Obesity: a disease of the brain?

Kullmann et al. A short-term, high-caloric diet has prolonged effects on brain insulin action in men. Nature Metabolism, February 2025.

Obesity is a growing disease associated with serious illnesses like diabetes, heart disease, and cancer. The World Health Organization has labeled obesity an epidemic, affecting over a billion people worldwide. Obesity is defined by a body mass index (BMI) of 30 or higher, often attributed to poor diet and lack of exercise. However, the underlying biological mechanisms are more complex, particularly regarding the brain’s sensitivity to insulin. A recent study found that even short-term consumption of highly processed foods, such as chocolate bars and potato chips, can significantly alter brain function in healthy individuals, potentially triggering obesity and type 2 diabetes. Normally, insulin suppresses appetite, but in obese individuals, it fails to regulate eating behavior, leading to insulin resistance. The study also revealed that after just five days of high-calorie intake, the brain’s insulin sensitivity in healthy individuals decreased similarly to that observed in obese people. This effect persisted even after returning to a balanced diet for a week. The study involved 29 healthy-weight male participants divided into two groups. One group consumed an additional 1,500 kcal per day from processed snacks for five days, while the control group maintained its regular diet. MRI scans showed increased liver fat in the high-calorie group and a significant reduction in brain insulin sensitivity, which remained even after returning to normal eating habits. Scientists emphasize that the brain’s insulin response adapts to short-term dietary changes before weight gain occurs, highlighting the need for further research into obesity’s neurological factors.

Inheritance of Trauma Through Genes

Mulligan et al. Epigenetic signatures of intergenerational exposure to violence in three generations of Syrian refugees, Scientific Reports, February 2025.

In 1982, the Syrian government carried out a brutal siege in Hama, killing tens of thousands. Beyond the historical and political repercussions, the violence left a hidden impact—one embedded in the genes of Syrian families. A groundbreaking study has now shown that the trauma experienced by pregnant women during the siege has left genetic marks on their grandchildren, supporting the idea that stress and violence can have long-term biological effects. This study explored how trauma is passed across generations through epigenetics, a process in which chemical markers alter gene expression in response to stress. While animal studies have demonstrated the inheritance of stress-induced epigenetic changes, proving it in humans has been challenging. To investigate, researchers studied three generations of Syrian refugees, comparing families who survived the Hama massacre, those affected by the recent civil war, and a control group who immigrated to Jordan before 1980. They collected DNA samples from 138 individuals across 48 families, focusing on mothers and grandmothers who were pregnant during violent events and their children. They discovered 14 specific areas in the genome of the grandchildren of Hama survivors that bore stress-induced modifications. Additionally, 21 epigenetic sites were altered in those who directly experienced violence. Another finding showed that individuals exposed to violence in the womb exhibited signs of accelerated biological aging, potentially increasing their vulnerability to age-related diseases. While the long-term effects of these modifications remain uncertain, past research suggests links between stress-induced epigenetic changes and health conditions like diabetes and obesity. A well-known study on Dutch famine survivors found similar genetic imprints affecting their offspring’s metabolism. Beyond scientific discovery, the study highlights the resilience of affected families. Despite enduring immense hardship, they continue to build meaningful lives. These findings are likely relevant beyond war zones, shedding light on how various forms of violence—domestic abuse and gun violence—can have lasting biological consequences.

The New Hypothesis for Mars’ Red Color Suggests a Once-Habitable Past

Valantinas et al. Detection of ferrihydrite in Martian red dust records ancient cold and wet conditions on Mars. Nature Communications, February 2025.

Mars’ iconic red color has long fascinated scientists, and a new study suggests that the water-rich iron mineral ferrihydrite may be responsible for the planet’s reddish hue. A recent work challenges the prevailing theory that hematite, a dry, rust-like mineral, is the primary cause. Ferrihydrite forms in water-rich environments, unlike hematite, which typically develops in drier conditions. This discovery supports the idea that Mars once had liquid water and a more habitable environment. The findings suggest that Mars transitioned from a wetter past to its current cold and arid state billions of years ago. To reach their conclusion, researchers analyzed data from multiple Mars missions, including NASA’s Mars Reconnaissance Orbiter and rovers like Curiosity and Opportunity. They combined spectral observations from orbiters with ground-level measurements and conducted lab simulations, recreating Martian dust to study how light interacts with ferrihydrite. By grinding minerals to submicron sizes—1/100th the width of a human hair—the team replicated the fine Martian dust, confirming that its light reflection closely matches observations from Mars. This discovery opens new possibilities for understanding Mars’ ancient climate and habitability. Since ferrihydrite forms in the presence of water and oxygen, its widespread presence suggests Mars had conditions far different from its current dry and cold landscape. The findings may also help answer fundamental questions about whether Mars once supported life. However, final confirmation awaits the return of Martian samples, currently being collected by the Perseverance rover. These samples could definitively determine whether ferrihydrite is the key to Mars’ red dust, unlocking more secrets about the planet’s history.

The blessings of God sometimes come as a consequence of our deliberate actions, while at other times, they appear beyond our will—as blessings we are compelled to experience (jabr-i lutfi [1]). For example, you may find yourself involuntarily directed down a certain path. This path may be challenging, and despite initially lacking intent or choice, you may feel obliged to carry out certain actions. Yet, upon later reflection, you might realize that these unplanned experiences brought significant benefits. Such blessings can be imperceptible at first. Even great figures may occasionally encounter this, as it’s a condition that can happen to anyone.

There are moments when a person encounters severe trials and feels utterly crushed under the weight of hardship, to the point that their life is turned upside down. The pain and suffering they endure can shock them, initially obscuring the Divine blessings embedded in these hardships. However, as they begin to recover from the shock, examine events from multiple perspectives, and evaluate them as a whole, they gradually come to recognize the blessings that arise from these challenges.

Allow me to share a personal example. Years ago, when I was a teacher at a school, there were individuals who could not tolerate my presence there. They made things quite difficult for me, eventually forcing me to leave. This place was very dear to me in terms of education and upbringing—it felt like a first love. My heart was deeply connected to it, and I took great pleasure in engaging with the students and teaching them. Although they were young, I valued them highly and took special care in their development. Yet, certain members of the school’s board could not bear even this, and their envy led them to resentment. Ultimately, I was compelled to leave with a heavy heart and deep sorrow. Unfortunately, envy can sometimes drive people to acts of malice that even disbelief would not cause. We see many examples of this in today’s world.

As I mentioned, leaving that school was initially very painful for me. For a long time, it lingered as an ache in my heart. However, in time, with the establishment of new institutions, we reached far more students, and our efforts expanded significantly. Had I remained at that school, our work would likely have been confined to a narrow, limited scope. Although my own desire was to stay, God’s plan was different. My departure became, in a way, a blessing imposed upon me (jabr-i lutfi). Indeed, as the Qur’an states, sometimes there is good in events that we find displeasing, both in ways we understand and in ways beyond our comprehension [2]. Who knows what great blessings may be hidden within the painful events we witness today?

We view all calamities and adversities as tests, while also acknowledging that they may serve as “compassionate reminders” [3] of our own shortcomings—whether failing to make the best use of past blessings, neglecting the duties of our role, or falling short in our understanding and conviction of God’s Oneness. For this reason, we engage in sincere self-reflection, turn to God with renewed faith, and seek forgiveness for our mistakes.

We should remember that even the difficult events we experience may ultimately serve as compelled blessings. If we can face such adversities with patience and acceptance, fulfilling the test’s requirements, we hope from God that they will elevate us to a better place than where we began. We view these challenges as crossing a river, climbing a hill, navigating a rough path, or passing over a bridge. In so doing, we wait expectantly for God’s blessings. While the events are still fresh, we may not fully perceive their significance. Yet once the hardships have passed, as we look back, we come to appreciate the gains, grasping the meanings and wisdom behind what we went through. We then understand how God’s act of scattering us across the world and making our voices heard was indeed a compelled blessing, and we feel grateful to Him.

As believers, we carry a significant duty: to convey the truths to those in need around the world, to seek awakened hearts that will find true fulfillment in these teachings, and to share the beautiful values passed down from our predecessors. If, through negligence, we fail to fulfill this duty deliberately, God may guide us to this path involuntarily, scattering us like seeds across the world—even through states of hardship and suffering. By sharing our experiences of oppression and victimization, we draw attention to ourselves, arousing the sympathy and compassion of others, forming friendships that might have been difficult to establish under normal circumstances.

We have already witnessed many examples of this. People from various religions, nations, and cultures have extended their wings of protection to those seeking refuge. They not only shared in their pain but also guided and supported them as they settled into new lands. Some even offered a corner of their homes. This is because God created humans noble. Those who are aware of their innate dignity and live accordingly will open their hearts to those subjected to inhumane treatment. They feel compassion and offer help to those forced to leave their country, leaving behind loved ones and possessions. If unjust treatment, oppression, or victimhood is conveyed effectively and used thoughtfully, it can open doors, forge friendships, and create new opportunities for dialogue that were previously unimaginable. These, too, are Divine blessings we could not have foreseen from the beginning.

