How Digital Scans Are Helping Kids Get Faster Dental Care

Schulz-Weidner, N., Schraml, E.M., Frodermann, T. et al. Comparison of dental findings between dentists and pediatricians using intraoral scan-based teledentistry in children. Scientific Reports, September 2025.

A new study in Germany shows that “teledentistry” (using digital mouth scans to check children’s teeth) can be just as effective as a traditional in-person exam. Researchers wanted to test whether pediatricians, who are usually not dental specialists, could spot dental problems using intraoral scans (a special camera that creates a 3D image of teeth) and decide when kids need treatment. The study included 70 participants aged 4-17. Each child had a regular dental check-up and then had their mouth scanned with an intraoral scan. These scans were later reviewed by a pediatrician, who received basic training on children’s dental health, and a dentist. The researchers compared what they found to the in-person dental exams and found promising results. Both the pediatrician and the dentist were able to identify cavities, tooth defects, and urgent dental needs almost as well as the in-person checkups. Pediatricians were nearly as accurate as dentists in deciding whether a child needed quick dental care. However, dentists were still better at spotting detailed issues like the exact type of tooth fillings, but this did not affect treatment decisions in most cases. The results show that there is no significant difference between digital teledental findings and in-person exams. This study proves that with some basic training, pediatricians can play a key role in early dental screening, especially in areas where dentists are hard to reach. Non-dental professionals can now be more involved in early oral health assessments. Using this method means fewer missed problems, faster treatment, and healthier smiles for children.

What Lies Beneath The Outer Layers Of A Star?

Schulze, Steve, Avishay Gal-Yam, Luc Dessart, Adam A. Miller, Stan E. Woosley, Yi Yang, Mattia Bulla, et al. “Extremely Stripped Supernova Reveals a Silicon and Sulfur Formation Site.” Nature News, August 20, 2025.

Astronomers captured a rare glimpse inside a star as it exploded, revealing what lies beneath its outer layers. Dr. Steve Schulze and his team observed a supernova, SN 2021-yfj, unlike any seen before. Schulze explains that stars are like giant cosmic onions: hydrogen on the outside, then helium, carbon, oxygen, silicon, and finally the iron core. Normally, we only see the outer layers during a star’s death, but this star had already shed nearly all of its shells before it exploded. That allowed scientists to look much deeper into its structure and confirm long-standing predictions that the inner core has an oxygen-silicon shell.

One of the most surprising findings was the presence of helium. Helium is an element that should have been burned away at a much earlier stage of the star’s life. This discovery has left scientists puzzled and is challenging existing models of stellar evolution and supernova explosions.

Researchers believe the star was originally extremely massive—about 60 times the mass of our Sun—and likely lost much of its material over thousands of years through a process called “pair-instability,” where repeated pulses of energy blew away outer layers before the final explosion.

Schulze says the next step is to find more stars like this to understand whether 2021-YFJ represents a new class of supernovae. This discovery may even lead to a “gold rush” as astronomers search for other missing links in the life cycles of stars.

How Sleep Cycles Impact Our Health

Minami, Y., Kishi, A. & Ueda, H.R. Preventive circadian medicine: improving health with sleep checkups. npj Biological Timing and Sleep, September 2025

A new study investigates how a single night of shifting the sleep-wake cycle impacts glucose metabolism, insulin sensitivity, and hunger signals in healthy young adults. Sixteen men and women took part in a highly controlled lab experiment. They followed a sleep schedule for several nights before the test. On the test day, they shifted their sleep-wake cycle by 12 hours to simulate a night shift. They stayed awake all night and slept during the day. Results showed significantly higher blood glucose levels and a reduction in insulin sensitivity, despite participants having identical food intake. The test also caused ghrelin (hunger hormone) to increase, leading to stronger feelings of hunger, while leptin (satiety hormone) decreased, which could lead to eating more than usual. Participants also reported stronger cravings for high-calorie foods like sweets and snacks. Even a single night of circadian misalignment is enough to cause noticeable metabolic disturbances. These hormonal changes may lead to overeating, which, over time, could result in weight gain and insulin resistance if the circadian disruption becomes chronic. This study helps explain why night shift workers and those with irregular sleep patterns have higher rates of obesity, diabetes, and metabolic diseases. Staying awake all night and sleeping during the day even once significantly disrupts glucose metabolism and boosts hunger signals. Repeating this cycle regularly increases the risk of obesity and diabetes. The findings highlight the importance of stable sleep-wake cycles for maintaining metabolic health and suggest that strategies to reduce circadian disruption could benefit public health.

Everyone who strives in God’s path must be mentally prepared for the hardships and challenges they are likely to face. Things may not always go as we hope. Our wishes and desires may not be fulfilled. The plans and projects we make for the future may stall and remain unfinished. Along the way, we may be confronted with unexpected difficulties and even face disloyalty or betrayal from people we never imagined.

As Bediuzzaman Said Nursi once said, “Every good endeavor faces numerous harmful obstacles, and devils relentlessly strive against the servants devoted to such good endeavors.” Human and jinn devils alike will harass them and never leave them in peace, just as they did not leave the great Prophets and saints in peace. As expressed in a saying—though not an authentic hadith, yet supported in meaning by Qur’anic verses and sound traditions—“Every good has its obstacle” [1]. In every righteous endeavor, Satan crosses the path of human beings and seeks to block them through various schemes and traps [2].

God has always bestowed His grace upon those who walk in His path and has protected them. Yet being under His grace and protection does not mean that we will never face afflictions and misfortunes. This world is a place of testing, and therefore we will, from time to time, be tried with hardships.

As the Qur’an states in several verses, those who seek to live and uphold God’s religion will inevitably encounter calamities. Those who enter this sacred path will experience certain losses and deprivations. Sometimes we will be tested through the loss of wealth, at other times through the loss of life. If, in the face of such heavy trials, we can endure patiently and restrain ourselves, we will emerge as the winners. For whatever we lose here, we will gain many times over in return.

From the very beginning of the journey, it is vital to be prepared for the kinds of hardships that may arise. A person who sets out knowing that there will be steep climbs, peaks to cross, and deep valleys to pass through will make their preparations accordingly. You may call this an “inner equipment.” By this we mean strengthening one’s inner world and gaining the resilience needed in one’s spiritual and moral life. If such maturity is attained from the outset, external assaults will not cause turmoil. Without such foresight, however, unexpected challenges may leave one bewildered, swept off balance, and clouded in vision.

Let us listen to the Qur’an’s warning: “Or do you think you will enter Paradise without experiencing the trials of those who came before you? They were afflicted with such hardships and adversity, and so shaken that even the Messenger and those who believed with him cried out, ‘When will God’s help come?’ Surely, God’s help is near” [3]. Since the Qur’an offers such a reminder, we too must take heed, wake up, and come to our senses.

At this point, we can recall the words of Abbas ibn Ubada, who addressed the Ansar when they pledged allegiance to the Prophet (peace and blessings be upon him) at Aqabah: “Do you know what you are saying yes to?” People can sometimes be swept away by group psychology, carried along by an emotional current, and pursue a cause with great passion. This is admirable, yet it must not end there. At the very outset, people need to be made aware of the characteristics of the road ahead and be told where they are heading. This path, while offering joy and delight, also carries its share of pain and difficulty. Abbas ibn Ubada, a man of foresight and discernment, reminded them of this reality, implying that tough days lay ahead and urging them to be ready.

Similarly, when the Prophet (peace and blessings be upon him) accepted the pledges of new Muslims, he asked them to promise obedience to him not only in times of peace and ease (manshat) but also in times of hardship and trial (makrah).

From this, it should not be concluded that everyone who serves in God’s cause must inevitably face the heaviest of trials. At times, out of compassion for our weakness, frailty, poverty, and inconsistency, the Almighty may spare us from such severe tests.

Indeed, Bediuzzaman expresses this in one place as follows: “Just as the All-Powerful God can, in a moment, sweep away a sky filled with dark clouds and reveal the shining Sun upon the clear face of heaven, so too can He dispel the pitch-dark clouds of confusion and unveil the unshakable truths of faith as brightly as the Sun, granting this in an easy and effortless way. From His mercy, we hope that He will not exact a heavy price from us” [4].

Nevertheless, we cannot base our preparations on this possibility. We must ready ourselves for winter, take our precautions accordingly, and if spring arrives instead, we should embrace it with gratitude and delight.

Those who devote themselves to the service of faith and the Qur’an can be regarded as having formed, so to speak, a spiritual company. Every member of this company is responsible for supporting and helping the others. When some are afflicted with hardship, the others should lift them up and provide the necessary support to strengthen their hearts and spirits. To withstand external pressures and oppression, and to overcome the shock of unexpected events, we all need this kind of mutual support.

It is especially important to strengthen those whose inner resilience is weak and who are easily shaken by pressure. Such individuals must not be left alone; they must be cared for and supported. Visiting a brother or sister in prison, asking after their wellbeing, and meeting their needs will be a great source of morale for them and will fortify their spiritual strength.

We should never forget that when one person who shoulders a cause is wounded or hurt, this affects the entire body of the community, causing cracks and fractures. Therefore, whenever a friend faces difficulty, we must mobilize the blessings God has granted us and try to resolve their problem in some way.

