Predicting major earthquakes months ago

Girona et al. Abnormal low-magnitude seismicity preceding large-magnitude earthquakes. Nature Communications, August 2024.

Recent study suggests that significant earthquakes could be predicted days or months in advance by detecting low-level tectonic activity using machine learning. The researchers closely investigated two major earthquakes: the 2018 Anchorage earthquake and the 2019 Ridgecrest earthquake sequence in California. Their method involved analyzing seismic data for abnormal low-magnitude activity, particularly in the months leading up to these events. They discovered that in both earthquakes, there were about 3 months of unusual seismicity, predominantly of magnitudes below 1.5, over 15% to 25% of the affected regions. Specifically, their machine learning algorithm revealed an 80% probability of a major earthquake occurring within 30 days, increasing to 85% just days before the Anchorage quake. Similar patterns were also observed before the Ridgecrest sequence.

The researchers propose that this precursor activity is caused by increased pore fluid pressure within faults, altering their mechanical properties and leading to uneven stress distribution. This study highlights the transformative role of machine learning in analyzing large seismic datasets, allowing researchers to identify patterns that might signal impending earthquakes. However, while their method shows promise, it requires further testing in real-time scenarios and should be adapted to the specific seismic history of different regions. The ethical challenges of earthquake forecasting are significant, as false alarms could lead to widespread panic and economic disruption, while missed predictions could result in catastrophic outcomes. Nonetheless, accurate forecasting holds the potential to save lives and reduce economic losses by enabling timely warnings and preparations.

Environmental and social factors impact brain aging

Moguilner et al. Brain clocks capture diversity and disparities in aging and dementia across geographically diverse populations. Nature Medicine, August 2024.

A new study reveals that brain aging varies significantly depending on social and environmental factors, particularly in older adults and those with dementia. Countries with higher inequalities, whether economic, environmental, or related to disease, tend to have populations with older brain ages. Researchers used advanced brain clocks based on deep learning to measure brain aging across a diverse sample of 5,306 participants from 15 countries. The study utilized functional magnetic resonance imaging (fMRI) and electroencephalography (EEG) data to quantify the brain age gaps, which is the difference between the estimated biological brain age and the chronological age. The study found that individuals with dementia, especially Alzheimer’s disease, exhibited the most significant brain age gaps. Women in Latin American and Caribbean (LAC) countries showed larger brain age gaps, particularly those with Alzheimer’s, due to a combination of biological sex and gender disparities in health and social conditions. These findings emphasize the role of environmental and social factors in brain health disparities. The research underscores the importance of considering the interaction between large-scale environmental factors (exposome) and brain aging mechanisms. This new framework for brain health research could be critical for personalized medicine, helping to identify individuals at risk for neurodegenerative diseases and develop targeted interventions. Additionally, the study highlights the need for public health policies to address socioeconomic inequalities and environmental pollution to promote healthier brain aging across populations.

Meat consumption linked to higher type 2 diabetes risk

Chunxiao Li et al. Meat consumption and incident type 2 diabetes: an individual-participant federated meta-analysis of 1.97 million adults with 100,000 incident cases from 31 cohorts in 20 countries. The Lancet Diabetes & Endocrinology, September 2024.

Global meat consumption has surged in recent decades, often exceeding dietary guidelines, leading to concerns about its impact on health, particularly the risk of type 2 diabetes. Previous research has suggested a link between higher intakes of processed and unprocessed red meat and an increased risk of type 2 diabetes, but results have been inconsistent. To clarify this relationship, researchers utilized data from the global InterConnect project, analyzing 31 study cohorts across 20 countries. They considered various factors, including age, gender, lifestyle behaviors, energy intake, and body mass index. The study found that consuming 50 grams of processed meat daily, equivalent to two slices of ham, is associated with a 15% higher risk of developing type 2 diabetes within the next decade. Similarly, consuming 100 grams of unprocessed red meat, such as a small steak, was linked to a 10% increased risk. While habitual consumption of 100 grams of poultry daily was associated with an 8% higher risk, this association weakened under further analysis, whereas the links with processed and unprocessed red meat remained strong. This is the most comprehensive evidence to date supporting the recommendation to limit processed and unprocessed red meat consumption to reduce type 2 diabetes risk. Although the study also examined poultry consumption, the link to type 2 diabetes remains uncertain and requires further investigation. The study’s innovative use of harmonized data across diverse populations enabled a more accurate assessment of the relationship between meat consumption and diabetes, reducing potential biases. This research highlights the need for further investment in studies across under-represented regions.

Asceticism (zuhd), in essence, involves renouncing worldly pleasures and completely removing the desires for the material world from one’s heart. A person who practices asceticism is known as an ascetic (zahid). An ascetic defines their relationship with the world based on necessity and need. They only seek the strength and energy required to perform their worship, explore spiritual realms, and focus on their ultimate spiritual goals. Their main aim is to achieve the pleasure of God and eternal happiness in the afterlife. However, they also understand that maintaining a balanced approach to these goals requires addressing basic physical needs such as rest, food, drink, and natural desires. Therefore, they do not follow a path that contradicts human nature.

Not in action but in the heart

Asceticism can also be approached from Bediuzzaman’s perspective as “renouncing the world not in action but in the heart.” A person who has renounced the world in their heart still actively engages in necessary tasks and responsibilities, doing their best in all they undertake. Whatever their task, they work diligently and strive to achieve the desired outcome. They use their thinking and reasoning powers, talents, and abilities to their fullest extent. However, they are not attached to the outcome. Even if they do not receive the fruits of their labor, they do not experience disappointment. They neither grieve over what they have lost nor rejoice over what they have gained in the world. When facing the loss of wealth, life, children, or health, the words that come from their lips are: “Praise be to God who had given all these and has now taken them back.” This is the attitude of a person who has attained the grace of asceticism in every positive or negative situation they encounter.

As for the relationship between asceticism and generosity, it is inconceivable for a person who has severed their emotional attachment to the world to be stingy. They do not hesitate to spend their resources in the way of God. From this perspective, asceticism naturally brings about generosity. Conversely, for a person to embrace asceticism, they must be able to spend what God has granted them comfortably in His way and, even more so, develop a spirit of altruism to the extent that they prefer their brothers and sisters over themselves, even if they are in need.

The Most Generous

One of the beautiful names of God is the Most Generous (al-Jawad). Although this name is not mentioned in the famous Prophetic saying listing God’s 99 names, it is stated in another one: “God is generous, He loves generosity” (Tirmidhi, Adab 41). Additionally, in the Jawshan al-Kabir, this name appears three times as “the Possessor of Generosity” and once as “the Most Generous of the Generous.” Some scholars use the intensified form (Jawwad) to emphasize the extent of God’s generosity, as His treasures are vast, and His giving knows no bounds. Therefore, a person who adopts generosity as a moral trait is essentially emulating the attributes of God.

Generosity should not be understood solely as providing food, drink, or financial assistance. The scope of generosity is much broader, encompassing all forms of giving, good wishes, and goodwill towards others. For example, when a person prays for sincerity, divine pleasure, and passionate longing for God, saying, “O God, bestow all these upon my brothers and sisters as well,” this is a form of generosity. Similarly, all behaviors required by a high spirit of altruism can be considered acts of generosity. A person with such noble character may even act generously towards their brothers and sisters in the afterlife, wishing for them to cross the Bridge (Sirat) first, enter Paradise first, and attain God’s pleasure first.

We can also relate generosity to the spirit of “so others may live.” A person who devotes his or her life so that others may thrive, who endures all kinds of sacrifices so that others can connect with God, and to remove barriers between hearts and God is someone who represents both generosity and asceticism at the highest level. This selfless dedication ensures the spiritual well-being and growth of others, embodying the true essence of generosity. For someone devoted to such lofty goals, what connection could they possibly have to the material world?

True freedom through asceticism

It should be noted that the path to experiencing true freedom also lies in asceticism. A person who does not attach their heart to worldly possessions or pleasures does not bow or bend before anyone. They do not flatter others, nor do they obey anyone unconditionally. Since they consider servitude to God as the highest honor, they see servitude to others as a form of associating partners with God. Even if the entire world were laid before them, they would not change their principles, because their path is not one that can be altered by worldly things. Let others change their course for a few mansions or flatter others for promised positions! Those dedicated to an eternal life should not be deceived by the behaviors of those who live only for today and ignore the Hereafter.

Let us conclude this section with the following poetic verses:

Begging from people has always been a burden to us,
For those whose sanctuary is God, such burdens are torment.
We have never tasted a favor tainted with servitude,
For those with a free conscience, such favor is torment.

