themselves. Afterward, they were tested to see how much they remembered from the list. The participants remembered more words if they had read them aloud compared to all other conditions, even the one where people heard their own voices reading the words. Hearing your own voice seem to add a substantial improvement on memory. This could stem from synergistic interactions of two biological processes. First, motor processing cues are activated as a result of the act of speaking aloud because your mouth is physically mouthing the words. Second, your auditory processing is also activated because you’re hearing the words, and in addition to hearing words, you’re hearing them in your own voice. It is also possible that production is more memorable at a higher cognitive level because it includes a distinctive, self-referential component. These observations emphasize the invaluable role of rehearsals in learning and remembering. In summary, reading aloud in the moment is a very effective memory tool.

A New Drug to Stop the Cancer Cells

Kelly NJ et al. Hypoxia activates cadherin-22 synthesis via eIF4E2 to drive cancer cell migration, invasion and adhesion. Oncogene, October 2017.

Scientists found a way to decrease the spread of cancer by hindering a protein that keeps tumor cells together and allows them to invade tissues. Tumors that have outgrown their blood supply, and are therefore deprived of oxygen, are the most difficult to treat, as the cells within are capable of spreading rapidly and doing the most tissue damage. Consequently, higher levels of hypoxia in a tumor are strongly linked to poor survival rates in cancer patients.  Analyzing over a hundred breast and brain cancer patient tumor samples, researchers found that the more the tumor was deprived of oxygen (also called hypoxic), the more cadherin-22 gene was expressed in it. They also found that the more cadherin-22 is expressed in a tumor, the more advanced the cancer stage and the worse the prognosis is estimated for the patients. Cadherin-22 is located on cell surfaces, allowing hypoxic cancer cells to stick together and migrate collectively as a group. When researchers genetically removed cadherin-22 from the cultured cancer cells in the hypoxia conditions in the lab, they found a dramatic reduction in migration and invasion rates of breast and brain cancer cells by up to 90 percent. This study highlights cadherin-22 as a potential new target of cancer therapy and leaves the challenge for cancer biologists to find a treatment or a drug that can block cadherin-22 to potentially prevent cancer cells from moving, invading and metastasizing.

If not, obviously such a passive stance is everything but being in expectation. If the resurrection we are awaiting is a revival during which we become ourselves in our feelings, thoughts, spiritual lives, and lives of the heart – and there is no doubt that it is – then it is necessary to once more review our situation and our expectations. For according to the principle of causality, there is a proportional relationship between our current attitude, behavior, and our expectations.

This great expectation is not a task for the ignorant, those without ideals, those bereft of a cause, or those poor in wisdom. It is an ideal for those spirits who possess knowledge and wisdom and who are dedicated to the truth. If one day our ill-fated fortune is to change, it will change with God’s permission by the hands of these heroes, and anything other than God’s will is an unnecessary condition (shart al-adi). To date it has always happened like this – God knows best, after all, but it will be like this again, and attacks from both inside and outside will continue. Loyalty that is normally expected from friends will not be shown. Destruction will follow destruction. Our spiritual roots that make us who we are will constantly be harmed. Our hearts will long for love, and moans of death will be heard from all sides. But, despite all these negative things there will always be the vanguards of revival who will blow life in every direction.

Our society has suffered from many different ruptures and disintegrations throughout history. People’s cultural and religious values were snatched from their hands while they were made to endure the most painful alienations. Their sun was stolen, the moon was extinguished, and they were subjected to eclipses one after another.

While writhing under their adversaries’ oppression, they cried because of the disloyalty of “friends.” The bands of evil that were destroyed and dispersed were followed by new ones that always made their predecessors look good. The oppression of tyrants has never ceased nor did the hostility toward and hatred of the faithful; it did not end and they turned this world into Hell.

Today, the same despotism, oppression, and assaults are continuing. There is an attempt being made to put out the lights of people’s hope, and their rights and justice are being infringed. Those who want to live what they believe, as individuals or as societies, are not given the opportunity to do so; in fact, they are being subjected to an inquisition.