Indeed, everyone may encounter different forms of affliction. Some may overcome these with their own inner strength. Yet not everyone’s spiritual immune system is equally strong; some cannot resist the viruses and microbes to which they are exposed and thus require external reinforcement. In such circumstances, it is a major responsibility of the members of this spiritual company not to leave anyone alone in their troubles, not to let them feel abandoned or helpless. Like the stones of a dome that hold each other in place, we too will stand firm if we support one another. Otherwise, we will collapse and scatter along the way.

Another matter that must be emphasized during times of trial is this: especially those of weak character may criticize destiny, refuse to submit to God’s decree, and begin to question the divine determinations concerning them. In doing so, they act contrary to the verse: “He cannot be questioned about what He does, but they will be questioned” [5].

Furthermore, in such times, people may also start searching for someone to blame for the problems at hand, casting accusations on one another. This, in turn, damages morale and undermines spiritual unity, thereby doubling the calamity already being experienced.

Of course, in the face of misfortunes, we must engage in deep self-examination, draw lessons from past mistakes, and resolve not to repeat them in the future. To prevent similar problems from arising, we must learn from experience and act with greater prudence. We should analyze the visible causes of the afflictions that befall us and take precautions to avoid their recurrence. We should also review our activities, plans, and programs once more, seeking new measures to ensure security on the path ahead. But all this should be done without criticizing destiny, without blaming one another, and without hurting or reproaching our friends—rather, it should be done with gentleness and forbearance.

Otherwise, we risk breaking our companions’ hearts, burdening them with guilt, or provoking defensive reactions. Through our criticism and accusations, we may cause disputes and divisions among ourselves. Over time, this could give rise to a group of the alienated and discontented who might even work against us. Without realizing it, we would then have violated both our own rights and God’s rights. While trying to solve one problem, we would open the door to even greater problems and eventually collapse under their weight. Such matters can tolerate neither haste nor harshness.

References

• Kashf al-Khafa,2/89.
• See Nasa’i, Jihad 19.
• Surah al-Baqarah, 2:214.
• Bediuzzaman, The Gleams, p. 131.
• Surah al-Anbiya, 21:23.

How We Can Mark the 60^th Anniversary of the Church’s Commitment to Interreligious Dialogue

This fall, Catholics are marking an important anniversary in the history of the Church: the 60^th anniversary of the end of the Second Vatican Council, or Vatican II. Taking place in Rome from 1962-65, the gathering brought together the world’s bishops to chart a new way forward, to open up the church to the modern world.

One of the many fruits of the council was a short declaration called Nostra aetate, which in Latin means “in our time.” In it, the Church reflected on the religious diversity of the world in light of Christian faith, seeking to define its relationship to other religions in a way that had not been done before. Though Nostra aetate is the shortest of the Vatican II documents—it is only a brief five paragraphs—it was nothing short of groundbreaking, spurring interreligious dialogue and collaboration worldwide. As a Catholic theologian who studies Islam, I have been profoundly impacted by this document; the trajectory of my own vocation would not be possible without the way it paved.

Still, the document remains largely unknown and underappreciated by many Catholics. Sixty years after Nostra aetate’s promulgation, the time is ripe to draw new attention to it, to recount some of its history, and to draw out lessons that Catholics (and indeed all people) can carry forward into the second quarter of the twenty-first century.

Speaking positively of other believers

As Nostra aetate declares at the outset, the bishops of Vatican II sought to reflect on what Catholics and those of other faiths have in common and what brings them together. This focus on similarities was a marked shift from the largely negative and oppositional approach to other religions found in past magisterial teaching. Rather than lamenting the religious diversity present in the modern world, Nostra aetate speaks of humanity as “one community” sharing a “common destiny,” and it states that the Church’s duty is to “foster unity and charity” between people.

The declaration acknowledges that throughout history, humans have sensed that we are grounded and upheld by something bigger than ourselves, and have sought out answers to perennial questions about the meaning of life, who we are, what it means to die, and how to live a good life. Nostra aetate speaks positively of the way that religious traditions have endeavored to answer these questions. The document then draws attention to specific aspects of other religions, highlighting Hinduism and Buddhism in section 2.

Judaism is dealt with at the greatest length, in section 4. The Church’s relationship with the Jewish people was the initial impetus for Nostra aetate.

Without a conversation between then-Pope John XXIII and the French Jewish historian Jules Isaac in 1960, the declaration may never have materialized. Just twenty years after the Holocaust in Europe, the Church was recognizing (and seeking to atone) for its historic antisemitism, especially the way that theological interpretations were deployed to justify the mistreatment of Jews. In Nostra aetate, the Church rejects its former teaching of contempt for Jews and the false notion that Jews should be held responsible for the death of Christ. It also draws attention to the roots of the Christian church in Judaism and indicates that God’s covenant with the Jewish people was not revoked. Forcefully condemning antisemitism, Nostra aetate encourages deeper learning, collaboration, and friendship between Christians and Jews.

During the declaration’s drafting process, the council fathers also felt it was crucial to mention Islam and forge a new way forward in the Church’s relationship with Muslims. Consequently, the declaration dedicates a section, paragraph 3, to Muslims, whom it describes as those held in “high regard” by the Church.

Nostra aetate mentions numerous things held in common by Catholics and Muslims, including worship of God, who both groups affirm to be “one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to humanity.” Nostra aetate also points out that Muslims link their own faith back to Abraham, and that Jesus and Mary are important figures that Muslims honor and “devoutly invoke.” Islamic beliefs about the day of judgment and the resurrection of the dead are also mentioned, as well as their practices of prayer, fasting, and charitable giving.

Nostra aetate’s affirmations and statements about other religions are relatively brief, but each word was chosen carefully and purposefully. The records of the council deliberations and this history of its genesis show the complicated yet “inspired” process of the declaration’s creation, leading scholar John Borelli to consider it a “miracle” for it to have been written at all. In the sixty years since, scholars have pored over the text, seeking to understand its history and discern its implications for interreligious relations today.

Committing ourselves to dialogue

The word “dialogue” does not appear in Nostra aetate, but it became the buzzword to define interreligious relations in the wake of Vatican II. The document gave license to Catholics to engage positively with people of other faiths, saying in paragraph 2:

The church, therefore, urges its sons and daughters to enter with prudence and charity into discussion and collaboration with members of other religions. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve, and encourage the spiritual and moral truths found among non-Christians, together with their social life and culture.

In the last six decades, Catholics the world over—from popes and bishops to children and lay people—have joined together with people of other faiths to engage in what came to be known as the four types of interreligious dialogue. They are:

• the dialogue of theological exchange: discussions, often between scholars, about beliefs;
• the dialogue of social action: working together to help others;
• the dialogue of spiritual experience: witnessing or even participating in rituals or prayer; and
• the dialogue of life: the most ordinary yet perhaps most significant form of dialogue—simply sharing one’s joys and sorrows with those of other faiths in the context of daily living.

Nostra aetate indicates that Church’s new commitment to interreligious dialogue does not negate or conflict with its preexisting truth claims about Christ. In multiple places, the council reaffirms the Catholic teaching that saving grace comes through Christ, and thus the Church retains its “duty” to proclaim the gospel. Thus, in the wake of the council, Catholic scholars (and the Vatican) have wrestled with the coexistence of both dialogue and proclamation as integral parts to the Church’s mission, as well as the role of elements of other religious traditions in the saving plan of God.

Discovering the “true and holy” in other religions today

One of the most significant and quotable lines in Nostra aetate comes from section 2:

The Catholic Church rejects nothing of what is true and holy in these religions. It has a high regard for the manner of life and conduct, the precepts and the doctrines which, although differing in many ways from its own teaching, nevertheless often reflect a ray of that truth which enlightens all men and women…

What the Church says here is that Catholics can find value in other religions. There are elements of them which are “true and holy”—teachings and rituals of other faith traditions that are the locus of God’s activity. Nostra aetate names some of these sites of truth and holiness in other religions. But as the passage hints at, more could be said. As Daniel Madigan has put it, Nostra aetate left a number of questions open. By focusing on similarities, the declaration refrained from mentioning many of the distinctive aspects of other religions. For example, in the section on Islam, the Qur’an, which for Muslims is the Word of God, went unmentioned, as did the figure of the Prophet Muhammad. Elsewhere, very little is positively affirmed of Jewish belief and practice, and some major religions, like Sikhism, are not discussed at all. What could or should be said about them?

A task for Catholics today, sixty years after Vatican II, is to be on the lookout for all that is “true and holy” in other religions—to notice where God is at work in the spiritual lives and ethical traditions of our friends of other faiths. Each of us can likely point to examples of truth and holiness in the religions of others, even if they go unmentioned in the official text of Nostra aetate.

Standing against dehumanization and religious bigotry

The fifth and final paragraph of Nostra aetate addresses the problem of religious discrimination, drawing on scripture to remind Catholics of their duty to respect the human dignity of people of other faiths. It declares in part, “the church reproves, as foreign to the mind of Christ, any discrimination against people or any harassment of them on the basis of their race, color, condition in life or religion.” And it reminds Catholics that the health of their relationship with God is dependent on their treatment of others: “We cannot truly pray to God the Father of all if we treat any people as other than sisters and brothers, created in God’s image.”

These words are perennially important for Catholics, and indeed all people, to hear. In our own time, religious bigotry persists, fueled by stereotypes of the other and the human tendency to scapegoat others.

