Laser Light in Biomaterials?

Rachel Berkowitz. “Peacock feathers can be lasers,” Science, July 2025.

With their impressive long tail feathers and eye-like markings, peacocks have a unique place in the animal kingdom. A recent study has revealed that these amazing birds have a secret: they can emit beams of laser light. According to this study published in Scientific Reports in July 2025, there are tiny reflective structures in these feathers which can amplify light into a laser beam.

Lasers form when the medium’s electrons emit photons and the light is further amplified into a coherent beam in a reflective cavity. Researchers say what they have found in peacock feathers is the “first example of a laser cavity” in the animal kingdom. Physicist Nathan Dawson from Florida Polytechnic University and his colleagues conducted their study on the ordered microstructures within the feathers which produce vivid colors as they reflect light at specific frequencies. Their goal was to see if these microstructures could also function as a laser cavity. To do that, they dyed and then energized the feathers with soft pulses of light.

What they found was not visible to the naked eye, but with lab instruments they detected beams of yellow-green laser light originating from the eye-like markings on the feathers at two distinct wavelengths. Surprisingly, the laser light emitted from differently colored parts of these markings appeared at the same wavelength. According to Dawson, the probability of this is “like rolling two 100-sided dice and always getting 74 from one die and 83 from the other.”

Further research that looks for laser light in biomaterials, according to Dawson, can have ramifications, for instance in medicine, and if put safely into the human body help us with biosensing, medical imaging, and therapeutics.

Reading Each Other’s Minds?

Daryl Austin. “Is ‘twin telepathy’ real? Here’s what scientists say.” National Geographic, August 2025

Twins, a 1988 comedy film, features Arnold Schwarzenegger (6’ 2”) and Danny DeVito (4’ 10”) as two unlikely fraternal twin brothers who were born as a result of a secret genetic experiment. Given their height and other apparent physical – and behavioral – differences, the unlikeliness is impossible to miss.

Many twins, however, especially monozygotic ones, are almost identical in physical appearance. These similarities have fueled myths suggesting a connection between twins that goes beyond shared DNA, physical traits, and mirrored behaviors. One such myth is whether twins can communicate through telepathy. Daryl Austin defines in National Geographic (August 2025) twin telepathy as “the belief that twins – especially identical (monozygotic) ones – can sense each other’s feelings, thoughts, or physical sensations across distance without using the five senses.”

Despite the murkiness in this matter among the scientific community, Austin notes that some recent studies have produced intriguing results. In one of four pairs in a 2013 study published in the Journal of Scientific Exploration, “the non-stimulated twin showed a response that was considered above chance.” In another research in 2024 which involved 91 stimulus trials, 18 stimulation epochs were identified – this is “nearly double the 11 hits expected by chance.” Still, none of these findings qualify as “credible scientific evidence that twin telepathy exists.” The real focus, then, should be on what twins genuinely share: growing up in the same environment, experiences, routines, cultural influences, and genetic traits. According to Joanne Broder, twins are “more likely just demonstrating a communication bond, not reading each other’s minds.”

Password-Protected Brain Implant Decodes Internal Speech

Gemma Conroy. “A mind-reading brain implant that comes with password protection.” Nature, August 2025.

A new study on a brain-computer interface (BCI), or mind-reading device, shows meaningful improvements in accurately decoding internal speech, while safeguarding privacy through a novel password mechanism. The device was tested on four individuals with speech impairments caused by stroke or motor neuron disease. Electrodes placed on the motor cortex recorded neural activity as participants either attempted to speak or silently imagined words and sentences.

The study revealed that both types of speech arise from the same brain region, though signals linked to internal speech are weaker. AI models were then trained to recognize phonemes—the smallest units of speech—from these signals and construct words and sentences from a vocabulary of 125,000 words. The system decoded up to 74% of silently imagined sentences with accuracy comparable to existing BCIs that rely on attempted speech. It also detected spontaneous self-talk, such as silent counting, suggesting the system can capture more natural forms of inner dialogue.

To prevent unintentional decoding of private thoughts, researchers introduced a password trigger to control when decoding begins. When participants imagined the phrase “Chitty-Chitty-Bang-Bang,” the system recognized it with over 98% accuracy, preventing the unintended translation of private thoughts. This is an important step toward helping people with paralysis or speech loss communicate naturally through thought. The password mechanism helps with privacy protection for real-world use. Researchers aim to explore other brain regions beyond the motor cortex and hopefully improve speed and accuracy to broaden the system’s usefulness for different types of speech impairments.

Many appear to have found God, but many live far from Him. His name rests on the tongues, but hearts often remain largely blind. What is read and learned does not evolve into deep spiritual understanding. Understanding is not crowned with love, nor does it rise to the horizon of longing and passion. Despite bold claims made in the name of religion and belief, only tentative, crawling steps are taken on His path. Not for everyone, perhaps, but when one looks at the overall picture, it is hard to claim that nights are revitalized with depth and sincerity. The heart is silent, and the spiritual core that should illuminate it has grown faint. Against this backdrop, it would be accurate to say that in the name of piety, many lead a stumbling, faltering life that struggles to move towards its true goal.

This is precisely because the spiritual core has fallen quiet, the heart has fallen mute, consciousness and sensitivity have become paralyzed, and the flame of love and fervor has been extinguished. As a result, the stage is left to the tongue and the lips, which fill this void by rambling endlessly and making noise about every subject. The tongue, now in command, starts telling lies, spreading slander, making baseless accusations, and indulging in meaningless or frivolous talk. It becomes engaged in distortion, false narratives, and worthless chatter that benefits no one. Minds that have severed their link with the heart become polluted, and naturally, the words and writings arising from such minds spread corruption throughout society. If you doubt this, just glance at the media of our times—listen to the news, read the articles—and you will understand precisely what I mean.

Make no mistake: I am not referring to people with no connection to religion or faith. I am talking about those who call themselves believers, who pray five times a day, stand humbly before God, bow, and place their foreheads upon the ground. Yet, unfortunately, many have become people with deadened consciences, hardened hearts, and dried-up spirits. As a result, countless individuals openly indulge in idle chatter, employing every potential of the tongue for negativity. Such people have very little to offer the world—and very little to present in the name of religion.

We have always believed that dedicated hearts would revive religious sentiment and understanding, and make it an active force in daily life. We have hoped for an exemplary community which would arise with its own character, and that its resonance would draw others to it. We pray that God will not disappoint us in this hope or cause our trust to be misplaced.

All thanks be to God, despite the tireless efforts of oppressors to utilize every force at their disposal for ruin, God did not allow their vile ambitions to prevail. We pray that, as in the past, He will also frustrate the schemes of today’s oppressors, leaving their aspirations unfulfilled. So it shall be, for no one can extinguish the flame that God Himself has ignited.

From our own perspective, we consider these trials and injustices as a form of “gentle slap” — a warning from God, prompting us to reflect upon how well we have fulfilled the trust granted to us. We recognize that despite the showers of mercy and favor poured upon us, we have fallen short of responding with genuine gratitude, remembrance, and reverence. We have neglected to acknowledge Him as the sole source of every beauty and blessing. We have succumbed to complacency, drifted into forgetfulness, and distracted ourselves with worldly concerns. We have weakened ourselves with fatigue from the long journey, dulled ourselves with the intoxication of apparent success, or fallen prey to the poison of ego and vanity. As a result, when trials and hardships befall us, we try to draw ourselves into account. We regard these moments as warnings, accept that God is refining and teaching us through them, and seek to draw lessons and wisdom from every challenge. We accept every difficulty and disaster as a form of merciful discipline and adopt an attitude shaped by this understanding.

Every event rests in God’s hands. If it is He who delivers the slap, tugs the ear, and gives the warning, then it must be because He intends to guide us towards something beautiful and worthwhile. Everything has its appointed time, its fixed term. When that time arrives, God bestows such blessings upon you and fills your heart with such serenity that you say to yourself, “So this was why I suffered! All those hardships came only so I could one day smile. To be granted such grace was worth every pain I endured.”

We must never forget that we were created for another realm. According to the deeds we carry out and the trials we experience here, we will assume a form and state in the life to come. What we become in the Hereafter will be shaped by the picture we paint for ourselves in this world. Everything we do here will be reflected there, determining the nature of our existence in that realm. In fact, how we respond to trials and calamities—how we pray, fast, and worship—is, in a sense, a decision about the life we will lead in the Hereafter. In this way, every deed performed in this world can be seen as a preparation for the world to come. According to this measure, some will rise to Paradise, some will remain suspended between realms, and others will tumble into Hell.

A believer must live with an eternal perspective, rising above the trials and hardships of this transient world. They must work ceaselessly and faithfully, striving with every breath to be a person of the Hereafter. In an era when one injustice gives rise to another, when countless people suffer cruelty, when honor and dignity are violated, and countless brothers and sisters are wronged, our hearts must quiver for them. We must bow down, press our foreheads to the ground, and pour forth tears like a river, calling upon God with sincerity.

If we approach Him with a single teardrop, He will respond with oceans. Even if our deeds weigh no more than a grain of dust, He will repay them with the brilliance of the sun. The deeds we offer to God, however small and insignificant, will be met with returns as magnificent and boundless as His glory and majesty.