It is crucial that such relationships develop naturally, following their own course. These initial small steps can lead to significant outcomes, allowing others to observe and understand us on a spiritual level. If we uphold our values through conduct and example, prejudices will gradually fade, and the hostility in people’s hearts will diminish. These are meaningful steps forward. If these relationships are maintained with dignity and friendships become lasting, the barriers and walls between us will gradually disappear. People will have the opportunity to understand and learn about one another through direct interactions.

In short, the compelled blessings of God will lead to such beautiful outcomes that, even if you were to compose the most perfect epics like the poet Firdausi or express your points in the most eloquent way, you would not achieve such profound influence.

Notes

1. Jabr-i lutfi: Compelled blessings or merciful compulsion, referring to blessings generously bestowed by the Almighty upon a person without their will or choice.
2. Surah al-Baqarah (2:216): “Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.”
3. The term “compassionate reminder” (or “slap of compassion”) refers to a hardship or challenge that serves as a corrective response to one’s mistakes or shortcomings, especially in areas of spiritual commitment. Though difficult, this Divinely intended reminder aims to guide a person back towards sincerity, loyalty, and devotion to God. With an underlying purpose to foster spiritual growth, it holds hidden blessings that encourage a deeper connection with the Divine and personal transformation.

We live in a world full of colors. Parrots, for instance, are a delight to watch with their vibrant feathers and charming appearance. each of the hundreds of parrot species is a wonderful work of art. The eye-catching colors of blue-and-yellow macaw are symmetrically distributed on the animal’s body. Its beak and neck are black, its face is white and decorated with thin black stripes, its forehead is green, its back and tail are blue, and its wings and abdomen are golden yellow. This distribution of colors results from specific pigments and structures: the black areas contain pigments that absorb all wavelengths of light, while the white parts are composed of materials that reflect all colors. The yellow, blue, and green sections are structured to reflect three different wavelengths from the white light.

This distribution of colors requires precise measurements performed at the atomic level. Each color in the parrot’s feathers is encoded in its DNA, directing the arrangement of atoms to reflect specific colors on different parts of its body. Pigments are synthesized to allow us to see light of a certain wavelength as a certain color.

The secret of green

Color can be defined as the image that forms in our brain – and is perceived by our soul – as a result of stimulation in our eyes by different wavelengths of light.

One question many of us wonder is why most of the plants are green. Why green and not blue or red? Shouldn’t plants, which are constantly exposed to the sun’s rays, absorb all colors and become black? [1].

The chlorophyll pigment is responsible for making plants appear green. It does so by absorbing a large part of the light spectrum and reflecting the green light. Plants survive and grow through photosynthesis, a process in which sunlight is used to produce glucose and store energy by synthesizing food from carbon dioxide and water. For all this to be possible, the Sun plays a key role.

In the visible spectrum, the most intense (most scattered) wavelength of light emanating from the Sun is green. In other words, the color that has the most energy is green. Green plants, which are expected to absorb all of this energy, have been found to reflect only a part of the green spectrum.

Green: The regulator color

Scientists studying the mechanism of photosynthesis have found that plants use the green spectrum as a regulator [2]. As the Earth rotates, the angle of the Sun’s rays constantly changes, altering the positions of branches and leaves relative to the Sun. Thus, and due to the rainfall and the movements of clouds, plants do not receive the same intensity of sunlight, that is, energy, at all times, because the spectrum is constantly changing. We can compare this to an electrical appliance that would be damaged if the power supply kept fluctuating. In such cases, regulators are used to adjust the voltage (220V or 110V) by decreasing or increasing the incoming electricity. Similarly, to optimize photosynthesis, which requires a stable amount of energy, plants adjust their color by regulating the light they absorb. This explains why plants sometimes appear dark green and at other times light green. The ability to regulate ever-changing solar energy is only possible by reflecting certain regions of the solar spectrum, producing various shades of green. By reflecting these shades based on their conditions, plants achieve more stable growth. This stability in plants is crucial to maintain the continuity in the chain of life in nature, ensuring the vitality of plants through the efficient harvesting of light.

The leaves of some trees, such as the species Liquidambar styraciflua, change color based on the angle of the Sun’s rays, adjusting with the seasons [3]. This wonderful phenomenon occurs as the color pigments in the leaves change. Thanks to this adaptive capacity given to plants, trees maximize their benefit from sunlight while transforming the landscape into a marvelous exhibition adorned with shades of green, red, and yellow.

Making the most of the Sun

Another point to note is that leaves are positioned to maximize their use of sunlight, an indispensable element of photosynthesis. From a distance, branches and leaves may appear randomly arranged, but when examined in detail, we come across a magnificent artwork. In every tree, the spot where branches grow, the arrangement of leaves around them, and even the symmetrical shapes of flowers follow precise mathematical rules. In addition to this, each plant has its own unique branching and leaf arrangement rules. These arrangements, often forming circular or spiral structures, are encoded in the plant’s DNA—similar to the Fibonacci sequence—ensuring that leaves do not shade one another and receive maximum sunlight. To optimize light absorption, leaves need to be flat, which is why leaves are created in this way. Photocell solar panels operate on the same principle [4].

Our eyes

The mechanism of vision can be summarized as follows: Light entering the eye passes through the cornea, pupil, lens, and the dark chamber before reaching the retina. At the back of the retina are cells that perceive light known as rods and cones because of their shape. Here, light is converted into electrical signals and sent to the brain. Cone cells are responsible for color perception and require bright light to function. Humans have three types of cone cells, each responding to different wavelengths of light. Each of these carries pigments that have varying sensitivity to light [5].

Electrical signals from receptors stimulated by light are transmitted to the brain via the optic (visual) nerve. Studies show that both cone cells (which function in medium to bright light) and rod cells (which function in low light) are most sensitive to green [6]. One reason we feel at peace in the woods is that green is the most restful color for our eyes. The fact that the most intense of the visible rays coming from the Sun is green shows that the One who created these rays, also created our eyes, and the phenomenon of seeing.

A healthy human eye can distinguish about a million different colors [7]. Just as painters obtain different colors by making mixtures of three basic colors, our eyes are created with pigments in three different cone cells to make combinations of different colors out of different wavelengths to recognize hundreds of thousands of colors.

Cameras and the color green

Cameras are devices invented by mimicking the human eye. Its contact with light, focusing mechanisms, cover, and lenses are all inspired by how our eyes function. The basic task of all cameras, including the ones in mobile phones, is to capture three colors (red, green, blue), just as our eyes do. Cameras have photo sensors that can detect these colors. American inventor Bryce Bayer, who discovered the sensitivity of our eyes to green light, succeeded in obtaining clearer images by doubling the green photo sensor in cameras [8]. This is how cameras today work.

Filming

Another area where the color green plays a role is in filmmaking. Green screen technology, also known as chroma key, is used to combine and edit two pictures or video streams. Green stands out more strikingly during post-production and can be easily manipulated. This makes it possible to film scenes set in battlefields or outer space—productions that would otherwise be prohibitively expensive—more affordably and efficiently.

Colors with short wavelengths, such as yellow and red, which evoke the Sun and fire, are called warm colors. In contrast, colors with long wavelengths, such as purple, navy blue, and blue are classified as cool. Green is in the middle of the spectrum.

The reason leaves turn yellow and red as autumn and winter approach is due to the breakdown of chlorophyll molecules, which leads to the production of new substances that interact with light differently. Pigments in the flavonoid and carotenoid groups serve various functions, including protecting chlorophyll from excessive ultraviolet exposure. Red and purple hues come from anthocyanins, orange shades from carotenoids, and yellow tones from xanthophylls. This vibrant display of colors not only adds beauty to nature but also reminds us that such a masterpiece cannot come by chance.

The solar spectrum reaches its highest value in green. In other words, the most intense (most scattered) wavelength of light scattered from the Sun in the visible spectrum is green.