Holding together dialogue and social justice

Nostra aetate was not the only document issued at the end of Vatican II in 1965—several others were, too, including two important documents considered part of the body of Catholic Social Teaching. The first is Gaudium et spes, which discusses the Church in the modern world, and Dignitatis humanae, the council declaration on religious freedom. The late Jesuit scholar of the council, John O’Malley, insisted that the council documents could not be read in isolation, but had to be understood together. This insight is particularly important in today’s context, where interreligious dialogue is sometimes siloed from social justice work. While talking about theology, spirituality, and ethical principles is necessary and enriching, it can sometimes be a distraction from engaging real-world injustices. At other times, the desire to maintain cordial bonds with dialogue partners has led Catholics to avoid speaking about or taking action on issues where there might be disagreement. Fortunately, there are many initiatives that bring diverse people of faith together to push for justice and support the vulnerable.

Sixty years after Nostra aetate was promulgated, its lessons and legacy are still unfolding. In our own time, Catholics, people of other faiths and none, can be on the lookout for the “true and holy” in our midst, and as Nostra aetate says, “together preserve and promote peace, liberty, social justice and moral values.”

The quotations from Nostra aetate used in this piece come primarily from the English translation of the conciliar documents published by Austin Flannery, OP. His translations use gender inclusive language and are phrased slightly differently from the official English translation published on the Vatican website.

This is a shorter version of the same article published in Living City magazine.

Jordan Denari Duffner is a Catholic theologian, author, and professor who focuses on Catholic approaches to other religions, Muslim-Christian dialogue, Islamic studies, and Israel-Palestine. Her two award-winning books are Finding Jesus among Muslims and Islamophobia: What Christians Should Know (and Do) about Anti-Muslim Discrimination. She is a member of the National Catholic-Muslim Dialogue, organized by the USCCB, and a member of the Catholic Advisory Council of Churches for Middle East Peace. A research associate of the Centre for Muslim-Christian Studies at the University of Oxford, she lives in the Washington, DC area and teaches undergraduate courses Georgetown University and the University of Mary Washington. She writes about dialogue, spirituality, and more at Digging Our Well, her Substack publication.

As we stand at the threshold of commemorating the sixtieth anniversary of Nostra Aetate’s promulgation on October 28, 1965, we find ourselves witness to one of the most extraordinary metamorphoses in the annals of interfaith relations. This Declaration on the Relation of the Church with Non-Christian Religions emerged not merely as a theological treatise, but as a luminous response to humanity’s darkest hours and an enduring testament to the possibility of religious reconciliation in our fractured world.

Genesis of reconciliation: From the ashes of Shoah to the dawn of understanding

The genesis of Nostra Aetate cannot be divorced from the profound spiritual earthquake that the Shoah inflicted upon the Christian conscience. The unfathomable horrors of the Holocaust led the Catholic Church into a period of deep moral reflection, prompting a difficult reexamination of its long history of anti-Jewish attitudes and how these may have contributed to the tragic destruction of European Jewry.

Amid this moral reckoning, leaders of remarkable vision and courage emerged. Pope Saint John XXIII, blessed with an intuitive pastoral sensibility that transcended doctrinal rigidity, recognized with extraordinary clarity the urgent imperative for the Church to fundamentally reexamine its relationship with the Jewish people. His providential encounter with the French Jewish historian Jules Isaac on June 13, 1960, would prove to be one of those pivotal moments upon which the trajectory of history turns.

Isaac, bearing the unbearable weight of personal tragedy—having lost his beloved wife and daughter to the Nazi machinery of death—presented the Pontiff with a meticulously documented dossier entitled The Teaching of Contempt. This scholarly indictment revealed how centuries of certain Christian teachings and traditions had fostered attitudes that allowed anti-Jewish prejudice to take root and spread. The encounter left an indelible impression upon John XXIII’s compassionate heart, igniting the ecclesiastical processes that would ultimately birth this revolutionary declaration.

Cardinal Augustin Bea, the erudite German Jesuit and biblical scholar whom John XXIII entrusted with leading the Secretariat for Christian Unity, emerged as the principal architect of this transformative document. Despite encountering formidable resistance from various ecclesiastical quarters, Bea’s scholarly acumen, diplomatic virtuosity, and unwavering conviction proved instrumental in crafting a declaration that would fundamentally recalibrate the Church’s approach to the world’s great religious traditions.

The Islamic dimension: Article 3’s prophetic call to fraternity

While scholarly attention has justifiably focused upon Nostra Aetate’s groundbreaking statements regarding Judaism, Article 3’s treatment of Islam represents an equally momentous watershed in the long and often tumultuous history of Catholic-Muslim relations. The declaration proclaims with remarkable clarity: “The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in Himself; merciful and all-powerful, the Maker of heaven and earth, who has spoken to men.”

More significantly for our contemporary global context, the declaration extends a compelling invitation that resonates across the centuries: “Although in the course of the centuries many quarrels and hostilities have arisen between Christians and Muslims, this most sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.”

This clarion call to transcend historical grievances and collaborate in the pursuit of peace, freedom, social justice, and moral renewal found profound resonance among diverse Muslim communities worldwide, most notably within the Hizmet movement inspired by the luminous teachings of Fethullah Gülen.

A historic convergence: Gülen’s visit to Rome

The Catholic Church’s invitation was met with a historic response when Fethullah Gülen traveled to Rome on February 9, 1998, for a private audience with Saint John Paul II. This extraordinary encounter represented far more than a diplomatic courtesy; it embodied the concrete manifestation of Nostra Aetate’s most sublime aspirations, bringing together the successor of Saint Peter with a distinguished Muslim scholar whose life had been dedicated to the noble cause of interfaith understanding.

During this historic colloquy, Gülen emphasized with profound eloquence the enduring relevance of Saint Paul VI’s prophetic call—the very pontiff who had solemnly affixed his signature to Nostra Aetate on that transformative October day in 1965. Gülen reaffirmed his unwavering commitment to interfaith dialogue while articulating practical pathways through which Muslims and Catholics might collaborate: fostering mutual understanding through collaborative academic research, orchestrating shared pilgrimages to sacred sites, and establishing partnerships in education and social service that would bear fruit for generations to come.

This momentous meeting exemplified how Nostra Aetate’s abstract principles could be transmuted into tangible relationships and concrete initiatives. The Hizmet movement’s subsequent engagement with Catholic institutions and communities across the globe—from educational partnerships that span continents to interfaith symposia that bring together the world’s greatest minds—demonstrates the perduring vitality and practical relevance of the declaration’s revolutionary vision.

The foundations of freedom: Dignitatis Humanae’s essential contribution

As we commemorate Nostra Aetate’s sixtieth anniversary, we must also prepare to celebrate the equally momentous sixtieth anniversary of Dignitatis Humanae (December 7, 1965), the Declaration on Religious Freedom, which will be observed this December. This complementary conciliar document provides the indispensable foundation upon which all authentic interfaith dialogue must be constructed.

Dignitatis Humanae proclaimed with unprecedented clarity that religious freedom constitutes an inherent dignity of the human person, rooted not in the subjective disposition of the individual, but in the very nature of human beings as rational creatures called to seek and embrace truth in freedom. The declaration articulated that “all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.”

This revolutionary affirmation of religious liberty as a fundamental human right creates the essential preconditions for meaningful interfaith dialogue. Without the guarantee of religious freedom at both individual and communal levels, dialogue degenerates into mere tolerance of difference rather than authentic engagement with the other. A sustainable and truly transformative interfaith dialogue demands that every participant possess the inviolable right to practice, profess, and propagate their faith without fear of persecution or coercion.

The symbiotic relationship between Nostra Aetate and Dignitatis Humanae becomes apparent when we consider that genuine respect for other religious traditions—the cornerstone of Nostra Aetate—can only flourish in an environment where religious freedom is not merely tolerated but actively protected and promoted. The two declarations together create a theological and practical framework that enables believers of different faiths to encounter one another not as competitors in a zero-sum game, but as fellow pilgrims on the human journey toward truth and transcendence.

Evolution and expansion: From Nostra Aetate to human fraternity

The visionary legacy of Nostra Aetate has continued to evolve and expand throughout the decades, finding its most recent and perhaps most comprehensive expression in the historic “Document on Human Fraternity for World Peace and Living Together,” signed by Pope Francis and Ahmad al-Tayyeb, the Grand Imam of Al-Azhar, in 2019. This extraordinary document, building upon the theological foundation laid by Nostra Aetate and the freedom guaranteed by Dignitatis Humanae, presents an even more expansive vision of religious cooperation in addressing the manifold challenges confronting our global civilization.

The Document on Human Fraternity represents the maturation of conciliar thinking, demonstrating how the seeds planted sixty years ago have grown into a mighty tree whose branches extend across all continents and whose roots reach deep into the shared soil of human dignity. The Hizmet movement, along with countless other interfaith initiatives worldwide, continues to serve as one of the Catholic Church’s most significant partners in nurturing this expanded vision of religious collaboration.

Through innovative educational initiatives that bridge cultural divides, profound cultural exchanges that foster mutual understanding, and collaborative social projects that address humanity’s most pressing needs, these movements continue to embody the practical implementation of Nostra Aetate’s ideals in our contemporary context, while simultaneously demonstrating the vital importance of the religious freedom guaranteed by Digitatis Humanae.