In 2024, I attended a conference on Alzheimer’s disease that brought together over 8,000 participants to share the latest advancements. One of the key topics in the conference was the discovery of biomarkers—medical measurements, such as blood test results, that aid in diagnosing diseases—for the early detection of Alzheimer’s disease. Several speakers emphasized tau, a protein that accumulates abnormally in the brains of individuals with Alzheimer’s disease, as a significant biomarker for predicting Alzheimer’s disease in its early stages, presenting convincing datasets from multiple clinical studies to support their findings. However, later in the conference, one scientist presented a study suggesting that this biomarker worked effectively only for White populations, but not for Hispanic or African American groups. This finding was striking, underscoring a longstanding challenge in medicine: the inequities in health outcomes and disease risk among different racial and social groups—commonly referred to as health disparities.

Although humans share about 99% of the same DNA, the remaining 1% accounts for a remarkable diversity in our traits and characteristics. Environmental factors—such as lifestyle, nutrition, and geographic location—also shape who we are. From a faith perspective, this diversity is not a flaw but a reflection of God’s wisdom in creation. Human variation, whether genetic, cultural, or environmental, is meant to be a source of mutual learning and enrichment, fostering understanding, respect, and collaboration rather than division.

Diversity is also evident in how susceptible people are to different diseases, which can stem from genetic factors, environmental influences, or a combination of both. For instance, Huntington’s disease is a genetic disorder caused by a mutation in the HTT gene, and sickle cell anemia arises from specific mutations in the HBB gene. On the other hand, Alzheimer’s disease risk is associated with a combination of genetics (e.g., APOE4 allele) as well as external factors such as exercise, diet, and education. As a result, certain populations may face a higher risk for particular diseases.

Socioeconomic status (SES) is another important determinant of disease risk. Differences in SES could exacerbate health disparities. One way to assess this is through the “deprivation index,” which summarizes the overall quality of life in a region. Individuals living in areas with a high deprivation index often face reduced access to education, healthcare, clean water, and clean air, all of which negatively impact health outcomes. Moreover, external factors linked to SES can increase disease-related mortality. For instance, in certain racial and ethnic groups, socioeconomic barriers have historically limited access to routine screenings and checkups for breast cancer. As a result, diagnosis often occurs at later stages of the disease, when treatment options may be less effective. Even when effective treatments are available, low income may put them out of reach for those living in high-deprivation areas.

Historically, many datasets used in biomedical research have been predominantly composed of White participants, for several reasons. Socioeconomic disparities can limit access to healthcare for certain groups, resulting in fewer opportunities to collect comprehensive data on diseases affecting these populations. This lack of representation can lead to incomplete or biased conclusions about diseases, creating a vicious circle exacerbating inequity in healthcare outcomes and biomedical research participation.

Stigma

Another factor contributing to the underrepresentation of certain groups in health data is the legacy of stigmatizing research practices. Historically, individuals from certain groups have been subjected to unethical research studies. For instance, at the Ohio State Penitentiary in the 1950s and 1960s, Dr. Chester M. Southam, a prominent oncologist, injected inmates with live cancer cells to study how the human immune system would respond [1]. The inmates, often enticed by promises of reduced sentences, were not informed about the nature of the injections or the risks involved. Southam also replicated his experiments on terminally ill patients at the Jewish Chronic Disease Hospital in New York, again without proper informed consent. Around the same time, the infamous Tuskegee Syphilis Study, conducted by the U.S. Public Health Service from 1932 to 1972, deliberately misled 600 African American men in Alabama into believing they were receiving treatment for “bad blood” [2]. Instead, researchers observed the devastating progression of untreated syphilis, even after penicillin became a cure. These violations of trust and ethics have created long-lasting apprehension toward participating in research studies, further limiting representation in health data.

Polygenic risk score

Without sufficient representation from diverse groups, research findings risk being less applicable to the broader population. For example, methods used to calculate disease risk—like statistical models or computational techniques—can be biased if they are based on data from predominantly White populations. One such method is the polygenic risk score, which combines the effects of multiple genes to calculate an individual’s risk for a specific disease. While this technique holds great promise, the problem lies in the list of genes used for these calculations. These lists are often derived from studies involving European White populations, meaning the risk scores may not apply accurately to other groups around the world.

Machine learning models

Similarly, machine learning models are increasingly used to predict disease risk by analyzing large datasets. However, if a machine learning model is trained on data primarily from the majority population, it will struggle to make accurate predictions for underrepresented populations. As a result, research findings tend to disproportionately benefit majority populations, further increasing health disparities and leaving vulnerable groups at a disadvantage. Therefore, broadening representation in research is critical to creating equitable healthcare solutions that work for everyone.

All of Us (AoU)

To tackle these challenges, the National Institutes of Health (NIH) launched the All of Us (AoU) Research Program in 2018 [3]. AoU is an ambitious initiative designed to collect biomedical and lifestyle-related data from one million or more people across the United States. Its goal is to build a diverse dataset by including individuals from all walks of life, with a particular focus on increasing representation among groups historically underrepresented in biomedical research. The program collects a wide range of data, including clinical information, lifestyle habits, data from wearable devices, laboratory measurements, and whole genome sequencing.

As of January 2025, nearly 850,000 individuals have joined the study, with about 45% representing racial and ethnic minorities and 80% belonging to groups historically underrepresented in biomedical research. The genomes of roughly 250,000 participants have been sequenced and shared with both the individuals themselves and the researchers who obtained permission to access AoU data.

The rich, diverse data in the All of Us (AoU) program enables a wide range of research opportunities. With its large participant base and extensive range of collected information, researchers can develop more equitable machine learning models to predict disease risk. They can also create cohorts based on socioeconomic status (SES) to examine disease prevalence and assess how SES impacts health outcomes. In addition, integrating whole-genome sequencing data with other clinical information may help identify novel genetic variants linked to disease.

There are several aspects that make AoU different than other existing biobanks. For instance, AoU participants come from diverse backgrounds, whereas many traditional biobanks such as UK Biobank and Estonian Biobank have participants from primarily European decent. The participants of the AoU study are regarded as active participants, thereby they have full access to their datasets. In addition, AoU follows strong privacy principles. For instance, the data is stored on a cloud platform and researchers who have access to the data are not allowed to download these datasets. This cloud platform also enables democratizing research opportunities for researchers including professional scientists and citizen scientists.

The AoU Research Program has implemented several measures to safeguard participant privacy and ensure ethical use of its data, minimizing the risk of unintended harm. Researchers seeking access to the AoU datasets must first complete a specialized ethical training, similar to the training required for handling human subject data. This training includes an overview of historical research misconduct, such as instances where studies stigmatized underrepresented groups. By educating researchers on these past missteps, AoU fosters greater awareness and encourages ethical behavior to avoid repeating these mistakes. To promote transparency, AoU publicly shares brief descriptions of each research project. If any project violates ethical standards, it is removed from the program, and the names of the researchers responsible are made public. These measures act as a deterrent, encouraging caution and accountability in the research process. Additionally, AoU has established a dedicated board to evaluate projects that might carry the potential for stigma—for instance, studies that aim to link a disease to a specific racial or minority group. This board thoroughly reviews the goals of such projects to ensure they align with ethical principles, further safeguarding against harmful outcomes.

One million participants

The AoU program will soon surpass its milestone of collecting data from over one million participants. Despite these efforts, several limitations and challenges persist. There is an urgent need for scientists to develop effective and scalable methods to harness these extensive datasets. One significant challenge lies in addressing missing data across various modalities. Developing computational methods to impute the missing data or account for incomplete data and more data collection efforts could address this challenge. Additionally, while a vast array of data types has already been generated, many intricate factors potentially related to disease or serving as risk factors remain unexplored. As such, the findings from AoU are likely to represent only a partial understanding of complex health phenomena. Finally, the program will need future financial support to continue collecting data from its participants for a longer period.

Human beings, created with remarkable complexity and diversity, present unique challenges that must be addressed when tackling problems such as disease prevention and treatment. In this regard, the AoU Research Program represents a pivotal effort to advance our understanding of human health. Its research outcomes and translational impact have the potential to improve healthcare accessibility and quality for individuals from all walks of life, reduce healthcare costs, and prevent disease before their onset. Furthermore, the program’s findings could inspire healthier lifestyles, emphasizing exercise and better diets. By highlighting key social determinants of health, AoU could also empower policymakers to create opportunities that address disparities and improve the lives of underprivileged communities.

References

• Skloot, Rebecca (2010). The Immortal Life of Henrietta Lacks. New York: Crown/Archetype. pp. 127–135. ISBN 9780307589385.
• Brandt, Allan M. (December 1978). “Racism and Research: The Case of the Tuskegee Syphilis Study” (PDF). The Hastings Center Report. 8 (6). Garrison, New York: Wiley-Blackwell: 21–29. doi:10.2307/3561468
• https://allofus.nih.gov/

When I was twelve, I spent a summer in a small town where my family owned a grape farm. The vineyard stretched across rolling hills, its vines heavy with deep purple grapes—a place of beauty, but also of hard work. That summer, I learned a lesson about teamwork that has stayed with me ever since.

One morning, my father announced it was time to harvest. He gathered the family—parents, siblings, cousins—and assigned us roles. The older cousins cut grape clusters, while the younger ones, including me, collected them in baskets. My parents and aunts carried the baskets to storage, where my grandfather inspected the grapes for quality.