Despite all of this, the torches of hope that promise revival on behalf of the future, and in different dimensions are burning brightly. Those enlightened spirits who interpret everything according to love and respect are continuing on their journey. They move towards reviving our exalted human values without getting caught up in anger, hatred, and assault, and they do not falter. God has never forsaken servants faithful to His door, as opposed to oppressive tyrants and despots – may His grace upon these servants never diminish!

Although sporadically false thought has drowned the surroundings in noise and done everything to cut the voice and breath of the truth, the cawing of society is always transitory; the voice of truth is heard in a higher pitch. Even if God gives tyrants respite upon respite in some periods; but when their tyranny reaches to a point where divine response becomes inevitable, He eventually takes them in His grip and punishes them. He raises up the innocent and shows them the path to gathering themselves together. He always alerts them of the roads to scientific, social, intellectual, emotional, and spiritual revival.

Thus, the people God held and supported, and those He will hold and support, will give voice – in the near future, if not today – to those deep feelings of compassion that constantly rise in their spirits. Like a celestial angel, they will embrace the innocent everywhere; they will say to all the oppressors and high-handed tyrants and those merciless cutthroats, “This day let no reproach be (cast) on you: God will forgive you, and He is the Most Merciful of those who show mercy!” (12:92) They will not hesitate to open their bosoms with compassion to even the bloodiest madmen who, until the revival, always thought blood, talked blood, spilled blood and drank blood.

Yes, it’s certain that one day these idealistic people, who represent the manifestation of such broad mercy; these heroes of faith and action; and these servants who are cautious and vigilant in their relationships with God, will appear from all four sides, each embodying mercy, and they will offer us goblets filled with the tonic of revival.

Now, if God is going to realize such a revival with people of this high level, first, He will spiritually resurrect them according to the principles necessary in this world, and then He will revive all of us. It is not possible for believers who have no purpose or goals in this life, who are tired in their feelings and enthusiasm, and who are not fully alive, to help revive others.

God’s promise of reviving people and making them a vehicle for the revival of others is dependent upon people turning towards Him sincerely and that they have a prophetic resolution and determination. These people are such monuments of sincerity that if God is going to give special favors, He will give them to these servants because of their steadfastness and devotedness. They possess an unshakable faith, always stand firm in their place, ignore all the pressures that may come from any direction, and are never distraught by the difficulties and disasters that they may face. On the contrary, they are always a source of morale for those around them, are advanced in service and duty, have no desire for monetary rewards, and are absorbed in silent self-accounting. If God is going to blow life into people, He will do it using the breaths of these servants.

At any rate, these heroes of resurrection, who have dedicated themselves to the revival of mankind, are determined to use, to the last centimeter, their capabilities and capacities that God has bestowed upon them to establish their ideals. They are always willing to make enormous sacrifices, are as sure as possible in seeing and monitoring the trust they have taken upon themselves, possess a deep feeling of submission, and are waiting with active patience for the commendation and favor of God. These are things that must be done by a spirit that has truly dedicated itself to the Truth. They do everything necessary to gather themselves together and stand on their feet, yet they are also aware of the fact that results cannot be obtained when their time is not yet due – they know how to wait for years and years; they never panic.

Yes, sometimes all responsibilities are fulfilled; however, standing up and expressing oneself as a servant of revival may not be realized immediately. Sometimes this is because the person waiting for revival has not fully ripened, or, even if they have, are not being able to concentrate all their energy to awaken their spirit. At other times they are distracted by busying themselves with things that they should not be, things that can in no way contribute to the process of revival.

Reviving and becoming ourselves is a divine favor, and indeed it is. If that favor is given before the people are ready for it, its value will not be appreciated, thus it will go as immediately as it comes, and it will cause some new deprivations to be experienced, the compensation of which will be very difficult.

In addition, if God has tied His material-spiritual blessings to people’s giving their willpower its due – which we believe to be the case – then divine favor will probably be delayed until the moment they can utilize all the opportunities. 