How many veils must be lifted
till your glimpse is gifted
How much pride must be sacrificed 
till your grandeur is recognized
How much tribulation must be undergone 
till a purified self is born
How many desires must be forsaken 
till I let my soul awaken
How much heartbreak must be felt 
till I allow my ego to melt
How many wishes must be blown away 
till my only wish is your say 
How many tears must be shed 
till my spirit is truly fed
How much knowledge must be unlearned
till your gnosis is to be earned
How many books must be burned 
till your message is fully learned
How many reasons must bear negation
till your love is granted affirmation
How many temptations must be fought
till the distance between us is nought
How many wines must be untasted
till your vision turns me intoxicated
How many petals of ‘I’ must wither
till I am able to pluck your flower
How many colors of me must fade
till your rainbow is displayed 
How many songs must be unheard
till by your melody, I am stirred
How many peers must abandon me
till I am granted your proximity 
How much jealousy must harm me
till I rely on only your sincerity 
How many fears must be conquered 
till your path is wholly travelled
How much self must be lost 
till this journey is crossed
How many wars with myself I must win
till your disclosure will finally begin 
How many words must be written 
till silence becomes my expression
How many people must be forgiven 
till I make my days enliven
How many memories must I erase 
till my nights are for your praise
How many whys must be understood
till I experience what is selfhood
How many hows must be explored
till your divine wisdom is poured
How many theories must be rejected
till your concept is perfected
How much of philosophy must I replace
till your discourse rules my time-space
How much science must be unendorsed
till the power of faith is the greatest force  
How many illusions must be denied
till the devil’s tricks are defied
How many steps must I walk
till your exaltation is my talk
How many delusions must be addressed
till with your revelation, I am blessed
How much should I strive for bliss 
till prostration is like a bride’s kiss
How much repentance must accompany sin
till I witness a revolution within
How much from vanity I must flee     
till you acknowledge my humility
How much caprice must be suppressed
till you say, “I am highly impressed”
How much inner purity should I seek
till fake beauty can’t make me weak 
How much worldly glitter must I shun
till your rays are emitted from the sun
How much should I serve your creation
till I fulfil the definition of a human
How much should I revere your glorious name 
till the key to your treasures, I can claim
How much remembrance do I owe your beloved
till I’m mentioned in the prayers of the prophet
How much self-worship must be undone
till I’m embraced by you, the Veiled One!

Amazon Fresh, Uber Eats, Grubhub, Doordash, Instacart, self-checkouts and social media. In today’s world, living without an iota of real interaction with anyone else is becoming the norm. With new trends like remote work and ongoing fears about large gatherings still prevalent in many parts of the world, the pandemic has only exacerbated this isolation.

I recently reread Franz Kafka’s The Metamorphosis, and the similarities between Gregor Samsa’s life and modern life are uncanny. After his transformation into an Ungeziefer (monstrous insect), Gregor is confined to his room – his sister brings him food and cleans once a day. He doesn’t talk to anyone in his family. By the end of the novella, we find Gregor lounging in piles of dust and his own filth, as he watches his family from his doorway. His bedroom has become a repository of all sorts of garbage, and his only connection to anyone else is a framed picture of a woman, clipped from a magazine, that he spends his days staring at.

All things considered, is this really so different than what most of us experience today?

We, much like Gregor, disregard the small moments of human connection and kindness that were previously mainstays of daily existence – whether it be chatting with a neighbor, exchanging pleasantries with a cashier, or even thanking a store worker that helped you find what you were looking for. Social media has begun wiping out even the more prominent “social” scene – instead of meeting with a friend in person, or hearing their voice over the phone, you can just text them – in fact, you don’t even have to text them; when you like the photo they just posted, or swipe up on their story, you get an instant connection, don’t you?

Not exactly.

Theproblemrunsevendeeper – Gregor’sunhealthycommitmenttohisworkis,formany of us, like looking into a mirror.As a society more focused than ever on achievement and the “hustle” and “grind” mindsets, we live our lives in a haze of hyper-obsession. The simple joys of leisureandhumanconnectionarebeing neglectedinfavorofpersonalsuccess.

The constant push to acquire more, often at the expense of our well-being (let alone that of others), has come to define our culture and has led to a mass movement away from meaningful interpersonal connections in both leisure and workplace settings.

In reality, it’s the tiny moments of true connection—being drawn into a circle of human kindness and empathy—that truly matter. Empathy is like a muscle, and without use, it deteriorates. As showing empathy becomes less a part of our daily lives, we become less proficient at expressing it.

This decreased empathy leads not only to negative psychological symptoms, but to everything from party polarization to violent crime.

However, the most detrimental thing about this self-contained existence may be that it’s now lauded as beneficial. Massive companies like the aforementioned Amazon tout a new era of efficiency and convenience for their customers. Social media tells us we’re getting more interaction than ever – making more friends, learning more, and producing more.

Still, the fact remains: human beings are essentially social creatures, and without real connection, we wither. Just as Gregor in The Metamorphosis suffered the consequences of first neglecting his “circle of humanity,” and then being cast out by it, so will we suffer if we don’t remedy this isolation and empathy deficit. In the end, this is what Kafka’s Metamorphosis is all about: the importance of social connection for the preservation of our humanity. While we may not suffer Gregor Samsa’s insectile fate, without social connection, we certainly run the risk of becoming a society that is less understanding, sensitive, empathetic, and ultimately less happy.

As the sun rose over Agra, casting an orange hue on the horizon, I approached the Taj Mahal, one of the world’s most breathtaking examples of Islamic art and architecture. Standing before the massive structure, I was awed by its intricate details and the spiritual aura it radiated.

The Taj Mahal, built by Mughal emperor Shah Jahan in memory of his wife Mumtaz Mahal, is a testament to the exquisite beauty and grandeur of Islamic art. From the moment I set foot on its grounds, the complex patterns and designs covering every surface captivated me.

Entering the main gate, I was greeted by a reflecting pool mirroring the towering white marble structure. The Taj Mahal’s symmetrical layout, with its four minarets and central dome, exemplifies the Islamic concept of balance and harmony.

Approaching the entrance to the tomb, I admired the delicate carvings and ornate calligraphy on the walls and ceilings. Every motif held deep spiritual significance.

It was clear that the builders of the Taj Mahal aimed to bridge the material and spiritual realms through art and architecture. The building’s beauty reflects the nobility of the material world, while its designs and symbolism remind us of the deeper spiritual realities beyond. As I stood before the tomb of Mumtaz Mahal, I felt a profound sense of peace and tranquility wash over me. The spiritual energy of the Taj Mahal seemed to permeate every inch of the building, filling me with a sense of awe and wonder.

The Taj Mahal showcases the artistic excellence and architectural brilliance of its era. Its breathtaking designs are a tribute to the artisans’ skills, while its grand proportions reflect the enduring power of the material world. However, the Taj Mahal’s significance extends beyond its physical beauty; it symbolizes the eternal truths that lie beyond the material world and serves as a reminder of the spiritual realm at the heart of existence.

The historical perspective on the Taj Mahal’s significance has recently transformed from a mere symbol of love to a representation of Paradise, intricately linked to the notion of the Last Judgment. This transformative view stems from the research of Wayne Edison Begley, who published Taj Mahal: The Illumined Tomb (1989). Begley proposed that the Taj might symbolize the heavenly Throne of God, which tradition situates above Paradise, where God will sit in judgment on the Day of Resurrection. Top of Form

Viewed as a cohesive unit, encompassing its walls, south buildings, gardens, and terrace, the Taj Mahal conveys a unique and complex symbolic message. The monument’s meaning is so intertwined with its architectural components that any omission or alteration would compromise its symbolic intent. Even minor changes, such as altering materials or reconfiguring gardens, would impact the symbol it represents. Contemporary texts on the Taj Mahal’s creation, particularly those by Begley, highlight its association with the “Plain of Assembly,” the eschatological place of the Last Judgment. The layout of the Taj complex and its apocalyptic imagery suggest it was conceived as an allegory of the Day of Resurrection. This interpretation finds a parallel in Ibn al-Arabi’s diagram of the “Plain of Assembly” from Futuhat al-Makkiyya. The rectangular area of the Taj Mahal is surrounded by rows of angels, resembling the boundaries of its gardens. The Throne of God, borne by eight angels, is symbolized as an eight-pointed star near the mausoleum’s octagonal shape. This throne is flanked by the four righteous—the mosque and the guest pavilion—and the Angel Gabriel below. The central basin aligns with the Prophet’s location, where souls are weighed. The Taj Mahal’s gardens symbolize Paradise, while the eschatological manuscript shows Paradise on the right and Hell on the left, with a bridge for the righteous to cross. Though not a perfect representation, the Taj Mahal’s design aligns with Islamic depictions of the afterlife.