And whatsoever He has created for you on earth of varying colors (and diverse forms and qualities): surely in that is a sign for people who reflect and are mindful. (an-Nahl 16:13)

Notes

• Since sunlight is made up of a mixture of all colors, when you go into space, it appears white, which is its true color. It appears yellow on earth because of our atmosphere, which acts as a filter.
• Trevor B. Arp ve ark. “Quieting a noisy antenna reproduces photosynthetic light-harvesting spectra”, Science, 368/6, 26 June 2020.
• “Liquidambar styraciflua”, en.wikipedia.org/wiki/Liquidambar_styraciflua
• “Solar Energy”, www.nationalgeographic.org/encyclopedia/solar-energy
• Arif Sarsılmaz, “I Am Hasan’s Eye”, Sızıntı, August 2000.
• Katarzyna A. Hussey ve ark. “Patterning and Development of Photoreceptors in the Human Retina”, Front. Cell Dev. Biol. 10/878350, 2022.
• “How human eyes see different colours”, osmosmagazine.com/science/biology/how-human-eyes-see-different-colours/
• “Bryce Bayer”, en.wikipedia.org/wiki/Bryce_Bayer

“Our human compassion binds us, the one to the other—not in pity or patronizingly, but as human beings who have learned how to turn our common suffering into hope for the future.”
– Nelson Mandela [1]

Scrolling through social media has become part of our daily lives, but lately, it feels less like a connection to the world and more like a window into growing cruelty. This was made painfully clear in the wake of the tragic murder of Brian Thompson, a prominent health insurance CEO [2]. While any loss of life should prompt solemn reflection, the response was instead marked by a disturbing celebration of the violence. Social media was flooded with posts praising the act as a justified rebellion against the perceived flaws in the healthcare system. This reaction not only stripped Thompson of his humanity but also reduced a complex societal issue to a single act of violence. Such responses are a symptom of a broader societal desensitization, where individuals are no longer seen as human beings but as symbols to be attacked or defended. The ability to empathize and mourn is increasingly replaced by a toxic culture of outrage and vindication, making cruelty the norm rather than the exception.

This disturbing reaction reflects a larger societal problem. From viral videos of street violence to indifference toward wars that displace millions, we are constantly exposed to images and narratives that normalize cruelty. The question looms: When did we become so desensitized? At what point did we stop seeing the humanity in one another? As a society, it feels like we are standing at a crossroads, forced to choose between clinging to our compassion or allowing ourselves to become increasingly hardened and cruel.

Our society today is often described as a VUCA world [3], a term first coined by the U.S. Army War College to describe the challenges of the post-Cold War environment. The acronym stands for Volatility, Uncertainty, Complexity, and Ambiguity, and it reflects the unpredictable, fast-changing, and interconnected nature of modern life. These conditions don’t just create stress and anxiety on a personal level; they also lay the groundwork for societal cruelty, desensitization, and polarization.

For example, volatility in how quickly information spreads—often sensationalized or lacking context—creates an environment where people react impulsively, sometimes with cruelty or judgment, rather than empathy or understanding. Uncertainty, such as that surrounding systemic problems like healthcare or economic instability, leaves individuals feeling powerless, prompting them to channel their frustration outward, often toward scapegoats. Complexity arises from the interconnected systems in our digital age, where a single event can spark global outrage or dehumanization, as seen in the online response to the tragic murder of a CEO. Finally, ambiguity makes it difficult to discern facts from misinformation, enabling false narratives that justify or even celebrate acts of cruelty under the guise of righteousness.

These conditions create heightened stress and anxiety, often leading to defensive or reactionary behaviors. The constant bombardment of information and the pressure to adapt swiftly can diminish empathy and foster environments where cruelty and negativity thrive. Social media amplifies these effects by rewarding outrage and divisiveness. Inflammatory posts garner more engagement, creating feedback loops that normalize harshness. In such a chaotic environment, the tendency to externalize frustrations, often through unkind or harmful behaviors, becomes more pronounced. Recognizing the influence of this VUCA framework is crucial in understanding why society seems to be increasingly harsh and polarized.

Cruelty, though, often begins subtly, as an emotional defense mechanism or an outlet for frustration. Psychologists explain that it grows when individuals experience feelings of powerlessness or anger and direct these emotions outward, often targeting those perceived as less powerful or morally culpable. On social media, cruelty thrives because anonymity diminishes empathy. A study on the Social and Psychological Effects of Internet Use [4] revealed that people are far less likely to consider the emotional impact of their words in anonymous online settings.

Over time, cruelty becomes self-reinforcing. Negative interactions release adrenaline and dopamine, creating a temporary sense of power or satisfaction. This reward cycle can make cruelty addictive, as people seek repeated validation through likes, shares, or agreement from others. Left unchecked, cruelty becomes part of a broader culture, perpetuated through social modeling and collective desensitization.

The effects of negativity extend far beyond emotional harm; they have profound physical and neurological consequences. When exposed to negative content—whether through social media, news, or interpersonal interactions—our brains activate the amygdala, the region responsible for processing fear and stress. This initiates the release of stress hormones like cortisol and adrenaline, which are beneficial in short bursts but harmful when sustained. Prolonged negativity suppresses the immune system, impairs memory and focus, and increases the risk of anxiety and depression. A University at Buffalo study found that heavy social media users reported higher levels of chronic inflammation, as indicated by elevated C-reactive protein (CRP) levels, which are linked to conditions like heart disease and diabetes [5]. Additionally, the brain becomes wired to seek negativity, creating a cycle of constant stress and reduced emotional resilience.

These effects are not limited to individuals. They ripple through families, workplaces, and communities, contributing to a culture of heightened stress and reduced emotional well-being. Yet the human brain is remarkably adaptable. Just as it can be conditioned to negativity, it can also be retrained for compassion and positivity—a concept first recognized centuries ago. Zayd Al-Balkhi, a 9th-century scholar and early pioneer in mental health, emphasized the interconnectedness of spiritual, emotional, and physical health. He believed that cultivating positive habits could rejuvenate the soul, counteract emotional decay, and foster resilience long before modern neuroscience confirmed the brain’s adaptability [6].

Al-Balkhi recommended practices such as surrounding oneself with uplifting environments, avoiding exposure to negativity, and engaging in regular gratitude reflection. For example, taking time each day to reflect on blessings fosters a sense of joy and contentment, while balancing work and rest helps maintain mental clarity. Modern research aligns with these teachings. At Duke University, researchers found that reflecting on three positive experiences daily significantly improved mood, reduced stress, and enhanced sleep over time [7]. Similarly, a study revealed that even a week of exposure to positive content could increase optimism and reduce stress levels. These findings underscore the transformative power of intentional positivity [8].

Dr. Barbara Fredrickson, a leading researcher in positive psychology, has shown through her “broaden-and-build” theory that positive emotions can expand an individual’s mindset, fostering greater resilience, creativity, and empathy [9]. When individuals practice gratitude, optimism, and mindfulness, they are better equipped to approach others with understanding and kindness. This ripple effect extends beyond personal well-being, influencing how communities interact and respond to challenges. By intentionally creating uplifting environments and modeling compassion, individuals can counteract the culture of negativity and cruelty that permeates modern society. In a world where harshness often dominates, small acts of positivity, informed by both ancient wisdom and modern science, can collectively rebuild societal compassion and encourage a shift toward kindness in both personal and public spaces.

As adults, we hold a profound responsibility to model compassion and empathy for younger generations. Children and teens learn not just from what we say but from how we act. When we engage in online cruelty, speak harshly to others, or fail to demonstrate kindness in our interactions, we normalize these behaviors for them, sending the message that such actions are acceptable. Conversely, when we model patience, understanding, and generosity, we show them that kindness is not a weakness but a strength that builds meaningful relationships and contributes to a better world.

Parenting and education play critical roles in fostering empathy. Teaching emotional intelligence, such as helping children recognize and manage their emotions, can lay the foundation for healthy interpersonal relationships. Schools can incorporate programs that encourage respectful discussions, teach active listening skills, and provide opportunities for collaborative problem-solving. Modeling forgiveness—both in personal relationships and in public disputes—demonstrates that reconciliation is not only possible but essential for emotional and societal well-being.

On a societal level, leaders, influencers, and institutions must champion empathy and create spaces that prioritize understanding over divisiveness. For example, initiatives that bring together individuals from different cultural or socioeconomic backgrounds can help bridge divides and foster mutual respect. Public figures, especially those with significant platforms, have a unique opportunity to set the tone by promoting messages of kindness and demonstrating accountability when mistakes are made. Institutions, from workplaces to community organizations, can implement policies that reward collaboration and inclusivity, fostering environments where empathy thrives.

Furthermore, media and technology companies bear a significant responsibility in shaping the cultural narrative. Algorithms that prioritize outrage and divisiveness could instead be adjusted to amplify positive interactions and constructive dialogue. Campaigns highlighting stories of compassion, resilience, and unity can inspire individuals and communities to choose empathy over hostility. Research from the Greater Good Science Center at UC Berkeley shows that exposure to uplifting stories and acts of kindness increases the likelihood of individuals engaging in prosocial behaviors themselves, creating a ripple effect of positivity [10].

Ultimately, the responsibility to nurture compassion extends to every facet of society. Whether as parents, educators, leaders, or individuals, we must recognize the power of our actions to shape the world that younger generations inherit. By consciously choosing to model empathy and understanding, we can inspire the next generation to build a kinder, more connected, and more compassionate society.

The Quran beautifully reminds us: “And do good as God has done good to you” (Surah Al-Qasas, 28:77). This verse calls us to reflect divine mercy and kindness in our own actions. By embodying these values, we can foster a culture where empathy is not just an ideal but a daily practice.