Other matters related to this topic are as follows:

Sometimes, God does not immediately give to the travelers of this path what they want, because they have either fallen – or there is a danger that they may fall – into the mistake of considering their own power, strength, and capability to be absolute – and relying solely on them, thus straying from God. This is to protect them from this mistake of associating partners to what is within the domain of divine power. In this what may be called a favor that is rather compelled upon them, God turns their faces towards a perfect faith in His uniqueness. Sometimes, servants of revival may fail to fully achieve this turn, although all the conditions are convenient; in such a situation, they are subjected to different oppressions, attacks, and pressures, and God does not respond to their efforts at revival for a certain period of time in order for them to turn towards Him with a spiritual state of need and to divulge their difficulties to Him. Sometimes, they may entertain some worldly expectations and not be able to purify their hearts from considerations of position, status, high rank, and their personal future aspirations. They may also have difficulty being fully selfless. In this respect, until the moment they can fully escape from other considerations and turn towards God with pure resignation, they may not be able to obtain the results of revival.

In addition to all these matters, such tribulations serve as a litmus test to see who is sincerely involved with pure intentions and those who are not. Such difficult tests also reveal the true identity of the tyrants and oppressors to be recognized as they are by every sector of society. Based on their partisanship with the oppressors, masses who are easily deceived might oppose the heroes of revival, and this is partly due to the fact that things are not clearly revealed to them as they are supposed to be. In this respect, until the moment when good and evil are separated from one another, and where everyone, the learned and the ignorant, will position themselves become apparent, everyone is given an opportunity to reflect; consequently, the result becomes delayed a little.

Regardless of the reason, it is our duty to perform our jobs according to the rules and within the circle of wisdom, and refer the rest to God. Every servant of revival should know that as long as they respond to the call of God and His messengers, God will show them the paths to revival and will never allow them to fall.

There are two essential problems around water sources: 1) the inability to meet the increasing need for water, and 2) pollution. Beginning in the mid-19th century, these problems grew in parallel with industrialization and an increase of urban populations. In time, nations started facing colossal problems concerning how to develop and manage their water sources.

The Dublin Statement

Particularly after the 1980s, worldwide water organizations as World Water Council and Global Water organization were founded to bring together state leaders, ministers, and scientists to seek solutions. Among these, the World Water Forum meetings were started in 1997, and the seventh was held in 2012, and the eighth one will be in Brazil, March 18-23, 2018.

Along with trying to find common, reasonable, and balanced ways for water management, these meetings sought to raise public attention to the issue of water conservation. One of the most important of such meetings was the United Nations Water and Environment Conference, held in Dublin, in 1992. The World Water Council and Global Water organization were founded thanks to this conference. The Dublin conference was organized to discuss the danger that if water sources were not managed wisely, human health, food safety, economic development and ecosystem would all be under risk.

In the conference, essential new approaches for utilizing, developing, and managing fresh water sources were demanded, and it was emphasized that these approaches must be supported by certain programs. Significant investments, campaigns for raising public consciousness, studies for developing technology as well as legal and organizational regulations were listed as supportive programs.

Four guiding principles were determined at the Dublin Conference. In relation to the value of the water and what needs to be done for its management, one can easily draw parallels between the principles that were drafted in this conference and some religious teachings. Here, we will discuss the compatibility of this approach with the Islamic viewpoint on the issue.

The first principle: Valuable and limited

The first guiding principle of the Dublin Conference says, “Fresh water is a finite and vulnerable resource, essential to sustain life, development and the environment.”

Many verses in the Qur’an draw attention to the significance of water, how it is formed, and that it needs to be protected. For example, verses like, “Say: “Have you ever considered (this): if your water should vanish underground (leaving you with no source of water), who is there that can bring to you (a source to replace it of) gushing water? (Mulk 67.30)” urge us to reflect on the significance of this Divine blessing, reminding us that water is valuable for every living being; it is a scarce thing to be protected.

The second principle: a participatory approach

The second guiding principle of the statement was participative management: “Water development and management should be based on a participatory approach, involving users, planners and policy-makers at all levels.”