At first, I thought my job was easy: just pick up grapes and fill the basket. But as the sun rose, the heat became unbearable, and the baskets grew heavier. I lagged behind, and the pile waiting to be collected grew. Seeing my struggle, my older cousin offered to switch roles. I hesitated—I’d never used pruning shears—but with his encouragement, I tried. To my surprise, I enjoyed the precision of cutting, and my cousin’s quick hands made collecting easier. By day’s end, we had finished the harvest. I realized teamwork wasn’t just about doing my part, but about adapting, supporting one another, and working together.

That summer taught me that teamwork isn’t just about dividing up tasks—it’s about understanding each other’s strengths, stepping in when someone needs help, and sharing in the achievement together. The experience of working alongside my family in the vineyard planted a seed of understanding that continued to grow over the years. Later, when I read Jon Gordon’s The Power of a Positive Team, his message that “no one creates success alone” immediately brought me back to those hot summer days in my hometown. Gordon’s insights, along with the timeless prophetic teachings, all point to the same truth: when we work together with a shared purpose—whether in families, workplaces, or communities—not only do we achieve more, but we help lift one another up along the way.

The foundation: no one succeeds alone

Gordon’s foundational premise is simple yet profound: “No one creates success alone. We all need a team to be successful.” He illustrates this with examples ranging from Super Bowl-winning teams to groups launching rockets into outer space or performing open-heart surgeries. My vineyard memory echoes this: without my cousin’s willingness to switch roles, the harvest might have faltered.

This principle finds a powerful parallel in the life of Prophet Muhammad (peace be upon him), particularly in the construction of the Prophet’s Mosque (Masjid an-Nabawi) in Medina. After the challenging migration from Mecca, the Prophet faced the monumental task of uniting a fractured community. He didn’t assign the work to just a few skilled laborers; instead, he mobilized the Muhajirun (emigrants) and Ansar (helpers) into a cohesive team. Historical accounts, such as those from Ibn Hisham, describe him carrying bricks alongside his Companions, his hands dusty with the same labor (Ibn Hisham, 1955). This act wasn’t just practical—it was symbolic, forging bonds of trust and solidarity. The mosque became more than a place of worship; it was a hub of education, governance, and charity, a testament to what a united team can achieve.

The Qur’an reinforces this in chapter as-Saff (61:4) by illustrating the image of a team standing shoulder-to-shoulder, each member integral to the whole, like “a well-compacted building” (Unal, 2006). This wasn’t abstract theology for the Prophet; it was a lived reality. When a Companion suggested using a palm trunk as a pillar, the Prophet listened, adapting the plan collaboratively. This spirit of collective input mirrors my cousin’s suggestion to switch roles, showing that great teams thrive on mutual support and flexibility.

Gordon emphasizes that building such teams requires purpose, passion, and commitment. He wrote The Power of a Positive Team for teams to read together, fostering a shared understanding of what makes them great. This resonates with the Medina community’s collective ethos, where every member—from the poorest laborer to the Prophet himself—contributed to a vision beyond individual gain.

The power of positivity

Gordon’s second key insight is that positivity is a superpower for teams. He rejects “Pollyanna positivity”—a naive optimism that ignores reality—in favor of a gritty, purposeful optimism that confronts challenges head-on. John Gottman’s pioneering research on marriages offers a compelling parallel to team dynamics, showing that a five-to-one ratio of positive to negative interactions predicts success (Gottman, 1994). Through decades of observing couples, Gottman found that thriving relationships don’t eliminate conflict but overwhelm it with positivity—moments of kindness, appreciation, and support. When positive exchanges outnumber negative ones (like criticism or contempt) by at least five to one, couples build resilience, trust, and a buffer against stress. Below this ratio, negativity erodes connection, often leading to divorce. This “magic ratio” underscores Gordon’s point: positivity isn’t just feel-good fluff—it’s a measurable force for winning. In teams, as in marriages, frequent affirmations and constructive energy can transform challenges into opportunities, fostering unity where pessimism might fracture it. Gottman’s insight bolsters the idea that positivity, applied consistently, is a practical strategy for success across human endeavors.

During my sophomore year of college, I joined a group project in a literature class that quickly turned chaotic. Our team of five was tasked with analyzing a novel and presenting it to the class, but we couldn’t agree on anything—themes, roles, or even meeting times. Two weeks in, with the deadline looming, frustration peaked, and we were on the verge of giving up. I remembered my vineyard days and suggested we pause and share one thing we each liked about the book. It felt awkward at first, but as we talked, the mood shifted. One teammate, usually quiet, lit up discussing the protagonist’s resilience, sparking new ideas. I proposed we focus on that theme, and suddenly, roles clicked: he researched, I wrote, others handled visuals. Our presentation wasn’t perfect, but we delivered it with enthusiasm, earning praise for our unity. That experience taught me that positivity isn’t ignoring problems—it’s finding a spark to reignite the team, turning chaos into collaboration.

Gordon shares stories of teams he’s coached, like the Atlanta Falcons under Mike Smith, who adopted a “No Complaining Train” to maintain morale during grueling seasons. This practical application of positivity shows that optimism, paired with action, builds unstoppable teams.

Transforming negativity: a collective responsibility

Positivity isn’t passive; it requires weeding out negativity, Gordon insists. “One of the biggest mistakes teams make is that they ignore the negativity within their team,” he writes. He recounts working with the Jacksonville Jaguars in 2007, where Coach Jack Del Rio used The Energy Bus to confront “energy vampires,” leading to a playoff run. Similarly, Mark Richt at the University of Georgia curbed negativity with an “energy vampire” wall, turning a losing streak into ten consecutive wins.

The Prophet faced a parallel challenge during the Treaty of Hudaybiyyah in 628 CE. When the Quraysh barred the Muslims from Mecca and imposed a seemingly humiliating truce, Companions like Umar ibn al-Khattab voiced frustration (Ibn Hisham, 1955). Rather than reprimand them, the Prophet listened with empathy, explaining that God’s plan would unfold. His calm transformed their doubt into acceptance, and the treaty later enabled Islam’s peaceful expansion. Gordon’s three-step approach—confront, transform, or remove—mirrors this: transformation is ideal, but removal may be necessary.

Fethullah Gülen’s philosophy of service (hizmet) complements this: “A community that seeks to serve others must be a garden of positivity, where each member uproots the weeds of envy and plants seeds of compassion” (Gülen, 2004). In my vineyard, my cousin’s willingness to switch roles weeded out my negativity—my fear of failing—and fed my confidence. Gülen’s metaphor of a garden aligns with Gordon’s “weed and feed” strategy, emphasizing proactive cultivation of a positive culture. Gordon shares a school principal’s story: a negative teacher resigned, overwhelmed by a relentlessly positive staff.

A few years after college, I volunteered to help organize a fundraising gala for a local nonprofit. Our small team was passionate, but as the event neared, tensions flared. One member, usually reliable, grew pessimistic—grumbling about low RSVPs, tight budgets, and even the venue’s lighting. His negativity dampened our meetings, and others started doubting we’d pull it off. Reflecting on my vineyard days, I decided to shift the vibe rather than let it fester. I invited him to grab tea after a planning session and asked what was weighing on him. He confessed feeling overwhelmed by outreach calls and feared we’d fail. I suggested we split his tasks—another teammate took half his list. He softened, even laughed, and at our next meeting, he arrived with a list of confirmed donors instead of complaints. The gala went off beautifully, raising more than our goal, and our team bonded over the win. That experience taught me that negativity isn’t the enemy—it’s a signal. Listening and tweaking roles transformed his frustration into fuel, proving a team can thrive when we lift each other up.

Practical tools for a positive culture

Gordon offers concrete tools, like the “No Complaining Rule,” where complaints must come with solutions. Michael Phelps’ Olympic swim team enforced positivity, enhancing their 2016 Rio performance. Said Nursi’s Risale-i Nur adds a spiritual layer: “Complaining about the decree of God is a veil over the beauty of existence. Instead, seek the wisdom within it” (Nursi, 1996). During the Meccan boycott (617-619 CE), Prophet Muhammad rallied his clan to share scarce resources, reframing starvation as a test of solidarity (Al-Haythamī, 2000).

In my vineyard, if I’d complained without adapting, the harvest might have stalled. The “No Complaining Rule” echoes Nursi’s call to focus on wisdom, pushing teams toward solutions.

Positive conflict: strength through trust

Gordon clarifies that positivity doesn’t mean avoiding conflict. “Positive conflict” strengthens teams when rooted in trust and respect. Writing partners Brian Koppelman and David Levien debate ideas constructively, as did volleyball stars Kerri Walsh Jennings and Misty May-Treanor. Prophet Muhammad (peace be upon him) mediated between the Aws and Khazraj tribes in Medina, turning decades of enmity into alliance through dialogue (Ibn Hisham, 1955). Gordon notes, “If there’s no trust, respect, and love, the conflict hurts the team.” My cousin’s trust in me to cut grapes, despite my inexperience, turned a potential clash into collaboration.

A spiritual and practical synthesis

Cultivating a positive culture weaves together practical and spiritual threads, offering lessons for diverse teams. My vineyard lesson taught me adaptability and support; my college project showed positivity’s spark in turning a failing group into a united front; and the nonprofit gala proved empathy transforms negativity, yielding a successful event that uplifted our community. Gordon’s framework—emphasizing unity, positivity, and proactive negativity management—provides a practical structure for these experiences, while the Prophet’s examples offer timeless inspiration. The Qur’an’s call to stand as a “well-compacted building” (61:4) and promise of “ease with hardship” (94:6) infuse these efforts with divine purpose, while Gülen’s vision of compassionate service and Nursi’s reframing of challenges deepen their spiritual resonance.