Unfinished symphony: The challenge of complete reception

Despite these remarkable achievements that would have been unimaginable to previous generations, an honest and unflinching assessment reveals that Nostra Aetate’s transformative goals remain only partially fulfilled after six decades of implementation. The declaration’s reception among both Catholics and non-Catholics has been uneven and incomplete, and its revolutionary potential has yet to be fully realized across all sectors of religious life.

Within Catholic communities worldwide, while official Church teaching has firmly embraced the declaration’s principles and incorporated them into magisterial documents, grassroots understanding and implementation have progressed at varying speeds. In many Catholic institutions, educational curricula are still catching up with official doctrine, pastoral formation programs sometimes provide limited preparation for interfaith engagement, and popular religious understanding can occasionally reflect older pre-conciliar perspectives of exclusivity and caution.

Among non-Christian communities, including the global Muslim community, awareness of Nostra Aetate’s significance and appreciation of its revolutionary character varies dramatically across different regions and cultural contexts.

Political conflicts that instrumentalize religious identity, deep-seated cultural misunderstandings perpetuated by ignorance and prejudice, and unhealed historical grievances continue to impede the full realization of the declaration’s sublime vision of cooperation and mutual respect.

The path forward: Renewed commitment for a new era

As we mark this momentous sixtieth anniversary, both Nostra Aetate and Dignitatis Humanae remain simultaneously profoundly relevant and urgently necessary. The declarations’ core insights—that religious diversity reflects the magnificent richness of divine providence, that dialogue is infinitely preferable to confrontation, that believers of different faiths can collaborate for human flourishing while maintaining their distinct identities, and that religious freedom is the sine qua non of authentic spiritual life—speak with prophetic clarity to our contemporary challenges.

The path forward demands renewed commitment from all parties involved in the great work of interfaith understanding. Catholic institutions must continue deepening their comprehension and implementation of both declarations’ principles, ensuring that the vision of religious freedom and interfaith respect permeates every level of ecclesiastical life. Muslim communities and other religious groups must engage more actively and creatively with the unprecedented opportunities for dialogue and cooperation that Nostra Aetate creates, while simultaneously advocating for the religious freedom that Dignitatis Humanae champions.

Most importantly, we must transcend symbolic gestures and ceremonial encounters to achieve substantive collaboration that addresses the urgent needs of our common humanity. The existential challenges of our historical moment—climate change that threatens our planetary home, grinding poverty that degrades human dignity, systemic social injustice that perpetuates inequality, and the erosion of moral values that undermines social cohesion—require the coordinated response of all people of faith working together. Nostra Aetate provides not merely permission for such collaboration, but an imperative mandate, while Dignitatis Humanae guarantees the freedom necessary to pursue this collaboration authentically.

Conclusion: A vision for future generations

Sixty years after their respective promulgations, Nostra Aetate and Dignitatis Humanae stand as both monumental achievement and soaring aspiration. These declarations fundamentally transformed the landscape of interfaith relations and established principles that continue to guide religious dialogue in our interconnected world. Yet their complete potential remains tantalizingly unrealized, awaiting more profound reception and more comprehensive implementation by future generations of believers.

The extraordinary journey from the ashes of the Shoah to the hope of human fraternity, from Jules Isaac’s painful testimony to the collaborative vision of Pope Francis and Ahmad al-Tayyeb, from centuries of religious persecution to the affirmation of religious freedom as a fundamental human right, demonstrates both the remarkable distance we have traveled and the challenging road that still lies ahead. The luminous legacy of John XXIII, Cardinal Bea, and all the visionary figures who contributed to these revolutionary documents calls us not merely to commemorate their historic achievement, but to complete their unfinished work.

In our fractured world, torn asunder by religious misunderstanding and sectarian conflict, threatened by the rise of religious extremism and the erosion of religious freedom, Nostra Aetate and Dignitatis Humanae remain twin light of hope illuminating the path toward a more harmonious future. Their combined vision of religious communities working together for peace, justice, and human dignity within a framework of guaranteed religious freedom is not merely an aspiration—it is an urgent necessity for the survival and flourishing of our global civilization.

The fundamental question that confronts us on these momentous sixtieth anniversaries is not whether this vision possesses continued relevance, but whether we, the inheritors of this extraordinary legacy, possess the courage, wisdom, and unwavering commitment necessary to transform aspiration into reality, hope into achievement, and vision into lived experience.

The seeds planted six decades ago in the fertile soil of the Second Vatican Council await their full harvest. May these anniversary celebrations inspire renewed dedication to the unfinished work of building a world where religious diversity enriches rather than divides, where ancient wisdom traditions collaborate rather than compete, where the children of Abraham, Isaac, and Ishmael walk together toward a more just and peaceful future, and where every human being enjoys the fundamental freedom to seek, embrace, and live according to their understanding of divine truth. In this noble endeavor lies not merely the fulfillment of conciliar vision, but the hope of our common humanity.

The science fiction novel The Three-Body Problem by Liu Cixin is the story of an interstellar communication initiated by Chinese scientists in 1976. In this fictional story, we are introduced to a highly secretive military initiative known as the Red Shore Project. Using a massive radio telescope built for this purpose, they transmitted a signal to the Trisolaris system, about 4.21 light-years from Earth. At that distance, the message would take four years to arrive, and if anyone there were able to respond, their reply would reach Earth four years later.

Four years after the transmission, Chinese scientists listened to the silence of space, hearing nothing but static. Then, one day, the unexpected happened: a voice broke through the emptiness, crossing the vast distance to reach Earth. The scientists, riveted, turned their attention to the mysterious signal. Humanity was on the brink of perhaps its greatest discovery.

As the message was decoded, anticipation gave way to dread. The first words from extraterrestrial beings were not a greeting but a chilling warning: “Do not send another message ever again. Otherwise, it will be your end.”

The Three-Body Problem is a science fiction novel by Liu Cixin that gained worldwide attention through its television adaptation. In the story, Trisolaris is a planet in the Alpha Centauri star system, about 4.21 light-years from Earth. The planet orbits within a chaotic three-star system, where unpredictable gravitational forces cause instability. As a result, Trisolaris experiences irregular cycles: periods of extreme heat and cold known as Chaotic Eras, alternating with Stable Eras, when conditions are more favorable for life.

The fictional story in Liu Cixin’s novel is intertwined with real science: the Three-Body Problem. This is a well-known challenge in physics and mathematics that dates back to Isaac Newton’s Principia Mathematica (1687). In Proposition 66 of the first book, Newton described the motion of three large bodies under mutual gravitational forces. While studying the orbits of planets in the Solar System, he realized he needed mathematical equations to express the problem. When he assumed only two bodies, he was able to write and solve the equations. But when he considered three bodies, the problem became unsolvable.

Many mathematicians took up this challenge, but the problem remained unsolved for centuries. Writing the differential equations for three bodies was straightforward, but finding an analytical solution was impossible. Unlike the two-body problem, the three-body problem produces chaotic orbits, with trajectories that collapse into unpredictability. Finally, the great mathematician Henri Poincaré proved that no general analytical solution exists for such systems. This realization laid the foundation of chaos theory.

Chaotic systems, by their nature, cannot be expressed with simple functions like polynomials, trigonometric or logarithmic formulas. Their defining feature is extreme sensitivity to initial conditions: even the tiniest change produces dramatically different results. Later studies on chaos theory confirmed that this unpredictability is not due to lack of knowledge or inadequate calculation but is an inherent property of such systems. Many examples of chaotic behavior have since been discovered—Lorenz attractors, fractals, triple pendulums, even a pencil balanced on its tip.

The best way to understand this situation is through simulations. By modeling three bodies at different distances with only a few parameters, one can observe how quickly the results spiral into chaos. Even the Solar System is much more complex than previously thought. In 2009, shortly after Liu Cixin’s novel gained attention, astrophysicists ran a large-scale simulation using all known data about the Solar System to predict planetary positions 5 billion years into the future. Then they adjusted Mercury’s distance from the Sun by just 1 millimeter. That tiny difference produced radically different outcomes: in some simulations Mercury collided with the Sun, in others with Venus, and in at least one case the entire Solar System fell into chaos.

Yes, you read that right. A deviation of only 1 millimeter could alter the destiny of the cosmos. Such precision suggests that every object in the universe must be perfectly placed for order to be sustained. Otherwise, disorder would prevail. This brings to mind the Qur’anic verse: “God has created everything with precise measure” (54:49), and the call: “Travel throughout the earth and see how He brings life into being” (29:20).

The message from extraterrestrial beings mentioned at the beginning of the article sparks another discussion. It recalls Stephen Hawking’s warning to be cautious in the search for alien life, lest humanity expose itself to danger. While we may send messages of friendship, we could be inviting beings with superior technology to view us as prey. This idea is central to The Three-Body Problem series.

Let’s start with the Fermi Paradox. Enrico Fermi, a real scientist, once posed a question: There are billions of stars in the Milky Way. Most of these stars should have planets orbiting around them. Some of these planets must have the capacity to develop and sustain life, just like ours. Some forms of life should have the ability to evolve into civilizations and at least have the capability to discover radio waves, even if they don’t have space travel. Fermi later suggests this: If all of these previous points are true, then where are the aliens? This is what we call the Fermi Paradox.

