Plant-based diet promotes rapid heart benefits

Landry MJ et al. Cardiometabolic Effects of Omnivorous vs Vegan Diets in Identical Twins. JAMA Network Open, November 2023.

A vegan diet has been shown to significantly improve cardiovascular health in just eight weeks. A recent study utilized twenty-two pairs of identical twins to control for genetic differences and other confounding factors, as the twins shared similar upbringings and lifestyles. The trial involved forty-four participants, with one twin from each pair following a vegan diet and the other an omnivore diet. Both diets were considered healthy, rich in vegetables, legumes, fruits, and whole grains, while excluding sugars and refined starches. The vegan diet was entirely plant-based, excluding meat, eggs, and dairy, while the omnivore diet included animal-sourced foods. Results showed significant improvements in cardiovascular health for those on the vegan diet. Participants following the plant-based diet exhibited lower levels of low-density lipoprotein cholesterol (LDL-C), insulin, and body weight compared to their omnivore counterparts. The vegan participants also experienced a 20 percent drop in fasting insulin levels and lost an average of 4.2 pounds more than their omnivore counterparts. The most substantial changes occurred within the first four weeks, suggesting rapid benefits from adopting a vegan lifestyle. This study emphasizes the potential benefits of moving toward a more plant-based diet, even if not fully vegan. Cutting back on saturated fats, increasing dietary fiber, and losing weight—achieved by both vegan and omnivore participants—are key steps for improving cardiovascular health. Incorporating more plant-based foods into one’s diet, citing additional benefits such as increased gut bacteria and reduced telomere loss, contributing to slowed aging.

Tiny biobots heal damaged cells

Gumuskaya et al. Motile Living Biobots Self‐Construct from Adult Human Somatic Progenitor Seed Cells. Advanced Science, November 2023.

Scientists have developed anthrobots—tiny robots made of human cells capable of repairing damaged neural tissue. Unlike previous prototypes generated from animal cells, these anthrobots were constructed using human tracheal cells, opening up possibilities for personalized medicine. The anthrobots were produced by growing spheroids of human tracheal skin cells in a gel for two weeks, then transferring them to a less viscous solution for an additional week. This process caused cilia, tiny hairs on the cells, to move to the exterior of the spheroids, enabling them to function as oars. The resulting anthrobots, consisting of a few hundred cells each, displayed various swimming patterns, including straight lines, circles, arcs, and chaotic movements. To assess their therapeutic potential, researchers placed several anthrobots in a dish, where they fused together to form a “superbot.” This superbot was then placed on a layer of neural tissue that had been intentionally scratched. Remarkably, within three days, the sheet of neurons had completely healed under the influence of the superbot.

Going forward, the researchers envision using anthrobots made from an individual’s own tissue for applications such as clearing arteries, breaking up mucus, or delivering drugs. By exploring different cell types and stimuli, the development of biobots—robots composed of biological material—with applications in sustainable construction and space exploration becomes a conceivable future possibility. The ultimate goal in these efforts is to utilize biobots in regenerative medicine, potentially leading to advancements like limb regrowth.

Music preferences mirrors ethical compass

Preniqi V et al. Soundscapes of morality: Linking music preferences and moral values through lyrics and audio. PLOS ONE, November 2023.

A recent study discovered a striking connection between musical preferences and an individual’s moral compass. Utilizing machine learning to analyze the audio and lyrical content of songs, scientists examined 1,400 participants who disclosed their favorite artists and songs. Psychometric questionnaires in parallel assessed participants’ moral values, focusing on character traits such as Care, Fairness, Loyalty, Authority, and Purity. The study revealed that specific musical elements, such as pitch and timbre, correlated closely with values of Care and Fairness, while sentiments and emotions expressed in lyrics were effective in predicting traits related to Loyalty, Authority, and Purity. Those valuing care and empathy were drawn to songs emphasizing compassion and understanding, while proponents of fairness and justice gravitated toward music addressing social issues or advocating for equal rights. Individuals emphasizing loyalty and patriotism enjoyed songs celebrating national pride and collective identity. People who value care and fairness may prefer softer, melodic, and less aggressive music, while those with a higher emphasis on authority and tradition might lean towards more structured and possibly classical forms of music. A preference for energetic and upbeat music with positive, uplifting lyrics may indicate an individual’s optimistic outlook and a value system centered around positivity and hope. The study recognized the influence of cultural contexts on music preferences and moral values, emphasizing that interpretations could vary across societies. However, these findings extend beyond mere correlation, suggesting that music serves as a mirror reflecting our ethical compass. The implications are far-reaching, with potential applications ranging from personalized music suggestions to music therapy in mental health settings. Understanding this intricate connection may even open avenues for music-based interventions that could foster positive moral development in society.

Emotions like resentment, enmity, hatred, and jealousy, which, if left unchecked, can render us morally blind, deaf, and heartless. These emotions have the power to transform humans into aggressive beasts and, in extreme cases, strip us of our humanity. Surveying our surroundings, it becomes evident that numerous individuals have succumbed to the influence of these negative emotions, consequently committing significant crimes. A believer is tasked with the responsibility of maintaining their willpower, regulating these emotions, and persisting in a righteous life. They ought to lean on the grace and power of God to navigate challenging situations where others might slip, stumble, and fall. In the face of mistreatment, they should steadfastly uphold their character and unwavering stance, refusing to compromise.

As expressed in the Qur’an, humanity, honored as the finest of creation, is created in the most exquisite manner, both physically and spiritually (Tin, 95:4). Described as a dignified and noble being (Isra, 17:70), humans bear the responsibility of showcasing conduct that aligns with this perfection of creation. Their task is to lead a life in harmony with righteousness and steadfastness, bestowed upon them by God throughout their lifetime, and to steadfastly adhere to the righteous path without deviation. It is incumbent upon them not to allow the inherent negative emotions in their nature to lead them astray.

Particularly in the contemporary world, where emotionally challenging situations are prevalent, preserving equilibrium in both emotions and thoughts becomes increasingly vital. Those who let their grudges, jealousy, and arrogance control them are like people attempting to destroy something valuable achieved through hard work and effort, much like setting fire to a hard-earned harvest. The injustices, dominations, and oppressions that occur can disrupt even the balance of the most steadfast individuals. In times of trials, when calamities and tribulations follow one another, it is crucial to strengthen one’s connection with the Almighty and maintain an unwavering stance by diligently nurturing one’s willpower. This effort to stand tall and remain free from all kinds of deviations and aberrations represents a remarkable endeavor and determination.

God is our witness that our only goal is to raise the noble name of Muhammad (peace be upon him) everywhere, to guide the younger generations by providing them with educational opportunities, and to strive for global peace and security. We have always advocated love, peace, brotherhood and sisterhood, tolerance, humanity, and developed projects and institutions to preserve these humane values. Individuals who have committed themselves to service, just like the noble Companions of our Prophet, disseminate the truths instilled in their hearts by God to eager souls worldwide through intentional and voluntary migrations. They did not look back, did not think of themselves, harbored no expectations, and refrained from becoming attached to the worldly life. In the places they went, they worked like laborers, constructing institutions that would serve their goals, investing their own efforts into these projects. They did what was necessary for the peace and well-being of humanity, and they said what needed to be said. With the permission and grace of God, they achieved remarkable successes in a short period.

But, you see, tyrants and silent devils – those who remain silent in the face of tyrants’ oppression and injustices – have never been absent from the face of the earth. Pharaohs, Nimrods, Yazids, Hajjajs, and hypocritical oppressors have existed in every era, and they will continue to exist in the future. These narcissistic individuals, enslaved by their egos, have, through their oppression and cruelty, inflicted harm on those who stand up for the cause of God. They have killed some, forced some to abandon their homeland, imprisoned some, and seized the wealth and property of others who earned their livelihood through honest labor. Their cruelty and oppression have extended to women, children, and the elderly. The names and titles of the oppressors may change, but their atrocities have always been the same. This persistence is rooted in the shared ethical flaws resembling those of Pharaoh, as described in the Qur’an. Deluded by their reign, they thought of their personal interests, considered their worldly life to be eternal, and forgot about the Hereafter. Throughout the cycle of history, suffering has become the constant fate of the Prophets and their faithful followers.

Nonetheless, no act of oppression has ever benefited its perpetrators. Oppressors, deeply immersed in the atrocities they committed up to their throats, have shaped their own malevolent destinies and impending destruction. They experienced the consequences of the torment and suffering they imposed on innocent people. The multitude of prayers, supplications, cries, and tears of the oppressed and victimized people reached the heavens, invoking the protective care and intervention of God (ghayratullah). The Most Compassionate One, in His divine mercy, initially granted respite and opportunities for repentance to the oppressors. However, when His intervention commenced, He dealt with these ruthless oppressors who inflicted harm on the innocent in a manner that rendered them beyond redemption. Additionally, there were occasions when oppressors, due to their savage, ruthless, and treacherous schemes devised and executed through collaborators, faced condemnation in the court of human conscience, attracting curses and condemnation upon them.

