The Forgotten History of Sleeping in Two Shifts

Zaria Gorvett. The forgotten medieval habit of ‘two sleeps’. BBC, January 2022

For much of human history, people didn’t sleep through the night in one long stretch. Instead, they slept in two parts: an early “first sleep,” followed by a quiet period of wakefulness around midnight, and then a second sleep until morning. This pattern was so common that people once referred to it casually in court records, letters, and literature.

Historian Roger Ekirch uncovered this forgotten habit while studying life before the Industrial Revolution. He found that the time between sleeps, often called “the watch,” was used for prayer, conversation, chores, or simply reflection. People didn’t see this midnight waking as a problem; it was a normal part of nightly life.

The two-sleep pattern likely existed because nights were long and dark before artificial lighting. People went to bed earlier and woke naturally in the middle of the night. Modern experiments show that when people live without electric light, their sleep often returns to this older rhythm on its own.

Biphasic sleep began to disappear in the 19th century as gas lamps, electric lights, and factory schedules pushed bedtimes later while mornings stayed the same. Sleep became compressed into a single block, and the old pattern faded from memory. Understanding this history may help explain why waking up at night doesn’t always mean something is wrong. For most of human history, it was simply how people slept.

How Our Neighborhoods Shape Our Health

Noaeen, M., Rostami, A., Ghanem, I. et al. Mapping neighbourhood-level drivers of type 2 diabetes for precision public health using predictive and causal machine learning. Sci Rep, January 2026.

Type 2 diabetes is often discussed as a disease of individual lifestyle (diet, exercise, and genetics). But a new study from the University of Toronto reveals a deeper truth: where you live may be just as important as how you live.

Using artificial intelligence and advanced causal modeling, researchers analyzed data from over 1,100 neighborhoods across the Greater Toronto Area. Instead of focusing on individuals, they examined neighborhood-level features such as obesity rates, physical activity, income, age structure, mental health, and work stress. Their goal was not only to predict where diabetes is most common, but also to understand which factors actually drive that risk.

The results were striking. The AI models were able to identify high-diabetes neighborhoods with more than 95% accuracy. The strongest predictors were familiar – high obesity, physical inactivity, and older populations, but the causal analysis uncovered something more surprising: mental health was one of the most powerful protective factors. Neighborhoods with better average mental well-being had substantially lower diabetes rates, even after accounting for income, age, and lifestyle.

Work stress and smoking, on the other hand, were found to raise diabetes risk, highlighting the biological toll of chronic psychological strain. Interestingly, neighborhoods with higher proportions of recent immigrants and visible minorities tended to have lower diabetes prevalence, reflecting the well-known “healthy immigrant effect” and the protective role of social cohesion and cultural practices.

The study suggests a new vision for public health: instead of treating diabetes only in clinics, we should also treat it in communities, through mental-health support, stress reduction, walkable streets, and social infrastructure. In the age of data science, healing may begin not just with the patient, but with the neighborhood.

The Hidden Effects of Living in Space

Wijdan Al-Ahmadi et al., Spaceflight alters molecular networks linked to diverse human diseases in a single cellular model. Sci Adv, January 2026.

When astronauts return from space, many report strange changes. Their hearts beat differently. Their sleep is disturbed. Their vision becomes blurry. Their muscles weaken. For years, scientists have known about these effects, but not fully understood why they happen. A new study gives us a powerful clue by showing what happens inside human cells when they are exposed to space.

In this study, researchers sent human immune cells to the International Space Station and compared them with the same cells grown on Earth. They then examined how thousands of genes behaved in each environment. Nearly one third of all active genes changed their activity in space. This shows that spaceflight does not just cause small damage. It reshapes the way cells function.

Some of the biggest changes were seen in genes linked to the heart and muscles. These genes help control the electrical signals that keep the heart beating normally. In space, they became much more active. On Earth, the same genes are linked to irregular heartbeats, which may help explain why astronauts sometimes develop heart problems during long missions.