Islamic art and architecture transcend beyond the realm of mere physical aesthetics, and rather serve as profound expressions of philosophical and spiritual profundity. They are emblematic of Islamic beliefs, values and culture, and convey the essence of Islamic theology through their designs, geometric patterns, and calligraphic displays. These fine points and artistic manifestations of Islam are reflective of the Islamic worldview, which places the idea of the sole creatorship of the universe to God and considers everything within it as a reflection of His magnificence. Through Islamic art and architecture, the quest to capture the beauty and perfection of God’s creation is accomplished. The exquisitely detailed patterns and designs serve as a tangible representation of the essence of Islamic beliefs, values and culture. Furthermore, the ornate subtleties of Islamic art and architecture are intended to inspire a sense of wonder and amazement at the splendor of God’s creation.

Islamic art and architecture, steeped in the quintessence of Islamic philosophy, is a manifestation of the sublime appreciation of the divine that imbues the universe. The rich spirituality and profound philosophical depth that enshrouds Islamic art and architecture bear witness to the highest form of creativity, inspired by the magnificence of God’s creation. Its foundation is rooted in the Islamic interpretation that prohibits the representation of living beings, paving the way for a distinctive art style that cherishes non-representational forms like geometric shapes, calligraphy, and arabesque patterns. Islamic art, therefore, is not merely an aesthetic expression but also an embodiment of symbolic expression that conveys an underlying message of deep reverence for the divine.

The strict prohibition on the representation of living beings in Islamic art has been instrumental in shaping the unique style that it embodies. The focus on non-representational forms such as geometric shapes, calligraphy, and arabesque patterns is a remarkable deviation from the conventional art styles. However, this distinctive style serves a purpose that goes beyond aesthetics. It symbolizes the recognition of the divine, the power that is greater than the material world, and a celebration of the non-material essence of the universe. Thus, the art of Islam is a precise and symbolic representation of the highest form of spirituality.

The artistic and architectural heritage of the Islamic world is grounded in the theological principles of Islam, which emphasize the significance of unity, balance, and harmony. The paramount goal of Islamic art and architecture is to communicate the fundamental interconnectedness of all creation, the harmony between the individual and the universe, and the equilibrium between the material and spiritual realms. Additionally, Islamic art and architecture seek to embody the spiritual and intellectual ideals of Islam.

Tawhid

The genesis of Islamic art and architecture can be traced to pre-Islamic Arabian art and the styles of the Byzantine and Sassanid empires. During the seventh century and beyond, with the rise of the Islamic caliphate, art and architecture evolved significantly. Islamic artists and architects drew inspiration from diverse cultures, including Persian, Egyptian, Syrian, and Iraqi traditions, skillfully blending these influences into a unique Islamic style. This fusion of artistic traditions contributed to a rich and complex Islamic art and architecture that became a hallmark of Islamic civilization for centuries. At the very heart of Islamic art and architecture lies the principle of tawhid, an embodiment of the belief in the singular and indivisible nature of the divine. It is this principle that finds expression in the meticulous geometric patterns that abound in Islamic art, which, by their very design, reflect the unity and infinitude of God. These patterns, constructed from a complex web of interlocking squares and circles, represent an eternal, unbroken chain of unity that echoes the timeless nature of divinity.

Moreover, Islamic art and architecture is characterized by a striking symmetry and balance that serves to mirror the natural harmony of the universe, seen by adherents as a divine reflection of God’s will. This principle is imbued in the very fabric of Islamic art, from the carefully carved designs of the ubiquitous tiles adorning mosques and palaces, to the stunning calligraphy that adorns countless Islamic manuscripts. Through such exquisite attention to detail, the unity of God is celebrated and immortalized in the very foundations of Islamic art and architecture, a testimony to the lasting impact of this profound spiritual tradition. In The Topkapi Scroll: Geometry and Ornament in Islamic Architecture, Gulru Necipoglu maintains:

 “… geometric patterns as eternal archetypes that could lead the contemplative mind from outer appearances to the esoteric inner realities of Sufism through spiritual hermeneutics.”

Ihsan

At the essence, the concept of ihsan is a profound and multifaceted notion that encapsulates the pursuit of excellence, beauty, and righteousness. It is an ethical and spiritual ideal that informs every aspect of Islamic culture, including the arts and architecture. In the context of Islamic art and architecture, ihsan is manifested in the meticulous attention to detail, exquisite craftsmanship, and superior quality of materials employed in the creation of objects and structures. These elements serve as tangible expressions of the artist’s and architect’s devotion to God, and their commitment to upholding the highest standards of artistic and ethical excellence. Whether in the intricate geometric patterns adorning a mosque’s mihrab, the ornate calligraphy adorning a Qur’an, or the exquisite tilework gracing a palace’s façade, the Islamic artist and architect strive to embody the ideals of ihsan in their work.

As such, ihsan plays a crucial role in shaping the aesthetic and spiritual landscape of Islamic culture. It is an invitation to approach artistic creation not merely as a means of self-expression or aesthetic pleasure, but as a profound act of worship and devotion. By infusing their work with ihsan, Islamic artists and architects transform the ordinary into the extraordinary, elevating the material to the spiritual and transcending the boundaries of time and space.

Barakah

Islamic art and architecture manifest the concept of barakah, embodying the belief in God’s blessings and abundance. These art forms inspire serenity and awe, reflecting the beauty of God’s creation. They bear witness to Islamic values, revering the natural world as a divine expression and a source of inspiration. Islamic art and architecture often feature gardens, fountains, and natural elements that convey peaceful harmony, encouraging reflection on God’s eternal beauty. With intricate patterns, vibrant colors, and precise details, these masterpieces elevate the human spirit, reflecting the enduring blessings of God.

Islamic architecture is a resplendent display of the artistic excellence and cultural values that have thrived in the Islamic world over the centuries. As an intrinsic extension of Islamic art, this architectural style showcases a striking blend of fine designs, ornate patterns, and symbolic motifs that have been imbued with profound religious significance. “Islamic art is at last revealed to be what it really is, namely the earthly crystallization of the spirit of the Islamic revelation as well as a reflection of the heavenly realities on earth, a reflection with the help of which the Muslim makes his journey through the terrestrial environment and beyond to the Divine Presence Itself, to the Reality which is the Origin and End of this art” (Necipoglu 1995, p. 96).

One cannot help but marvel at the striking characteristics of Islamic art and architecture, notably its masterful use of calligraphy. This art form is held in high esteem and is considered the quintessential expression of Islamic art. Islamic calligraphy is the embodiment of the beauty and grandeur of the Qur’an, the holy scripture of Islam, and serves as a testament to the religion’s rich cultural heritage. Its complex and deliberate strokes serve to evoke a sense of spiritual and intellectual resonance that is emblematic of the Islamic faith.

Domes

Another remarkable feature of Islamic architecture is the integration of domes and arches, as these architectural elements symbolize the unity of the cosmos and the indivisible connection between humanity and the universe. In his “Islamic Art and Spirituality” Seyyed Hossein Nasr rightly adds:

“The more one penetrates into the significance of Islamic art the more one becomes aware of the most profound relationship between this art and Islamic spirituality … traditional Islamic art was created by an inspiration which issued ultimately from the Muhammadan “barakah” and with the aid of a “hikmah” which resides in the inner dimensions of the Noble Quran. To grasp fully the significance of Islamic art is to become aware that it is an aspect of the Islamic revelation, a casting of the Divine Realities (haqa’iq) upon the plane of material manifestation in order to carry man upon the wings of its liberating beauty to his original abode of Divine Proximity” (Nasr 1987).

Islamic art and architecture are rich in symbols that resonate with Islamic culture, with every detail imbued with profound meanings integral to the faith. The crescent moon, star, and five-pointed star are prominent symbols. The crescent moon and star, linked to the lunar-based Islamic calendar, signify new beginnings and divine guidance. The five-pointed star, representing the five pillars of Islam—Shahada, Salat, Zakat, Sawm, and Hajj—serves as a framework for Muslim life.

These symbols in Islamic art and architecture convey the spiritual and intellectual values of Islam, reminding us of its enduring legacy. They are inseparable from Islamic culture, reflecting unity, balance, and harmony, and are a testament to the faith’s rich heritage. Islamic art and architecture are characterized by geometric and floral patterns, calligraphy, plays of light and shadow, and architectural elements like domes and arches. They epitomize the magnificence and spiritual tenets of Islam, serving as an integral part of Islamic culture.