Sooner or later, you will witness the severe repercussions faced by today’s tyrants. You will observe how those who disturb the equilibrium of God’s justice ultimately encounter their own calamities. I assert this with confidence in the name and justice of God, Al-Haqq. Our hope is that, before they meet their fates, God, in His mercy, guides them towards genuine faith and humanity. May He unveil their eyes, reveal the path of truth to them, and bestow guidance upon the Straight Path. May He grant wisdom, understanding, and reason to those who support them through their perspectives, rulings, words, and writings. May He enlighten the minds of the masses who have chosen silence in the face of such oppression, leading their hearts to a recognition of justice and truth. I earnestly desire that the oppressors abandon their injustices and open their eyes to true faith!

In essence, the oppressor will continue to act in line with their character, but, in the end, they will face the consequences of their actions. Moreover, threats, pressures, forced migrations, and massacres, much like in the past, will persist for those advocating truth and justice both today and in the future. Individuals who wholeheartedly believe in God should persist on their journey, mindful of all these challenges. While oppressors act in alignment with their nature, believers should be well aware of their responsibilities and fulfill them. They ought to endure what needs endurance and confront what requires confrontation. The crucial factor is the ability to remain steadfast in the face of repeated waves of oppression, to continue progressing without succumbing to negativity, and to take proactive measures that render the endured hardships meaningful. The noble Companions of the Prophet endured the scorching deserts, suffered beneath the rocks, and faced boycotts at the Valley of Abu Talib [1]. They were forced to leave their homes, but later, with Divine permission, they conquered hearts. They endured hardships, yet they managed to turn barren lands into lush gardens and paradises. Their sweat and tears turned into clouds of mercy descending from the sky, transforming the places they visited into orchards and gardens. If today’s dedicated individuals want to revive arid deserts, they must remember that they need to follow the same path.

If you have tested the path you are walking on with the fundamental criteria of the Qur’an, the Sunnah of the Prophet, and the way of the righteous predecessors and believe it to be correct, then from now on, your task is to continue walking straight without deviating, without getting lost, and without falling into error. Deviating from this path means deviating from the path of the Qur’an, the Sunnah, and our righteous predecessors. Those who deviate from their path are beyond recovery. Have you ever heard the Companions of the Prophet who endured years of boycott, persecution, and torture ever saying, “Enough is enough” or wavering in their commitment? Since they didn’t, it’s only fitting that we refrain from uttering the words, “Enough is enough.” Those who don’t say “enough” today may find themselves expressing “thanks” tomorrow by the will of the Almighty. [translator’s note: This distinction emphasizes that “enough” implies reaching a breaking point or expressing a complaint, while “thanks” conveys a sense of accomplishment, gratitude for enduring, succeeding, and blessings received.]

We cannot ignore human nature. Faced with the suffering and hardship, we, as humans, experience sorrow; our hearts ache. Each act of tyranny inflicts a piercing blow, stirring deep emotions within us. To remain unmoved by the countless atrocities committed by tyrants would be a display of indifference and insensitivity. However, as emphasized earlier, we stay unwavering on our path, preventing our emotions from overpowering us, and avoiding the transformation of our sorrow into complaints in the face of these adversities. Through our words and attitudes, we strive not to shatter the spiritual strength of those around us, steering clear of leading them into despair. Just as we have faith that the pressures encountered thus far will pave the way for progress, we contemplate the potential gains from the hardships we endure. With patience and acceptance, we seek God’s help and favor. God has never upended the course of those who walk in His path; as long as they maintain their course, He has never abandoned them midway. Even when subjected to hardships along the way, He has held their hands and guided them to the shores of safety.

Note

1. The Valley of Abu Talib, also known as She’eb Abi Talib, was a location where members of Banu Hashim and Banu Al-Muttalib, both Muslims and non-Muslims, were forced to depart from Mecca and endure a painful three-year boycott imposed by the Meccan polytheists in the early years of Islam. This valley was situated as a subsection of one of the gorges running down to Makkah, nestled between Mount Abu Qubais to the south and Mount Abyad to the north. The severity of the boycott led to months of extreme suffering. Food was in such short supply that they resorted to eating the leaves of trees. The women, particularly the children and infants, cried from hunger, and their cries echoed throughout the valley. The Quraysh prohibited merchants from selling goods to them and inflated prices to hinder them from acquiring essential items. This dire situation persisted for a lengthy three years. Besides a few compassionate Qurayshi individuals who covertly supplied them with food, they were left entirely abandoned.

“Life is a series of natural and spontaneous changes. Don’t resist them – that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.” Lao Tzu

In the beginning

The parable of the Good Samaritan in the Christian tradition tells the story of a wounded man who receives help from a stranger, a stranger who goes above and beyond for a man he does not know and who will not owe him anything in return. The significance of this story is inexhaustible, and it has been used as an instrument by Christian communities to preach the power of beneficence; a trait that has been mainly packaged to serve an allegorical function. Although this story is ecclesiastically volcanic, underneath it is a quality, a quality whose truth we hold to be self-evident: the power of attention.

The abundance of choices in modern life diminishes focus to the extent that much of what is consumed is rarely retained. The modern world has been engineered to exacerbate our proclivity for distraction, a feat that is accomplished in part by top-class entertainment and in other ways by the onslaught of ads that literally pop up on our screens.

The onslaught of attention in the modern world expresses a very old and true fact: life is bivalent, it gives with one hand, and it takes with another. In the case of the 21st century, we seem to be given more than we can take. However, receiving something also implies losing something, and in this scenario, what has been disrupted and disengaged is our most prized and scarce possession: attention.

In 1977, Nobel prize winner Herbert Simon wrote: “Information consumes attention, hence a wealth of information produces a poverty of attention.” This prediction symbolizes the harm that large-scale distraction can inflict on the quality of our lives when we are bombarded by sensory data from all directions. The wisdom of our parents turns out to be true: too much of everything is bad for us. Just as excessive food intake can, in some cases, lead to gluttony, a constant diet of large-scale information will lead to an impoverished mind.

The cost of distraction manifests itself in multiple ways, but perhaps the most direct implication is how it affects us as individuals. Parents are too consumed to notice their children, teenagers are engrossed in their phones as a substitute for life, and lovers are texting on a date. The problem of distraction has metastasized to affect us both uniquely and globally.

Attention is a crucial element in human development, to the extent that newborn children have died due to a lack of it, with touch being the critical factor. It is such a vital resource that companies resort to creating Maslow-pyramid-type schemes to garner it from us. The finitude of attention is one reason why the distraction-laden 21st century is insidious, despite the prosperity and technological sophistication we enjoy.

Criticism of technology has always been a part of our culture. Ted Kaczsynsyki’s 1995 manifesto, “Industrial Society and its Future,” is one such example where he begins with the statement: “The Industrial Revolution and its consequences have been a disaster to the human race” [1]. Despite the pessimistic tone (and general barbarism by the author) there are signs that technology comes packaged with its own set of problems.

David Foster Wallace in his 1990 argumentative essay “E Unibus Pluram” identified that the average American has a preternatural preoccupation with television watching and identifies the source of this preoccupation viz.:

“Television’s minute-by-minute appeal is that it engages without demanding. One can rest while undergoing simulation. Receive without giving. In this respect, television resembles other things mothers call “special treats” – e.g., candy, liquor – treats that are basically fine and fun in small amounts but bad for us in large amounts and really bad for us if consumed as any kind of nutritive staple” [2].

Despite the vast differences between the authors (temperamentally and otherwise) one can’t help but conclude that the positive aspects of technology cannot be separated from the negative. They are inextricably linked, like a braid or the symbol of the caduceus in the medical arts.

Digesting the cow

One of the things that unites us as a species are events that have a universal quality, events that have been characterized as the Human Condition. “Homo sum, humani nihil a me alienum pluto,” said the Roman playwright Terrence: nothing human is alien to me.

This phenomenon, aka life, contains within it the tragedies and serendipitous wonders that we all encounter – experiences that on average, can be overwhelming, from dealing with acne during puberty to the demands of adult life. Life is challenging and most of it necessitates consistent effort day in and day out. As a consequence of this, there arises a need for relaxation, a need that is supplied to us in very high doses.

As a function of its definition, distraction is anything that takes a person’s attention away from what they are trying to do. A battle between meaning and expediency, one that the former seldom wins.

A huge problem with the reliance on technology as a solution to the difficulty of life lies in the addictiveness that the process spurs. This addictive process is a cycle where one moves from the downward slope of liking the activity a little-too-much, to downright needing it. Technology’s “evil,” following Kafka’s assertion that evil is whatever distracts, is twofold: (a) its ability to seize focus effortlessly and collectively, and (b) its role as a relief from the very problems it causes. The result of both (a) and (b) is a form of engagement that is phylic.

The primary source of distraction is emotions—they guide attention, and the less one is attentive to their emotions, the more these emotions will unconsciously steer us. An unguided missile is a very dangerous one. These emotions are manipulated and influenced by sophisticated and enjoyable multi-modal mediums, making modern life feel like a boa constrictor swallowing a cow.

Part of the allure of the game of chess lies in its nature as a bounded game with specific rules. In the midst of its finitude, there exists an infinite amount of possibilities—inexhaustible options that do not overwhelm the player but rather contribute to the creative expression of tactics and strategies within the game. Distraction, on the other hand, operates in the opposite manner. It takes our most prized resource and moves in more ways than we know what to do with, a process that leads to the humorously-named yet not-so-amusing state: frazzled.