We are indeed at a crossroads. On one side lies the path of desensitization, where cruelty becomes second nature, and negativity dominates our minds and bodies. On the other side lies the path of humanity—a path of compassion, understanding, and intentional positivity.

The choice we make today will shape not only our lives but also the lives of future generations. In a time increasingly defined by rapid change and uncertainty, our collective actions hold the power to determine whether cruelty or compassion becomes the dominant cultural norm. Every act of kindness, no matter how small, reinforces the value of empathy in our shared human experience. A thoughtful pause before reacting—whether in a heated online discussion or a face-to-face conflict—demonstrates the strength it takes to prioritize understanding over anger. Every decision to amplify positivity over negativity, such as sharing uplifting stories or offering words of encouragement, becomes a ripple in the larger fabric of societal behavior.

When these individual choices are repeated and modeled consistently, they transcend isolated acts and become habits. Together, these habits build a culture where compassion is not just an occasional choice but an ingrained part of daily life. Such a culture fosters resilience, unity, and hope, qualities that are urgently needed in a world fraught with division and despair. By choosing compassion today, we lay the groundwork for a future where kindness is not seen as an exception but as the expectation; a future where generations to come will look back at this moment as the turning point toward a more empathetic and humane society.

Notes

1. http://www.mandela.gov.za/mandela_speeches/2000/001206_healing.htm
2. https://www.theatlantic.com/ideas/archive/2024/12/astonishing-level-dehumanization/681189/
3. https://www.vuca-world.org/where-does-the-term-vuca-come-from/
4. https://pmc.ncbi.nlm.nih.gov/articles/PMC4789623/
5. https://www.buffalo.edu/news/releases/2022/01/022.html
6. https://iamphome.org/abu-zayd-al-balkhis-sustenance-of-the-soul-the-cognitive-behavior-therapy-of-a-ninth-century-physician/
7. https://dhwblog.dukehealth.org/reflect-on-three-good-things/
8. http://107.21.79.195/wp-content/uploads/2025/03/GGSC-JTF_White_Paper-Gratitude-FINAL-485.pdf
9. https://positivepsychology.com/broaden-build-theory/#:~:text=What%20is%20Fredrickson’s%20Broaden%2Dand,their%20personal%20resources%20over%20time.
10. http://107.21.79.195/wp-content/uploads/2025/03/GGSC-JTF_White_Paper-Gratitude-FINAL-485.pdf

Witnessing the solar eclipse on April 8th, 2024, at Niagara Falls was an unforgettable experience. Our school’s field trip, a chance for both my students and me to marvel at this extraordinary natural spectacle, was met with palpable excitement. As we arrived, we found Niagara Falls bustling with even more activity than usual, transformed into a hub for eclipse chasers from around the globe.

Despite the brief total eclipse lasting just one to three minutes, the anticipation built over two enchanting hours in the afternoon, transforming this renowned tourist destination into a focal point of celestial wonder. The convergence of the majestic falls and the cosmic event created a breathtakingly surreal backdrop for an already momentous occasion.

Toronto was just outside the path of totality and set to experience a partial eclipse peaking at 3:19 PM ET. This made the Toronto District School Board reschedule a professional development day for teachers from April 19th to April 8th. The decision was made due to concerns that the eclipse would coincide with school dismissal, increasing the risk that children might be outside and look directly at the sun without proper protection, potentially leading to serious eye damage, including partial or total vision loss.

The cloudy weather added a mystical atmosphere to the event. Watching a solar eclipse under a clear sky might have felt ordinary, but here, we could only catch fleeting glimpses when the clouds allowed, heightening the excitement of the crowd. Niagara Falls took on a festival-like energy, with a cheerful crowd donning special eclipse glasses and eagerly scanning the sky. Each time the sun briefly emerged from behind the clouds, the excitement surged. There were shouts, exaggerated noises, and enthusiastic calls. At that moment, I didn’t fully understand, but it seemed that many people—perhaps the majority—considered being there and showing enthusiasm more like a form of worship rather than just witnessing a remarkable natural event.

It was a total solar eclipse. For three minutes, the moon completely covered the sun, plunging us into darkness. It felt like midnight, even though it was the middle of the day. The atmosphere became eerily silent; for about thirty seconds, no one made a sound. It was as if we had been transported to an abandoned, desolate place. Then, a few cheers broke the silence.

During those three minutes of total eclipse, it felt as though life had paused. We couldn’t hear or see any living creatures, especially birds, during this time. It’s worth mentioning that before the eclipse began, all the animals, especially the birds, seemed to be greeting it in their own way. The birds flew around wildly and noisily, announcing the upcoming event. Their chirping and excitement spread to all living creatures, filling the forests and parks around Niagara Falls with a sense of joy. But during those three minutes, all of that vanished. I found this as fascinating as the eclipse itself.

After about three hours, the solar eclipse ended, and on the way home in the school bus, I discussed the day’s events with my students. I started with a question: “If our school bus could travel to the sun nonstop at a speed of 60 mph (96 km/h), how long would it take?” The Earth orbits the Sun at an average distance of 150 million km (93 million miles), which we call 1 Astronomical Unit.

Depending on your preferred method of transport, it would take you 19 years to reach the Sun on a plane traveling at 885 km/h (550 mph) or 177 years to drive at 96 km/h (60 mph) or 3,536 years to walk there at 4.8 km/h (3 mph). A photon of light makes the journey from the Sun to Earth in just 8 minutes and 20 seconds.

I continued, “How long would it take to reach the moon if we could travel there in the same bus?” It would take about 165 days. At this point, I explained how the two celestial bodies, separated by about 400 times that distance, align so perfectly to cause a solar eclipse. If such an alignment happened less frequently, life on Earth would be significantly affected.

The sun, the star of our galaxy, is assigned a key role in the creation of life in our world by sending its light across 150 million kilometers in just eight minutes. Just think—our bodies rely on the sun to produce vitamin D, a crucial nutrient for bone development. That light, traveling across the vastness of space, reaches us and plays an essential role in our health and survival.

The health benefits of sunlight are well-documented, particularly its role in vitamin D production when UVB rays interact with the skin. While people can obtain vitamin D through diet and supplements, sunlight remains a crucial natural source of this essential nutrient.

Vitamin D is necessary for key biological processes, supporting healthy bones, managing calcium levels, reducing inflammation, supporting the immune system, and regulating glucose metabolism. Researchers have also found a link between sun exposure and lower blood pressure, with reduced death rates from cardiovascular issues. They suggest that exposure to sunlight triggers the skin to release stores of nitrogen oxides, which cause arteries to dilate, lowering blood pressure and potentially reducing the impact of metabolic syndrome. Increased sun exposure may also protect people from diseases like type 1 diabetes, multiple sclerosis (MS), and several forms of cancer, including colon, breast, prostate cancer, and non-Hodgkin lymphoma.

Sunlight also supports better sleep and sets people’s circadian rhythms by regulating serotonin and melatonin levels. Being in the sun generally makes people feel good, and there are many scientific reasons for this effect. Exposure to UVB rays causes human skin to produce beta-endorphins, which are hormones that reduce pain and promote a sensation of well-being, improve mood, boost the immune system, relieve pain, promote relaxation, help wounds heal, make people feel more alert, increase job satisfaction, and reduce depression.

The sun is the closest star to Earth. Despite the huge distance in between, the sun’s gravitational pull holds the planet in orbit. It radiates light and heat, or solar energy, which makes life possible on Earth. Plants need sunlight to grow. Animals, including humans, need plants for food and the oxygen they produce. Without heat from the sun, Earth would freeze. There would be no winds, ocean currents, or clouds to transport water.

Solar energy has existed as long as the sun—about five billion years. While people have not been around that long, they have been using solar energy in various ways for thousands of years.

As I explained the importance of the sun to us, one student turned to another and said, “The teacher is one of us.” I didn’t understand what he meant, so I asked a colleague next to me. My colleague explained that the student thought I worshipped the sun, just like he did.

At that moment, I could not help but ran a theory in my head: “If the sun is a god, then, so must be the moon, for it can block it.” If he had heard my thoughts, the student would probably warn me for blasphemy.

I realized that some people there were present due to their religious beliefs. We, on the other hand, were there to appreciate the magnificent creations of the Creator. In the back of my mind, I thought of the words of Prophet Abraham, who said, “I love not the things that set” (An’am 6:76).

The spectacle of the solar eclipse at Niagara Falls highlighted a fascinating intersection between science and spirituality. Throughout history, humans have often turned to spiritual or religious explanations to make sense of natural phenomena they could not otherwise explain. The sun and the moon, due to their profound influence on our lives and their mysterious, awe-inspiring appearances in the sky, have frequently been deified. Various cultures have worshipped these celestial bodies, attributing to them godly powers and constructing elaborate myths around their movements.