References

• Bloom, J. M. (2017). The Art of Islam: Language and Meaning. Yale University Press.
• Denny, W. B. (2010). Islamic Art and Architecture. Thames & Hudson.
• Golombek, L., & Wilber, D. (1988). The Timurid Architecture of Iran and Turan. Princeton University Press.
• Grabar, Oleg. (1987). The Formation of Islamic Art. New Haven: Yale University Press.
• Ibn Arabi, M. (1996). Al-Futuhat al-Makkiyah (The Meccan Revelations) (A. A. S. Al-Mansoub, Ed.) (4th ed., Vols. 1-14). Dar Sadir.
• Khoury, N. (1983). Islamic Architecture: A Critical Introduction. G. Braziller.
• Nasr, S. H. (1987). Islamic art and spirituality. Traditional Hikma. Retrieved from http://107.21.79.195/wp-content/uploads/2024/09/Nasr-Seyyed-Hossein-Islamic-Art-and-Spirituality-1987-html-copy-f5f.pdf
• Necipoğlu, G. (1995). The Topkapi Scroll: Geometry and Ornament in Islamic Architecture. Getty Publications. Retrieved from http://107.21.79.195/wp-content/uploads/2024/09/9780892363353-f53.pdf (p. 92).
• Rabbat, N. (2006). Islamic architecture: past, present, future. The Aga Khan Program for Islamic Architecture, Massachusetts Institute of Technology.
• Suleiman, Y. (2005). The Concept of Tawhid in Islamic Art. Journal of Islamic Studies, 16(1), 27-49.
• Wayne Begley, “The Myth of the Taj Mahal and a New Theory of its Symbolic Meaning,” Art Bulletin, vol 61, no 1, March 1979, pp. 7-37.

Literally meaning being transported from one place to another, journeying in the language of the Sufis is described as being freed from living a restricted life with carnal or bodily concerns and bounds and turning to God on the horizon of the heart. It can be viewed and dealt with within the concepts of “journeying toward God,” “journeying in God,” and “journeying from God.”

Turning to God or journeying on His way begins with a person’s conscious decision and continues along the bridges of belief, the practice of Islam in daily life, and attaining excellence in one’s deeds in awareness that God always sees us and whatever we do. It requires sincerity and purity of intention in faith and the practice of Islam, as well as austerity, asceticism, righteousness, and piety. It continues until the point where the Divine Being, Who introduces Himself to us with the words, We are nearer to him than his jugular vein (50:16), favors the wayfarer or traveler, who feels invaded by His love and being attracted by Him and experiences an overflowing zeal toward Him, with special nearness to Him. Those who have reached this point and feel this nearness in their spirit cannot help but utter, “There is no longer any space, neither the heavens nor the earth!” Without stopping, they continue their journeying, which has now passed beyond time and space.

Journeying occurs at various levels and forms according to how the initiate has been prepared for it, the extent of his own spiritual capacity and, more than anything else, according to the particular gifts with which the One Who is nearer to everything than itself will favor him.”

Journeying begins with reflection on the outer world and the human inner world, and seeing the essential unity in the multiplicity of things, and by perceiving God’s particular manifestation of His mercy and His assistance amidst His overall manifestations of His Names in the light of belief in Divine Unity, and by feeling this particular manifestation in one’s inner world with pleasure. This journey, which can be viewed as journeying toward God, continues with the continuous sipping of Divine knowledge by observing His unique stamp on whatever there is in the universe, from the earth to the farthest galaxies. Initiates making this journey never set their hearts on anything other than God, but spend unending efforts to turn to God in their hearts, continuing their relationships with other things and beings only with respect to the fact that they are, in truth, also indicators of God. As long as they feel the breezes that emanate from this proceeding on the way to God in the depths of their hearts or observe their horizon of being favored by God on their peaks, they feel more and more provoked to rise higher and boil from the depths of their hearts in the virtuous circle of observation and pleasure. This state of theirs can be viewed in the light of the verse, Those who keep from disobedience to God in reverence for Him and piety: when a suggestion from Satan touches them—they are alert and remember God, and then they have clear discernment (7:201). An initiate who has reached this elevated horizon sees, feels, and evaluates everything differently and dis- plays continuous changes from a lower state to a higher one.

In the second stage of journeying, or in the second journeying, initiates free themselves from different pieces of information that have been collected from different sources and proceed toward unity in thought on the horizon of knowledge of God, exhibiting this unity through all their faculties. This stage can be viewed as “journeying in God,” and it consists of an initiate’s feeling through the Divine Names the Divine Being Himself called by these Names; and his experiencing the protection and direction of the Divine Attributes; and regarding his innate poverty as a means of pride, continuously progressing toward Him on his particular horizon through the perception of his own innate poverty and helplessness. Initiates in this second stage are always aware of Him, are satisfied with their knowledge of Him, voice Him, and experience them- selves in His company at all times. Some call this stage “journeying in the company of the Ultimate Truth.” Heroes of spirituality who have reached this peak on the horizon of being aware of the Divine Names watch what is beyond this horizon through the prism of the Divine Attributes, and cast their nets of spiritual faculties to catch mysteries. Like sunflowers always turning their faces to the sun, with the eyes of their hearts fixed on a certain horizon, and their consciences conducting business with the Divine Being, they always feel the great awe of the Divine Presence, and shudder with this feeling of awe. Every one of their states displays the truth voiced in, They do whatever they do and give whatever they give in charity and for God’s cause, with their hearts trembling at the thought that they are bound to turn to their Lord. It is those (illustrious ones) who hasten to do all kinds of virtuous deeds, and they are in a virtuous competition with one another in doing them (23:60–61). When they turn their eyes to the sensed existence, they notice the Divine Names; and when they contemplate what exists beyond the sensed existence, they are struck with wonder and amazement.

One drowned in such knowledge of God
cannot distinguish between the Names
and He Who is called by these Names;
The disciples of the guides of the Order of Jilan are
cognizant of such mysteries.
M. Lutfi

The third type of journeying or the third stage of journeying consists of going beyond the difference between the outward and the inward in existence and the Religion, and being favored with the unshakable conviction of and experiencing God’s particular manifestations on oneself and relations with oneself as an individual, as well as the overall manifestations of His Names throughout the universe. This highest point in journeying corresponds to the horizon of feeling absorbed in Divine Existence. This absorption must never be thought of as Incarnation or Union [1], both of which are false beliefs. Rather, it means going beyond all opposites in the sensed dimension of existence and experiencing the transcendent unity that encompasses and operates in everything. As explained by Jalalu’d-Din Rumi, absorption means that initiates feel annihilated in their horizon of knowledge and love of God.

This rank, which marks the meeting point of the realms of the absolute necessity and contingency, and described in the Qur’an (53:9) as nearness to God at the point where there is so little distance between as that between the strings of two bows (put adjacent to each other), or even nearer (than that), essentially belongs to Prophet Muhammad, upon him be peace and blessings. And those who have reached the final point of nearness to God and sainthood can experience its shadow, each according to their particular capacities, and are freed from all opposites and dichotomies in their hearts.

We can mention another type of journeying. This type of journeying is particular to the heirs of the mission of Prophethood. It consists of turning back among the created after completing ascension to the Creator and feeling absorbed in His Existence. It is such a particular Divine favor that, having set their feet firmly on the Divine Oneness, initiates who are distinguished by it deepen their ascension with “descent,” with the zeal of conveying to others all their experiences and the gifts with which they have been, are, and will be, favored. These initiates become the translators of the Creator among the created. This type or stage of journeying, which is also called “journeying from God and with God,” is the most valuable and meritorious of journeys and is another title to designate the rank of having reached the highest point.

Those who have achieved this last journeying sometimes seem strange and are estranged among people. However, conscious of their being favored with Divine company, they spend lives in an atmosphere where they always feel the breeze of Prophetic congratulations:

“How happy are those estranged!” [2] They constantly feel the breezes that flow from the worlds beyond and the next world and they experience both of the worlds together. Some of the Sufi elders regard the beginning of journeying as “journeying,” and its end as “residence.” Some others approach both the beginning and end as “residence,” while still others see the journey, with all of its stages, to be “journeying.”

There are some different considerations concerning journeying that arise from differences of temperaments and schools of Sufism. Believing that they are not directly related with journeying itself in its essential nature, we will be content with briefly mentioning the concept of “journeying in the native land (safar dar watan),” which the followers of the Naqshbandiya Order regard as one of the eleven essentials of journeying. We will also give a short definition of the other essentials.