The Dark Forest Hypothesis, also the title of the second book in the series, offers a theoretical solution to the Fermi Paradox. At the very least, advanced civilizations should have discovered radio waves. According to this hypothesis, the reason we have not detected signals or received visits is rooted in the instinct for survival. Making contact with an unknown species is inherently risky—any civilization that reveals itself may face extinction, since there is no way to predict the intentions of the other side. From this perspective, it becomes more rational to destroy any encountered species rather than risk being destroyed. This is what Stephen Hawking warned about when he cautioned against broadcasting our presence too openly.

Just as we are often bothered by insects and think little of killing them, they might view us the same way. If different species at varying levels of development exist across the universe, it would take only one or two to adopt this perspective: destroy others on sight rather than risk contact. Once that happens, the rest quickly learn the lesson—remaining silent is the only way to survive.

According to the Dark Forest Hypothesis, this survival logic drives the universe toward a kind of uneasy equilibrium. What appears to us as silence may actually be a vast, dark forest filled with civilizations hiding in fear, each wary and hostile beneath the surface. Any civilization that dares to reveal itself risks instant destruction by others unwilling to endanger their own existence. As we contemplate the intricacies of the cosmos, “The Three-Body Problem” and the scientific theories it incorporates offer a sobering reflection on the fragility and unpredictability inherent in even the most meticulously ordered systems. Just as the slightest deviation in initial conditions can yield chaotic outcomes, our presence on Earth exists in a delicate equilibrium, vulnerable to the unseen forces of the universe.

Rather than serving as a mere warning, the message from extraterrestrial beings may serve as an invitation for us to approach the unknown with humility, caution, and a profound reverence for the complexities of God’s creation. Through observation and reflection upon the signs present in our surroundings, we have the opportunity not only to unravel the mysteries of the universe but also to deepen our understanding of our role within it and the profound responsibility entrusted to us as stewards of this remarkable and awe-inspiring world.

Muqarrabun are higher in rank than the godly, virtuous ones due to their special nearness to God. This exalted title is also used for the most distinguished ones among the Prophets and angels. These blessed ones that are favored with God’s special nearness are guides on the way to God, distinguished “lions” in the quarter of the truth, mythical birds who continue their journeying at the peaks, guests who have completed the most important part of the journeying and who have resolved to remain steadfast where they are, God’s confidants in His “private lodge” who, by virtue of the truths they observe as the gifts of the horizon they have reached, have closed their eyes to fleeting things in respect of their worldly aspects. They are cavalrymen who have defeated the soldiers of carnal desires and caprices with their armies of love and yearning; they are heroes of knowledge of God who have subjected their carnal life to their heart and spirit; they are those who, by having left behind the deserts of mortality to reach the gardens of subsistence by and with God, have found utmost peace and satisfaction; they are heroes of observation and spiritual discovery who have reached the horizon of having a vision of God through God Himself; they are lovers who have appropriated the love of God as the most manifest dimension of their nature; and they are loved ones who are intoxicated with the pleasure of feeling that God loves them. Finally, they are heroes who have been perfectly favored with the compliment that God loves them and they love Him (5:54). We see and experience the true color of existence through the lens of their knowledge of God and observe the metaphysical dimension of things with the lights they shed over the face of existence.

Although some reports have been circulated among the saints concerning the number of the muqarrabun, it is not possible to say that an exact number has been agreed upon. According to some reports, the muqarrabun consist of three hundred good ones, forty substitutes, four pillars, and two leaders. According to some other reports, they consist of a spiritual pole and four thousand saints. Whatever their number is, all of these heroes of nearness to God are the noblest servants of the Ultimate Truth and they share the same spiritual profundity of the angels.

Accepting the view that the muqarrabun are composed of four thousand saints, some Sufis classify these distinguished servants of God according to their ranks as follows:

Three hundred of them are akhyar (the good ones who pursue good in whatever they do and say); forty of them are abdal or budala (the substitutes, charged with the administration of spiritual life and acting as veils in the reflection of the Divine Majesty and Grandeur); seven of them are abrar (godly, virtuous ones who have been able to make righteous deeds and sincerity a deep dimension of their nature); and there are others called by different titles.

Still others make another classification of those favored with special nearness to God, the number of which is unknown. They mention four awtad (pillars), and nujaba (the nobles, in the sense of being distinguished in the sight of God), and nukaba (the custodians, who care for people and the management of their affairs), and, superior to all those mentioned, ghawth (the helper or the means of Divine help), and qutb (the pole). Some Sufi scholars call all of those rijalu’l-ghayb (the men of the Unseen).

Abdal (The Substitutes)

Substitutes are those pure, honest saints who help people with their affairs without being seen and who function as veils in the reflection of Divine Acts. Before the Ottomans, the Iranians called them “the straightforward,” “easygoing ones,” “people of light,” or “Sufis.” Then, this term (abdal) became a name for a spiritual order. Under the Ottomans, some men who were famous for their heroic courage and fearlessness came to be called “substitutes.” In dervish lodges, the term has always been used to describe the “men of the Unseen.”

According to Sufis, substitutes are saints who avoid fame and who are unknown among people. They always hasten to do good and to help others. They are of two groups. The first group is composed of the saints who have been freed from all evil qualities and equipped with excellence and virtuousness, who resist all kinds of vices and wrongs, and who try to prevent these. The second group consists of those saints who have a particular mission and number three hundred, forty, and seven; they are also referred to by these numbers. Their numbers are not important; what is important is their place and rank in God’s sight and the duties they perform.

When one of the substitutes dies, another one from the sub-group takes his place. When one of them leaves his place for a duty, either that one sends his double or astral body to perform the duty, or that one departs to perform the duty and leaves his double or astral body behind in his place. (We should remind ourselves here that the idea of a human double or astral body is a matter frequently discussed in parapsychology.)

Some consider the pillars, the two leaders, and the pole as a superior group, separate from the substitutes: they see the latter as people of a certain spiritual state, while the former are viewed as people of a certain spiritual station. They regard the latter as travelers to God and the former as travelers in and from God.

Those who maintain that there are always seven substitutes say that they each reside in a different clime or realm, observe and acclaim the Divine Acts, and respond to God Almighty with praise and thanks as conscious representatives of the activities of unconscious beings. These seven saints have particular stations, and they are mentioned with the titles they have been given according to their station.

• The first substitute represents the reflection or projection of Prophet Abraham’s heart, and is called by the title, ‘Abdu’l-Hayy (the Servant of the All-Living).
• The second has the particular attributes of Prophet Moses’ heart, and is called by the title, ‘Abdu’l-‘Alim (the Servant of the All-Knowing).
• The third is a mirror of Prophet Aaron’s heart, and the special name of this one is ‘Abdu’l-Murid (the Servant of the All-Willing).
• The fourth reflects the attributes of Prophet Idris (Enoch)’s heart, and is mentioned with the title ‘Abdu’l-Qadir (the Servant of the All-Powerful).
• The fifth has a connection with the heart of Prophet Joseph, and is known by the title ‘Abdu’l-Qahir (the Servant of the All-Overwhelming).
• The sixth is bound to the content of Prophet Jesus’ heart and called by the title ‘Abdu’s-Sami‘ (the Servant of the All-Hearing).
• The seventh follows the heart of Prophet Adam, and is known with the title, ‘Abdu’l-Basir (the Servant of the All-Seeing).

None of these opinions or considerations is based on the Qur’an or the Sunna, but each has its source in the spiritual discoveries of some saints of discovery and is open to interpretation. For this reason, we are not obliged to accept these opinions or considerations as being absolutely true. Nevertheless, whatever their duties, titles, or positions are, and whatever blessings God favors them with, all of the saints are those who have certain degrees of knowledge of God, who are supported by God, and who, with their refined hearts and purified souls, are open to certain Divine mysteries.

Still another consideration concerning the place and duties of the saints known as substitutes is as follows:

Three hundred of them represent the reflection of Prophet Adam’s heart and are mirrors to it, forty of them have a connection with Prophet Moses’ heart, seven are affiliated with Prophet Abraham, five with the bosom of Archangel Gabriel, three with Archangel Michael, and one from among them, who is the greatest among them and represents the greatest sainthood, is affiliated with the greatest of all beings, Prophet Muhammad, upon him be perfect blessings and peace. When the last one dies, the one who is superior to all others takes his place, and when somebody from among them dies, that position is filled by another one from another group. Like the number of substitutes, the opinions about their residences and titles vary considerably.

There are nearly twenty reports from the Prophet concerning the existence of such a group of saints among the men of the Unseen [1].

According to these reports, because of their value in His sight, God Almighty sends rain, helps the believers against their enemies, and removes calamities from them. The substitutes are like a center of gravity for the earth; God employs them as a spiritual means of keeping the earth on its axis and provides for others out of their high place with Him. They forgive the wrong which people do to them; they return evil with good; and they continuously follow the path to Paradise through mildness, forbearance, and generosity. They attach special importance to the soundness and purity of their hearts and they always wish good for Muslims. They have no worldly ambitions, and they avoid quarrelling even with their enemies. They always shun exaggeration in their speech, and they represent the middle way in speech. They avoid religious innovations, and they do not go to extremes in their worship. Of whatever rank they are, they never like or approve of themselves. Resignation to whatever misfortune comes to them from God, utmost care about not committing any action that is religiously forbidden, a deep reverence for and obedience to God Almighty, and never cursing anyone—all these are mentioned among the foremost attributes of the Substitutes.