This dualism—where natural phenomena are seen through both scientific and spiritual lenses—was evident among the crowd at Niagara Falls. For some, the eclipse was a mere alignment of celestial bodies, a predictable event explained by the principles of astronomy. For others, it held deeper, spiritual significance. The temporary darkening of the sun by the moon was not just an astronomical occurrence but a moment of divine interplay between celestial gods. This view posits that the sun and the moon, embodying powerful deities, engage in a cosmic dance that directly impacts human life.

In the past, such interpretations were necessary due to the lack of scientific understanding. The unexplained needed a framework, and spirituality provided that. The sun, with its life-giving rays, was seen as a benevolent god, while the moon, with its control over tides and mysterious phases, was often perceived as a powerful and sometimes enigmatic deity. This spiritual dualism gave people a sense of control and understanding over the natural world, offering comfort in the face of the unknown.

Even today, despite our advanced scientific knowledge, these ancient beliefs persist. They coexist with scientific explanations, showing that human beings seek meaning beyond what can be quantified and explained. The eclipse at Niagara Falls was a perfect example of this duality. While we marveled at the precise calculations that allowed us to predict the event, the emotional and spiritual reactions of many in the crowd reminded us of the enduring power of myth and religion.

The solar eclipse at Niagara Falls was more than just a spectacular natural event; it was a profound reminder of our place in the universe. As we watched the moon obscure the sun, plunging us into an eerie midday darkness, it underscored the delicate balance that sustains life on Earth. This extraordinary phenomenon not only captivated our senses but also prompted deep reflections on the significance of the sun’s role in our lives. From its vital contribution to our health and well-being to its essential function in maintaining the ecological balance, the sun is a powerful force given to us as an important to be appreciative of.

This trip was a unique blend of scientific wonder and cultural insight, teaching us to appreciate the natural world and the diverse ways people find meaning in it. As we returned home, the shared experience of witnessing the eclipse left us with a renewed sense of awe and gratitude for the intricate beauty of the cosmos.

Among His Sings are the Night and the Day, and the Sun and the Moon. Adore not the sun and the moon, but adore God, Who created them, if it is Him you wish to serve. (Fussilat 41:37)

References

• https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0155614&mod=article_inline
• https://ods.od.nih.gov/factsheets/VitaminD-HealthProfessional/
• Sunlight Has Cardiovascular Benefits Independently of Vitamin D | Blood Purification | Karger Publishers
• https://www.tandfonline.com/doi/full/10.1080/07315724.2015.1039866

Literally meaning retreating to a place that is quiet and preferring solitude, halwa(t) is used by the Sufis to mean initiates removing themselves from people to dedicate all of their time to worshipping God, and feeling God’s constant company in whatever they experience and in whatever state they find themselves in. It also denotes restricting one’s powers of sight and hearing to “seeing” and “hearing” only God, confiding in only Him, and devoting oneself exclusively to Him.

What is fundamental for halwa(t) (privacy) is that one should purify one’s spirit, cleanse one’s soul, and turn one’s heart and conscience to God exclusively to attain His constant company. As a result of this degree of turning to God and the attainment of His company, a traveler to the Ultimate Truth is supported with certain Divine gifts and favored with breezes of inspiration. It may even occur that they converse with God beyond all terms of quality and quantity—which is called “mutual whispering” by the Sufis. These are all Divine rewards that come in return for one’s sincerity and exertion; therefore, expecting and demanding these is a show of bad manners. Thus, worshipping God and exerting oneself on His way in order to be able to receive such rewards represents deviation from the basic aim of servanthood to God and amounts to losing while on the way to winning. The perfected souls feel alarmed even over the coming of such rewards without expectations or demands, trembling with the fear that they have come to lead themselves to perdition, and they themselves are consuming the everlasting fruits of the afterlife in this fleeting world. Therefore, they supplicate to God, saying:

O God, grant those gifts to those who ask for them;Please show me only the way to Your vision (in the Hereafter).

In this way they emphasize their utmost devotion to God without expecting anything in return except for His approval of them as His servants and His good pleasure.

All that we have tried to express so far to describe privacy is what the true travelers on the Sufi way have meant by it. However, some Sufi leaders have narrowed its frame and deal with it as being related to retreating to lodges where initiates undergo willful suffering; during this time, an initiate tries to become accustomed to speaking little, eating little, sleeping little, and remaining alone. This point has already been explained under the headings of Halwat and ‘Uzlat (Privacy and Seclusion) and Chila (Suffering) in the first and second volumes of this book respectively. The Sufi scholars who approach the matter from this narrow perspective have stressed its universality, mentioning that every religion and every spiritual system gives place to privacy, even if they differ in some secondary matters. They have considered as privacy the Prophet Moses’ ten years of residence in Midian and his forty days of stay on Mount Sinai, as well as the Children of Israel’s wandering in the Sinai desert for forty years, and the Virgin Mary’s retreat which is mentioned in the Qur’anic verse, We made the Son of Mary and his mother a miraculous sign (of Our Lordship and Power), and We provided for them refuge on a lofty ground of comfort and security with a (water) spring (23:50), and, finally, God’s Messenger’s seclusion in the cave of Hira for the purpose of worship. They attach great importance to privacy in the name of spiritual purification. Even if it could be said that all of the events mentioned above do not provide some substantial religious ground for privacy, the importance of privacy serving the heart cannot be denied. The heart is regarded as the “House of God” and in this way can be purified of various attachments to things other than God, being refined and brightened so that it can receive Divine manifestations.

Privacy is important—not in remaining away from people, but as being a means for a “conversation with the All-Beloved” in the house of the heart. From this perspective, we can consider privacy to be a dimension of the spiritual journeying on the way to God and a step toward attaining His company.

Privacy, which initiates try to accomplish through cycles of forty days of suffering, in fact, serves to enable them to achieve refinement toward the purification of the heart, spirit, consciousness, and feelings so that they can turn back among people (jalwat) in order to guide them.

Privacy is a way essential to Sufism through which initiates can be refined of the carnal dimension of their nature and discover themselves in the depths of their humanity. Through privacy initiates can also clearly perceive the final purpose of their existence and experience God’s particular manifestations of His favors on them through the lens of the helplessness, poverty, and the neediness essential to their very nature. Thus, they turn to God with all of their faculties, in the full conviction of His being the sole source of real power, wealth, knowledge, and all accomplishments.

Privacy does not only consist of constant seclusion from people, as one who went to extremes in solitude said:

Brothers, my comfort lies in privacy— For to whomever I have become a friend, They publicized my faults and spread my humiliations around. During my entire life, I have not been able to find one— One who has been truly faithful. For this reason, I have found comfort in privacy.

Although privacy is in appearance a retreat from people, in truth it is a process of being equipped with the necessities of guidance in order to live in people’s company.

At the beginning of journeying, those who intend such privacy withdraw to a secluded place, for example, remaining in a mosque for the purpose of worship. They eat little, drink little, sleep little, speak little, and are occupied with the remembrance of God. They never abandon reflection or self-supervision. When they have reached the final point of perfection they return among people and set out to serve them as one from among them. They attain non- existence in regards to their carnal existence and egotism and acquire an ever-active existence through the lights of the Divine existence. In the concepts, thoughts, and speeches of one who has reached this point, the self no longer exists; rather the truth and the Ultimate Truth exist. For this reason, such a person may say, “I no longer exist within me; I am no longer conscious of my existence.” In his Diwan Kabir, Jalalu’d-Din ar-Rumi describes this feeling of non-existence as follows:

We have been favored with a mystery,
a journeying on the way to the Ultimate Truth.
We rejoice in our non-existence.
So, come and let us remain in our non-existence.
The doors were closed to us before,
but when we were saved from ourselves,
all the doors were opened.
Our hearts have been filled with peace and satisfaction
because we have remained freed from ourselves on this way.
The All-Beautiful Beloved,
Who kept Himself concealed from us,
Has stroked our face in our non-existence.
We have died for His sake and, in turn,
He has saved us from ourselves.

Jalwa(t) (company) denotes that initiates are freed from self-centeredness or anything that feeds their egos and—having been equipped with God’s qualities or way of acting and being polished mirrors to His Names—dedicate themselves to service in God’s cause with whatever they have, caring about the eternal happiness of others during their whole life. Another approach to company is that after initiates are freed from relative values that are peculiar to themselves, they then devote their intellect, logic, reasoning, and tongue to the service of humanity in the light of the lamp of Prophethood.

A person who attained company illuminates some of the features of those who have attained it as follows:

Those who have attained company polish spirits;
they are those followed by people.
They have three distinguishing marks:
Purity of the soul, refinement of the heart, and a polished spirit.
They are mirrors to the manifestations of the Divine Names.

Whether one prefers privacy or company, the true attainment is servanthood to God, perfectly fulfilling whatever this servanthood requires, and sincere self-exertion to make others know and love Him.