Nonprofits, in particular, stand to benefit profoundly from this synthesis. My experience with the gala illustrates how Gordon’s principles—listening to transform negativity, fostering unity, and maintaining optimism—can turn a struggling team into a force for good. Nonprofits often operate with limited resources and high stakes, relying on volunteers and staff united by a shared mission, much like the Prophet’s community in Medina. By adopting tools like the “No Complaining Rule” and embracing positive conflict, they can maximize impact—whether feeding the hungry, educating the underserved, or healing the sick—mirroring the mosque’s role as a hub of service. Gülen’s hizmet ethos further aligns here, urging nonprofits to cultivate positivity as a garden of collective action, amplifying their ability to serve humanity.

This is a blueprint to build teams—families, workplaces, or organizations—that reflect unity in diversity. Whether harvesting grapes, working a college project, or fundraising for a cause, the principles of collaboration, optimism, and empathy turn shared purpose into transformative action, echoing the prophetic legacy of building communities that endure and inspire. Together, we can create a brighter future for all.

References

• Gordon, J. (2018). The power of a positive team: Proven principles and practices that make great teams great. Wiley.
• Gottman, J. M. (1994). What predicts divorce? The relationship between marital processes and marital outcomes. Lawrence Erlbaum Associates.
• Puri, M., & Robinson, D. T. (2007). Optimism and economic choice. Journal of Financial Economics, 86(1), 71-99. https://doi.org/10.1016/j.jfineco.2007.02.002
• Ünal, A. (Trans.). (2006). The Qur’ān with annotated interpretation in modern English. The Light, Inc.
• Al-Haythamī, N. A. (2000). Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id (Vol. 6). Dar al-Kutub al-‘Ilmiyyah. (Original work published ca. 14th century)
• Ibn Hishām, A. M. (1955). As-Sīrah an-Nabawiyyah (Vol. 2). (M. Al-Saqqā, Ed.). Mustafa Al-Babi Al-Halabi. (Original work published ca. 9th century)
• Gülen, F. (2004). Toward a global civilization of love and tolerance. The Light, Inc.
  Nursi, S. (1996). The words: The reconstruction of Islamic belief and thought (H. Şimşek, Trans.). Sözler Publications. (Original work published ca. 1920s-1930s)

Imagine you are walking through a city park and spot a bag that appears to contain valuable items, with no one else around. You realize the bag belongs to someone who will likely return soon to retrieve it. Should you take it yourself? After all, you could use some extra financial help given your recent economic hardships! No one is there to see you. If no one will ever know, what is the problem with taking it? It might be a small loss to the owner, but it would be a significant gain for you! Why not?

Imagine you have a friend who is a bit shy and struggles to express himself in social situations. And say that he is known to be picked on by his peers, or being bullied. You have every opportunity to tease him and get a laugh at his expense. But he isn’t responding well to your jokes. Who cares? You just want to have fun, and he’ll be fine—won’t he?

Imagine you’ve just finished a refreshing drink and are left holding the empty plastic bottle. You’re out in nature, and no one is around to see if you toss the bottle into the woods. You know it’s bad for the environment, and you can already see other people’s litter scattered nearby—but who cares? What’s one more bottle on top of the rest? It’s not going to make a big difference, right?

Who knows? Who cares? Maybe no one will ever find out. Maybe no one will ever care. But more than anyone else, besides the All-Knowing One, you know the truth

When you steal something or do something wrong, even if no one is there to call you a thief, you are the one who labels yourself as such. You know it. You know that you have become a petty thief. In the end, you declare who you are to yourself.

When you insult or attack someone, even if you can get away with it, you define your identity as a person who transgresses against others. You declare that you are a transgressor. Even if others do not know or care, you know the truth. With every challenging decision we make, we declare who we are. We say “This is who I am.” And all these decisions ultimately shape our identity [1].

How we identify ourselves shapes our mindset and influences every aspect of our lives.

If you see yourself as a petty, opportunistic thief, you’ll assume that everyone else is a thief in one way or another. If you are involved in fraudulent activities, you’ll suspect others are fraudsters just like you—or, if they aren’t, you might consider them naïve or weak. If you see life as a constant struggle to survive, you’ll believe that every human, animal, and plant is locked in battle. The whole universe becomes a war zone, and people live in fear. On the contrary, if you are a peaceful person who respects others, you’ll notice beauty in people and in the world around you. You’ll think about the harmony and peace in others. As the saying goes, “A person who sees the good in things has good thoughts. And he who has good thoughts receives pleasure from life” [2].

The one who truly suffers from a wrongful act is not the person who is harmed, but the person who commits the act. Those who are wronged often recover, move on, or learn and grow from their experiences. But the one who inflicts harm is shaping a destiny that may be hard to change for the rest of their life. As people continue to respond to events in the same way, their reactions become hardwired; a part of their very biology. With every action we take, we determine our identities. Similarly, the true beneficiary of a good act is the person who performs it. Surprisingly, helping others is not that easy as it sounds. The odds of being in the right place at the right time, with the right resources to help, are slim at best. Simply handing out free money may look like kindness, but it can sometimes cause more harm than good in the long run—for instance, studies have shown that lottery winners often end up worse off than before. That’s why, when we find ourselves with a genuine opportunity to help someone, we should see it as a rare chance to make a difference in someone’s life—a gift to be cherished. By doing good, we shape our own identity.

We observe the outer world through the mirrors within us. From this, we can build a recipe for happiness: if we want to enjoy our lives, we must start by reshaping our own identity. If we want real change, it begins by changing who we believe ourselves to be.

Identity change

Changing our identity is one of the most difficult things we can do in life. Human beings have a curious resistance to any kind of change. We get used to certain routines and stick with them—this is true for our personalities, careers, where we live, and more. Once we settle into a habit, not only does it stay with us, but we’re also reluctant to let it go. As Tony Robbins says, “The strongest force in human personality is the need to stay consistent with how we define ourselves.”

So, what do we do when we want to change? People often want to build good habits and get rid of bad ones. We all know how difficult it is to start doing something regularly. Even when we’re fully aware of the benefits, knowing alone isn’t enough to create change. I know that I should exercise more, eat less, read more, and so on, but turning these actions into habits is the challenging part.

A much easier way to build new habits is through the identity-based behavior change [3]. Instead of focusing on tactics alone, it’s more effective to associate your identity with the kind of person who naturally displays those habits. his method begins by deciding who you want to be. Then, ask yourself what that person would do in a given situation, and start acting accordingly.

Next, give yourself permission to achieve small wins in the direction of your new identity. Trying to change your behavior without first changing how you see yourself is unlikely to succeed. If you want to act honestly, you need to become an honest person. If you want to achieve certain business outcomes, you have to become someone who accomplishes those goals—an entrepreneur. The more clearly you envision yourself as that person, the more likely you are to act in alignment. Prove to yourself who you are by taking the necessary steps.

A similar approach to behavior change can also be found in faith traditions which encourage people to do good deeds by connecting actions to their identities. For example, in the Qur’an 3:76, it is stated: “Absolutely! Those who honor their trusts and shun evil, surely God loves those who are mindful of Him.” In this verse, the person who is loved by God is depicted through their actions. The reader is encouraged to adopt the identity of such a person. If you want to be loved by God, you must become someone who honors trusts, avoids evil, and remains mindful of Him. By embracing this identity, you place yourself among those who are loved by Him. If we want to change our lives, we have to start changing who we are. Our identity and personality are what shape our personal reality [4]. We cannot change until we transform how we think, how we respond, how we act, and how we feel.

Nothing changes in our lives until we change ourselves.

I do not exploit other people’s weaknesses. I care for the environment. I serve tea to my significant other. I do not thrive at the expense of others. I respect differences of opinion. I strive to do my work well. I believe in human dignity and freedom. Why?

Because this is who I am.

References

¹ How to make hard choices, TED Talks, Ruth Chang.

² Seeds of reality, 50th seed. Bediuzzaman Said Nursi.

³ Atomic Habits, James Clear.

⁴ Joe Dispenza.

Literally meaning a master, an owner, a helper, a loyal one, or a guardian, a waliyy is one who is devoted to God with all their emotions and one who is taken by Him as a close friend. Such an attainment is called wilaya (God’s friendship or sainthood), and the greatest rank in wilaya is called qutbiya (being a spiritual pole).

Perfect sainthood consists of servants being annihilated with respect to the carnal dimension of their existence and gaining a new, ever-young, and active existence on the horizon of God’s nearness through their knowledge of God, love of God, vision of God, and discovery of the Divine mysteries. In the sight of such heroes of spirituality, who have reached the peak where the sun never sets, autumns turn into springs, and annihilation turns into permanent existence, everything is annihilated in God; everything begins and ends with Him, rises and sets with Him, and attains existence through the lights of His Existence. Those favored with such a vision experience existence in a different mood and fashion according to their capacity of perceiving of everything as dependent on Him and observe that every event takes place dependent on the Truth of truths, Whom they find in their hearts as a “Hidden Treasure.” Unceasingly thrilling at the lights they observe glittering in the countenances of the mornings and evenings, the depths of the ever-bright heavens, the multi-colored beauties of the seasons that come and go with ever-renewed scenes, the awful appearances of the vast seas and oceans, the flowing of rivers toward the seas with a deep yearning for union, the joyful cries of birds and insects, and the bleating of sheep and lambs, they are overawed by the meanings that pour into their hearts from Him. All the shapes and forms on the horizon of their vision disappear and they find themselves boiling with reflection and pleasure as if they see, feel, and experience Him alone.