Safar dar watan (journeying in the native land) is used when a traveler toward God is freed from bad morals and the influence of carnal desires, being equipped with angelic attributes. This is in conformity with the saying of the greatest of emigrants in God’s cause, upon him be peace and blessings: “An emigrant in God’s cause is the one who emigrates from what God has forbidden” [3]. The other ten essentials, each of which is expressed with a particular term, are as follows:

• Hush dar dam (Awareness in every moment): This means that initiates are conscious of what they do and are aware that God sees them at every breath. An initiate who accomplishes this is regarded as one who constantly remembers and mentions God.
• Nazar bar qadam (Noticing one’s steps): This signifies that travelers toward God are always careful of where they put their feet and how they take each step. It also describes how travelers fix their eyes upon God without ever setting their hearts upon anything or anyone else.
• Halwat dar anjuman (Secret meeting amidst crowds): This term, which signifies that an initiate is alone with God while among people, implies the reaction of the Naqshbandiya against seclusion. They maintain that seclusion suggests a secret desire for renown, whereas social life prevents such a desire and is preferable in respect of being beneficial to people.
• Yad kard (Remembrance): This term means that travelers toward God should keep their inner world under constant supervision, holding their breath and mentioning God in their hearts. This can also be described as remembrance or mention of God through the heart.
• Baz kasht (Distinguishment): This is what is meant in the verse, When you are free (from one task), resume (another task) (94:7), and it denotes how initiates resume a new good deed after they finish their invocations. It is the summation of “O my God! You are the One Whom I seek out, and Your good pleasure is what I yearn for.”
• Nigah dasht (Noticing): This means more than self-supervision and denotes being meticulously careful about one’s inner world, trying not to think of, or remember, anything other than God. It varies in degree according to capacities.
• Yad dasht (Keeping in mind): This denotes what the Qur’anic term ihsan (excellence, perfect goodness) means. It is used to express that initiates should continually act in the awareness that God always sees them and their actions.
• Wuquf-i zamani (Awareness of time): This signifies that initiates who have almost reached the final point in journeying should always be awake and act with insight and self-possession at every moment of their lives. It is often regarded as one of the significant spiritual stations toward the final point in journeying.
• Wuquf-i adadi (Awareness of number): This is a term used to describe how initiates should be careful to mention certain words or phrases in the exact number that their guide wants them to.
• Wuquf-i qalbi (Awareness of one’s heart): This term signifies that initiates who have reached the final point in journeying should turn to God with all their faculties and concentrate on Him. It is a state belonging to those who have reached the peak.

May God guide us and you to the safe and sound way, and may His blessings be on our master, Muhammad, full of pity and compassion, and on his Family and Companions, noble, honorable, and godly.

Notes

1. Incarnation is the false belief that God takes the form of a human being and is seen in this form, while Union means a person’s joining Divinity or being one with God. (Tr.)
2. Muslim “Iman” 232; at-Tirmidhi, “Iman” 13.
3. al-Bukhari, “Iman” 4; Abu Dawud, “Jihad” 2.

Happiness is a primary goal for all of us – a goal to reach and maintain in our lives. For thousands of years, people have tried many ways to achieve this essential goal. One prominent approach to attain happiness is “gratitude.” In this article, we will cover this concept from various perspectives, including science, psychology and faith.

Most probably, you have heard about or tried some form of a “gratitude practice” as a part of a therapeutic method to achieving a positive life. What is gratitude really? How do we define or practice it? Does it really make any changes in our life or bring happiness? How is it related to our faith?

An article from Harvard Medical School defines gratitude as “a thankful appreciation for what an individual receives, whether tangible or intangible. With gratitude, people acknowledge the goodness in their lives … As a result, gratitude also helps people connect to something larger than themselves as individuals – whether to other people, nature, or a higher power” [1]. From a biologist perspective, gratitude is actually the body experiencing “feel good” chemicals or neurotransmitters released from the brain, called serotonin and dopamine [2]. In addition, when we feel gratitude, the brain produces oxytocin, a hormone important to bonding. It’s the same hormone that mothers release after birth and is found in breast milk. That feeling of thankfulness helps humans stay close to each other [3]. From a psychologist’s perspective, it is a positive emotional response when someone is willing to show appreciation and return kindness [4]. It is also recognized as the act of acknowledging the positive aspects of life. This does not mean ignoring current challenges; rather, it means that even in difficult situations, one can still recognize and appreciate what is going well. No matter the circumstances, you can acknowledge the difficulties while intentionally focusing on what is working.

Deeply felt gratitude can boost the immune system and regulate important genes [5]. One study showed that participants who practiced gratitude just 10 minutes 3-4 times per day had their Immunoglobulin A (IgA) level increase by 49% and cortisol level decrease significantly [6]. IgA is a key protein essential for maintaining a healthy immune system. It continually combats a variety of bacteria, viruses, and other organisms that enter or reside within the body’s internal environment. When activated, IgA serves as the body’s primary internal defense mechanism. IgA is often described as being more potent than any flu shot or booster, and it is naturally produced by the body. Research also indicates that practicing gratitude improves sleep, reduces fatigue and depression, increases self-care confidence, and lowers systemic inflammation [7]. Gratitude is linked to greater well-being, happiness, hope, and resilience [2]. Conversely, those who do not practice gratitude experience negative effects on their immune and cardiovascular systems.

Some studies also explored gratitude on the societal level and showed that culture, generation differences and age might also shape the level of gratitude or the way people practice gratitude. For instance, a study shows that narcissism, materialism, and envy may cause people’s gratitude to degrade over time [8]. Another study also showed that age was positively associated with gratitude, such that gratitude was higher among older adults and lower among middle age and younger adults [9].

Although gratitude offers numerous benefits, many people find it challenging to practice it daily. Dr. Dispenza points out that this difficulty stems from a fundamental aspect of human nature: we are hardwired to react from a place of survival. “When we are living in a program of survival, it’s very hard to feel grateful, and this takes away our awareness to see what is right in front of us. A person may have ten great things happening in their life, but instead they focus on that one thing that’s not working, because that’s what we do in survival—we prepare for worst-case scenarios so that they don’t happen again” [10]. As we see here, people often need to make an extra effort to overcome this aspect of their nature in order to genuinely practice gratitude. This is why many programs and educators/therapists are working diligently to promote “gratitude practices.” Gratitude practice involves exercises that connect individuals with positive emotions, helping them focus on recognizing the good things in life. It emphasizes appreciating every win, no matter how small. These daily practices elevate observation by encouraging a focus on positive emotions and actions. You will find many ways of doing this suggested by therapists. For instance, one source suggests these activities:

• Spend time in nature
• Appreciate people who have helped you
• Thank people who are closest to you
• Set a time to meditate
• Pray to God
• Have a gratitude journal
• Bedtime “thank you”s

There are other sources with even longer lists. But in essence the main idea is to understand, “It’s not happiness that makes us grateful, it’s gratefulness that makes us happy,” as stated by Benedictine monk David Steindl-Rast [11]. Now, let’s shift gears and explore how faith, particularly in the Islamic tradition, emphasizes gratitude as a fundamental and essential practice.

Gratitude in the Qur’an and hadith

In this section, we will highlight how Islam approaches the concept of gratitude in a nutshell. Gratitude, or “shukr” in Arabic, holds a central significance in Islamic teachings as outlined in the Qur’an and hadith, i.e., Prophet Muhammad’s words, actions, and approvals (peace be upon him). It is one of the fundamental concepts emphasized heavily by the Qur’an and the hadith, by indicating the importance of expressing gratitude towards God, the Creator, and towards fellow human beings. The Qur’an repeatedly emphasizes the importance of gratitude as a fundamental aspect of the believer’s relationship with God and a lack of gratitude to God would be perceived as a shameful act for human beings. It is stated in Surah Ibrahim (14:7), “And [remember] when your Lord proclaimed: ‘If you give thanks (by accepting faith), I will give you more (of My Blessings); but if you are thankless (i.e., disbelievers), verily My punishment is indeed severe.‘” This verse shows the reciprocal nature of gratitude: recognizing God’s blessings results in an increase in divine favor. Furthermore, gratitude is not only an acknowledgment of material blessings but also an acknowledgment of the spiritual and existential gifts bestowed upon humanity. Surah Al-Baqarah (2:152) reinforces this by stating, “So remember Me; I will remember you. Be grateful to Me and do not deny Me.” Gratitude is presented as a means of establishing a connection with the Divine, fostering mindfulness, and reinforcing the spiritual dimension of human existence. In addition, Islam places great emphasis on gratitude not only towards God but also towards fellow human beings. The Qur’an encourages believers to be grateful to their parents, as exemplified in Surah Luqman (31:14): “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”

Prophet Muhammad (peace be upon him) exemplified gratitude in his actions and teachings. Numerous hadith reports highlight the Prophet’s emphasis on expressing gratitude in various aspects of life. One well-known hadith narrated by Abu Huraira states, “God is pleased with His servant if, when he eats something, he thanks God for it, and when he drinks something, he thanks God for it” (Muslim). We can clearly see the Prophet’s teachings on expressing gratitude in seemingly mundane daily activities, recognizing that even the simplest acts warrant appreciation. Another Hadith also emphasizes the importance of expressing gratitude towards people. Prophet Muhammad (peace be upon him) stated as narrated by Abu Huraira, “He who does not thank the people is not thankful to God” (Ahmad), acknowledging and appreciating the kindness of others is an integral part of being grateful to God.