O God! Show us the truth as the truth and enable us to observe it, and show us falsehood as falsehood and enable us to avoid it. And bestow Your blessings and peace upon our master, Muhammad, and on his Family and Companions.

Today is the monthly community market in my little town. Every month, we buy a bag of Granny Smith apples from the nice apple lady.

Usually, my wife takes care of it, pulling a heavy bag of apples home in a two-wheeled trolley. Only, she injured herself a few weeks ago, and I’ve been playing mother. Thanks to some combination of acupuncture and the passage of time, she is getting better, but not yet up to a three-kilometer walk and hasn’t driven the car yet. So, it was my job this morning.

The weather forecast promised thirty-five degrees. (That’s the sensible Celsius scale. It’s ninety-five on that F thing.) First hot day of summer. When I set off at about eight in the morning, it was pleasantly warm. Towing the two-wheeled trolley, I decided to combine a little exercise with walking meditation, and soon found myself in the Nowscape. I stole the concept from Jon Kabat-Zinn, but he doesn’t mind. How does it work?

Whatever my attention focuses on is full, two-hundred percent vivid. That attention is allowed and even encouraged to wander, but always with complete focus. So…

The smooth rhythm of the muscles in my leg, identifying each stretch and pull by name.

The light breeze moving the fresh green leaves on that tree.

The scent of lavender from a garden I am passing.

Birdsong.

A fly buzzing around my nose.

The thought that, sadly, there is only one fly annoying me. A few decades ago, there were thousands of insects for each one alive today.

The blue sky, gently moving little clouds.

Walking. Left foot forward, meets the ground, rolls from heel to toe, glutes tighten, center of gravity advances, right foot forward… on and on.

Across the road, a father watchfully follows his little girl leading a brown dog. The girl is running, the dog strolls along with her. They pass a low timber fence, and a boy about her age runs out and joins her.

From within my heart, I wish them all a good life.

Then the thought; I should write all this down.

A big white dog is taking a middle-aged woman for a walk. We smile at each other (yes, all three of us), and two of us say “Good morning.”

This is repeated from time to time with other dogs and their followers, each time with full focus from me, and my unvoiced sending of lovingkindness to both the human and the canine person.

A young woman is straddling a bike, one foot on the ground, a cute little miniperson in a carrier seat behind her. Poking out of the gateway on my right is the front wheel of another bike. A dad is putting a helmet on a little boy. Smiles, greetings, sending lovingkindness as I walk by. They ride past me a short while later, the boy with a look that reminds me of a hero going off to face the dragon.

More walking meditation, in rhythm with an internal song. That is allowed: merely another target coming and leaving the focus of the Nowscape.

Here is the market. Regular arrays of marquees and open stalls, most selling junk I have no interest in, but I bless them and wish them a successful day anyway.

A fellow wants to sell t-shirts with inscriptions I wouldn’t wear if you paid me.

Enough socks for an army of millipedes, but I’d bought socks from her last month. She is worth a smile, a greeting and a secret blessing.

Home-grown honey. That would be fine, but we have some in the cupboard already.

Tools that would have grabbed my attention twenty years ago, but now I have more tools than I need, for activities I no longer do. May he sell them all today.

My friend, Judy, is in her stall, selling hand-crafted things too hot for the coming summer, but she does it more for fun than a livelihood nowadays. We have a good chat. She is the focus of the Nowscape, then I move on.

People milling about, people in their stalls (no, no, not like horses but in their little mobile shops), each worth a smile and a secret blessing.

Here is the apple lady, her truck in the usual spot. She is doing good business, and I join the little crowd.

At home, my wife and I had counted out twelve dollars in coins—useful for her as change, but just extra weight for us. Now, I hand them over. She accepts them without counting, and I tuck a bag of crisp green apples into my trolley. I move on, looking for leek seedlings. The two garden guys have every kind of plant but leeks, so I leave for home.

As I pass the apple lady, she grabs me, well, not physically but with a wave. She insists that I’d given her too much, and hands back about three dollars in loose change. We have a nice chat. Wouldn’t the world be a better place if everyone had our view of money?

On the walking meditation home, I detour to go past the place of the little old Croatian lady who grows vegetables the way her ancestors did in the Old Country. She has them under the shade in her driveway, with an honesty box for your payments.

We don’t really need anything she’s selling, but I notice bunches of lovely flowers, marked down from $8 to $6, then to $1.99. I decide to invest two dollars of the apple lady’s honesty—both to reward the veggie lady’s trust and to bring a little joy to my wife. An hour of my life, spent in heaven.

“Home.” It’s a word that is thrown so lightly around in our daily conversations yet always carries weight regardless of the circumstance. It’ll be the end of my text message to my mother letting her know that we have dinner ready. It’ll be at the beginning of my groans on the days when work has kept my eyes heavy in the morning. It’ll swish around in my father’s mouth when he talks about a home I’ve only known through blazed childhood memories and the home he can never seem to forget. To me, home could be the library I lived across the street from growing up in Ellicott City, where I spent hours in the cubby with the window looking over the budding garden and reading Junie B. Jones. I had only realized this visiting for the first time a decade later and tracing everything with my fingers all over again, seeing little kids with piles of books similar to mine a decade ago. It’s complicated when the first home means something different for everyone in an immediate family. It’s a small edge of the feats we decided to take on immigrating to America from Turkey before I had gained consciousness of myself or anything around me, and when both my parents only kept small flip phones.

We started making our new home, in a place with rent that costed a mere 250 dollars and groceries from food stamps. As far as my memory goes back, my parents have constantly been learning and teaching. I can remember students reading red books stamped with gold shiny letters intently lined up on our couches, later myself learning the great works of Said Nursi. I remember endless debates that were heftier than the accumulating heap of laughing sunflower seed shells on the coffee table. Our unfortunately pale-colored couches framed exquisite masterpieces from the artistry of spilling cold tea. The soggy tea leaves became weathered with contemplation and companionship. Sohbets [1] that charted unimaginable webs of thought with dew drops of loving jokes laced in between. I could’ve sworn my mother’s brilliance was fueled half by black tea that perhaps ran slightly over brewed, and the other half by the love she felt for her sister on the other end of the table.

After long nights of banter, my mother taught Pre-Algebra to a classroom of kids with most of them dawning ankle monitors under their sweatpants. They called home the part of Baltimore that was blockaded from the rest of the world, their struggles were hard to even discuss amongst my parents. She hugged those bright students so dearly when the world had shunned them in the corners of redlined [2] Cherry Hill. In spite of these burdens, I witnessed people immensely close to their souls and their faith. One of her student’s mother tightly grasped her hand in prayer. I dawdled in conversation and laughs in the laps of students who lost family members to gang violence yet had pure reciprocation for a stranger. Unconditional reciprocation can be difficult to find and demands truly compassionate and amiable character, especially in the hyper-individualized atmosphere we find ourselves in today. We have much to learn from each other in tactical knowledge and what we can foster in our souls. 

Gradually, I began learning as well. I mapped out my lines in Geometry the way I imagine my mother has done in the classroom, how I danced between the lines! My learning was almost constant from Geometry class to reading endless books after school to Saturday school. I spent the mornings of my Saturday’s learning about religion, how Abu Bakr (may God be pleased with him) protected the Prophet (peace be upon him) from snakes in the Cave of Thawr. I was in the car ride home from Saturday school when our conception of home had changed permanently and suddenly. The way in which under later realization was ultimately inevitable but at the time felt world bending.

In the backseat of our car, I was under the fog of the summer heat when I heard “BREAKING: Soldiers block off Istanbul bridges. Turkish military attempting coup.” which somehow bubbled through my post-schooling fatigue. What followed only felt like a blur and slowly boiled up to our new understanding of our “home country,” always in my introduction to strangers when they ask where I am from. Turkey is only lived through two summers growing up yet is stitched between my whole American experience. Only a myth that I have longed for and remember in hazy fragments of my young eyes. It is not a place I know by any means no matter how much I stacked books of Turkish history from the library on my bedroom floor or trace my village on Google maps. Somehow this home mapped out every facet of my experience. I spent college years on and off Twitter watching the fate of my country twist and turn. Street interviews of people calling us terrorists and myself using google translate to fully understand their sentiments. Between studies of Sociology and the American Civil Rights movement, I meticulously translated court documents. I became an interpreter in conferences with lawyers for young people who never imagined becoming a refugee. My lifelong friends are people who may never see their parents again but taught me all the new lingo and fixed my pronunciation. They memorialized their home in snapshots showing me the lives that they left behind. I found myself surrounded by people who knew my home country better than I ever could have, and others who were classmates that didn’t even know what language my home country housed, and yet still felt desire to mock my identity. I’ve spent my youth proving I’m not a terrorist to them and my third grade English teacher and half of my own people.