Accordingly, a participatory approach promotes policy and the consciousness of water’s importance. It encourages the participation of users in decisions, planning, and implementation of their projects. This can be realized by establishing user unions or civil society organizations; these can play an important role in the formation of laws and regulations in conformity with sustainable water management. Active and positive participation in decisions concerning society are in perfect compliance with the Islamic teaching. The Qur’an praises and encourages making consultation with eligible persons about making decisions around a certain issue: “And those who answer the call of their Lord and obey Him (in His orders and prohibitions), and establish the Prayer in conformity with its conditions; and whose affairs are by consultation among themselves… (Shura/Consultation 42:38).

A similar command is given to believers in the person of the Prophet in another verse: “ …Then pardon them, pray for their forgiveness, and take counsel with them in the affairs (of public concern); and when you are resolved (on a course of action), put your trust in God. Surely God loves those who put their trust (in Him)” (Al Imran 3:159).”

The third principle: the role of women

According to the third principle, “Women play a central part in the provision, management and safeguarding of water.”

Protecting water and preventing water pollution is a social responsibility. In Islamic teaching, taking care of resources is not a gender-specific responsibility. Both men and women are protectors of resources. Both enjoin what is good and forbid what is evil. Parents, and especially mothers, can convey useful knowledge, customs, and practices to their children, contributing to the protection of water, preventing pollution, and encouraging sustainable water consumption. This means fulfilling a very important responsibility for protecting water as the essential building block of society.

As far as local or higher level councils and policies are concerned, women can and should be active members of water planning and management commissions. Teaching and transmitting correct practice and values about water and environment to new generations is critical for the future. Women play a key role in this respect.

Throughout history, Muslim women supported and pioneered the establishment of water-providing facilities. Lady Zubayda, who was the Abbasid caliph Harun al-Rashid’s wife, had a waterway built in order to channel the water springing from Mount Tad (on the Mecca-Taif way) across 40-km to the pilgrims’ ground in Arafat, and from there to Mecca. When these channels became unusable in the 1560s, Princess Mihrimah, daughter of the Ottoman sultan Suleyman the Lawmaker, had them repaired with metal and extended from Istanbul to Egypt, and she had fountains built all over Istanbul. This work continued for ten years with a thousand workers. Today as well, women from Anatolia continue to make serious contributions, opening water wells across Africa. These examples show that the third principle is in compliance with Islamic principles and practices.

The fourth principle: economic value

Principle four says, “Water has an economic value in all its competing uses and should be recognized as an economic good.” The noble Prophet stated that the water, fire, and meadows in Muslims’ possession are their common property. This is the reason why water bodies are treated as belonging to the public in Islamic law. Based on this point of view, natural lakes and rivers cannot be sold. Reaching water is a public right.

Islamic laws make a distinction between publicly and privately owned water. Water wells, tanks, and other reservoirs are private water. If somebody makes extra expenses for conveying, purifying, or storing water, then it is regarded as privately owned. This has the following meaning: water users have to pay for the expenses of water management, purification, and protection. Together with this, a special tariff for low-income users needs to be practiced; such people must be supported. The water in canal systems or closed water distribution systems can be private, but everybody has the right to drink from this water. Complete private ownership can only be possible for water put in a vessel. The state has the right to charge people for the costs of providing, purifying, and distributing water to the public.

The issue of treating water as an economic commodity seems to be a contradictory issue. Much research needs to be carried out on water with respect to the economy, rights, and value. Protecting the environment, the sustainability of the ecosystem, and issues related to water purity and distribution, are not independent issues. Water issues are interdisciplinary and can be solved only with collective study by scholars of law, science, and religion.

God has prescribed us to act mercifully and charged us with the responsibility of getting to know one another and living together in peace so that religion is practiced for God alone, and no human is given authority over another. The purpose of this prescription is to ensure that everyone is free to practice their faith, is safe, doesn’t worry about their financial interactions, and can express one’s beliefs. In fact, all the rules, laws and regulations of Islam have actually been placed in order to secure, guarantee, and regulate these freedoms.