Not all who wander are lost

If we consider how the anxiety stemming from a large and intimidating item on our to-do list can prevent us from approaching it, we can liken the anxiety-induced paralysis to the to-do list that encompasses our entire life—a list with a yet-to-be-revealed deadline, where the consequence is, quite literally, our existence. This predicament is certainly understandable.

Life involves suffering, there is no doubt about that, and our continual encounter with the unknown can generate anxiety. Yet, anxiety is, in many ways, the ticket to living. It is the price we pay for the beauty and profundity that is existence. Birth, death, and everything in between contribute to the adventure of our lives, each having its own individual meaning.

We perceive the world through the palette of our values; the elements we prioritize the most shape and direct our perception and actions. It is therefore crucial for us to establish a hierarchy of values, one that condenses the vastness of life into a set of actionable plans.

Words like sacrifice, work, and faith have lost their currency in the modern world, as instant gratification often overshadows the value of these concepts with its immediacy. But the yearning for something more unites us, a collective need for a task or goal that is greater than ourselves, one in which the whole is greater than the sum of its parts.

To work is to sacrifice the present for the future, and to work properly is to take a leap of faith. It involves having faith in a situation and in oneself, the ability to see layers of potential that may not be immediately here but are ultimately there.

Meaning is a very private and subjective experience. It is a quiet joy that reveals itself in moments of true engagement and attention: the birth of a child, a revelation of love, the song from a choir, the deep sense of engagement and joy that is derived from work.

The capacity to pay attention and to connect with the mystical oneness that connects us all is a process rather than a destination. It’s not something one attains overnight; it requires showing up day in and day out. It involves understanding that we are not the center of the universe but rather individual centers, each with an immeasurable impact when actively participating in the machinery of life.

Psychologists have suggested various methods of curbing distraction, often referred to as “mindfulness.” While these approaches are beneficial and hold great value, the ultimate antidote to distraction lies in the ongoing dialogue we have with ourselves. The self, identified by Rene Descartes in his famous phrase “I think, therefore I Am,” is what defines us as individuals.

Modern life is a wonder to behold, the structures that surround us are a testament to human ingenuity.   Despite its high demand for attention, we must consistently  remind ourselves that the situation is changeable, but we cannot force the river to alter its course.

References

1. Theodore Kaczynski, “Industrial Society and its Future,” The New York Times, p.1
2. Wallace, David Foster, “E Unibus Pluram: Television and U.S. Fiction,” Review of Contemporary Fiction, p.14

Electrons and quarks (the building blocks of protons and neutrons) have traditionally been regarded as the fundamental building blocks of matter. But, physicists now tell us that everything is made up of quantum fields, fluid-like substances spread throughout the entire universe. Quantum field theory describes particles as excitations in underlying fields, like ripples in a pond. Five years ago, Professor David Tong, a quantum field theory expert from the University of Cambridge, delivered a remarkable lecture at the Royal Institution in London. He said, “In fact, the very best theories we have in physics don’t rely on particles at all. The best theories we have, tell us that the fundamental building blocks of nature are not particles, but something much more nebulous and abstract. The fundamental building blocks of nature are fluid-like substances, which are spread throughout the entire universe. And ripple in strange and interesting ways.”

Tong continued by stating, “So there is spread everywhere throughout this room, something that we call the electron field. It’s like a fluid that fills this room, and in fact, fills the entire universe. And the ripples of this electron fluid, the ripples of the waves of this fluid, get tied into little bundles of energy by the rules of quantum mechanics, and those bundles of energy are what we call the particle, the electron… And we’re all connected to each other and just like, you know, the waves on the ocean all belong to the same underlying ocean… There are also two Quark fields in this room. And the ripples of these two Quark fields give rise to what we call the up quark and the downclock and the same is true for every other kind of particle in the universe.”

In his book “The Particle at the End of the Universe,” Professor Sean Carroll, a well-known theoretical physicist, notes that the Higgs particle arises from a field pervading space, known as the “Higgs field” and everything in the known universe, as it travels through space, moves through the Higgs field. In an interview with Quanta Magazine published last August, Professor David Tong said, “If the Higgs field turned off, the electron would move at the speed of light. So, you know, atoms would not be particularly stable.”

2004 Nobel prize winner Professor Frank Wilczek, considered one of the world’s most eminent theoretical physicists, stated on a PBS program titled “Closer to Truth” that the most basic objects, out of which the universe is constructed, are not particles but quantum fields. And that we can think of them as space-filling aethers. Wilczek went on to say, “So there’s something called the electron field, that’s what actually appears in our equations… Since there’s only one such field, and it has the same properties everywhere and for all time, all the electrons have exactly the same property. They’re all the same, rigorously the same, and that’s why you can have chemistry. It’s not only electrons but also protons, neutrons, different constituents of matter. They all are the same no matter where you find them out in outer space, and so forth. Because the underlying structures are these quantum fields.”

In a lecture delivered at the University of Arizona in 2017, Wilczek discussed the properties of the vacuum. “Vacuum we’ve learned doesn’t deserve to be called empty. Because it contains a lot of structure, a lot of activity. We can’t understand the behavior of the things we do see if we don’t ascribe space itself those properties, so space is not a void,” he said, awhile noting that the views that there was no aether were not correct and only some of their thoughts about the aether were wrong. As he put it, “It just means it’s something different than what people thought before.” Professor Arnold Neumaier, a mathematician, and physicist at the University of Vienna, also comments on this on his website: “In modern language, the aether is called the vacuum, and the properties of the aether are the properties of the vacuum.”

In his interview with Quanta Magazine, Professor David Tong explained that  after the Big Bang, there was a time called inflation at which the universe underwent an extremely rapid expansion, and there were quantum fields in the universe when this was happening. He said, “And what I think is really one of the most astonishing stories in all of science is that these quantum fields had fluctuations… And what happened in these first few seconds — seconds is way too long. First few 10^-30 seconds, let’s say, of the Big Bang, the universe expanded very rapidly. And these quantum fields sort of got caught in the act, that they were fluctuating, but then the universe dragged them apart to vast scales.”

Dr. Ethan R. Siegel, a theoretical astrophysicist, wrote an article for Forbes in 2017, in which he said, “As space expanded, these fluctuations would get stretched across the Universe, creating regions with slightly more or slightly less than average energy densities. And finally, when this phase of the Universe — this period of inflation — came to an end, that energy would get converted into matter and radiation…” In a recent article published in Big Think, Siegel said that after the inflation particles and antiparticles of all types, including photons, get created at very high energies and very large densities.

In a March 2022 article published in Big Think titled “The True Meaning of Einstein’s Most Famous Equation: E=mc²,” Siegel explains the meaning behind this equation. E or energy represents the total energy of the system; m is mass and c², is the speed of light squared. “Einstein was able to derive a law that we still use today, governed by one of the simplest but most powerful equations ever to be written down… E=mc² is a triumph of the power and simplicity of fundamental physics.” Siegel went on to say that mass can be converted (under the right conditions) to pure energy, and energy can be used to make massive objects and continued on to say, “If you take two billiard balls and smash them together, you get two billiard balls out. If you take a photon and an electron and smash them together, you get a photon and an electron out. But if you smash them together with enough energy, you’ll get a photon, an electron, and a new matter-antimatter pair of particles out. A matter particle, such as an electron, proton, neutron, etc., and an antimatter particle, such as a positron, antiproton, antineutron, etc.,”

In a recent article on Big Think (March 2023), Professor Adam Frank, an astrophysicist at the University of Rochester, pointed out that the Big Bang theory fails to explain the origins of energy, matter, space, and time. This is also emphasized on The Center for Astrophysics website, which is a joint effort of the Smithsonian Astrophysical Observatory and Harvard College Observatory. According to their website, “The Big Bang scenario simply assumes that space, time, and energy already existed. But it tells us nothing about where they came from.” Regarding this matter, Professor Sean Carroll also shares his perspective on his website: “Do advances in modern physics and cosmology help us address these underlying questions, of why there is something called the universe at all, and why there are things called “the laws of physics,” and why those laws seem to take the form of quantum mechanics… In a word: no. I don’t see how they could.”

• https://www.youtube.com/watch?v=zNVQfWC_evg&t=250s
• https://www.goodreads.com/book/show/15744013-the-particle-at-the-end-of-the-universe
• https://www.quantamagazine.org/what-is-quantum-field-theory-and-why-is-it-incomplete-20220810/
• https://www.youtube.com/watch?v=58uLU_wbsM8
• https://www.youtube.com/watch?v=TD9PofbrrLc
• https://www.youtube.com/watch?v=X7rxlCxSqw8&t=23s
• https://arnold-neumaier.at/physfaq/topics/aether
• https://www.forbes.com/sites/startswithabang/2017/09/21/the-big-bang-wasnt-the-beginning-after-all/?sh=cce12fa55df6
• https://bigthink.com/starts-with-a-bang/timeline-of-our-universe/
• https://bigthink.com/starts-with-a-bang/meaning-emc2/
• https://bigthink.com/13-8/big-bang-does-not-explain-cosmic-creation/
• https://lweb.cfa.harvard.edu/seuforum/faq.htm#e2
• https://www.preposterousuniverse.com/blog/2012/04/28/a-universe-from-nothing/

People all over the world, rely on modern medicine to cure diseases. Whether it is a simple painkiller for a headache, or medication needed for a chronic disease like hypertension, we are using medications produced by the current pharmaceutical industry on a regular basis. While consuming these medications, followers of certain faith traditions want to make sure that these medications do not have any ingredient that is unlawful in their tradition. Muslims, who constitute nearly a quarter of the entire human population, seek “halal” status of drugs for lawfulness according to Islam.