Some commentators on Hadith such as Ibn Taymiyya [2] and Ibn Qayyim al-Jawziyya regard all those reports as fabricated and reject them. Imam Suyuti [3], another commentator, considers that since the hadiths support one another, as a whole, they may be considered as sound as the Prophetic Traditions that have been reported through many reliable chains of transmission. Hafiz Sahawi [4], following a moderate or middle way, notes that all those reports are weak in reliability and therefore open to criticism. In view of these different considerations, I leave the truth of the matter to God, saying: “God knows best.”

The original Arabic term translated as substitutes is abdal, which is the plural of badal. The term badal has another plural form: budala. This term is used by the Sufis for seven important figures among the “men of the Unseen.” They can change places with unusual speed and can be present in many different places at the same moment. It is not clear whether this occurs by the separation of their double or astral bodies from their original bodies so that they can be manifested in many places at the same time, or by their unusually speedy movement and because they are able to be present in many places, one after the other, within a short time. It sometimes happens that the substitutes are not aware of this mysterious transportation. The author of Futuhatu’l-Makkiyya (“The Makkan Conquests”), Muhyi’d-Din ibnu’l-‘Arabi, considers that the substitutes (budala) observe the Acts of God Almighty in each of the seven climes. They both observe the Acts of the All-Glorified and appear to be curtains for their reflections, acclaiming them. They receive their spiritual training as Uwaysu’l-Qarani [5] did, that is, without being trained by a spiritual master.

Notes

1. As for further reference, see Ahmad ibn Hanbal, al-Musnad, 1:112, 5:322; at-Tabarani, al-Mu‘jamu’l-Kabir, 10:181, 18:65; al-Munawi, Faydu’l-Kadir, 3:167–170. (Tr.)
2. Taqiyyu’d-Din Ahmad ibn Taymiyya (1263–1328): A very famous Muslim scholar who was born in Harran in southeastern Turkey near the Syrian border. As a member of the Hanbali School of Law, he defended “return to the Qur’an and the Sunna,” being very critical of new developments in thought within Islam over centuries. (Tr.)
3. ‘Abdu’r-Rahman ibn Kamal Jalalu’d-Din as-Suyuti (1445–1505): The mujtahid imam, one of the foremost hadith masters, jurist, Sufi, philologist, and historian. He authored works in virtually every Islamic science. He lived in Egypt. (Tr.)
4. Hafiz Muhammad Shamsu’d-Din as-Sahawi (d. 1498): A great muhaddith, who lived in Egypt. He was a student of Ibn Hajar al-Asqalani. His famous work is Maqasidu’l-Hasana. (Tr.)
5. Uways ibn Amir al-Qarni or al-Qarani (d. 657): He was born in Yemen. Toward the end of his life, he left for Kufa, in modern-day Iraq. He was one of most outstanding figures of the generation succeeding the Companions. Some regard him as the greatest Muslim saint of the first Islamic century. (Tr.)

Can science and faith work together? Can we reconcile experiment and observation with Divine wisdom?

Connecting what is experimentally observed/measured to the creations of the All-Wise One (meaning there is nothing by coincidence or meaningless) helps us interpret scientific facts with spiritual insights, offering a view that appreciates the connection between science, thought, and spiritual wisdom. Such interpretation would enrich both our knowledge and spirit. The price methods of Non-Destructive Evaluation (NDE), which is a set of analyzing techniques in science and technology industries, offer us such a connection highlighting the wonders of creations by the Divine.

The journey to understanding through measurement

Measurement is a fundamental aspect of human curiosity and our quest to understand the world, going beyond simple tools like rulers or scales. It includes various testing and evaluation methods that uncover hidden details of our environment. For example, Non-Destructive Evaluation (NDE) is a technique used to check the safety of structures (e.g., bridges, airplanes, pipelines, etc.) by using special tools that look inside the structure without causing any damage. There are several common NDE methods, such as ultrasound, visual inspection, and electromagnetic techniques. Ultrasound NDE uses high-frequency sound waves to detect internal flaws. Visual inspection involves examining structures for flaws using the naked eye or optical aids. These methods ensure safety and reliability, connecting both the visible and invisible aspects of measurement. Our journey is not just about technical details; it is about linking the natural world with a deeper sense of purpose.

The philosophy of measurement in NDE

What do we measure? Every particle in the NDE field can give us important information as it moves. For example, ultrasonic NDE uses high frequency sound waves – outside the range of human hearing – to create images of an object’s interior. By tracking how the particles move (similar to how sound wave travels), we can determine important information based on specific rules of physics. This helps us better understand the data we collect.

Understanding the data from NDE methods is a challenging job. Think of it like when doctors use ultrasound to see inside a pregnant woman’s body. They send high-frequency sound waves into the body with the help of a gel, and by analyzing the echoes, they can see what is happening inside the patient.

Why do we measure? This question takes us back to the very essence of human inquiry. We measure to understand and predict in response to our material needs, but appreciating the complexity of creation often comes as another major outcome. Historically, scientific discoveries have sometimes conflicted with personal beliefs, like when people learned that the Earth orbits the sun. Measurement transforms subjective observations into objective data, bridging the gap between what we see and the deeper truths they reveal.

Similarly, the philosophy of measurement in NDE, one might think, is actually based on a similar search for truth, connecting, as it were, science with faith. When we observe something happening, it usually triggers a question about having a very wise and knowledgeable power behind it, the One who sets the rules of nature to make things work with such harmony and intelligence.

Let’s explore the most widely used method among electromagnetic NDE techniques – Eddy Current NDE. This method is based on a principle discovered by Michael Faraday. When you pass an electric current through a wire that keeps changing direction, it generates a changing magnetic field. This changing magnetic field can cause small loops of electric current, called eddy currents, to form in nearby metal objects. Tracking how these eddy currents flow helps us detect any defects or irregularities in the material. Early detection of these issues is important to ensure the safety and reliability of engineering structures.

Eddy Current NDE: A glimpse into the unseen

NDE is like a doctor’s gentle touch, diagnosing without cutting open. It uses technologies such as ultrasound and electromagnetic techniques to look into the heart of materials, detecting structural flaws that could lead to future failures. For example, Eddy Current Testing (ECT) uses electromagnetism to scan for irregularities, ensuring the reliability of metal components and aircraft parts without leaving a mark. ECT detects surface and near-surface flaws in conductive materials by inducing and measuring electrical currents (Mussatayev et al., 2024). Any flaws in the material disrupt the flow of eddy currents, which can be detected by sensor, as shown in Figure 1.

For example, when eddy currents flow through undamaged material (see Figure 1), the movement is smooth and shows no sign of disturbance. However, when a defect was present between 60 and 80 mm, the sensors picked up a clear, symmetrical change in voltage readings.

Recent advances in science and technology are making such measurements even more precise. For instance, new machines can automatically adjust themselves during composite manufacturing (Nguyen et al., 2023). Researchers have also shown that sound waves can lift, move, and spin tiny objects in the air—an innovation that could greatly improve how certain medicines are delivered in the future (Marzo et al., 2015).

The dance of particles: A reflection of Divine order

Every particle, wave, and pulse of energy in the NDE process reflects an underlying order. These particles move according to precise laws, hinting at a greater orchestration. It is a dance choreographed by the Creator, displaying creativity and direction that invites us to ponder the purpose behind existence.

Studying how particles move in NDE methods helps us understand their formation and behavior. Despite their many tasks, the movement of particles provides crucial insights in understanding the feature of interest in material under the test. Just like a tiny seed contains all the “program codes” for a huge tree, the systematic and repetitive movement of particles reveals information about the hidden aspects of the material world to engineers.

One can speculate three possible explanations as to why particles can perform so many functions:

• Each particle knows everything. In this case, it would need to have infinite wisdom and power. It would have to see everything, be aware of all things, and have control over everything.
• Each particle is made to serve a greater purpose. So, the particles that perform their roles in structures and bodies do so with the permission, command, knowledge, and will of an entity with complete wisdom.
• Particles move based on general rules without needing prior knowledge.

If we applied an NDE process to these particles, the most logical explanation would be that they are created by one Creator, designed with complexity to demonstrate His power and will. This implies that only the One who creates the flow of all particles can place each particle in its position. To uncover these “hidden treasures,” humans rely on curiosity and structured measurement (metrology) to explore the natural world.

Divine Wisdom and human innovation: Exploring the Creator’s influence

Advancements in technology show that humans are inspired by the order we see in nature, and we try to use these natural laws for our benefit. It’s as if the Creator gives us the ability to understand and control things to some extent in different scientific areas. While we can’t fully understand everything because God knows all, we can still learn and explore from the laws of nature.

These are introductory insights that warrant deeper exploration, yet they illustrate important concepts about the nature of knowledge and its boundaries. Empirical knowledge, while immensely valuable for understanding the natural world, has limitations. It provides evidence of order and design, hinting at an intelligent designer, but it cannot fully capture the essence or attributes of the Divine. The concept of an intelligent Creator aligns with the argument of design, as seen in nature’s intricate systems, yet the full scope of divine attributes lies beyond empirical reach.