Islamic scholars’ interpretation of “gratitude”

Islamic scholars have explored and extensively discussed the concept of “gratitude/shukr.” In this section, we will examine examples from several scholars to illustrate their insights. One of the early scholars, Imam Ghazali, describes shukr (gratitude) as having three components and believes that true gratitude involves a harmonious combination of these three aspects:

• Knowledge (‘ilm): Recognizing the blessing and knowing that it is from God. This involves an awareness and acknowledgment of the good things one has received.
• State (hal): Experiencing joy and happiness in the heart due to the blessing received. This inner state reflects the emotional aspect of gratitude.
• Action (amal): Acting in a way that is pleasing to the giver of the blessing, which in this context is God. This means using the blessing in a manner that aligns with God’s intention and love [12].

Said Nursi, a prominent Islamic scholar of the early 20th century, addresses the concept of gratitude in his extensive Qur’anic commentary known as the Risale-i Nur. Nursi’s approach to gratitude is deeply rooted in his interpretation of Islamic teachings, focusing on the relationship between humans and their Creator. Nursi contends that gratitude is the key to a meaningful connection with God and the pathway to spiritual growth. According to Nursi’s writings, gratitude is not merely a set of rituals, but a profound acknowledgment of the blessings bestowed by God. He argues that expressing gratitude requires a deep understanding of the interconnectedness of all creation and recognizing the divine wisdom behind every experience, whether pleasant or challenging. Nursi’s concept of gratitude extends to an appreciation for the natural world, fellow human beings, and the guidance provided in religious scriptures [13].

Fethullah Gülen, a contemporary Turkish scholar, also places a strong emphasis on gratitude as a fundamental value in his teachings. Although Gülen and Nursi have many common points in explaining gratitude, in Gülen’s perspective gratitude extends beyond a mere acknowledgment of favors received; it becomes a transformative force that shapes one’s character and interactions with others. Gülen highlights the reciprocal nature of gratitude, emphasizing that expressing thanks is not only a moral obligation but also a means of cultivating a harmonious society. In Gülen’s numerous writings, including his sermons and essays, he often refers to the Qur’anic teachings that emphasize gratitude as a virtue. According to Gülen, expressing thanks to God is critical in gratitude but it also extends to recognizing the contributions of fellow human beings. He argues that a society built on gratitude fosters empathy, compassion, and social cohesion. Gülen’s emphasis on education and dialogue as tools for promoting understanding and appreciation among diverse communities reflects his belief in gratitude as a unifying force [14].

Finally, we can see how Rumi – another prominent figure and poet in Islamic tradition from 13^th century – described gratitude in his teachings. Here are some quotes from his words: “Gratitude as a Path to Spiritual Awakening”, “Wear gratitude like a cloak, and it will feed every corner of your life” and “Be grateful for whoever comes, because each has been sent as a guide from beyond.” As seen from these quotes, Rumi views gratitude as a profound and transformative practice that leads to spiritual awakening, connection with the divine, and a more enriched human experience. His poetry encourages individuals to cultivate a grateful heart in all circumstances, recognizing the divine presence in both joy and adversity. Rumi’s teachings on gratitude resonate with the broader Sufi tradition, emphasizing the importance of love, humility, and appreciation in the journey toward spiritual enlightenment.

To conclude our article, we should understand that gratitude is not merely a ritualistic expression of thanks but a transformative spiritual practice that spreads through every aspect of a person’s life. It establishes a reciprocal relationship between the servant and the Creator, fosters social harmony, and contributes to individual well-being and bring happiness in their life. Let’s end this article with this wish and prayer “May your journey in cultivating gratitude illuminate your path with the light of faith and bring you closer to the divine presence. As you weave gratitude into the fabric of your daily life, may you find joy, peace, and a deeper connection with those around you. May your heart be filled with thankfulness, enriching your soul and guiding you towards a life of righteousness and fulfillment.”

References

• https://www.health.harvard.edu/blog/in-praise-of-gratitude-201211215561
• https://www.health.harvard.edu/healthbeat/giving-thanks-can-make-you-happier
• https://pulse.seattlechildrens.org/the-science-of-gratitude-and-how-kids-learn-to-express-it
• Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social Psychology, 84(2), 377–389. https://doi.org/10.1037/0022-3514.84.2.377
• https://blog.drjoedispenza.com/blog/gratitude/thanksgiving-and-authentic-gratitude
• https://drjoedispenza.com/dr-joes-blog/the-transformational-power-of-gratitude
• https://www.uclahealth.org/news/article/health-benefits-gratitude
• https://thepioneerpress.org/4949/news/thankfulness-in-a-1st-world-country-vs-a-3rd-world-country/
• https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6519723/ 
• https://blog.drjoedispenza.com/blog/gratitude/thanksgiving-and-authentic-gratitude
• https://www.propelgrowth.com/2014/11/27/cultivating-attitude-gratitude/
• Al-Ghazali on Patience and Thankfulness, Translated by Henry T. LittleJohn, Cambridge, UK, Islamic Texts Society, 2016.
• Nursi, Bediuzzaman Said. The Letters, Twenty-eight Letter, NJ: The Light, Inc.
• Gülen, M. Fethullah. 2013. Emerald Hills of the Heart, Vol. 1. “Shukr (Thankfulness),” p. 96.

Bediuzzaman Said Nursi, a twentieth-century scholar, emphasizes that God sent Prophets as guides and leaders to humanity for spiritual development, and that He gave some wonders to each of those Prophets for material progress. God assigned them like “foremen” and “masters” for people, and this is why, Bediuzzaman says, the Prophets should be strictly followed [1]. Many scientific developments today encourage us to contemplate Bediuzzaman’s words.

According to Bediuzzaman, the miracles of the Prophets indicate the limits of the future of knowledge, events such as the resurrection of the dead and healing the blind by Jesus (peace be upon him), the extraction of water when Moses (peace be upon him) struck the stone with his staff, the adhesion of organs back to where they were cut—returning to a healthy state through the blessed saliva of Muhammad (peace be upon him) when applied to a protruding eye or a severed arm—set encouraging and promising goals for the future of medicine and other sciences. Another example from the life of the Prophet was about a famous poet called Nabigha al-Ja’di (his real name was Abu Layla), who recited a poem of his in the presence of God’s Messenger. When he recited the couplet

Our honor and praise have reached the skies;
We want to ascend even higher!

the Messenger asked him, jokingly: “To where, O Abu Layla?” He replied: “To Paradise, O Messenger of God.” Afterwards, he recited another meaningful poem, and the Messenger of God prayed: “May God not deform your mouth.” It is told that Nabigha had all of his teeth in good shape when he reached the great age of 120 years. Whenever he lost a tooth, a new one would appear in its place [2].

Can we hope to keep our teeth as healthy as Nabigha’s? Current research in dentistry shows very promising results. In a research conducted by Japan’s Kyoto and Fukui Universities on mice, scientists examined the limiting effects of a gene related to uterine sensitization. They discovered that during the deficiency of this gene when a special group of antibodies were activated, a large number of teeth were created from dormant cell groups in the palate [3]. After the promising results of the research on mice, a Japanese pharmaceutical company decided to support the study. The research has moved on to start testing on other animals.

Scientists conducting the research have announced that they were aiming to bring a drug that will stimulate the growth of new teeth to market by 2030. After the research team succeeded in growing new teeth in mice in 2018, they set their sights on enabling new tooth growth in healthy people, with funding from the pharmaceutical company Toregem Biopharma at Kyoto University.

In fact, there are “tooth buds” in the human embryo embedded in the palate, which are separate from the baby teeth and permanent teeth that will replace them at the age of six or seven. These buds lie dormant, much like a plant waiting to sprout, lying there for a while with a potential to become full teeth, before eventually disappearing. 

The research team succeeded in producing an antibody that inhibits the effect of a protein produced by the gene that suppresses tooth growth and turning it into a drug. This antibody drug acts on dormant buds and stimulates their growth. After successful trials in mice, the researchers began testing the drug on ferrets, which have both baby and permanent teeth, similar to humans. The tests showed that new teeth grew in the ferrets.

When examining the condition of teeth in animals, three types of tooth development can be observed. Teeth are important for animals as they provide sustenance and serve as weapons, depending on their location. The shape of teeth, how they attach to the jaw, and their potential for different forms are crucial factors.

Turtles and birds have no teeth at all. Instead, they have sharp-edged, beak-shaped jaws covered with keratin that perform the function of teeth. Other auxiliary structures in their digestive systems also support the breakdown of food in the absence of teeth.