The word halal is mentioned 30 times in the Qur’an. For example, “O people, eat what is halal (lawful) and good from what is on the earth, and do not follow the footsteps of the devil; for the devil is a real enemy to you” (Al-Baqarah 168). In another verse, “They ask you: ‘What is allowed (halal) for them [to eat]’? It is allowed for you to eat good things…” (Al-Ma’idah 4). Another legal source related to halal consumption is the hadith, Prophet Muhammad’s traditions, peace be upon him. In one hadith, he mentioned the importance of eating halal food by emphasizing that “A believer will be in adherence to his religion as long as he does not eat unlawful food” (Bukhari).

Muslims are also encouraged to consume everything that is pure and clean. Indeed, the word halal is often followed by the word “pure” in many Qur’anic verses. The word pure means “good,” “delicious,” and “lawful.” It usually refers to the hygiene and safety of food consumed by Muslims. The recommendation to consume such hygienic and safe food is clearly stated in the Qur’an: “Eat of the good and halal things provided by Allah. And be mindful of Allah in Whom you believe” (Al-Ma’idah 88). The Prophet is also reported as having said, “God is pure, and He accepts only what is purely good” (Muslim). Islam also encourages medical research to find right medications to treat diseases. In a hadith reported by Abu Darda’, the Prophet said: “Indeed, God has sent down both the illness and its cure, and He has appointed a cure for every illness, so treat yourselves medically, but use nothing unlawful” (Abu Dawud).

Halal pharmaceuticals not only should contain ingredients that are halal, but they should also be produced according to Islamic regulations. Many medications contain ingredients or excipients that are not halal or are manufactured in a manner that is not aligned with Islamic values. There is a general lack of knowledge concerning the halal status of most of the medications. There are also many discussions about what makes a drug (or food, for that matter) halal or not.

The Global Islamic Economic Report 2020/2021 estimated the value of the global halal product market at around $2.02 trillion in 2019, reflecting a 3.2% year-on-year growth from 2018. It has been reported that Muslim spending on halal pharmaceutical products increased from $92 billion in 2018 to $94 billion in 2019. Muslim consumer spending in the pharmaceutical sector is expected to increase by 2.3% from 2019 onwards, reaching $105 billion by 2024.

In a study by Sarriff et al, out of 221 pharmaceutical products in the categories of cardiovascular, respiratory and endocrine medications, only 63 were suitable for assessment of their halal status. These products contained a total of 240 active ingredients and 570 excipients. They have concluded that the lack of information about the product’s constituents was the main factor hindering the identification of halal status. Many manufacturers were not cooperative in providing detailed information about their products in this study. They could not assess 73 out of 240 active ingredients. This was due to the difficulty in obtaining accurate information related to their origins. The percentage of active ingredients categorized as halal, mushbooh (doubtful) and haram was 83.8% (140), 13.2% (22), and 3% (5), respectively. On the other hand, they could not evaluate 54 excipients out of 570 due to lack of information. They found that the distribution of halal, mushbooh, and haram excipients was at 70% (361), 27.3% (141), and 2.7% (14), respectively.

Most of the haram substances had ethanol, which was used particularly in the formulation of respiratory medications. The most common substance categorized as mushbooh was magnesium stearate, followed by gelatin and glycerol. While investigating the halal status of cardiovascular, respiratory, and endocrine medications, interestingly, 23.8% of products surveyed were categorized as haram, while more than half (57.1%) were evaluated as mushbooh. As a rare study made on the halal status of pharmaceuticals, this research shows that there is big gap in this area and there is a need for further investigation and exploration for alternative products.

In Muslim countries, there also lacks sufficient regulations and guidelines published by public authorities for the classification of halal drugs. One such rarity is the Halal Pharmaceuticals General Guidelines, published by the Department of Malaysian Standards in 2012. According to this guideline, products that contain ingredients permitted under Islamic law and fulfill the following conditions are considered as halal pharmaceuticals:

1. They do not contain any parts or products of animals that are non-halal by Islamic law or any parts or products of animals which are not slaughtered according to Islamic law,
2. They do not contain any ingredients that are najs (impure) according to Islamic law,
3. They are safe for human use, non-poisonous, non-toxic, or non-hazardous to health according to their prescribed dosage, not prepared, processed or manufactured using equipment contaminated with najs according to Islamic law,
4. They do not contain any human parts or its derivatives that are not permitted by Islamic law,
5. During preparation, processing, handling, packaging, storage and distribution, the halal pharmaceutical products are physically separated from any other pharmaceutical products that do not meet the requirements stated in items a), b), c), d) or e) or any other items that
   have been decreed as non-halal and najs by Islamic law.

Only pure items may come into contact with halal products. Impure items cause contamination which is prohibited in the halal system. Impure items (contaminants) which are called as filth (najasa) are listed as following:

1. Pig (all parts, including skin and bones) both while alive or dead,
2. Dog (all parts, including saliva) both while alive or dead,

1. Animals not slaughtered according to Islamic ritual rites (dead animals/maytah – all parts),
2. Urine,
3. Excrement,
4. Vomit,
5. Blood,
6. Pus,
7. Untanned animal skin (unprocessed leather),
8. Land animals that have consumed more than 50% of their diet of anything of the above (this includes its milk, sweat, and other excretions),
9. Any part of a land animal that falls off or is removed while the animal is alive (besides hair).

All materials used in manufacturing of halal pharmaceuticals including starting and packaging materials should be halal. Materials may be from synthetically or naturally derived sources. All najs are prohibited. Also, the consumable and non-consumable packaging and printed materials shall be from any origin that is decreed as halal by Islamic law.

There are many aspects that may affect the halal status in pharmaceuticals:

Gelatin in capsule shells in soft and hard gelatin capsules: Gelatin is the primary ingredient to confer filming property to the thin capsule shells. In the industry of pharmaceuticals, gelatin is used to make soft gel capsules, tablets and serums and also used in injection. There are three sources of gelatin, namely bovine, porcine and goat. For gelatin derived from bovine and goat, the animals must be slaughtered in the Islamic way to conform to halal regulation. Muslims should find alternatives for halal sources of gelatin that come from plant sources for capsules.

Gelatin in parenteral formulation: Gelatin is a standard pharmaceutical stabilizer in the parenteral dosage form. The source of gelatin can be derived from bovine and porcine. Such parenteral formulations include vaccines, antibiotics, anti-inflammatory and anticoagulant drugs.

Alcohol in orally administered medicine: Some medicines to be consumed orally (e.g. liquid or suspension) may contain alcohol (mainly ethanol). There could be two functions of this ethanol in this medicine, either as co-solvent, antiseptic, or both.

Usually, ethanol is present in less than 11 percent of cough syrups and in high concentration (approximately20-30 %) in any tincture preparation. Some Islamic Authorities state that ethanol could be used for medical purposes without saying the limit, as long as the ethanol origin is from a non-beverage, alcohol-making factory. Nevertheless, there are always other medicines for the same indication that do not contain ethanol. Alcohol is mainly used as a solvent, and other good solvents should be investigated as replacements for alcohol.

Alcohol (ethanol) in topical dosage form: Ethanol in topical dosage form pharmaceuticals (lotion, cream, hand sanitizer) is used as antiseptic or penetration enhancers.

Magnesium stearate: Magnesium stearate is mainly used as an excipient in tablet form. It is a lubricant in manufacturing solid dosage forms (tablets, capsules) and some inhaler preparations such as dry powder inhalers of many brands and technologies. It can be derived from either plant or animal origin. Whenever it originates from an animal, the animal must be halal and slaughtered in the Islamic way.

There are some regulations for halal pharmaceuticals in developed countries. For example, according to the United States Department of Agriculture (USDA), in the Food Safety and Inspection Service, if a manufacturer intends to add the word “Halal” to product packaging, the product and facility must be certified by a third-party halal certification agency. If the term “Halal” is utilized without the term “Certified,” The Labeling and Program Delivery Staff (LPDS) does not need to approve the label, however, the requirement to be certified by a halal establishment is not waived. Anytime the term halal is applied to any product, it is considered as a legal statement which must be verifiable.

In the current pharmaceutical industry, there is still plenty of work to be done to create consistent awareness around the “halal status” of the medications we consume. We cannot claim that the current pharmaceutical industry is giving sufficient importance to the development of the halal pharmaceutical market. The Muslim population is not giving enough pressure on the industry for awareness, nor are Muslim scientists giving enough effort to make contributions in this area. Another issue is that there are varying opinions of Muslim scholars on pharmaceutical products due to different theological approaches. On the other hand, halal consumers do not know if the ingredients’ names have been masked or considered “proprietary” and therefore undisclosed. Halal consumers rely upon the insight, knowledge base, and expertise of a certifying agency to do the intensive work required. When the halal certification seal is found on a product, the consumer finds confidence via the trust of the organization that backs it. Halal certification agencies focus on 4 core principles when fulfilling their service: sanitation, traceability, integrity, and composition. But it is certain that there is a lack of standardization and quality control for these agencies.