Such heroes of spirituality no longer feel zeal, but rather a deep yearning to reach Him, and no longer feel attraction but rather are attracted by Him toward Him. They are completely freed from any kind of heedlessness, with the result that the light of the Ultimate Truth shows itself everywhere. Reason and the spirit are now hand-in-hand and the whole of existence becomes a book to read. All false candles are extinguished, one after another, and it is as if the stars have come down from the heavens to illuminate the entire world. The world with all its worldliness vanishes and is rebuilt with a new design that belongs to the realms beyond. All veils of darkness are rent apart and lights burst forth through the fissures. Everything becomes a friend and a companion to such a hero of spirituality, and the heart finds in everything whatever it looks for, thus being saved from all kinds of loneliness.

God Almighty never abandons initiates who have attained such a degree of God’s friendship to their carnal soul, not even for the twinkling of an eye. Since they are always turned to the horizon of obtaining God’s approval and good pleasure with all their being, God protects and preserves them with His infinite grace and care. There is no longer any grief or worry; they constantly receive welcome from all corners of existence and they feel spiritual joy in their hearts. As if living in the gardens of Paradise, within the protective walls of, Know well that the friends (saintly servants) of God—they will have no fear, nor will they grieve (10:62), far away from the carnal veils of darkness and surrounded by the lights of the All-Merciful—but without ever falling into heedlessness toward the fear and awe of God which they always feel in the depths of their being—they continuously receive promissory messages from the realms beyond and return them with good, righteous deeds.

Although what is primarily meant by God’s friends is all the believers, as opposed to the enemies of God—for this is what the Qur’an also means by this term—the Sufis give other significant meanings to it. According to them, a friend of God is a person of truth who, through various forms of self-struggle, such as austerity, has transcended the carnal dimension of his or her existence and reached the level of the life of the heart and spirit, thus obtaining God’s special nearness. Friends of God have annihilated themselves with respect to their carnal existence, and attained permanence with a new meaning and thus they are favored with God’s particular blessings and compliments. They have found whatever they would find and they have been saved from all kinds of pursuits. Without ever aspiring after anything perishable, they say, “Let others have whatever is worldly—God, only, is sufficient for me,” and they demand whatever they demand only for God’s sake. I think Nabi [1] meant this by the following:

Do God’s friends ever stoop to possessing anything worldly?
Do they ever endure the burden of people?

Since friends of God always have God as their sole object, and they expect from Him whatever they expect, and thus continuously receive God’s favors, it is inconceivable that they should turn to others for their needs or aspirations.

Although all of God’s friends are people of deep spirituality, they differ in disposition and temperament, in their relative degree of attainment, and in their duties and missions. This is why they are mentioned with different titles such as the godly, virtuous ones, those near-stationed to God, substitutes, pillars, nobles, custodians, leaders, helpers or means of help, and poles.

With whatever title they are called, all of them have—according to the capacity of each—common praiseworthy qualities such as truthfulness, honesty, trustworthiness, sincerity and purity of intention, piety, righteousness, abstinence, asceticism, love, mild- ness and forbearance, modesty, humility, repentance, penitence, contrition, fear, and reverence. And with the exception of a few extreme “ecstatics” among them, all of them act within the bounds of the principles mentioned.

Abrar (The Godly, Virtuous Ones)

The Abrar are the good, virtuous ones who strive to reach God through austerity and moral straightforwardness; they are people of honesty and righteousness, loyal servants of the Ultimate Truth who live a life very carefully in keeping with the ordinances of the Shari‘a. Some of the godly, virtuous ones who are extremely sincere and faithful in their relationship with the Ultimate Truth are bent on the attainment of personal perfection. Although they pursue God’s approval and good pleasure in all of their attempts and actions, they nevertheless aim at their own perfection and seclude themselves from people in pursuit of spiritual gifts and favors to such an extent that they travel from immersion to amazement, and from amazement to utmost astonishment in the waves of the gifts of the “oceans” where they feel that everything has been lost in the Divine Existence. Those who see them think that they are lunatics and mock them. Because of this, and in consideration of how deep they are in their relationship with God, they cannot act as guides for others; the reservations they cause to arise in the minds of others impede this.

There are others among the godly, virtuous ones who always follow the light of the lamp of Prophethood, and therefore act in a balanced way. They plan and put into practice all of their intentions and attempts under the guidance of the Divine Revelation, the heart, and reason. They comprehend and interpret religious matters correctly and without causing any misunderstandings. They always preserve the balance in their observations of the physical and metaphysical realms, or the physical and metaphysical dimensions of things; they correct their intuitions and perceptions in the state of ecstasy and rapture according to the fundamentals of the Religion, and they present their inferences and deductions within this perspective. They see the world from the point of view of Prophethood and, although they always avoid setting their hearts on it, they pay necessary attention to it as it is the place of observation of Divine beauties, the manifestation of the Divine Names, and the arable field of the afterlife. In whatever they do, they aim at God’s approval and good pleasure, and eternal happiness, striving with a Prophetical determination to make each second, minute, and hour of their lives into ears of corn that bear seven, seventy, and even seven hundred grains. They actually represent godliness and righteousness and set good examples for people to follow. Wherever they are, they remind people of God, and acting as if an indicator, they cause people to turn to Him in devotion. In short, they are those who are always occupied with good, virtuous deeds; who always dream of godliness and righteousness; who always follow the Creator, the Ultimate Truth, in whatever they do; and who care about the created.

Note

YusufNabi(1642–1712):Oneofthemostwell-knownOttomanpoetsoftheseventeenth century. He was born in Urfa, southeastern Turkey, and emigrated to Istanbulwhen he was twenty-four. He lived in Istanbul and Aleppo. He usually wrote didactic poems where he criticized certain vices in society and which contained moral lessons. (Tr.)

One of the important concepts in Abrahamic faiths is thanksgiving.

Thanksgiving is a profound sense of gratitude that involves recognizing aspects of our biological structure for which to be thankful. According to research, it has various positive effects on both physical and emotional well-being. “Whoever is grateful, it is for the benefit of his own soul” (Qur’an 31:12). Throughout history, religious leaders and philosophers worldwide have expressed ideas about the essence of thanksgiving. One of the primary reasons many believers inquire about each other’s well-being is to create an opportunity to express gratitude to God. In this way, those who ask and express gratitude engage in an act of worship together, preparing the ground to benefit from material and spiritual blessings.

The feeling of gratitude, at the heart of thanksgiving, helps us turn to God wholeheartedly; it gains the value of worship through the acknowledgment of its true source. In recent years, particularly in the fields of neuroanatomy and genetics, various studies have begun to highlight the biological influences and outcomes of feelings like gratitude.

Brain structure and gratitude

One aspect of gratitude’s connection to healing, satisfaction, and happiness is that it serves as a reward for both our worldly life and our state of mind. True gratitude occurs with the full recognition of the blessing, as appreciating the giver of the blessing is largely dependent on recognizing the blessing itself.

Magnetic resonance imaging (MRI) scans of brain tissue have shown that people with a developed sense of gratitude have more gray matter. Gray matter, responsible for processing information, functions more effectively in learning and decision-making mechanisms for those who are consistently in a state of gratitude. According to studies, the limbic system, responsible for emotional experiences in the brain, helps control challenging emotions such as sadness, anger, and anxiety when gratitude is felt. Those with a strong sense of gratitude have healthier nervous systems, as gratitude suppresses problem-producing mechanisms and activates problem-solving systems. Gratitude is an active form of thinking that disables most of the negative emotions of the ego. Many negative emotions lying in the subconscious, such as jealousy, greed, hatred, ambition, laziness, and arrogance, are related to ingratitude. Gratitude cleanses these layers of negative emotions, but it requires serious effort to recognize and appreciate the blessings we have received.

The prefrontal lobes of the brain contain regions involved in empathy, decision-making, and self-control. Research has shown that feelings of gratitude stimulate these areas of the brain. The hypothalamus, which plays a significant role in regulating sleep cycles, is also activated when we feel gratitude. Feeling gratitude for the blessings received activates the hypothalamus, leading to better quality sleep with positive thoughts. Studies show that even recognizing simple acts of kindness can activate the hypothalamus, thus regulating all body mechanisms it controls. Being in a state of gratitude and recognizing blessings contribute positively to brain health.

Psychological effects

Neurotransmitters—the chemical substances secreted by the brain that transmit stimuli between neurons—affect human emotions. Conversely, human emotions also influence the secretion of these substances. Dopamine and serotonin are two of the most important neurotransmitters responsible for regulating mood. Those who deeply and sincerely feel gratitude secrete more dopamine and serotonin, which have happiness-inducing effects. Dopamine, often called the “motivation molecule,” contributes to feelings of motivation, happiness, and focus. Serotonin, often referred to as the “happiness chemical,” plays a critical role in feelings of well-being and happiness.

When the brain receives enough positive neural signals through gratitude and thanksgiving for endless blessings, these neural pathways strengthen, leading to feelings of happiness and satisfaction that develop with constant and conscious gratitude. Studies show that gratitude, which acts as a natural antidepressant, serves as a bridge between past happy moments and future hopes.