The corruption festering in my home country by my own people is what deeply wounded many of us the most. Nevertheless, we built our own havens, homes to countless brothers and sisters. We held our sisters who broke down over relatives rotting in jail cells in the same buildings we learned how to place our tongue in the right ways for reading Qur’an. Our ribs became tight with laughter in late hours after tarawih in the same place we held bake sales to send help back to our country. The buildings change, we are told to not ever go back to grandma’s village over the phone, and we go to new places to continue our toil. I felt frustration when classmates talked so dearly of their grandmother’s house realizing they are not clouded with a mystical dream when trying to reminisce of the same.

Yet I began to let go of this subtly hummed yearning that has plagued me and accept love where it finds itself in different stemmed and split paths. This is only through realizing people as close as your neighbors are piecing together these branches of pathways over years of displacement from family and attempting to map out belonging. We hold each other in the pain of this journey, eventually realizing we have found it within each other. Belief houses many pillars of love and perhaps we need to be reminded that the souls we connect ourselves with transcend anything tangible such as land, or even time. Surely, land is critical. The dilemma of which land is mine has burdened me for years. Those students in Baltimore have their lives altered immensely due to their redlined land. Generations are loved for centuries over land. Blood is tragically spilled over land. Standing for your land can mean seeking justice for your people which is absolutely necessary. In circumstances of injustice, know that you are never alone. You might be forced to carry your home in your blood and your heart. Love may not be able to reach us in our “home country” and home may not be hammered shut there.

For those of us who never lived in the same place for longer than two years. For those us of who will never know our home country more than the legends and history we read in books. For those of us who have been called slurs by people in the melting pot you were born in: Home is in you and me. Home is tucked under the heaps of sunflower seed shells as they are smiling because they were breathed into conversations of love. Home is in the undevoted passion of learning and teaching and repeating under unimaginable circumstances. Home is my sister fixing my hijab before prayer. Home is my mother gardening in the way her mother taught her. Home is in the salam from the person you haven’t seen in years but know you are always welcome in their embrace. Home is the teacher that made you feel seen when classmates mocked who you were. Home is in the houses of people who have their whole family trapped in Turkey but remind you their door is always open. No matter how much they tried to strip us from our home, or no matter how much they have deformed our homes into a succumbing cavity, our glaring feat is that we have found it within each other. So, they will curse us and the buildings and those we cherish, and we will love beyond it all.

Notes

• Sohbet in Turkish (originally sohbah in Arabic) means companionship, informal conversations mainly on matters of belief and religion.
• Redlining is known as the structural restriction of resources and services from a community in a discriminatory manner, and has historically heavily impacted predominantly lower income and African-American communities in the United States.

Introduction

Do you remember when smartphones seemed like the greatest invention of our time and when social media promised to connect us all in ways never before possible? We embraced these technological marvels with open arms, but did we forget to consider the price we might pay and have we ever stopped to wonder if this digital revolution is really the best thing that has happened to us? What about the downsides? Have we thought about how our constant connectivity might be affecting us? As we scroll through endless feeds and jump from one notification to the next, have we paused to ask: Is this actually making our lives better? Can we even imagine a day without checking our phones? And most importantly – what is this constant digital immersion doing to our minds, especially those of our youth?

These are not just philosophical questions anymore. We are witnessing an unprecedented rise in youth mental health issues, a phenomenon that many experts are linking directly to our hyperconnected world. The concept of “brain rot” – the gradual deterioration of our ability to focus, think deeply, and engage meaningfully with the world around us – has moved from marginal concern to mainstream discussion. As renowned social psychologist Jonathan Haidt argues in his latest work, we are seeing nothing less than a “great rewiring” of childhood itself, with consequences that should alarm us all.

But this is not just another doom-and-gloom story about technology. In this article, we will explore the real impacts of our digital dependence, from the mental health crisis affecting our youth to the ways our brains are being rewired by constant connectivity. We will explore the need for mental renewal, shaking the mind and detoxification. Most importantly, we will discover practical ways to break free from these digital chains and reclaim our mental well-being in an increasingly connected world, showing that it is possible to enjoy the benefits of technology without becoming enslaved to it.

The rising tide: A global youth mental health crisis

The numbers are alarming: youth mental health is in crisis worldwide. Since the early 2010s, depression, anxiety, self-harm, and suicide attempts among young people have surged. Major medical organizations declared this an emergency in 2021. Girls have been particularly affected, and Black youth have seen steep increases in mental health challenges.

Experts highlight a combination of factors behind this crisis, with social media as a primary culprit. A 2024 survey of mental health professionals identified social media as the leading driver of youth mental health issues. Other contributing factors include climate anxiety, political instability, and social isolation. Social psychologist Jonathan Haidt, in his 2024 book The Anxious Generation: How the Great Rewiring of Childhood Is Causing an Epidemic of Mental Illness, argues that a “phone-based” childhood, combined with overprotective parenting, has disrupted adolescent social and neurological development. This has led to increased social anxiety, fragmented attention spans, sleep deprivation, and digital addiction.

This crisis is not a result of increased sensitivity among young people. The pressures they face—from social media comparison to concerns about an uncertain future—are real. Shifting definitions and awareness of mental health may also contribute to rising reported rates.

Brain rot: When digital consumption dulls our minds

The term “brain rot” – Oxford University Press’s 2024 word of the year – describes mental decline from excessive digital consumption. Its usage spiked by 230% as people struggled to articulate the effects of prolonged exposure to trivial online content. Symptoms include mental fog, reduced attention spans, and difficulty engaging with complex ideas.

Interestingly, the concept isn’t new. The term was first coined by Henry David Thoreau in “Walden,” where he criticized society’s tendency to prioritize simplistic ideas over complex thinking. “While England endeavours to cure the potato rot,” he wrote, “will not any endeavour to cure the brain-rot – which prevails so much more widely and fatally?” His words, written over a century ago, seem scary oracular in our age of endless scrolling and constant digital distraction. Today, healthcare providers recognize it as a legitimate concern, with social media’s short-form content providing quick dopamine hits at the expense of meaningful engagement.

Generation Z and Alpha acknowledge their digital dependence with irony, using the term “brain rot” while continuing to consume the content that causes it. The paradox is clear: unlimited access to information has not led to deeper engagement but to cognitive overload and distraction.

Rewiring childhood: A generation shaped by screens

Jonathan Haidt’s research pinpoints 2010 as the turning point when youth mental health declined sharply, coinciding with the widespread adoption of smartphones. This trend primarily affects those under 18, spanning across developed nations.

Haidt identifies four key harms:

• social deprivation,
• sleep deprivation,
• attention fragmentation, and
•  

Since 2010, teens spend less time with friends in person, sleep fewer hours, and report fewer close friendships, with girls affected most.

The 2021 Facebook leak revealed that Meta was aware of Instagram’s negative effects on teenage mental health, particularly among girls, yet prioritized engagement over user well-being. Haidt also links the crisis to “safetyism,” where overprotective parenting limits children’s ability to develop resilience. Traditional play once built coping skills, but with increased screen time and parental caution, such experiences are diminishing.

Solutions include phone-free school policies, delayed smartphone access (e.g., the “Wait Until 8th” pledge), and regulatory oversight from governments and tech companies. However, implementing these changes remains a challenge due to resistance from related parties.

Real-world evidence: What happens when phones are banned?

A 2024 study at The Stanway School in Colchester provided real-world evidence of the impact of smartphone restrictions. Conducted by the University of York, the study followed year 8 students who gave up their smartphones for 21 days. The results were striking.

Students fell asleep 20 minutes faster and gained an extra hour of sleep per night. Their bedtime shifted from 11:02 PM to 10:12 PM. Sleep-tracking devices confirmed these changes. Mental well-being also improved, with depression-related feelings dropping by 17% and anxiety decreasing by 18%. Even heart rate data showed signs of improved well-being.

Cognitive improvements were pronounced less. Working memory increased by only 3%, and sustained attention saw no notable change, suggesting that longer-term interventions may be needed to see full cognitive benefits.

This study aligns with Haidt’s findings about the impact of smartphones on youth while demonstrating that the negative effects are reversible. Countries are now considering stricter regulations, such as Australia’s proposed ban on social media for under 16s. The research provides concrete data to support informed policy decisions, showing that even partial phone restrictions can yield significant benefits.

The art of mental renewal in a digital age

In our search for solutions to digital overwhelm, we find wisdom concepts of “mental renewal,” “shaking the mind” or “mental detoxification.” This powerful concept offers a fresh perspective on how we might reclaim our mental clarity in an age of information overload.

Think of your mind as a vast library, constantly receiving and archiving information through various channels of consciousness. Just as a library needs regular maintenance and careful curation, our minds require intentional clearing and reorganization. In today’s digital landscape, this mental maintenance has become more crucial than ever.

This concept acknowledges a fundamental truth: our minds often become cluttered with digital debris – fragmented information, misleading content, and endless streams of superficial digital interactions. Like a house that becomes uninhabitable when filled with years of accumulated clutter, our minds can become bogged down by the constant influx of unfiltered digital content.