Chemical analysis is crucial for verifying and authenticating halal products. However, it’s important to note that this method doesn’t address all non-halal aspects, particularly those unrelated to chemistry, such as the slaughtering system.

To sum up, many drug products contain high levels of alcohol or questionable products derived from animals. Every ingredient in the drug must be traceable to be certified halal. Products must not contain any ingredient derived from pig, alcohol, blood, predatory animals, human parts, or insects. Animal-derived ingredients must come from permissible animals slaughtered as per the method prescribed by Islamic law.

Moreover, the ingredients used must be safe for humans and should not be intoxicating nor should they be prepared with equipment contaminated by najis (impurity). During its preparation, processing, handling, packaging, storage, and distribution, halal pharmaceutical products need to be physically separated from any other pharmaceutical products that do not meet the aforementioned requirements.

In conclusion, there exists a significant gap in the pharmaceutical field when it comes to understanding the halal status of a drug. In the Quran, it is stated that “He has explained to you in detail what is forbidden to you ― except under compulsion of necessity” (Al-An’am 111) but Muslim scientists should give more importance to this area and new analytical techniques should be investigated to understand the halal status of pharmaceuticals continuously as there is an increase in the complexity of these consumer products. The development, effects, and results of developed halal pharmaceuticals should be followed in a scientific way. Muslim scholars should also discuss and come to an agreement about a well-regulated and harmonized halal accreditation procedure for pharmaceuticals.

References

1. https://www.halalwatchworld.org/10-key-halal-certification-questions-answered
2. Sarriff A, Abdul Razzaq HA. Exploring the halal status of cardiovascular, endocrine, and respiratory group of medications. Malays J Med Sci. 2013 Jan;20(1):69-75.
3. Achmad Mursyidi, The role of chemical analysis in the halal authentication of food and pharmaceutical products, J.Food Pharm.Sci. 1 (2013), 1-4.
4. Malaysian Standard, Halal pharmaceuticals-General guidelines https://law.resource.org/pub/my/ibr/ms.2424.2012.pdf

The question of what happens after we die is one that has been pondered by humans for centuries. Is there an afterlife? If so, what is it like? These are questions that have no easy answers, but they are questions worth asking. In his book, The Case for Heaven, Lee Strobel, a former award-winning legal journalist, investigates the evidence for an afterlife. He interviews a number of experts on the topic, including scientists, philosophers, and religious leaders. Strobel’s goal is to weigh the evidence and come to a conclusion about whether or not there is a credible case for heaven.

Strobel’s investigative journey involves interviewing a spectrum of experts, including scientists, philosophers, and religious leaders, to weigh the evidence and reach a conclusion on the credibility of heaven. Commencing with a focus on scientific evidence, Strobel engages in a detailed conversation with Dr. Eben Alexander, a neurosurgeon who underwent a near-death experience (NDE) due to bacterial meningitis. The interview explores Alexander’s NDE and its transformative impact on his perception of death and the afterlife. Strobel also converses with Dr. Gary Habermas, a professor of philosophy and apologetics at Liberty University. Habermas discusses the scientific evidence for an afterlife, including NDEs, apparitions, and reincarnation. In addition to the scientific evidence, Strobel engages with Dr. N.T. Wright, a distinguished New Testament scholar and bishop in the Church of England. The discussion centers on biblical teachings about heaven and their alignment with scientific and philosophical findings. Philosophical arguments enter the discourse as Strobel interviews Dr. William Lane Craig, a philosopher and professor of apologetics at Talbot School of Theology. Craig presents the argument from design, asserting that the universe’s complexity implies an intelligent creator and, by extension, an afterlife. Closing the exploration, Strobel shares personal experiences contributing to his belief in heaven. He describes a number of encounters that he has had with people who have died and then come back to life. He also discusses the many stories that he has heard from people who have had their own NDEs.

The search for heaven

Strobel initiates a discussion on heaven, unveiling his incentive for penning the book. His personal history, marked by the loss of his father to cancer at the tender age of 12 and subsequent bereavements, including the tragic death of a friend’s son in a car accident, forms a poignant backdrop.

Motivated by the profound human curiosity surrounding the topic, Strobel embarks on an exploration of the evidence for an afterlife. He acknowledges the universal yearning to comprehend what transpires after death and recognizes the prevalence of near-death experiences (NDEs) among millions globally. This awareness propels his quest to glean insights into the mysteries of the afterlife through the lens of these profound encounters.

Evidence from science: Near-death experiences and apparitions

Strobel’s exploration into evidence for an afterlife takes a profound turn as he delves into near-death experiences (NDE) and apparitions. In his interview with Dr. Eben Alexander, a neurosurgeon who underwent an NDE due to bacterial meningitis, the narrative unfolds. NDEs, transformative encounters occurring after death, encompass a spectrum of sensations – peace, detachment from the body, and a journey through a tunnel toward a luminous light – reported universally across cultures.

Alexander recounts commencing his NDE with a traverse through a dark tunnel, leading to a picturesque meadow teeming with flowers and trees. Amid this ethereal setting, encounters with beings, including his deceased father, and glimpses into the universe’s origins transpire. These vivid and consistent accounts, argued by Alexander as too detailed for dismissal as hallucinations, contribute to the mounting evidence for an afterlife.

To further enrich the exploration, Strobel engages with Anita Moorjani, a cancer survivor, detailing her NDE documented in the book Dying to Be Me. Moorjani’s narrative unfolds with a detachment from her body, leading to an existential void marked by profound peace and interconnectedness. Realizations about the nature of consciousness and our interconnected existence emerge, aligning with the broader theme of NDEs.

Dr. Gary Habermas, a professor of philosophy, extends the inquiry into scientific evidence, delving into apparitions. Apparitions, defined as visions of deceased people, have been reported by individuals of all ages and walks of life. The extensive research conducted on apparitions challenges conventional scientific explanations. While not universally accepted by all scientists, the compelling nature of NDEs and apparitions beckons a closer consideration of their potential role as evidence for an afterlife.

Evidence from the scripture

In a captivating interview, Strobel engages with Dr. N.T. Wright, a distinguished figure as a bishop in the Church of England and a globally recognized New Testament scholar. Wright illuminates the biblical evidence for an afterlife, demonstrating how teachings on heaven within the Bible align with insights from science and philosophy. Strobel brings forth biblical narratives, notably citing the Gospel of John’s account of Lazarus. Lazarus, a close associate of Jesus, succumbed to illness, leading to his entombment. Four days later, Jesus went to his tomb and called him out. This miraculous event serves as a compelling illustration of life after death.

Another biblical reference Strobel presents is the parable of the rich man and Lazarus from the Gospel of Luke. This poignant tale contrasts the opulent life of a wealthy man with the destitution of Lazarus, a beggar residing outside the rich man’s gate. Upon their deaths, the rich man faces torment in Hades, while Lazarus finds solace in Paradise. Strobel interprets this parable as a testament to God’s just nature, indicating divine retribution and reward in the afterlife.

The cumulative effect of these biblical accounts, including Lazarus’ resurrection and the rich man and Lazarus parable, reinforces Strobel’s assertion of the Bible as robust evidence for an afterlife. Acknowledging diverse interpretations among Christians—ranging from literal heaven and hell beliefs to more symbolic understandings—all converge on the shared understanding that the Bible affirms the existence of life after death. The overarching theme remains that God, as depicted in the Bible, will judge individuals based on their deeds, a belief uniting Christians despite differing theological perspectives.

Striking thoughts

In a captivating exchange, Lee Strobel engages in a conversation with Dr. Eben Alexander, a neurosurgeon whose life-altering near-death experience (NDE) prompted a profound shift in his understanding of reality. Dr. Alexander, once entrenched in materialism and skepticism toward the unmeasurable, vividly recounts his journey into a consciousness realm beyond the physical world. Despite defying scientific quantification, he emphatically asserts the authenticity of this transcendent encounter. Strobel probes into the transformative aftermath of the NDE, unraveling Dr. Alexander’s heightened gratitude for life and an enhanced sense of compassion rooted in the realization of interconnectedness. Shifting gears to Dr. William Lane Craig, the dialogue navigates the argument from design as a compelling piece of evidence for an afterlife. Dr. Craig posits that the intricate order of the universe implies an intelligent creator, suggesting a purpose, potentially an eternal destiny, for humanity. This interview intricately weaves together NDEs, biblical perspectives, and the argument from design, offering a coherent framework challenging perceptions of an irrational or unscientific belief in an afterlife. Strobel concludes with reflections on the profound impact of such inquiries, emphasizing their transformative effect on one’s perspective and appreciation for the precious gift of life.

Strobel’s book is a thought-provoking work that presents a compelling case for heaven as he weighs the evidence and presents different perspectives on the topic. Even if you are not religious, Strobel’s book is worth reading for its insights into the human experience of death and loss.