Community freedoms are different; some are shared by all, and some are agreed upon. While some are mutually inclusive, some might conflict or oppose the freedoms of others. By reminding of possible consequences and promises of rewards in the hereafter, Islam aims to prevent such conflicts by commanding virtue and prohibiting vice.

A truly free human being is one whose presence in a community is respected. A free individual can enjoy the opportunities of advancement and development, in realms both material and immaterial. Therefore, what befalls upon such a free person is to observe and respect the rights and freedoms of others and to defend these rights just like his own rights are defended. Free individuals seek equality.  

It is among one’s rights to discuss and debate with others regarding their thoughts and creeds; even to raise objections in light of one’s faith and creed. However, one is not allowed to cause any harm to others, nor mock what they consider holy or make fun of the symbols of their religions. Rather, one must respect what they hold high. In turn, one might expect others to respect what you consider holy.

Shedding light on this topic, God says, “And do not insult those they invoke other than God, lest they insult God in enmity without knowledge” (Qur’an 6:107-8). And He the Exalted also said, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (16:125). He also added, “Do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them” (29:46).

The main structure of freedom, according to Islam, is based on the obligation of securing the individual’s life through providing his or her basic necessities and needs. Based on this provision, it is possible for an individual to utilize their right of freedom in thought, faith, religious practice, and expression. Nonetheless, if the community fails to cater to the rights of the poor, weak, and impoverished some people will be deprived of their freedoms. This is especially so when the distribution of welfare is off balance, for the crushing forces of poverty will further curtail the freedoms of the poor.

God says in the Qur’an, “God will surely perfect His light, however hateful (it may be) to the unbelievers dislike it. He it is Who has sent His Messenger with the guidance and the religion of truth to manifest it over all religions” (61:8-9).

The “perfecting of the light” and the “manifesting of the truth” can only be realized when the community and the nation become an exemplary embodiment of the values they hold. These values include mercy, peace, respect, solidarity, unity, prosperity, truthfulness, and other high moral qualities. In the community where all these values are manifested, creedal concepts are translated into behavior and aesthetic values. For this to be possible members of the community have to be aware of their rights and the ways of obtaining them. Consequently, communities will be committed to preserving these rights – and then extending them to other states or nations. Just as one must live justly, one should support other nations and communities that strive to obtain their human rights, prosperity, and freedom; this is an inseparable part of the being an exemplary community.

When moral qualities and values are firmly rooted in a community and the consciences of the people, these values will be seen in their behaviors, actions, and attitudes guiding them to becoming the “perfect human” who is potentially equipped with faculties to receive the heavenly message and benefit from it. A community’s advancement and civilization are in direct proportion with nobleness of the moral values it possesses.  

Islam did not leave the issue of a community’s morality to the wills of individuals. Rather, it put certain limits and borders on freedoms and established rules and regulations to establish a moral atmosphere. It also laid down a set of punitive measures to ensure security and peaceful coexistence in the society.

By entrusting the rights of the needy and poor upon the society at large it can also be said that Islam enjoins a social security system. As an extension of these rights, Islam has prescribed alms-giving (zakat) upon the rich and other legal incentives for the giving of charity through vows (nadhr), expiations (kaffarah), and financial compensations. In return, to protect peoples’ rights of property, Islam has also laid down a penal system against crimes like theft, rebellion, and murder which endanger a community’s safety and unity whilst also undermining its ethical values.

The moral system that Islam lays down is unique in the following aspects:

1. The source of Islam’s moral system is divine revelation: the Qur’an and the Sunna. In these two sources, there are measurements and broad objectives that adjust a person’s behavior in the universe in accordance with a lofty system of high morals.