What makes this mental clutter particularly insidious is its subtle influence on our thinking patterns. Just as we unconsciously absorb the speaking styles and expressions of people we admire, we can unknowingly internalize the scattered thinking patterns encouraged by social media and rapid-fire digital content. Our thoughts begin to mirror the fragmentary nature of our digital consumption – jumping from topic to topic, unable to maintain deep focus or meaningful engagement.

The claim is not about complete digital isolation. Rather, it is about developing a more conscious relationship with the information we consume. It involves regularly “shaking out” unnecessary mental clutter and carefully filtering what we allow into our mental space. This process is particularly vital in our current era, where the volume of information we encounter daily far exceeds our capacity to meaningfully process it.

But how do we actually “shake our minds”?

• The process begins with recognition – acknowledging that our mental space has become cluttered with digital waste.
• The next step involves conscious filtering: evaluating our information sources, questioning the value of our digital consumption, and deliberately choosing what deserves space in our mental library.
• This might mean
  • unfollowing accounts that do not serve our well-being,
  • setting boundaries around social media use, or
  • creating dedicated time for deeper, more meaningful engagement with ideas.

The goal is not to achieve perfect mental clarity, which is neither possible nor necessary. Instead, it encourages us to develop a practice of regular mental renewal, much like the physical cleaning we do in our homes. This ongoing process of mental maintenance helps prevent the accumulation of digital debris that can cloud our judgment and fragment our attention.

Moving forward: Balancing technology and well-being

In facing these challenges, we must acknowledge a fundamental reality: technology and social media are now integral parts of our lives. The solution is not to abandon these tools entirely, but rather to transform our relationship with them and reshape how they serve our society.

The path forward requires action on multiple fronts. Primarily, we need to recognize that the quality of our digital landscape is shaped by the collective choices we make. When we engage with, share, and promote meaningful content while actively reporting and rejecting harmful material, we contribute to a healthier online environment. This power of collective action should not be underestimated, the basic principle of supply and demand means that content creators and platforms will ultimately respond to what users truly value and engage with.

Education plays a crucial role in this transformation. We need comprehensive digital literacy programs that go beyond basic technical skills to include critical thinking, content evaluation, and healthy usage habits. Young people, in particular, need to be equipped with tools to navigate the digital world mindfully, understanding both its potential benefits and pitfalls.

Regulatory frameworks must also evolve to match the pace of technological change. This is not just about government oversight, it requires cooperation between tech companies, educational institutions, mental health professionals, and community organizations. Together, these stakeholders can create and enforce guidelines that protect users while preserving the benefits of digital connectivity.

Perhaps most importantly, we need to shift our cultural narrative around technology use. Instead of viewing digital devices and social media as either entirely good or entirely bad, we should promote a more nuanced understanding of how these tools can be used intentionally for learning, growth, and meaningful connection.

The journey to digital wellness is not about restriction, it is about empowerment. By understanding the impacts of our digital habits, practicing regular mental renewal through concepts like shaking the mind and mental detoxification, and making conscious choices about our technology use, we can create a healthier relationship with our digital world. The goal is not to use technology less, but to use it better.

As we move forward, let’s remember that technology should serve us, not control us. We can work toward a future where technology enhances rather than diminishes our human experience by taking active steps to protect our mental well-being while embracing the positive potential of digital innovation.

References

• Youth Mental Health Crisis, https://shorturl.at/yqB0w
• Rahimi, R. Oxford’s word of the year is a modern condition familiar to most of us, https://shorturl.at/mzHhk
• Haidt, J. The Anxious Generation: How the Great Rewiring of Childhood Is Causing an Epidemic of Mental Illness, Penguin Press, 2024
• School smartphone ban results in better sleep and improved mood, https://shorturl.at/FCCLE Posted on 11 December 2024
• Documentary: Swiped: The School that Banned Smartphones, hosted by Matt and Emma Willis 
• Gülen, M. Fethullah “Zihinler Silkelenmeli,” https://shorturl.at/XAH3H

Do the following sound familiar?

• Dad, I can follow the lesson video on my computer while playing on my phone.
• I am listening to you, honey! I just need to send this email.
• Yes, I totally agree! But could you repeat what you said one more time, please?

Yes, these are common aspects of our daily conversations. Many go through life assuming they are “intelligent” enough to juggle multiple tasks at once, while others constantly race against time, trying to complete as many chores as possible—almost as if there were an ultimate finish line. “Multitasking” has unfortunately become so widespread despite all the scientific evidence that the human brain is not wired to handle multiple tasks simultaneously. A cursory search on the Internet would present the unequivocal conclusion that what we do in these instances is not actually “multitasking,” but rather “task-switching.” As with any situation where we act against our innate nature—designed with purpose—dysfunctions arise, setting off a chain reaction that affects many aspects of life.

What happened to the age-old advice that parents should spend “quality time” with their children, giving them their full attention? Has the importance of establishing and maintaining eye contact in a conversation diminished? Have we come to cherish being constantly chased by time, burdened with endless tasks imposed on us, rather than taking control and steering it toward the goals we truly value? These are just a few of the many questions we, as human beings, need to ask ourselves to reset our lifestyles, striving to have meaningful, peaceful lives worthy of living with admirable outcomes.

What happens if we don’t rectify our lifestyles? How much does “multitasking” chip away from our personal, social, and professional lives? Let’s start with our personal lives. If we strive to do things the right way by giving them the time and attention they deserve, then “multitasking” becomes a source of stress, as we constantly struggle to keep up with multiple tasks at once without overlooking anything. This very reason is also highly likely to generate anxiety since we worry whether we are doing things correctly and completing them as expected. Finally, if we spend most of our time juggling small tasks that require different types of activities and lead to diverse outcomes, we end up undermining our ability to focus on a single, more comprehensive task—one that demands a much longer period of concentration than needed for our “multi tasks.” It is well known that stress, anxiety, and low concentration trigger a chain reaction of physical conditions, including elevated blood pressure and increased heart rate, and contribute to a long list of illnesses.

Let’s continue with our social lives. Here is a common scene in today’s families, the innermost circle of social life. Family members sit together in the same living room, each absorbed in their phones, scrolling through social media posts that have no relevance to their own family. Everyone is immersed in their own “alternative world,” disconnected from real life, spending all their time ensuring they don’t miss a single detail of others’ lives. Meanwhile, they may overlook a child’s genuine need for attention and care from their parents. The entire interaction consists of a few brief moments of superficial communication that lead nowhere. Each person is left to experience their own joys and sorrows alone, making their own decisions without support. Over time, this erodes the bonds of love and respect within the family. Doesn’t this resemble a chain reaction, like the one that leads to an atom bomb exploding within the family?

Now, let’s turn to the outer circle of social life: friends. When gathered together, only a couple of friends actually listen to the one speaking, while the rest are absorbed in their phones. Then, they switch roles—the ones who were distracted start talking, while the others retreat into their screens. A series of fragmented conversations unfold, each failing to reach a conclusion and, as a result, depriving us of the cognitive joy that comes from a sense of wholeness or completeness. In other words, it becomes a hodgepodge of collective monologues, where no one is truly trying to understand one another. Instead, they speak just for the sake of talking, mistaking this for “socializing with good friends.” No one is giving the attention needed to fully understand a topic of conversation and everything spoken is forgotten the minute goodbyes are said. Once again, love, respect, and care among these so-called “true friends” begin to fade, weakening the bonds essential for building and sustaining a close-knit circle of friendship.

One might assume that professional life is the one domain where multitasking proves valuable. After all, productivity and task completion are what matter most in the workplace. Surely, multitasking would support these goals, right? Unfortunately, that is not the case. On the contrary, in addition to its three common effects in personal life—stress, anxiety, and low concentration—multitasking triggers chain reactions that can significantly harm the workplace climate and productivity. Let’s begin with the most commonly expected “benefit” of “multitasking”: productivity. A quick internet search reveals studies showing that when employees are unable to focus on a single task for ten minutes, twenty minutes, or thirty minutes because they have to answer phone calls or attend to clients at the same time, companies suffer significant losses in productivity.

A more subtle consequence in the workplace arises when an employee, overwhelmed by the pressure to multitask, abandons their quality standards and “takes the liberty of” making abundant mistakes. In most office environments, these mistakes do not go unnoticed by colleagues. They eventually have to be corrected by these colleagues, creating extra workload for them. When this pattern persists, it inevitably creates tension among colleagues and disrupts an otherwise warm and cooperative work environment. One does not need to be a fortuneteller to predict what kind of a domino effect such tension would have on the harmonious functioning of such a workplace.

To conclude, after reflecting on the so-called virtues of multitasking, the choice is yours—struggle with constant fragmentation or find peace of mind by focusing on one task at a time.