The book prompts many additional thoughts on the implications of the evidence for heaven. Here are some to reflect upon:

• If heaven is real, it means that death is not the end. We have an eternal destiny that awaits us. This can give us hope and comfort in this life, especially when we are facing difficult times.
• The belief in heaven can also motivate us to live better lives. We know that we will be judged for our actions in this life, so we have an incentive to make good choices and to treat others with kindness and compassion.
• The evidence for heaven also suggests that there is more to reality than the physical world. We are spiritual beings, and we have a spiritual dimension to our existence. This can help us to understand our place in the universe and our relationship to God.

Of course, there are also some challenges associated with the belief in heaven. For example, it is difficult to reconcile the idea of heaven with the suffering that exists in the world. However, Strobel argues that the existence of suffering does not necessarily mean that heaven is not real. He suggests that suffering may be a necessary part of our journey to spiritual growth and maturity.

Ultimately, the question of whether there is a heaven is a matter of faith.

Islamic perspectives on the Hereafter

Islam, rooted in the Quran and Hadith, presents a vivid portrayal of the afterlife, emphasizing its reality and eternal nature. The Quran depicts heaven as a place of eternal bliss and fulfillment, where gardens with flowing rivers offer everything one could desire (2:25), while hell is described as a place of suffering and punishment (3:131).

The Quran emphasizes the correlation between one’s deeds in this life and their destination in the afterlife, providing a pathway to the paradise of everlasting joy. Islam assures its followers that the afterlife is not only real but also a manifestation of divine justice and mercy. Islam teaches that there are different levels of heaven and hell. The highest level of heaven is reserved for those who have been the most faithful and obedient to God. The lowest level of hell is reserved for those who have been the most wicked and rebellious. This perspective instills hope, encouraging believers to lead virtuous lives with the promise of a positive and rewarding afterlife.

Islam instills hope and positivity regarding the hereafter in its followers through several compelling avenues. Initially, it asserts that the Quran, revered as the divine word of God, unequivocally affirms the reality of an afterlife. Secondly, Islam imparts teachings from the Hadith, embodying the wisdom and actions of Prophet Muhammad, peace be upon him, reinforcing the belief in an enduring existence beyond this world. Thirdly, the faith underscores the presence of numerous signs in our present reality—ranging from the creation of the universe to the existence of the soul and the moral law—that collectively point towards a hopeful and purposeful afterlife. Here are some specific examples of how Islam teaches about the afterlife:

• The Quran says that heaven is a place of “gardens of perpetual bliss, beneath which rivers flow, wherein they shall have all that they desire” (Quran, 2:25).
• The afterlife is a place of justice. Prophet Muhammad, peace be upon him, said that “no one will be wronged on the Day of Judgment” (al-Bukhari)
• The afterlife is a place of immense mercy. The Prophet said in another hadith that “God is more merciful on the Day of Judgment than a mother is to her child” (al-Tirmidhi).

In exploring the multifaceted dimensions of the afterlife through various perspectives, from near-death experiences to religious teachings, a common thread emerges—hope. The intricate tapestry of beliefs and experiences weaves a narrative of a positive afterlife, emphasizing joy, justice, and mercy. Whether drawn from scientific inquiries, biblical narratives, or Islamic teachings, the collective message is one of optimism and purpose. While interpretations may vary, the underlying theme of a rewarding and fulfilling afterlife resonates, providing solace and motivation for individuals across diverse walks of life. As we navigate our present existence, the prospect of a positive afterlife serves as a guiding light, encouraging virtuous living and fostering a sense of hope in the eternal journey that awaits.

This metaphoric Qur’anic expression concerns God’s Messenger’s unparalleled nearness to God during his Ascension. From the viewpoint of Sufism, it denotes rising beyond the horizons of Divine Acts and Names and reaching the peak of Attributes or even going beyond it. Reaching the peak of Attributes is called Nearness relating to the Attributes, and going beyond it is Nearness related to the (Divine) Being Himself. However, we should point out that this nearness is our nearness to the Being Who is nearer to everything than itself, and is the feeling of self-annihilation in the lights of His Existence through freedom from duality in the state of spiritual pleasures. Travelers who experience this cannot see, know or feel anything other than Him, see what they see as His making them see, feel what they feel as His making them feel, hold what they hold by His making them hold, and obtain what they obtain by His making them obtain. With all the atoms of their bodies, they become eloquent voices speaking of Him.

This nearness is the fruit of ascension toward God. In the universal level it was represented by him whose existence is the ultimate cause for the creation of the universe, upon him be peace and blessings. Those performing spiritual travel under his guidance can have a share in it, each according to his or her rank. A traveler, the elements of whose bodily existence come from stone, dust, clay, air and water, enters the way of being perfected through belief, righteous deeds, sincerity and pursuing God’s good pleasure. Freed from imprisonment in the dungeon of corporeality and traveling on the horizons of life in heart and spirit, the traveler is saved from the loneliness and solitude that originate from being distant from God, and reaches the point of friendship with God. In other words, as the traveler was originated by God in the beginning, so finally he or she returns to Him. One’s being originated or sent to the world is a descent and called the arch of descent, and one’s returning to God through Him and acquiring nearness to Him is ascension and called the arch of ascension. Since the picture formed of these two (curved) arches resembles a circle formed of two archery bows facing each other, their meeting point at the top has been described as the distance between two bows (53:9). It denotes that the Messenger reached as far as the line or boundary of the realm of mortality and contingency, which adjoins the (Divine) realm of eternity and absolute necessity.

The expression “or nearer” signifies that the two (hypothetical) lines or boundaries, one belonging to the realm of mortality and contingency and the other to the (hypothetical) Divine realm of eternity and absolute necessity, have joined each other and become as if one boundary. It therefore refers to the furthest point of nearness to God as far as that which a created being can reach in journeying toward God. This nearness belongs only to God’s Messenger, upon him be peace and blessings.

As mentioned before, every human being is caught up in two movements, one of descent and the other of ascension. The Sufis call the former the arch of descent, and the latter the arch of ascension. Although some Muslim philosophers have viewed this as a cycle based on the theories of Divine emanation and appearance, which are likely to open a door to heretical doctrines such as monism, incarnation and union, in reality this cycle is the education, purification and development of the spirit, making it into a polished mirror to God by means of belief, righteous deeds, sincerity, purity of intention and struggle against the carnal soul. This is another title on the way to becoming a perfect human being. It is a way that everyone can follow. That is something that Nadiri expresses most memorably:

What does it mean that we have taken up our residence
at the highest point of rising, or at a point nearer (to Him)?
We have made the way leading to the station of
two bows’ distance a straight and easy path, like an arrow,
by treading it time and again.

Authored by Dr. Vincent N. Parrillo and Dr. Maboud Ansari, two American scholars specializing in sociology, Hearts and Minds: Hizmet Schools and Interethnic Relations, are on the bookshelves for readers’ perusal. Having heard of the ideals of Fethullah Gülen and the projects carried out by the Hizmet Movement at a dialogue reception in New Jersey, the authors were impressed by the educational, dialogue and humanitarian activities. They expressed a desire to observe and examine this civil society movement, which they had no prior knowledge of, from the perspective of its impact and contributions in the United States and worldwide.

Parrillo explains the rationale behind the selection of countries visited for their research spanning from 2012 to 2015, citing the social and ethnic structure, as well as religion, as key factors. For Muslim-majority Europe, Bosnia and Herzegovina and Albania were chosen, along with Kazakhstan from Asia. Romania and Poland, representing Christian-majority Europe, were included, and for the Americas, the United States and Canada were selected due to their large secular cultures and diverse societal structures.

In the introduction, the authors are briefly explaining Hizmet Movement and Gülen’s philosophy of education. They also compare their research with previous ones, the impact of sociological theories on this research, and the framework and methodology.

Highlighting in the introduction that no centralized structure in terms of administrative relations exist among Hizmet schools worldwide, the authors also state their consideration of the criticism that these schools might have hidden agendas other than education and that they focused on this during their research. They underline that while religious values and dynamics played an important role in the founding of these schools, the lack of religious education is a common key characteristic.

Highlighting the challenges inherent in conducting an academic study across seven culturally and sociologically different countries, the authors anchor their research in Strauss’s “negotiated order theory.” According to this theory, meanings are created and shaped through social interactions, and desired goals can be achieved through organizations with their own structure and functioning. Given that Hizmet schools aim to provide modern, scientific, and technological education while instilling empathy and respect as universal values, the authors argue that Hizmet schools should not be viewed merely as educational structures. Instead, they posit that these institutions have a broader objective of implementing transcendent practices aligned with the structures and operations of conventional schools. The authors contend that a comparative academic analysis of Hizmet schools in various countries can be effectively conducted through the lens of the negotiated order theory.

The book covers each country exclusively under the main theme. Following the general sociological context of each country, profiles of Hizmet schools and interviews with administrators, teachers, students, parents and trustees and/or sponsors are presented with country-specific evaluations. The book concludes with a section on the Golden Generation concept and a comparison of the schools.

Looking at the research from the perspective of Muslim countries, the authors briefly state that “For research on multiculturalism, it might be best to start with Bosnia” “and continue with Albania”, another Muslim country in the Balkans. The authors note that, unlike other countries, in Albania, the Hizmet Movement operates religious schools under the country’s education system in tandem with secular school systems. While examining Kazakhstan, a Muslim country in Central Asia, the authors emphasize the high demand for the Hizmet schools and how students are entitled for enrolment through centralized exams.