Sharks and other predatory fish have teeth that are constantly worn down, broken, and shed throughout their lives. However, they are never toothless. Sharks have teeth coated with a very hard layer called vitrodentin and are structured as placoid scales. These teeth, which are uniform in structure, are continuously renewed (a process known as polyphyodonty). The scales covering their bodies and the corners of their mouths grow over the palate and transform into teeth.

Most mammals develop two successive sets of teeth, a process known as diphyodonty. The first-generation teeth are called milk teeth. In various species, these teeth fall out at different times and are replaced by permanent teeth. However, some animals, such as guinea pigs, duck-billed platypuses, and toothed whales, do not change their teeth throughout their lives; they are considered monophyodont.

A small mutation in the genes responsible for promoting or stopping the development of teeth can sometimes, though rarely, cause the permanent tooth set to not develop in some children, a condition known as anodontia. Starting in 2025, the research team plans to inject a dose of their antibody to stimulate tooth development in children with such dental defects. If they can get successful results, this could increase the possibility of using this drug for adults who have lost their teeth to cavities. Katsu Takahashi, co-founder of the pharmaceutical company and head of dentistry and oral surgery at Kitano Hospital in Osaka, stated that missing teeth negatively affects the development of the jawbone, highlighting the importance of the issue. He hopes their drug will hopefully eliminate such problems, too [4].

If the research goes as planned, God willing, we may soon witness a new Prophetic miracle becoming real. It is important for believers not to confine faith to ritualistic practices of worship only, but also to expand it into exploring the book of universe through scientific research.

References

1. Bediuzzaman Said Nursi, Words, Istanbul: Sahdamar Publications, 2010, pp. 269–270.
2. As told by Nursi in The Letters, The Nineteenth Letter, NJ: The Light, p. 169. For the source of the hadith, see Ibn Hajar, al-Isaba, No. 8639; al-Bayhaqi, Dala’i al-Nubuwwa, 6:232; Ibn Kathir, al-Bidaya, 6:168; Ibn ‘Abd al-Bar, al-Istiab 4/1516, 1743.
3. A.M. Sugunami et al. “Anti–USAG-1 therapy for tooth regeneration through enhanced BMP signaling,” Science Advances, 7/7, 2021.
4. “Japan pharma startup developing world-first drug to grow new teeth,” The Japan Times, Osaka, 24-9-2023.

In a world where ideas hold the power to transform lives, Talk Like TED by Carmine Gallo becomes the guiding light for those who aspire to captivate, inspire, and change the world through the art of public speaking. Imagine a stage where the most brilliant minds converge, where innovation, inspiration, and insight take center stage. This book takes you behind that stage – the scenes of TED Talks – unveiling the secrets of the world’s most influential speakers.

Carmine Gallo, a master storyteller and communication expert, delves into the hearts and minds of TED’s most renowned speakers. He analyzes their presentations, uncovering techniques that make these talks not just informative but compelling. The book is like a backstage pass to the art of persuasion, the science of inspiration, and the power of transformation. Whether you’re an aspiring speaker, a business leader, or someone who seeks to communicate ideas effectively, this book offers invaluable insights and practical advice to help you command the stage and share your message with the world. Drawing from real-life examples and actionable insights, Gallo provides a roadmap for becoming a more compelling and influential communicator.

Gallo presents nine key principles that transform ordinary speakers into extraordinary ones. He highlights the importance of forming an emotional connection with the audience, as exemplified by Sir Ken Robinson’s TED talk, “Do Schools Kill Creativity?” Robinson’s humorous anecdotes build an emotional bond, making his talk more than just informative. Storytelling is emphasized as a cornerstone of effective communication, demonstrated by Chimamanda Ngozi Adichie’s talk, “The Danger of a Single Story,” where personal narratives challenge stereotypes and highlight diverse perspectives. Simplicity in messaging is another key aspect, as shown by Dr. Jill Bolte Taylor’s talk, “My Stroke of Insight,” where a singular idea leaves a lasting impact.

Visuals play a crucial role in enhancing presentations, with Hans Rosling’s talk, “The Best Stats You’ve Ever Seen,” using dynamic visuals to convey complex data compellingly. Delivery skills are essential, as seen in Bryan Stevenson’s talk, “We Need to Talk About an Injustice,” where voice modulation and body language enhance emotional resonance. Cultivating wonder is exemplified by Brian Greene’s talk, “Making Sense of String Theory,” which transforms complex scientific concepts into captivating narratives. Creating jaw-dropping moments is highlighted by Jamie Oliver’s talk, “Teach Every Child About Food,” where shocking statistics motivate action. The art of persuasion is demonstrated by Brené Brown in her talk, “The Power of Vulnerability,” where she uses research and anecdotes to persuade the audience to embrace vulnerability. Finally, connecting with universal themes, as Brené Brown does, ensures that messages resonate with a broad audience by tapping into shared human experiences.

Also featuring lessons from influential figures like Sir Ken Robinson, Chimamanda Ngozi Adichie, and Dr. Jill Bolte Taylor, this book is a must-read for aspiring speakers, educators, leaders, and anyone seeking to harness the power of persuasive and inspiring communication. It equips readers with the tools and knowledge to leave a lasting impact, connect emotionally with audiences, and convey ideas with clarity, conviction, and authenticity.

Public speaking did not emerge with TED talks. We find in human history many examples of inspiring speeches in which we can see some of the techniques mentioned above successfully used.

Prophet Muhammad’s Farewell Sermon during his final pilgrimage to Mecca exemplifies the power of emotional connection. He connected with his followers by emphasizing equality and unity, famously stating, “Your Lord is one, and your father is one: all of you are of Adam, and Adam was of soil. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety and good action.” 

The Prophet’s use of delivery skills is seen in the narrative of the “Night Journey and Ascension” (Isra and Mi’raj), where he described his miraculous journey from Mecca to Jerusalem and ascension through the heavens, captivating his audience and strengthening their faith in his divine mission.

Similarly, Jesus often used parables to convey profound spiritual lessons. His ability to connect emotionally is evident in the Gospel of Luke, where he shows compassion by raising the widow of Nain’s son from the dead, forming a powerful emotional bond with his followers. Jesus’ storytelling prowess is highlighted in the Parable of the Good Samaritan, which illustrates compassion and mercy, making his message accessible and memorable.

Moses demonstrated the power of a singular idea and persuasive communication in his interactions with Pharaoh. He conveyed the powerful message, “Let my people go,” symbolizing liberation for the Israelites. His dialogue with Pharaoh showed his persuasive skills, as he presented evidence through miracles and the consequences of Pharaoh’s actions, ultimately persuading him to release the Israelites.

These examples from the lives of the Prophets highlight how they applied the public speaking secrets discussed in ‘Talk Like TED’ centuries ago to connect emotionally, convey powerful messages, and inspire their followers. Their timeless teachings continue to resonate with millions around the world, emphasizing the enduring power of effective communication.

Throughout the history of humanity, one of the things we have found difficult to comprehend and unravel is undoubtedly the concept of time. On one hand, it appears to flow inexorably and irreversibly, intertwined with everything, exhibiting a certain continuity that encompasses life itself, and connecting to all things. Thus, time is the most comprehensive thing in the entirety of the universe, bearing witness to all changes in the cosmos, currently witnessing, and destined to witness, and touching everything, playing a role in their existence. On the other hand, being an abstract concept, we cannot physically touch it; we can only grasp its effects. It remains at the center of debates concerning the entire existence, the origin of everything, and the course of events. In this article, we will embark on a journey into our perception of time and attempt to explain the concept of time from various perspectives and within the framework of questions we pose about it.

Humanity has been fascinated by the concept of time for centuries, and various questions about time have been dwelled on by philosophers, scientists, and individuals from different disciplines and across different cultures. Its definition varies across different subjects, where it serves as a key factor in understanding the concept itself. Some of the questions under various categories include the following: 

• What is (the nature of) time? 
• Is it a fundamental property of the universe, or is it a human construct? 
• What is the beginning of time? 
• Does it have an end? 
• Did time exist before the universe, and will it continue to exist after the universe? 
• Is time an illusion or a subjective experience? 
• How does our perception of time relate to its objective nature? 
• What is the definition of time in classic physics and quantum physics? 
• How does time flow? 
• Does it have a consistent direction, or can it flow backward or in multiple directions? 
• How does time relate to causality and the arrow of time? 
• Why do events unfold in a particular sequence? 

These questions reflect the complex and multifaceted nature of our curiosity about time. They have sparked philosophical debates, inspired scientific investigations, and fueled artistic and cultural expressions throughout history. Discussing and offering effective answers to all these questions is not possible in a single article, so we cover only some of them in this article.

How did time begin?