One should not wait to be happy to be grateful; every moment of gratitude increases happiness. (Thanksgiving itself is a blessing and requires its own expressions of gratitude). It is understood that thanksgiving activates the brain’s memory center and the amygdala, reduces the secretion of stress and anxiety-inducing hormones such as cortisol and adrenaline) and improves mood. This leads to stronger heart function and greater resistance to emotional negativity. Long-term research shows that those with a sense of thanksgiving cope better with stress and toxic emotions. Various studies support the fact that recognizing blessings is a significant factor in leading a less stressful life. Recognizing blessings increases feelings of sufficiency, which leads to a decrease in symptoms of depression and anxiety.

Effects on physical health

While reducing stress hormones, gratitude also helps to better manage autonomic nervous system functions. Neurochemical hormones secreted by the nerves contribute significantly to our physical health. Dopamine plays a role in regulating blood vessel function and heart rate, while serotonin is involved in sleep and the digestive system. Although serotonin is primarily found in the intestines, it affects the brain by crossing the blood-brain barrier.

A study evaluating the impact of gratitude on physical well-being showed that patients who kept a gratitude journal experienced a 16% reduction in pain symptoms and were more willing to collaborate with doctors for treatment. Studies have also shown that thanksgiving regulates dopamine levels, increasing vitality and thereby reducing perceived pain.

People with a well-developed sense of gratitude experience slower neurological deterioration. Additionally, inflammation decreases in grateful individuals, making it easier to regulate blood pressure. The feeling of gratitude, formed by recognizing received blessings, leads to the secretion of the hormone oxytocin, which dilates blood vessels, lowers blood pressure, and protects the heart. Through these physiological processes, gratitude has a pain-relieving effect.

The promise in the verse “If you are grateful, I will increase My blessings upon you” (Qur’an 14:7) may also indicate that the blessing of healing readily comes into play through various physiological pathways that affect our physical health, beyond just psychological channels. It also refers to the otherworldly rewards associated with gratitude and thanksgiving.

One of the most fundamental laws of nature is known as the Second Law of Thermodynamics. Put simply, this law states that entropy, a measure of disorder or randomness, tends to increase over time. In everyday life, we observe this principle in the tendency of things to break down or decay: metal rusts, organisms age, and heat flows from warm objects to cooler ones until a balance is reached. In the language of physics, unless energy is supplied from outside, an isolated system will inevitably move toward greater disorder. This one-way drive toward disorganization reflects a fundamental directionality in the universe. Sir Arthur Eddington even remarked that the Second Law holds “the supreme position among the laws of nature,” so universally valid that if your theory contradicts it, you have no hope but “to collapse in deepest humiliation.” In other words, no process ever observed has violated this march toward higher entropy.

But how might this apparent law of cosmic disorder relate to the idea of a single, unified Creator behind the universe? At first glance, the inevitable decay of all things culminating in the so-called “heat death” of the universe, a cold and lifeless equilibrium state, could evoke a sense of cosmic pessimism. Indeed, it has led some thinkers to bleak conclusions about meaning. Yet from the perspective of faith in an eternal and transcendent God, this very impermanence can serve as a powerful reminder of the Divine’s uniqueness and everlasting nature. Rather than undermining spiritual belief, entropy underscores the finite, contingent nature of the material world, which in turn points toward an absolute, necessary existence beyond it. This article explores the scientific and philosophical dimensions of the Second Law of Thermodynamics and highlights its intersections with the concept of divine unity across religious thought.

The Second Law of Thermodynamics tells us that energy transformations in nature proceed in a particular direction. This “arrow of time,” encapsulated by the concept of entropy, indicates that the amount of disorder in an isolated system (and in the universe as a whole) is always increasing. In practical terms, usable energy naturally flows from more concentrated forms to more dispersed ones like heat diffusing from a hot cup of coffee into the cooler surrounding air. This results in a steady loss of available energy to do work and a gradual slide toward disorder. Because of this law, many physical processes are irreversible: a hot cup of coffee will inevitably cool down over time, but it will never spontaneously heat itself back up.

As physicist and theologian Sir John Polkinghorne explains, the reason entropy must increase is essentially statistical: “There are just so many more ways to be disordered than ordered.” Over time, chaos overtakes structure simply because disordered arrangements are far more probable than highly ordered ones. Thus, given enough time, all processes in the universe tend toward outcomes such as biological death and material breakdown. This matches our everyday experience: our bodies age, machines wear out, and living things eventually die. From a scientific standpoint, it is only natural that order gradually yields to disorder as time progresses.

Scientists often refer to entropy’s inexorable rise as the “arrow of time,” because it gives time a definite direction. The past can be distinguished from the future by the fact that the overall entropy was lower in the past and will be higher in the future. The renowned astrophysicist Stephen Hawking identified this relentless increase in entropy as the key element that gives time its forward direction. This idea carries a profound existential weight, confronting us with the reality of mortality and decay. The philosopher Bertrand Russell, writing in the early 20th century, captured this sentiment of inevitable cosmic ruin in a famous passage:

“All the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system… Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.”

Russell, emphasizing the certainty of the universe’s eventual heat death, paints a worldview devoid of any cosmic consolation. In purely physical terms, the Second Law’s long-range prediction is indeed stark: given enough time, stars will exhaust their fuel, matter will decay, and the cosmos will drift into a dark, cold, and lifeless expanse. This “heat death” scenario remains a serious scientific hypothesis for the ultimate fate of the universe.

The universe with a beginning

At this juncture, a profound question naturally arises: if the universe had existed eternally into the past, wouldn’t it already have reached this state of thermodynamic exhaustion by now? In other words, if entropy has been increasing forever, all usable energy should long ago have been depleted. The fact that we still see stars shining and life thriving today suggests that the universe has not existed indefinitely into the past; otherwise, it would have already run down. This line of reasoning leads us to consider the question of the universe’s beginning.

By the late 19th century, physicists recognized that the Second Law of Thermodynamics pointed toward a bleak future for the cosmos: eventual heat death. They also realized that if the universe were infinitely old, it should already be in that lifeless equilibrium state. Yet the universe clearly has not reached such a state, implying that it cannot have existed forever. In modern times, this insight has become part of a cosmological argument for a beginning of the universe. The philosopher William Lane Craig, for example, has invoked the Second Law as evidence in support of the kalam cosmological argument, which asserts that the universe must have a starting point. Craig writes that “the universe began in a state of low entropy (extraordinarily high order) and has followed the trajectory outlined by the Second Law ever since,” underlining that the cosmos has a temporally finite past.

This view accords with contemporary cosmology. Discoveries in astronomy during the 20th century, such as the expansion of the universe and the validation of the Big Bang theory, confirm that the cosmos had a definite beginning in time. Significantly, the Second Law’s arrow of time implies that the universe’s beginning was a moment of exceptionally low entropy. In fact, physicist Roger Penrose has calculated that the level of order at the Big Bang had to be unimaginably high; the universe started in an extraordinarily special state of arrangement. Such a low-entropy outset is so statistically unlikely that it cries out for an explanation beyond mere chance. It is as if the dice were loaded in favor of an orderly cosmos. The question naturally arises: Who or what “loaded the dice” at the inception of the universe?

Some scientists writing on thermodynamics have even openly reflected on this question. In their textbook Introduction to Thermodynamics: Classical and Statistical, Gordon J. Van Wylen and Richard Sonntag note that while science cannot definitively address the absolute origin of the universe, the Second Law “indicates in the direction of before (and continuing work of) a Creator.” In their view, the very fact that nature follows orderly laws (like entropy) is suggestive of an initial and ongoing act of creation. In other words, the cosmos has not been left to itself: an extraordinary order was present at the beginning, and the continued reliability of natural law can be seen as a sign of a sustaining power behind it.

The remarkable order at the universe’s birth is closely connected to what scientists today call the fine-tuning of the cosmos. Notable physicists such as Paul Davies have pointed out that the laws of nature appear to be finely adjusted to permit the existence of complex structures, life, and consciousness, an alignment that is difficult to attribute to pure chance. In his 1984 book Superforce, Davies remarks: “The laws that enable the universe to exist seem to be the product of exceedingly clever design. If physics is the product of design, the universe must have a purpose; and modern physics strongly suggests to me that this purpose includes us.” Many scientists and philosophers have echoed this amazement at how precisely the fundamental constants of physics and the initial conditions of the universe are set. This phenomenon of fine-tuning is often taken as evidence that the universe is not a random accident, but the result of purposeful intent.

A meaningful creation

From a spiritual perspective, the notion of a finely ordered cosmos aligns closely with the timeless belief that creation is intentional and meaningful, rather than a random occurrence. Many faith traditions echo a shared intuition that the harmony and balance we observe in the universe indicate the presence of a singular intelligent source. This divine wisdom within creation suggests that what science identifies as “order” and “laws” reflect an underlying purposeful design.

The belief in one God, an ultimate, singular power governing all existence is a central tenet across many monotheistic faiths. This belief suggests that the unity and coherence observed in nature’s laws reflect the will of a single, unifying Creator. The logic here is straightforward: if multiple independent divine forces governed the universe, disorder and conflict would likely prevail rather than the consistent harmony observed in physical laws. This consistency in the laws of physics from Earth to distant galaxies implies a single, unified source behind them. In philosophical terms, the universe behaves more like a kingdom governed by one sovereign than an empire divided among competing rulers.