Continuing their research with Romania in the category of Christian countries, the authors mention Romania’s openness to multiculturalism and its homogeneous structure as compared to Poland, which has a protective social structure. In these

countries with diverse societal and Christian understandings, the authors were also interested in how Hizmet schools are structured and received by the people.

Among the multinational and multicultural countries, the authors chose Canada and the United States, noting that the schools operating in these countries have distinctive demographics compared to those in other countries, offering education to the children of immigrant families, and providing cultural education alongside their prevailing educational philosophy.

In the Golden Generation section of the book, the authors included interviews with and observations of students from Beder University in Albania, who were educated in Hizmet schools. The authors state that a deeper sociological understanding of the Hizmet community could be possible by perceiving Gülen’s Golden Generation concept, which bears a sociological significance. The authors suggest that this concept could be analyzed vis-à-vis Ibn Khaldun’s concept of solidarity, Karl Mannheim’s generation theory, and Ferdinand Tönnies’ congregation and community concepts.

When asked to describe Hizmet schools in three words, a young man studying at Beder University said, “Academic success, service, and tolerance,” while a Hizmet-inspired teacher remarked, “I think our ideal of raising the Golden Generation encourages us to provide quality education and makes a great contribution to the future of society.” While the university students interviewed seem to embrace Gülen’s works and ideas, it is also emphasized that these young people disagree with the claims that the Gülen Movement is a cult. When asked how they associate themselves with the Movement, they define themselves as “sympathizers.” In light of the students’ responses on how Hizmet schools contribute to society, the authors state that the Movement “reinforces knowledge, universal values and discipline, and helps to advance democracy.”

The final section of the book compares the schools with one another and concludes that in all countries visited, Hizmet schools place great emphasis on math, science and technology education, and teach humanitarian and universal values that enable diverse students to accept everyone with tolerance and love. Stating that the phrases “a better human,” “heart and mind,” and “perfect human,” heard most frequently in the interviews indicate the schools’ efforts to bring forth well-equipped individuals beyond the mere transfer of knowledge and skills. The authors emphasize the differences in some practices due to the cultural norms of the countries they visited and conclude that “The fact that cultural reinforcements are made for students in some countries makes these schools different from others.”

The ideas put forth in the conclusion section may be summarized as follows:

1- Hizmet schools have no hidden political agenda.

2- All Hizmet schools are modern, secular and of high-quality in education and facilities.

3- Teachers, students and parents take great pride in the schools’ multicultural student demographics.

4- In all countries, Hizmet schools have three primary objectives: Quality education, strong character education and augmented cross-cultural cohesion.

5- Albeit the Hizmet Movement faces a myriad of challenges and injustices, it already has a positive impact on the global order.

6- Hizmet schools offer equal educational opportunities for boys and girls.

7- Hizmet Movement has transformed from being a community of the Turkish diaspora to a multicultural organization with a worldwide multicultural structure.

8- Hizmet Movement has remained unchanged and untransformed notwithstanding all injustices experienced.

9- Hizmet Movement is on the threshold of a new transformation.

10- Although nothing can be claimed about the future of the Movement in face of the hardships experienced, given its contributions to universal and humanitarian values education, social services and interfaith dialogue, it is certain these activities will resonate for generations.

Throughout life, people seek the elusive formula for happiness. The myth of King Midas serves as a poignant illustration that controlling external circumstances does not necessarily lead to a fulfilled existence. Like many individuals, King Midas believed that amassing immense wealth would guarantee his happiness. Thus, he struck a deal with the “gods,” eventually securing the ability to turn everything he touched into gold. It seemed like an extraordinary bargain that would ensure his status as the richest—and, consequently, the happiest—person in the world.

However, poor Midas soon discovered the cruel irony of his wish. As he attempted to eat, the food in his mouth transformed into inedible golden morsels, and the water he tried to drink instantly solidified into unquenchable gold. Trapped in a gilded prison of his own making, King Midas met his untimely demise, surrounded by abundant golden plates and cups. This tale serves as a cautionary reminder that pursuing wealth alone does not lead to genuine happiness or fulfillment.

Unfortunately, for some individuals, the formula for happiness appears deceptively simple: acquiring wealth. The belief that financial prosperity automatically equates to happiness suggests that the key to an easy life lies in a substantial bank account or a stroke of inheritance. It is understandable why such thoughts persist, as many people have contemplated this idea at some point.

In a legend attributed to the ancient Brahma priests, a promise was made to bestow golden discs upon a fortunate individual, enticing people to visit their temples and learn about their religion. The tale goes that within the Brahma temple, there were 64 golden discs arranged on a stake. Adjacent to this pillar, two additional posts stood empty.

The discs varied in size, with the largest positioned at the bottom and each subsequent disc decreasing in size, culminating with the smallest at the top. The smallest disc weighed one kilogram, while the largest weighed 64 kilograms. If one were to possess not just one or two, but the entirety of these golden discs, the cumulative wealth would be staggering—two tons of gold. Imagine the prosperity that could be calculated from such a collection, symbolizing substantial wealth and abundance.

Another perspective could liken it to winning a lottery. Brahma priests had a game. They give the winner of this game a chance to take away these golden discs. The rules of the game were seemingly simple: move the gold discs from the first pole to the third or even the second pole. However, there was a catch—a tiny stipulation with a value potentially worth billions of dollars. When transferring the discs from the first pole to the third, no larger disc could rest on a smaller one. The poles positioned two meters apart. A total of 2080 kilograms of gold discs awaited transfer from the first pole to the other posts. The one who could carry out this task without violating the condition would be the fortunate possessor of the gold. It might sound like a tale from Aladdin’s lamp for those unfamiliar with the mathematics behind it.  

In reality, the priests had no intention of parting with the gold. The task at hand was not a simple one; it would take generations to complete. Even if descendants continued the mission, moving 64 gold discs to another pole would take an unfathomable amount of time.  

Don’t be mistaken in assuming these discs can be easily transferred within a short distance. The minimum number of moves to be made for a legal carry is only 15 for three discs and 1023 for ten discs. No problem so far, but that would suddenly be 1,048,575 for twenty discs. For 64 discs, the number skyrockets to a staggering 18,446,744,073,709,551,615. Even the most optimistic estimate of one second per move, the time required for this task is calculated to be 600 billion years. To put this into perspective, the entire universe is approximately 13.7 billion years old, underscoring the staggering magnitude of time involved.

What the priests might be implying is the profound extent of human greed for wealth, a desire that won’t even endure for a billionth of the time required to complete the replacement of the 64 discs. Alternatively, could they be suggesting that life is fleeting and should not be preoccupied with trivial pursuits? It’s unclear, perhaps even a ploy to entice people into their temples. However, one undeniable fact remains: mathematical applications permeate various aspects of life, and a knowledge of mathematics proves essential.

Think about it: would someone with the ability to play the game by the rules and calculate from the outset that taking all the gold and leaving is impossible ever visit such a place? Perhaps, driven by curiosity. Nevertheless, this game, which is called the Tower of Hanoi, came to be recognized as a mathematical problem towards the end of the 19th century, and since then has expanded the horizons of mathematicians, offering insights into both gold and the formula for happiness. In the Tower of Hanoi problem, transferring three discs from the first stick to the third necessitates at least seven moves. The number of moves increases to 15 for four discs and 31 for five discs, following the pattern. This leads to the formula for the minimum transfer number: 2ⁿ–1, where “n” is the number of discs. Applying this formula to the 64 gold discs mentioned in the legend, the number of moves is calculated as 2⁶⁴–1. Interestingly, the same formula is employed to determine the number of subsets for clusters at the middle-high school level, showcasing the ubiquity and versatility of mathematical principles.

One of the most notable contributions of this problem was its role in discovering the largest known prime number until 1951. At that time, the record-holder was the number 2¹²⁷–1.  Before computers took center stage in scientific endeavors, it made sense to tackle this challenge manually, moving 127 discs to calculate the number of moves required to unveil the most significant known prime number! Beyond this, there’s a surprising revelation when we articulate the movement of 5 discs: from the smallest disc to the largest one, it becomes an intriguing formulation, and a sequence appears.

For n=1, S1=1

For n=2, S2= 1, 2, 1

For n=3, S3=1, 2, 1, 3, 1, 2, 1

For n=4, S4= 1, 2, 1, 3, 1, 2, 1, 4, 1, 2, 1, 3, 1, 2, 1

For n=5, S5=1, 2, 1, 3, 1, 2, 1, 4, 1, 2, 1, 3, 1, 2, 1, 5, 1, 2, 1, 3, 1, 2, 4, 1, 2, 1, 3, 1, 2, 1

The sequence here is remarkable. The journey to the largest disc entails an incremental progression from 1, 2, to 1, followed by a return in the same sequence, concluding with a decrease by one. The first move is significant in the Tower of Hanoi. The algorithmic structure of the tower of Hanoi is used as explanatory material in computer coding lessons. The right start is the most significant factor in completing the game with minimum moves. However, the conclusion of the legend is not particularly optimistic. Even if all 64 discs are successfully transferred, the outcome is not a joyous one, as the passage of time heralds the approaching end of the world. Whosoever places the final gold disc on the third pillar will not benefit from the wealth either, as it is believed that chaos will ensue. According to the Brahma priests, the world’s end is expected after approximately six hundred billion seconds, assuming one second is spent on each disc. What the Brahmins mean is that happiness should not be delayed. Terms do not bind it. It is not with money. Happiness is found in the present moment, in working for a meaningful life and being fully engaged in it, right here and right now. Also, studies show that happiness is a function of reality minus expectations. While some studies show income is correlated with well-being and happiness, other research, such as the one conducted by Nobel-prize-winning psychologist Daniel Kahneman, shows that above a certain threshold, somewhere between $75K and $90K per year, minor adjustments may be needed to account for variations in location or other factors [1].