This perspective is enriched by philosophical discussions about the self, the soul, and their connection to the material world. Take the idea of causality, for example, which explains the link between cause and effect. A cause produces a result not because it looks like the effect, but because it has a unique property that makes that result possible—like fire producing heat because of what it is, not because it resembles heat. This way of thinking highlights the careful design behind natural phenomena and points to divine wisdom and purpose.

“As a scientist, I can move a small particle a short distance (Marzo et al., 2015).” However, God manages all the cells in my body and everything in the universe continuously. This suggests that our ego can help us understand some of God’s attributes, such as being All-Wise and All-Compassionate, with limitless knowledge and power. Imagine an endless land without boundaries; it requires an imaginary limit to comprehend its vastness. Similarly, our ego acts like a reference point in geometry, setting a limit by saying, “I can control the movement of a particle up to this point; beyond that, God controls everything.” Although this limit does not physically exist, it helps us understand, much like a thermometer indicates temperature. In this way, through the lens of this perspective, an engineer can see the nature of the universe. With our limited knowledge, we catch a glimpse of the Creator’s power and authority over creation. But if the “I” believes it exists on its own and belongs only to itself, it ends up dividing God’s sovereignty between itself and other imagined causes.

In this context, the human capacity to reason, explore, and innovate mirrors aspects of divine knowledge and wisdom. Our ability to uncover the laws of nature serves as a reflection of the Creator’s infinite knowledge and deepens our appreciation of His dominion. When approached with humility, the pursuit of science becomes a way to honor the Creator, bridging the gap between human curiosity and divine majesty.

Integrating science and spirituality

Curiosity is something humans possess to understand how nature works and to contemplate what lies behind it as Divine wisdom. The philosophy of measurement leads to questions about existence and the Creator’s rule in the cosmos. When people measure things, it is to answer specific questions in different fields. Measurement is not only a tool for understanding the physical world but also a metaphor for seeking spiritual knowledge and wisdom. For example, someone might want to explore a natural event, and through new branches of science, we can learn measurable facts about the universe. These observations connect with what we already know about the things we measure.

Finally, experts make sense of the measurements through validation and assign meaning to the scores based on theory (Adcock and Collier 2001), as shown in Figure 2. As Nursi says, the Creator made everything with a purpose, and this is a way to inspire humans to find their purpose on Earth.

Over the centuries, a rift between science and religion has emerged, but understanding the order in particle behavior can help bridge this gap. Particles operate under divine laws, reflecting the Creator’s will and power. This perspective aligns with the view of a universe created with intent, where every element serves a purpose.

A need for balance

Considering different explanations for particle behavior, the idea that particles follow divine laws without inherent knowledge harmonizes scientific understanding and religious belief. This view suggests a universe created with intent, where everything has a purpose. Integrating scientific exploration into religious education can foster deeper understanding and respect among various traditions.

Conclusion: A call for unity

In summary, the dialogue between science and faith is ancient, with moments of conflict and reconciliation. Today, they can coexist, complementing each other in the search for truth. Measurement, in its purest form, honors the Creator by unraveling the mysteries of the universe. The Abrahamic traditions share a belief in purposeful creation, which could be the foundation for a future where science and faith walk hand in hand, fostering understanding and peace.

References

• Adcock, Robert, and David Collier. 2001. “Measurement Validity: A Shared Standard for Qualitative and Quantitative Research.” American Political Science Review 95(3):529–46. doi: 10.1017/S0003055401003100.
• Marzo, Asier, Sue Ann Seah, Bruce W. Drinkwater, Deepak Ranjan Sahoo, Benjamin Long, and Sriram Subramanian. 2015. “Holographic Acoustic Elements for Manipulation of Levitated Objects.” Nature Communications 6(May):1–7. doi: 10.1038/ncomms9661.
• Mussatayev, Meirbek, Qiuji Yi, Mark Fitzgerald, Vincent K. Maes, Paul Wilcox, and Robert Hughes. 2024. “Directional Eddy Current Probe Configuration for In-Line Detection of out-of-Plane Wrinkles.” Composites Part B: Engineering 268:111048. doi: 10.1016/j.compositesb.2023.111048.
• Nguyen, Duc H., Xiaochuan Sun, Iryna Tretiak, Mario A. Valverde, and James Kratz. 2023. “Automatic Process Control of an Automated Fibre Placement Machine.” Composites Part A: Applied Science and Manufacturing 168(November 2022):107465. doi: 10.1016/j.compositesa.2023.107465.
• Nursi, Said. 2023. “Sözler.”

Picture a college student named Sam. He signs up for clubs but drops out halfway. He starts group projects but ghosts his teammates. Deadlines come and go. When asked why, he replies with a resigned expression: “My parents were always super critical,” or “My family’s just messed up—I guess that’s how I turned out.”

Sam’s story is not uncommon. He’s not uninterested in life; he just feels stuck. Rather than searching for new paths, he leans on his family history as an explanation—and unintentionally, an excuse.

It’s natural to reflect on how our family history or ancestral patterns have shaped us. But using our past as the only lens to interpret our present can limit us. When we focus solely on what went wrong before, we might miss the opportunities for growth that exist now. Insight into our past should empower us, not confine us.

Sigmund Freud, the father of psychotherapy, emphasized how early childhood experiences shape adult behavior. His ideas form the foundation of concepts like intergenerational trauma—the idea that emotional wounds, coping mechanisms, and behavioral patterns can pass down through families. This lens can help us develop compassion for ourselves and others, but it also risks fostering passivity. If we see ourselves only as products of our parents and their pain, we may begin to believe we have no control over our future.

Thankfully, modern approaches in psychology focus not just on where we’ve been, but where we’re going. Approaches like Reality Therapy, Solution-Focused Therapy, and Cognitive Behavioral Therapy (CBT) emphasize present awareness and personal agency.

Reality Therapy invites individuals to ask: Are my current behaviors helping me meet my needs? If not, what can I change? It’s not about dwelling on what went wrong in the past— it’s about making better choices today. Similarly, Solution-Focused Therapy shifts attention to strengths and possibilities, helping individuals build on what’s already working rather than endlessly analyzing what’s broken.

CBT, one of the most widely used therapeutic methods, teaches that while our thoughts may be shaped by past experiences, they can be consciously restructured. It highlights the link between thoughts, emotions, and actions, showing us, that change is possible when we challenge negative beliefs like “I’m not good enough” or “Nothing ever works out.”

In CBT, therapists collaborate with clients to teach tools like cognitive restructuring—identifying and replacing distorted thinking patterns—and behavioral activation, which encourages small, meaningful actions that reinforce healthier thought patterns. The underlying message is simple but powerful—and it ties directly to the question posed in our title: we are not stuck with our past. With intention and effort, we can change how we think and live.

Broader reflections on responsibility and growth

Psychology isn’t the only field that values present-moment responsibility. Across cultures and traditions, we find a similar theme: that change begins not in our past, but in our choices today. The Bhagavad Gita teaches that individuals must rise above the influence of past karma through present action. Rumi writes, “Don’t get lost in your pain, know that one day your pain will become your cure.” The Qur’an reminds believers, “Indeed, God will not change the condition of a people until they change what is in themselves.” In the teachings of Jesus, personal transformation is often illustrated through parables that emphasize repentance, forgiveness, and renewal. Even Stoic philosophers like Epictetus emphasized that while we cannot control what has happened, we are responsible for how we respond now.

These insights mirror modern psychology’s message: transformation begins with self-awareness and conscious effort. While our backgrounds influence us, they don’t define us. True empowerment comes when we recognize that we are not stuck— we are authors of the next chapter.

Conclusion

Acknowledging our past is important, but it shouldn’t hold us back. Consider Sam again. What if he began to question the narrative that his family history defines him? With support, reflection, and action, he could start reframing his story—not by denying his struggles, but by deciding they don’t get the final say. Like many of us, Sam has the power to take ownership of his present and move forward with clarity and intention.

Modern psychology and time-honored spiritual and philosophical traditions alike remind us that personal growth is not about blaming the past but about reclaiming the present. Therapeutic tools like goal setting, reframing negative beliefs, and behavioral activation offer practical paths forward. Cultural and spiritual traditions echo this call, inviting us to act, reflect, and renew.

So—are you stuck with your past? Perhaps a better question is: what story will you write next?

During a serene Californian summer retreat, I overheard a captivating conversation between two physicists. In the calm of the setting, their words, filled with passion, seemed to transcend the usual concerns of the world. Unable to resist, I found myself making a “quantum” leap, much like an electron excited to a higher state. Dr. Serdar was enthusiastically discussing proton therapy in cancer treatment, explaining how the proton beam’s properties are carefully coordinated between physicians and physicists during treatment. His words resonated deeply as he reflected on the progress humanity has made in science and the importance of their work. He even joked that if cancer were cured, he would happily switch careers and become a chef.

I enjoyed the conversation and later reflected on how important protons are, despite their small size, and the significant roles they play in serving humanity. In our daily lives, we seldom think of them and “confine” them to the “borders” of a nucleus. Yet, they offer so much more. The more we understand their nature and get to know them, the more they reveal their secrets. Interestingly, to coax them into whispering the codes of their mysterious world, they must be smashed, banged, and subjected to high and low potentials. Harsh as it may sound, aren’t we humans a lot like them? What we do to them, we also face in life. We carry innate positivity within us, yet it often lies dormant, like a seed. Life challenges us with its ups and downs, leading to plenty of “oops” moments. Through these experiences, we uncover new depths, subtle details, and greater discoveries, exploring more of ourselves and the world around us.