The Second Law of Thermodynamics, universal and unfailing, can itself be viewed as part of this overarching cosmic order. It reminds us that all things in creation are subject to change, decay, and eventual dissolution. Everything in the material world is perishable; nothing shares the permanence of the ultimate divine reality. This aligns closely with the spiritual understanding in many religious traditions that all compound or material things eventually break down and fade away. Rather than being merely a grim observation, this scientific fact holds profound moral and spiritual lessons. It encourages humility in acknowledging life’s fragility and inspires us to seek what endures beyond physical existence.

Many spiritual traditions emphasize that observing the natural world can lead to profound wisdom and insight. Contemplating phenomena such as the stars, the cycle of life and death, or even everyday experiences like the cooling of a cup of coffee can provide perspective about our place in the universe and inspire reflection on realities beyond the physical. Through thoughtful observation, the universe reveals itself not just as a realm of matter and energy, but as a profound source of spiritual guidance and enlightenment.

Most religious worldviews also foresee an end to the cosmos as we know it; not as a meaningless collapse, but as a transition to a new order. In Islamic eschatology, for instance, it is said that at the end of time the heavens and earth will be rolled up, symbolically demonstrating absolute kingship over creation, before ushering in a new world. Similarly, Christian theology speaks of “a new heaven and a new earth” established by God beyond the end of our current universe. John Polkinghorne, reflecting on entropy from his dual perspective as a physicist and a priest, noted that while decay and death are intrinsic to this present world (and even serve a role in life’s development), the promise of a divinely renewed creation is that it will be free from decay. In a world to come, in Polkinghorne’s words, “a different material order not subject to decay may emerge.” In religious terms, this is the idea of resurrection or paradise: an existence in which the effects of entropy are abolished by divine decree. In the Islamic description of paradise, for example, it is a realm where people “will not taste death” anymore and will abide in an everlasting life. The notion of an existence not subject to entropy may lie outside the scope of physical science, but it is entirely within the scope of an omnipotent God.

A temporary universe

Seen through this broader lens, the Second Law of Thermodynamics the principle that our universe is winding down takes on a deeper meaning. Rather than implying that everything is pointless, it reminds us that this universe is temporary. It serves as a signpost directing the attentive mind beyond the physical realm toward the eternal. The interplay of order and disorder in nature, then, is not a sign of an absurd cosmos but part of a grander story. On the one hand, the Second Law teaches us to be humble and to recognize the impermanence of worldly things. On the other hand, the astonishing fine-tuning and lawful structure of the universe encourage us to consider the reality of a single, sustaining Creator.

Bridging scientific insight with spiritual understanding is a venerable endeavor. Centuries ago, scholars in various religious traditions asserted that studying nature is a way of learning about God, since the laws of the universe can be seen as manifestations of a divine order. The medieval Muslim thinker Al-Ghazali, for example, described the patterns in nature as part of God’s customary way of acting, and he encouraged believers to contemplate the natural world as a means to deepen their faith. In the modern age, many scientists and philosophers whether Muslim, Christian, or otherwise have similarly found that the discoveries of science resonate with the idea of a Creator. Figures like William Lane Craig, John Polkinghorne, Paul Davies, and Gordon Van Wylen come from different backgrounds, yet all have argued that the empirical evidence of a cosmic beginning, finely tuned laws, and life-friendly conditions makes sense in light of an intentional, intelligent origin. From a monotheistic viewpoint, all of these pointers ultimately direct us to the same conclusion: there is one underlying source behind reality. The conviction that all order (and even what we experience as “disorder”) is governed by a single cosmic will is a unifying idea found across many faiths. Through this lens, one can embrace scientific truth while also recognizing a transcendent meaning beyond it.

The Second Law of Thermodynamics and the spiritual principle of divine unity are not opposing explanations of reality, but complementary ones. Entropy’s increase teaches us about the physical fate of our universe, yet it can also be understood as a signpost to deeper truths. It exposes the mortality and finiteness inherent in the world, even as it invites us to reflect on what might be eternal. In the seemingly cold fact of cosmic decay, one can discern a gentle reminder: “Everything besides the One is perishing.” Seeing traces of a higher order amidst cosmic disorder is part of a holistic quest for truth, merging the scientific and the spiritual. By synthesizing insights from physics with insights from faith, we gain a richer understanding of our place in the cosmos. Ultimately, beyond the visible flux of the material universe lies a transcendent order that gives the cosmos meaning a reality which, according to the world’s great spiritual traditions, has been there all along and will endure when the stars themselves have faded.

References

• Polkinghorne, J. (2011). Believing in God in an Age of Science [Interview: “Holes in the Net”]. Vision Magazine.
• Craig, W. L. (2016). “Excursus on Natural Theology (Part 13): 2nd Scientific Confirmation of the Beginning of the Universe.” ReasonableFaith.org.
• Van Wylen, G. J., & Sonntag, R. E. (1971). Introduction to Thermodynamics: Classical and Statistical. John Wiley & Sons.
• Davies, P. (1984). Superforce: The Search for a Grand Unified Theory of Nature. Simon & Schuster.
• Russell, B. (1903). “A Free Man’s Worship.” (Reprinted in Mysticism and Logic and Other Essays).

When was the last time you looked at your work—or yourself—and thought, “It’s good enough”?

For many of us, that’s a rare admission. The drive to be perfect—at work, at home, in our faith—can feel as constant as our heartbeat. But beneath the glossy surface of achievement lies a quiet exhaustion, one that’s become all too familiar in our modern world.

Psychologist Thomas Curran calls this relentless striving “the perfection trap.” In his recent book, he describes how social media, workplace competition, and even our closest relationships can quietly nudge us toward impossibly high standards. It’s no wonder that so many of us wind up feeling anxious, burned out, or never quite satisfied.

But is perfection really the goal? Or is there something richer to be found in embracing our imperfections? As it turns out, both modern psychology and timeless prophetic wisdom offer a gentler answer—one rooted in sincerity, compassion, and the courage to accept “good enough.” In this article, we’ll explore what it means to step out of the perfection trap, drawing insight from psychologists, celebrities, and the teachings of the prophets.

The Perfection Trap

In The Perfection Trap, Thomas Curran doesn’t just study perfectionism—he’s lived it. He describes himself as a “recovering perfectionist,” someone who spent years chasing unattainable standards and feeling the sting of falling short. For Curran, perfectionism isn’t about striving for excellence; it’s a mindset rooted in a constant sense of “not enough.”

Curran breaks down perfectionism into three forms from the Multidimensional Perfection Scale (Hewitt & Flett, 1991): self-oriented (demanding perfection from ourselves), other-oriented (expecting it from those around us), and socially prescribed (feeling pressure from the world to be flawless). It’s this last one—socially prescribed perfectionism—that’s spreading most rapidly, especially among young people in places like the UK, US, and Canada. Social media, academic pressure, and a culture that links self-worth to achievement have created a breeding ground for shame and self-sabotage. Many perfectionists, Curran notes, would rather hide their flaws than risk failing at something new.

He shares his own story of sacrificing relationships and well-being in the name of academic success, only to realize how empty that “victory” felt. In contrast, he remembers his grandfather—a woodworker whose joy came from the craft itself, not from anyone’s applause. High standards, Curran suggests, don’t have to be tangled up with anxiety or insecurity.

Perfectionism isn’t just a personal struggle. Curran points to wider forces—like the endless competition fostered by capitalism and the highlight reels of social media—that make it easy to forget our humanity. Some of his proposed solutions, like rethinking society’s obsession with growth, spark debate. But his everyday advice is more accessible: set realistic goals, practice self-compassion, and, above all, make time for the people and experiences that truly matter.

Insights from psychology

Curran’s observations aren’t isolated; they’re echoed in the wider world of psychology. Researchers Gordon Flett and Paul Hewitt, who have spent decades studying perfectionism, have found that the pressure to appear flawless—especially when it comes from society at large—often goes hand in hand with anxiety and depression, no matter where you live.

But there’s hope in the research, too. A recent study on resilience suggests that habits like mindfulness and self-compassion can actually soften perfectionism’s grip. When people learn to accept themselves—flaws and all—they become more resilient in the face of setbacks. Kristin Neff, a leading voice in self-compassion research, puts it simply: when we treat ourselves with kindness during moments of failure, we start to break free from the impossible standards perfectionism sets.

All these findings point in the same direction as Curran’s work: overcoming perfectionism isn’t just about changing our own habits. It also means challenging the broader social forces—like social media comparisons and relentless economic pressures—that feed our fear of not measuring up.

Celebrity examples of perfectionism

You don’t have to look far to see how perfectionism plays out in the public eye. Take Steve Jobs, for example. The visionary behind Apple was famous—sometimes infamous—for his obsession with getting every detail just right. His relentless pursuit of perfection led him to delay the launch of the original Macintosh by more than three years, determined that even the hidden parts of the computer should be beautiful. This drive sparked innovation but also came at a cost, straining relationships and pushing his team to the edge. But even Jobs learned to let go, at least a little. As Apple grew, he began to trust others with his vision, delegating more and focusing on what really mattered. That shift—trading perfection for progress—helped Apple reach millions and echoes what psychologists like Curran now recommend: set realistic goals and avoid the burnout that comes with doing it all yourself.