2. Good character is obtained by effort. The opportunity to advance and acquire high moral levels is open to all humans and all people. All start from a common point where they are all equal in this race for a higher good, that being that they are all the children of Adam (pbuh). In light of this, it is narrated that the Companion of the Prophet, peace be upon him, Abu Said al- Khudri said, “Some of the people of the Ansar asked for something from the Messenger of God and he gave it to them. Then they asked him again and he gave it to them until he had used up everything he had. He said, ‘If I had anything, I would not keep it away from you. (Remember) Whoever abstains from asking others, God will make him contented, and whoever tries to make himself self-sufficient, God will make him self-sufficient. And whoever remains patient, God will make him patient. Nobody can be given a blessing better and greater than patience.’”

3. This moral system is also uniquely characterized by steadiness and stability. The reason for this is that morality in Islam has a “worship element” (ta’abbudi) in which a person seeks his Lord’s pleasure. Hence the reason behind the morality emanates from the fact that it is requested by the Almighty and hence it is not merely a way of interacting with others based on utilitarian principles and interest. In relation to this, the Companion of the Prophet, Abu Hurayra, narrated that the Prophet said, “May he be miserable, the worshipper of the dinar and dirham, and the worshipper of the striped silk cloak. If he is given anything, he is satisfied; but if not, he is unsatisfied” (Bukhari, Riqaq).

4. Islamic morality is also distinguished by being comprehensive and completing all aspects of life, the public and private, from one’s relationship with the Lord to those with other human beings, even down to the level of his domestic interactions.

5. The moral values in Islam point to ideal forms, yet they are also applicable and realistic. They do not oblige a person to do something that is beyond his or her ability. God said in the Holy Qur’an, “Keep, then, from disobedience to God in reverence for Him and piety as far as you can, and listen attentively and submit (to His commands), and obey Him, and spend (in His cause and for the needy), as it is to the betterment of your souls. Whoever is guarded against the avarice of his soul, those are they who are truly prosperous” (64:16).

Another verse reads, “What I seek is only to set things right so far as I am able. My success in my task depends on God alone. In Him have I put my trust, and to Him do I always turn with all my heart” (11:88).

God also said, “But seek, by means of what God has granted you, the abode of the Hereafter (by spending in alms and other good causes), without forgetting your share (which God has appointed) in this world. Do good to others as God has done good to you (out of His pure grace). Do not seek corruption and mischief in the land, for God does not love those who cause corruption and make mischief” (28:77).

6. Finally, Islamic morals are universal and dynamically alive. They are suitable for all human beings. The benefit of abiding by these morals will return to all humans, irrespective of whether they are Muslim or not. This stems from Islam being a religion which brought about universal and comprehensive systems, rules, and morals. To emphasize further on the universality of Islam, God said, “But it is not other than a Reminder for all beings” (68:52), and, “O humanity, in deed I am a messenger of God sent to all of you.” In the Qur’an, the Prophet is referred to as a “mercy” for all: “We have not sent you (O Muhammad) but as an unequalled mercy for all the worlds” (21:107). It is narrated that the Prophet said, “The Muslim is the one from whose tongue and hand the people are safe, and the believer is the one people trust with their lives and wealth” (Sahih Ibn Hibban). The Prophet (pbuh) also said, “The most beloved people to God are those who are most beneficial to the people” (Tabarani, al-Mu’jam’ul Kabir).

The message of the Prophet is established on the foundations of Islam’s moral system. The concept of the love of God and the love of His Prophet is tied with a person’s adherence to honorable and outstanding ethical and moral values. The Prophet summarized the whole purpose of his messengership as the completion and perfection of good character (Imam Malik, Muwatta). The Prophets before him began the project, and he finished it – or as he (pbuh) described through an analogy, all the Prophets worked together to build a building and only one brick was missing, and he (pbuh) was that missing brick.

It is reported that the Prophet said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners” (Bukhari, Fadail al-Sahaba). When the Prophet was asked what enables people to enter heaven, he replied, “piety and good manners” (Tirmidhi, Birr and Sila). The Prophet categorized good manners as worship through which a person can gain great spiritual rewards like someone who is in constant prayer day and night: “By his good character a believer will attain the degree of one who prays during the night and fasts during the day.”