Inspired by the discussion, I wanted to dedicate this essay to protons as a tribute to their service, obedience to the laws of their Creator, and the rigor they demonstrate before our eyes. While our tiny titans, protons, constantly make history, let’s take a brief look at their discovery. How they are continually created is, of course, a much larger question – one that goes beyond the scope of this article. The discovery of protons itself spanned over a century. In 1917, Ernest Rutherford discovered the proton by bombarding nitrogen gas with alpha particles. The ejected hydrogen nuclei confirmed the presence of the proton, a fundamental particle in all atomic nuclei. In 1920, he officially named it the “proton,” solidifying its place in atomic theory.

While protons continue to guard their secrets and draw countless researchers with their allure, I was reminded of Said Nursi’s words about creation. In his book The Words, he says, “For sure, ‘to make one thing everything, and everything one thing’ is a sign, a mark, peculiar to the Creator of all things, the One Powerful over all things” (Eighth Word). This “one thing” could refer to anything—an entity or even a particle. Yet, the fact that hydrogen is the most abundant element in the universe, with its nucleus consisting of a single proton, sparked my thoughts once again. It is awe-inspiring to reflect on how the All-Mighty Creator uses the smallest things to bring about indescribable and incomprehensible complexity—complexity that allows us to perceive order amidst the layers of chaos that weave through creation.

Yes, it is small—tiny, even—yet we still have much to learn about protons, as they carry information about the entire creation. I recently watched a fascinating documentary about an artist collaborating with physicists to produce a visual rendering of a proton. The challenges they faced were narrated with remarkable precision and astonishment, highlighting how delicate and complex the structure of a proton is. The work of visualizing such a fundamental particle speaks to the depth of its mystery, and how much more there is to discover. It underscores the power of collaboration between art and

science in shedding light on the unseen world of subatomic particles, revealing the intricate connections that hold protons together in a stable structure.

The proton: Unveiling the mystery of matter

The proton, an electrically positively charged particle at the heart of the atom, is far more complex than it first appears, resisting simple characterization. Its behavior and structure change depending on how it is probed, revealing a layer of complexity that challenges our understanding at every turn.

In 1967, experiments at SLAC (the Stanford Linear Accelerator Center) revealed that protons are composed of point-like particles known as quarks—two “up” quarks and one “down” quark—each with distinct electrical charges. Quantum Chromodynamics (QCD) advanced our understanding further, revealing that the proton is not just made of quarks but also hosts a “sea” of transient quarks, antiquarks, and gluons. These fleeting particles interact continuously, contributing to the proton’s mass, spin, and stability. This makes the proton’s internal structure one of the most enigmatic puzzles in modern physics. While it would be fascinating to elaborate more on these features, let’s keep our focus and continue exploring their significance. Despite decades of study, the proton continues to surprise us. It’s not just a fundamental building block of matter, but a window into deeper truths about the universe.

The many roles of protons: From medicine to technology

Protons are not just essential in medicine; they are the essence of an element’s identity. Think of them as an ID, SSN, or passport number—defining the diversity of materials and elements in the universe. The number of protons in an atom’s nucleus, or atomic number, uniquely identifies an element on the periodic table. This fundamental role underscores their significance, extending beyond applications like proton therapy, where their unique properties are utilized for precise cancer treatments.

First of all, protons are positively charged particles with significant mass compared to electrons. This allows precise control over their path in a magnetic or electric field. Medical physicists can more easily control their path, direct them to the targeted tissues, and obtain more effective results in their use. Protons deliver the majority of their energy at a specific depth in tissue, known as the “Bragg peak.” This characteristic allows protons to release their maximum energy at the tumor site while minimizing damage to surrounding healthy tissue. This property makes them safer to use compared to gamma or X-rays. Protons scatter less as they travel through tissues, which enhances their precision and reduces the dose to non-targeted areas. Protons ionize atoms in their path, effectively damaging cancer cell DNA and inhibiting replication, which is crucial for stopping tumor growth.

Protons were first employed in medical treatment in 1946 (Wilson, 1946), and today, proton therapy is a widely recognized method for cancer treatment. Compared to traditional x-ray radiotherapy, proton therapy offers a significant advantage by reducing the risk of secondary cancers. This is due to its ability to precisely deliver radiation to the tumor site while minimizing damage to surrounding healthy tissue. The proton beam’s interactions with matter allow for a concentration of radiation in areas where it is most needed, either in the tumor or healthy tissues, depending on the depth of the proton path (Newhauser and Zhang, 2015). Protons, though small in scale, are powerful tools in treating humans, demonstrating how even the tiniest elements can have a profound impact on healing. Indeed, the Creator, The Healer, has made the universe akin to a vast pharmacy, full of treatments, medicines, and chemicals—inviting us to explore, fueled by curiosity, and to deepen our understanding of His creation.

Expanding frontiers: Protons in everyday life

Protons have a wide range of important uses beyond their role in medicine. In electronics, proton implantation in silicon carbide semiconductors enhances the reliability and efficiency of devices, benefiting sectors like transportation and renewable energy. They are also crucial in space missions, testing electronics for reliability in harsh radiation environments, and in self-driving cars and medical devices. Protons are key in energy production through proton exchange membrane fuel cells, scientific research in particle accelerators, and even in food preservation by sterilization. Their versatile applications continue to advance both cutting-edge technologies and everyday innovations.

Despite their smallness, protons shoulder immense responsibilities, obeying the laws set by their Creator. They pave the way for new discoveries, sparking human curiosity and unlocking pathways to a deeper understanding of ever-smaller particles and their interactions with the universe. From the tiniest particles to the vastest structures, everything in creation is crafted with meticulous planning, calculation, and preordained precision. Though we cannot perceive it all with our naked eye, the Creator has bestowed upon us the mind, eyes, and tools to glimpse His infinite power—shaping boundless complexity from the smallest things. As stated in the Quran, “Not ‘even’ an atom’s weight is hidden from Him in the heavens or the earth; nor anything smaller or larger than that, but is ‘written’ in a perfect record.” (Al-Saba 34:3) Indeed, “We have created everything, perfectly preordained.” (Al-Qamar 54:49).

References and Resources Used

National Institutes of Health. Proton Therapy: A Summary of Current Research and Clinical Applications. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4407514/

EurekaAlert. Proton Implantation and Its Role in Enhancing Semiconductor Reliability. Retrieved from https://www.eurekalert.org/news-releases/972656#

NASA Technical Report on Proton Uses in Instrument Calibration:

NASA. Proton Uses in Instrument Calibration for Space Exploration. Retrieved from https://ntrs.nasa.gov/api/citations/20170011270/downloads/20170011270.pdf

GeeksforGeeks Article on Everyday Uses of Protons: https://www.geeksforgeeks.org/uses-of-protons-in-everyday-life/

Documentary on the Visualization of Protons. https://www.youtube.com/watch?v=e2FrALuacZ4

Sarah waited while sitting near the window with her legs pulled toward her chest. The church bell rang in the distance, and the sky outside was growing darker. That morning, her mother had departed wearing a scarf over her head and carrying a basket.

“If I’m not back before night,” her mom whispered, “take the small bag under the bed and wait for Marie.”

That was her only response.

There was silence in the streets as the sun went down. Sarah stood up and took out the small cloth bag from beneath the bed. It had a small loaf of bread, some cents, and a folded piece of paper with the name “Claire” written on it that she didn’t recognize.

There was a gentle knock on the door.

It was the bread vendor down the street, Marie. She mustered a grin despite her anxious face.

“Come, little one. We have to go now.”

They only moved at night as they made their way through side streets and alleys. Sarah’s hand remained in Marie’s hand. They stayed in basements, barns, and even a church cellar at one point.

Sarah was given warm soup by an elderly man at one stop. A little girl once surrendered her shoes.

Their eyes all had the same silent expression. Kind yet exhausted. “Why are you helping me?” Sarah asked once.

Marie looked away. “Because someone helped me once. That’s all.”

They arrived at a little farm close to the woodland one evening. Pierre, a man, was standing there. He had potatoes and hay in a wooden wagon.

Under the hay, Sarah lay flat after climbing onto the cart. Pretending to be merely a traveler, Marie and Pierre sat up front.

Sarah held her breath as they went by the German checkpoint. Boots on gravel, she could hear the soldiers conversing. Pierre simply chuckled and waved when one of them yelled something.

The cart then continued to roll.

They stood near a row of trees that evening.

“Just past these woods is Switzerland,” Pierre said. “You’ll crawl under the fence. Someone will meet you.”

Marie knelt next to Sarah. “You’re brave. Braver than you think.”

Sarah remained silent. She was too afraid. She did, however, nod.

Her heart thumping, she dashed through the trees. There was moisture on the grass. Her nose stung from the cold air. She fell to her knees and crawled upon seeing the fence.

She was pulled up and held tightly by a woman wearing a coat on the opposite side.

“You made it,” she said.

At the end of the war, Sarah remained in Switzerland. She didn’t see her mother again. She had no idea what had happened to Pierre or Marie.

Despite growing up and moving far away, she lit a tiny candle on her windowsill on the same night each year.

For Marie. For Pierre. For those who offered assistance when it wasn’t required.