The music world offers its own lessons. Pop star Ariana Grande has spoken candidly about the pressure to maintain a flawless image, especially under the spotlight of fame. After the tragic Manchester bombing in 2017, Grande’s perfectionist streak made her anxiety and PTSD even harder to bear. Yet, she found healing not in more achievement, but in gentleness—with herself and with her fans. Through her music and messages, she now encourages others to embrace their imperfections and practice self-compassion, a message that aligns perfectly with Curran’s call to value inner worth over chasing external approval.

Prophetic guidance

Modern psychology reminds us of the dangers of perfectionism, but this wisdom is not new. Long before today’s research, the teachings of Prophet Muhammad, Moses, and Jesus, peace be upon them, offered a spiritual antidote. Their lives and words emphasize humility, trust in God, and compassion, guiding us gently away from the trap of unattainable standards.

Humility and moderation

In the Islamic tradition, Prophet Muhammad (peace be upon him) is honored as al-Insan al-Kamil—the perfect human. Yet, his perfection was not about flawless performance, but about moral excellence, humility, and trust in God (tawakkul). The Qur’an highlights this sincerity:
“Say: ‘My prayer, my sacrifice, my living, and my dying are for God, the Lord of the worlds’” (6:162).

Prophet Muhammad taught that faith is meant to bring ease, not hardship:
“The religion is ease, and whoever makes the religion hard for himself will be overcome by it” (Sahih al-Bukhari, Book 2, Hadith 38).

His life offers many examples—when faced with rejection in Mecca, he trusted in God’s plan and found a new beginning in Medina (Qur’an 3:33). When a companion pushed himself too hard in worship, the Prophet reminded him, “Your body has a right over you” (Sahih al-Bukhari, Book 31, Hadith 187), gently encouraging balance and moderation.

Interestingly, what the Prophet modeled centuries ago now finds support in modern research: a 2023 SpringerLink study notes that trusting in God’s plan (tawakkul) can foster resilience and well-being, aligning closely with what psychologists today call self-compassion. His message remains clear: focus on intention and balance, not on flawless outcomes.

Embracing fallibility

Prophet Moses, peace be upon him, shows us the value of accepting our human limitations. Both the Qur’an and the Torah recount moments when Moses struggled: his accidental killing of an Egyptian (Qur’an 28:15–21), and his prayer for his speech to be more fluent (Exodus 4:10; Qur’an 20:25–28). Yet, God reassured him, “I will be with your mouth” (Exodus 4:12), a reminder that divine support carries us where perfection cannot. At the shores of the Red Sea, Moses chose trust over self-reliance (Qur’an 26:62), embracing his vulnerability.

Modern writers compare Moses and Muhammad’s reliance on divine guidance, not personal perfection (WhyIslam.org). Moses’s willingness to acknowledge mistakes and seek forgiveness (Qur’an 28:16) mirrors what psychologists call “radical acceptance,” a key ingredient for spiritual and emotional growth.

Compassion over perfection

Jesus’s life and teachings consistently prioritized compassion and spiritual sincerity over the impossible pursuit of flawlessness. According to the scriptures, his miracles relied not on personal perfection, but on trust in God’s power (Qur’an 3:49). When Jesus called on his followers to “be perfect” (Matthew 5:48), his words pointed toward a complete love—a wholeness of heart—rather than unattainable performance.

He often challenged those around him, especially the Pharisees, for focusing too much on ritual and outward appearances (Matthew 23:25). Instead, he encouraged sincerity, kindness, and a deeper connection to the Divine. One of the most poignant examples of this is when he showed mercy to a woman condemned by others, telling her, “Neither do I condemn you. Go now and leave your life of sin” (John 8:11). In this moment, Jesus emphasized growth, forgiveness, and the hope of starting anew.

A 2019 OverviewBible article highlights how Jesus’s message was rooted in repentance and realignment with the Divine—an approach that resonates with Curran’s emphasis on inner worth over external perfection. In the end, Jesus’s teachings encourage us to put love and faith at the center of our lives, inviting us to let go of perfectionism and embrace sincere, compassionate growth.

Conclusion

The Perfection Trap and related research make it clear: perfectionism can quietly erode our happiness, filling our lives with anxiety and self-doubt. Yet, the timeless teachings of Muhammad, Moses, and Jesus (peace be upon them) offer us another way forward. Muhammad’s trust in God and gentle moderation, Moses’s ability to accept his own mistakes, and Jesus’s focus on compassion all echo what psychologists like Curran are finding today—that self-compassion and realistic expectations can set us free from the need to be flawless.

By weaving together prophetic wisdom and contemporary psychological insights, we are invited to let go of impossible standards and to embrace “good enough.” In doing so, we make space for sincerity, growth, and genuine relationships—the things that truly bring meaning to our lives.

Recommendations from Prophetic wisdom

• Sincerity and Intention (Muhammad): Focus on sincere effort, as actions are judged by intentions (Sahih al-Bukhari, Book 1, Hadith 1). Set realistic goals, as Curran suggests, and trust in divine mercy.
• Accept Fallibility (Moses): Acknowledge mistakes and seek forgiveness, as Moses did (Quran 28:16), embracing Curran’s idea of radical acceptance.
• Prioritize Compassion (Jesus): Focus on love and mercy, as Jesus taught (Luke 10:25-37), aligning with Curran’s call to value relationships over perfection.
• Balance and Moderation: Integrate Muhammad’s moderation with Curran’s strategies, like limiting overwork to preserve well-being, as Jobs did through delegation.
• Community Support: Build supportive communities, as Muhammad did, to counter perfectionism’s isolation, complementing Grande’s public advocacy for self-acceptance.

References

• Curran, T. (2023). The Perfection Trap: Embracing the Power of Good Enough. Scribner.
• Flett, G. L., & Hewitt, P. L. (2019). Perfectionism and psychological distress: A review. Journal of Clinical Psychology, 75(9), 1453-1472.
• Neff, K. D. (2020). Self-compassion: Theory, practice, and future directions. Annual Review of Psychology, 71, 47-68.
• Isaacson, W. (2011). Steve Jobs. Simon & Schuster.
• Billboard (2018). Ariana Grande opens up about Manchester bombing. Retrieved from billboard.com.
• Quran, translated by Saheeh International.
• Sahih al-Bukhari, translated by M. M. Khan.
• The Holy Bible, New International Version.
• Albatnuni, M., & Koszycki, D. (2023). Spiritual coping and resilience in Muslims. SpringerLink.
• WhyIslam.org (2025). Moses and Muhammad: A Comparative Analysis.
• OverviewBible (2019). The Beginner’s Guide to the Prophets in the Bible.
• Yaqeen Institute (2017). The Character of Prophet Muhammad.

My name is Sueda, but I’m also Sue.

I speak English, Turkish, French, and Arabic.

My blood is Turkish, my accent is American, but my heart? Undecided.

In a world where names and ages attempt to define individuals,

I find myself struggling not to be confined within the limitations of a few pages.

My story runs deeper than the surface; it is an intricate tapestry woven across three distinct countries, shaped by unseen battles and quiet transformations.

I was often looked at as a fool for believing my dual identity could be free, but we live in a world where, if they can’t place you in a box, they simply label you as “other.”

Born in Turkey, my childhood carried the scent of distant lands long before I understood what longing was. The world pulled me into new places, new skies, new songs…

and with every move, I found myself both losing and finding pieces of who I was meant to be.

Change did not ask for permission; it swept through my life like a storm, teaching me that home is not always a place; sometimes it’s a memory, a voice, a feeling tucked deep within the soul.

I grew up learning that survival often meant adaptation, and that in trying to belong everywhere, I sometimes felt like I belonged nowhere at all. In my attempt to mold myself into something “acceptable,” I let parts of myself blur the vibrant colors of my identity muted in exchange for a quieter, safer existence.

It took years stretching years to understand that belonging was never about fitting in. It was about standing firm in the soil of who I truly am.

My path has gifted me wisdom that no classroom or map ever could. If you asked me to name myself with a single word, I would hesitate, because I am too many things to be reduced to just one word.

Still, if I had to choose, I would say: unique.

Because my identity is not static. It is alive growing, stretching, breaking, healing

a testament to the resilience born of a life lived between borders and beyond definitions.

I grew up understanding that home isn’t always a place. Sometimes it’s a memory.

Sometimes it’s a wound.

Trying to belong became a silent war inside me. I bent myself into shapes that weren’t mine.

I softened parts of myself that were never meant to be dulled.

And somewhere along the way,

I lost so many pieces of me, shattered them against the cold walls of acceptance, left them behind on the altar of belonging.

But now I see it, those pieces were never meant for this world to understand.

They were fragments of something eternal. I’ve realized that I don’t belong to a city, a nation, or a label.

I belong to Heaven.

My soul was never meant to fit in a place built by human hands. It was crafted for something far beyond.

As I continue down the winding path of self-discovery, I know now that my essence cannot be confined by a few words, or tucked neatly into a nationality, or captured by a language.

I belong to every place I loved,

I belong to every culture that has shaped me,

I belong to every language that has found its way to my tongue.

I am from three countries, not one.

I am from three cultures and four languages.

I am from Turkey, Africa, from every silent prayer and every loud dream. I am not fighting my duality anymore — I am embracing it.

My name is Sueda, but I’m also Sue.

I speak English, Turkish, French, and Arabic.

My blood is Turkish, my accent is American, but my heart?