The question of how time began or whether it had a specific start is still an area of active research and speculation in cosmology and theoretical physics. In the context of the universe, the scientific discussions on the start of time are closely related to the concept of the origin of the universe itself. The widespread scientific model, known as the Big Bang Theory, suggests that the universe began with a singularity – a point of infinite density and temperature – approximately 13.8 billion years ago. According to this theory, time as we know it began with the expansion of the universe from this singularity. However, the exact nature of the singularity and what happened prior to the Big Bang remains uncertain. The question of what caused the Big Bang or what existed before it is still a mystery. As we will explain below, some scientific discussions and theories propose alternative models, such as the idea of a cyclic universe or the concept of a multiverse, where time may have different properties or may not have a distinct beginning in the traditional sense. 

We follow a way to explain the concept of time by answering some of the questions stated above on five different levels.

Level 1

The concept of time refers to the measurement of the progression of events, durations, or intervals between two or more points. Thus, time is often divided into smaller units such as seconds, minutes, hours, days, months, and years to facilitate its measurement and organization. Currently, with the help of the technology we achieved, it is possible to measure time with precision up to approximately 10-15 seconds, equivalent to an error of around 1 second in roughly 30 million years (NIST website).

Level 2

In Physics, time is one of the most interesting quantities (or concepts), maybe the most interesting one, having very different aspects and perceptions. It is a fundamental dimension in which events occur and can be described as a continuous forward flow from the past through the present to the future. It is considered one of the four dimensions in the fabric of spacetime, along with three spatial dimensions. We believe that it is important to mention a few of them to help the readers enhance their understanding of time. In general, there are three main concepts of time that are still used and defined separately: the time concept in Newtonian mechanics (non-relativistic time in classical physics), the time concept in Einstein’s special theory of relativity, and the time concept in his general theory of spacetime and gravitation.

In classical physics, time is considered as an absolute and invariable concept as a fundamental quantity. This implies that all clocks tick at the same rate and that everyone’s experience of time is the same. Another important point is that classical physics does not define an arrow of time (we will discuss the concept of the arrow of time in detail later). On the other hand, the modern understanding of time, as introduced by Einstein’s theory of relativity, shows that time passes at different rates depending on relative motion or gravitational field strength, introducing the concept of time dilation (Einstein, 1905), which means that time is relativistic, like distance, and both may change with the speed of a moving reference frame. 

In quantum physics, time is not a central concept as it is in classical physics. Unlike most other aspects of reality, time is not quantized. However, quantum mechanics incorporates the concept of time in describing the evolution of quantum systems and the measurement of physical quantities. Overall, the theories and models within these areas of physics provide frameworks for exploring and describing time. However, there are still many questions that remain unanswered within areas of active research, such as the nature of time itself, the quantum behavior of spacetime, and the possibility of a unified theory that encompasses all fundamental aspects of reality (Smolin, 2001).   

Level 3

We can say that Physics is the only branch of science that explicitly studies time. However, even physicists agree that time is one of the most difficult properties of our universe to understand. The main question they study is whether time is a reality or an illusion. Time is commonly regarded as a fundamental concept, existing independently and not composed of or reliant on anything else. Regarding the fundamental concept of time, the “arrow of time” has gained a comprehensive framework. It encompasses various aspects of time-related phenomena, including the asymmetry of physical processes, our subjective experience of time, and the fundamental laws of physics. As discussed by Stephen Hawking (Hawking, 1998), the principles of science make no distinction between time moving forward or backward. Nonetheless, there exist at least three distinct arrows of time that differentiate between the past and the future. These arrows include the thermodynamic arrow, indicating the direction in which disorder increases; the psychological arrow, marking the direction in which we retain memories of the past but not the future; and the cosmological arrow, signifying the direction in which the universe expands as opposed to contracting. Research has demonstrated that the psychological arrow essentially aligns with the thermodynamic arrow, ensuring they consistently point in the same direction. In this context, profound philosophical and cosmological questions remain, such as whether there could be a reversal of the arrow of time, whether there are regions of the universe where time behaves differently, and whether time itself has a fundamental structure. 

Level 4

The religious perspective: the concept of time in the religious perspective varies across different religions and belief systems. Time usually carries significant meaning and symbolism in religious traditions and is often intertwined with theological, spiritual, and cosmological concepts. We will address a few general aspects here. 

(a) Linear or cyclical time: Many religions view time as either linear or cyclical. Linear time suggests a progression from beginning to an end, often associated with a divine plan or purpose unfolding over time. For instance, in monotheistic religions like Christianity, time is seen as moving from creation to a final judgement and the establishment of an eternal afterlife. Cyclical time, on the other hand, involves the repetition of events or cycles, symbolizing concepts like reincarnation or eternal recurrence as in some Eastern religions, such as Hinduism and Buddhism. 

(b) Sacred time: Certain religious traditions consider specific periods of time to be sacred or marked by special events. Examples include holy days, festivals, or specific times for prayer, fasting or pilgrimage. These designated times hold religious significance and are observed with specific rituals or practices. 

(c) Timelessness: Some mystical or transcendental perspectives view time as an illusion or an incomplete understanding of reality. This coincides with the discussion in physics mentioned above in level 3. In these beliefs, there may be concepts of an eternal, timeless realm beyond the limitations of ordinary time and space. These notions can be found in various mystical branches of different religions. 

(d) Divine intervention: Some religious traditions believe in divine intervention, where time is seen as influenced or even manipulated by a higher power. Miracles or prophecies are seen as instances where the normal flow of time is altered or suspended.

Level 5

The Qur’anic (Islamic) perspective of time: The concept of time is mentioned in various contexts in the Qur’an, reflecting its significance in Islamic theology and guidance for believers. Here we will speak of a few concepts. 

(a) The Qur’an emphasizes that time is created, and that God is the Creator of time and the universe, highlighting God’s control over time (7:54). It mentions the creation of the heavens and the earth, the alternation of night and day, and the celestial bodies as signs of God’s power and wisdom. The concept of the Day of Judgement is also prominent, highlighting the belief in a future event where all beings will be held accountable for their actions in the temporal world. 

(b) Limited time and the purpose of life (103: 1-3): The Qur’an emphasizes the fleeting nature of human life and the importance of utilizing time wisely. It encourages believers to reflect on the brevity of life and to make the most of their time in pursuing righteous deeds and seeking closeness to Allah. It urges believers not to be distracted by worldly matters but to focus on their ultimate purpose and the eternal life to come. 

(c) Seasonal changes and natural signs: The Qur’an mentions the changing seasons, agricultural cycles, and natural phenomena as signs of God’s existence and power. These references highlight the temporal nature of these phenomena and serve as reminders of the Creator’s mastery over time and the universe. 

(d) Patience and perseverance: The Qur’an emphasizes the virtue of patience and perseverance in facing life’s challenges and trials. It teaches believers to endure hardship with patience and trust in God’s plan, recognizing that time brings about changes and tests, and that steadfastness during difficult times is rewarded. 

(e) Relativity of time: In exploring the sacred texts and grappling with our perception of time as human beings, it becomes imperative to consider the concept of God’s transcendence from time. This notion, emphasized particularly in the Qur’an, underscores the relativity of time. What may seem like extensive periods for us are but fleeting moments in the sight of God. The following Qur’anic verses highlight this temporal relativity, such as the reference in Surah Al-Ma’arij (70:4) where it is stated, “The angels and the Spirit ascend to Him during a Day the extent of which is fifty thousand years,” and in Surah As-Sajda (32:5) where it is mentioned, “He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.” These verses elucidate the profound relativity of time, elucidating its paramount importance in understanding divine discourse.

In conclusion, the exploration of time remains an ongoing odyssey, encompassing both scientific inquiry and religious contemplation. On the one hand, scientific endeavors persistently strive to unravel the complexities of time, building our understanding on the strongest available evidence and theories, which will adapt and evolve over time with the advancement of knowledge. The quest for time’s origin and its intricate relationship with the universe remains an ever-unfolding pursuit. On the other hand, religious texts offer a distinct perspective. Concepts like God’s transcendence of time, emphasized in the Qur’an, remind us of the relativity of our human experience. Vast stretches of time for us are mere moments from God’s perspective. Qur’anic verses illustrate this profound temporal relativity, highlighting its importance in interpreting divine discourse. Both scientific and religious perspectives on time help us gain a richer and more nuanced understanding of this fascinating concept.

References

• The National Institute of Standards and Technology (NIST) website, “How Do You Measure a Second?” (https://www.nist.gov/si-redefinition/second-introduction). 
• Einstein, Albert (1905). On the electrodynamics of moving bodies. Annalen der Physik, 17(8), 891-921.
• Smolin, Lee (2001). Three roads to quantum gravity: A new perspective on the physics of the universe. Basic Books.
• Stephen Hawking (1998). A brief history of time.