On the other hand, additional income beyond this threshold is not correlated with increased happiness or well-being. Emotional well-being appears to peak after the $75K mark. In a study conducted across 164 countries, involving 1.7 million participants, individuals were questioned about their purchasing power, life satisfaction, and overall well-being. The findings revealed that people within the income range of $75,000 to $95,000 generally reported the highest levels of happiness.

Contrary to popular belief, those who earn more than $95K experience varying levels of happiness. Exploring the mathematical relationship between wealth and happiness, it appears to exhibit an exponential and parabolic structure. Money can’t always buy happiness. If we visualize a curved design, with money on the X-axis and happiness on the Y-axis, and the graph starting from the origin point (0,0), we observe an interesting relationship. Initially, the graph suggests a correlation between money and happiness, echoing the common belief that without money, there is no happiness—a notion applicable in many contexts but not universally true, such as in the village of Piraha in the Amazon jungle.

As depicted in the chart, the association between money and happiness is not a straight line; it follows a curvilinear pattern. The more money one has, the higher the reported happiness, but this increase is not constant. Instead, it peaks and then starts to decline after a certain point. Research has identified the peak of this curve as an annual income of $95,000. It’s noteworthy that the level of happiness experiences only marginal improvement beyond $65,000, and once the maximum point is reached, further increases in income can lead to a decrease in happiness.

This phenomenon underscores the idea that beyond a certain threshold, additional money does not contribute positively to happiness; instead, it may have the opposite effect. This aligns with the saying, “Do you have money? Then you have a big problem!” as the graph reveals a diminishing return on happiness after reaching a specific income level.

However, a recent 2021 study of over one million participants challenges this notion, indicating that there might not be a definitive inflection point beyond which increased wealth does not equate to heightened happiness, at least not until an annual salary of $500,000. This study employed a more comprehensive well-being assessment, focusing on participants’ current emotional state rather than relying on recollections of their past experiences over weeks, months, or years. According to this real-time evaluation, individuals with significantly higher incomes reported experiencing elevated levels of happiness [2].

On the flip side, the geographical location where even lottery winners reside can significantly influence the long-term effects of their newfound wealth on psychological well-being. Factors such as local culture, social support networks, access to resources and services, and community norms all play a role in shaping how individuals perceive and experience their lottery windfall. Moreover, the cost of living, economic opportunities, and lifestyle expectations in different locations contribute to the overall impact of lottery winnings on psychological well-being over time.

A notable study from Sweden delves into this phenomenon, examining how lottery wins affect individuals’ lives. Remarkably, even years after winning, the study reveals that lottery winners consistently report higher life satisfaction and mental well-being. They also demonstrate an enhanced ability to navigate challenges such as divorce, illness, and solitude when compared to individuals who did not win the lottery. The possession of a substantial sum of money significantly alleviated the difficulties associated with these life events for the winners [3].

While the impact of lottery winnings on psychological well-being is influenced by various factors, it’s crucial to recognize that happiness is a complex and multifaceted concept. Beyond financial considerations, individual satisfaction is shaped by the broader context of one’s life and surroundings. The Sweden study on lottery winners serves as a compelling illustration. Despite the evident positive effects on life satisfaction and mental well-being among winners, it underscores that true happiness encompasses more than just monetary gains. The ability to navigate life’s challenges, build meaningful connections, and find fulfillment in personal pursuits are integral components of a contented life. Therefore, while financial prosperity can certainly alleviate certain hardships, the broader understanding of happiness extends beyond the confines of wealth.

In summary, the findings in these studies show that happiness is not necessarily linked to worldly, materialistic wealth. Rather, the financial means at one’s disposal can yield varying levels of satisfaction. Interestingly, the results also reveal that individuals in lower-income groups tend to excel at discovering ways to derive meaning from life, find joy, and cultivate happiness even within the constraints of their limited conditions. This suggests that the pursuit and attainment of happiness are complex and can be achieved through diverse avenues, transcending the mere accumulation of wealth.

References

1. High income improves evaluation of life but not emotional well-being, Daniel Kahneman and Angus Deaton, September 7, 2010,107 (38) 16489-16493, https://doi.org/10.1073/pnas.1011492107
2. “Experienced well-being rises with income, even above $75,000 per year.” Matthew A. Killingsworth, PNAS, January 18, 2021, 118 (4) e2016976118 https://doi.org/10.1073/pnas.2016976118
3. “Long-Run Effects of Lottery Wealth on Psychological Well-Being,” Erik Lindqvist, Robert Östling, David Cesarini,The Review of Economic Studies, Volume 87, Issue 6, November 2020, Pages 2703–2726, https://doi.org/10.1093/restud/rdaa006

Yes, our Earth boasts a colossal mirror—an awe-inspiring wonder known as Salar de Uyuni, situated in South America. This expansive salt flat acts as a pristine reflector of the sky above, with a surreal ambiance that transports visitors into a realm reminiscent of a fantasy world. Adding to the allure, this location houses the world’s inaugural salt hotel (Palacio de Sal), providing accommodation for local miners extracting minerals from the region and tourists eager to explore this captivating expanse. Subsequently, more structures emerged alongside this pioneering salt-built hotel, accentuating the area’s unique charm. The flat’s white, glowing salt space occupies 10,582 square kilometers and can be seen even from space [1]. In the center of the circular structure of the flat are layers of salt between sedimentary deposits that reach a depth of 10 m. It is thought that the region contains a total of 10 billion tons of salt. But the real treasure for the locals lies beneath the salt bed, where about 70% of the world’s lithium reserves are located. The extraction of this light metal, which is especially used to power laptops, smartphones, and electric cars, is the most important element of the industry here.

Salar de Uyuni is located in the southwest of Bolivia, in the province of Daniel Campos in Potosí, as the largest salt flat in the world. It is located at an altitude of 3,656 m above sea level, near the summit of the Andes Mountains [2]. This remarkable location originated from the gradual evaporation of several prehistoric lakes around 40,000 years ago.  Currently, its surface, which has a dazzling flatness, is covered with several meters of salt crust. After rain, a delicate layer of tranquil water transforms the terrain into a massive, 129 km diameter circular mirror.

In the eyes of believers, God transforms all His creation from one state to another. Much like a magnificent work of art, Salar de Uyuni undergoes a breathtaking metamorphosis with every passing season. One such state reveals itself as one of a kind experience when one tries to cross this salt flat in a snowstorm [3]. This journey offers its passengers an incredible adventure as they move amidst white salt, snow, and clouds, with a frictionless sense of speed similar to sliding, very little visibility, and a lost sense of direction.

When the snow stops and the clouds disperse to reveal the deep blue sky, salt flat is visible uninterruptedly up to the horizon. All that can be seen now are multi-sided (usually pentagonal or hexagonal) salt plates, which evoke a sense of eternity. These sheets, each about a meter wide, curl and bump into each other at the edges. Each a magnificent creation, these blocks are almost as hard as concrete. The salt layers are also porous and look like a somewhat irregular shape of a honeycomb, as well as muddy brown layers from wind-borne dust.

Starting in December and lasting until March, the Salar de Uyuni experiences its rainy season. This period sees the extensive region being washed anew as rainwater fills its pores. During this time, the water filters the salt, which later resettles as the water evaporates, forming a dense crust several millimeters thick on the surface. This annual process of cleansing and re-sedimentation renders the area’s surface remarkably smooth, solid, and level, transforming the lake’s expanse into a breathtaking mirror.

Perhaps, everything in the universe is a mirror. As scholar Bediuzzaman said, the world is “a parade of mirrors that come and go one after the other” [4]. Humankind is expected to contemplate deeply on the manifestation of Divine Names that reveal themselves in these mirrors and appreciate and love the One who these Names point to. Salar de Uyuni is not only a great mirror to the sky, but also to these truths.

In order to understand the art of our Lord, it is easier to draw attention to the subtleties of plants and animals and to show that a clear knowledge and will are displayed. But sometimes such inanimate rocks, lakes, rivers, minerals and mines also whisper a lot to the one who knows how to look. For nothing is outside of His knowledge, power, and art.

References

1. “Uyuni Info”, www.salardeuyuni.com/info/

2. “Salar de Uyuni”, en.wikipedia.org/wiki/Salar_de_Uyuni

3. Stewart D. Redwood, “Salt of the Earth (Salar de Uyuni, Bolivia),” January 1988, www.researchgate.net/publication/334432282

4. Bediuzzaman Said Nursî, Words, Istanbul: Şahdamar Publications, 2010, p. 218.