The study also found changes in genes that control sleep and the body clock, including those linked to melatonin. This matches the sleep problems many astronauts experience. Genes involved in vision and other senses were also affected, especially those connected to vitamin A and eyesight, helping explain vision changes in space. At the same time, genes that repair damaged DNA were reduced, likely because of cosmic radiation, making cells more vulnerable to long term damage.

These findings suggest that space activates the same biological pathways that cause heart disease, nerve problems, and aging on Earth, but in a much shorter time. By studying life in orbit, scientists may learn not only how to protect astronauts, but also how to better understand illness here on Earth.

With the advent of the industrial age, environmental pollution began to emerge. On the one hand, water, air, and soil were polluted by industrial waste; on the other, natural resources were treated carelessly and squandered without responsibility. Although technological developments have brought many benefits to humanity, they have also given rise to serious harms, including environmental degradation. Through their own actions, human beings have disrupted the balance on land and at sea. As the Qur’an states, “Corruption has appeared on land and sea because of what people’s hands have earned” (Surah ar-Rum, 30:41).

As the damage inflicted upon nature began to affect human beings themselves, people gradually came to realize the gravity of their mistakes. In this context, movements aimed at protecting the environment emerged, particularly through the efforts of those who were sensitive to environmental issues. Scientific research revealed that all beings in nature are closely interconnected, and the vital importance of ecosystems for life became more clearly understood. This growing awareness made a significant contribution to the development of environmental consciousness.

Activities carried out under the banner of environmentalism generally aim to restore the disrupted natural balance, prevent pollution, and remedy the corruption and destruction caused thus far. For this reason, such efforts deserve appreciation and support. At the same time, it cannot be overlooked that environmentalism has, in some instances, taken on an ideological or political character. In certain cases, environmental concerns may be exploited as a means of confronting those in power or advancing particular political objectives.

Human beings as God’s vicegerents

The issue of the environment is directly connected to humanity’s position in this world. God created human beings as His vicegerents and granted them the authority to intervene in and benefit from created things. However, by virtue of this role, human beings are obliged to act within the framework of God’s commands. Accordingly, they may intervene in existence only in God’s name; they possess no right to arbitrary or self-centered intervention. Just as a person’s own existence does not belong to them, the beings with which they interact are not their property either.

From this perspective, human beings cannot dispose of existence as they wish. They cannot disrupt the order and balance that God has established on earth, nor can they corrupt the harmony of the universe, which has been created in perfect measure. Their duty is to use things in accordance with the purpose for which they were created. Just as they must properly understand and follow divine legislative commands, they must also read correctly the laws in nature commanded by creation and act in line with the purposes for which God has instituted them. Moreover, they bear the responsibility of restoring damaged aspects of nature in a manner faithful to their original state.

God has created everything within a perfectly functioning order and balance, placing each thing in its proper position. With its inherent beauty, the world is almost like a corridor leading to Paradise. Indeed, in various verses, the Qur’an draws attention to these beauties and invites reflection upon them. However, to fully grasp the magnificence present in existence, one must view it through a comprehensive and holistic lens. Those who are able to do so experience profound wonder when observing nature and are overwhelmed by its unique beauty. In his “Discourse of the Stars” (Seventeenth Word), Bediuzzaman masterfully depicts the beauty of the “lights” and “lamps” that God has kindled in the heavens.

A person who can perceive this order, harmony, and balance will act with far greater care when intervening in existence and will refrain from all forms of destruction and corruption. Such a person reflects on how disturbing the ecosystem or interfering with the natural order can cause grave harm to humanity and may even darken the future of the world. With this awareness, they strive to preserve everything in its proper place. Knowing that everything God has created and set in order is ideal, they will also design the world they build according to these divine measures.

Instilling such awareness—so that people do not pollute their environment or damage nature—is of vital importance. Achieving this from the outset is the easiest and most effective approach. Once the atmosphere, water, soil, and the resources derived from them have been polluted, restoring them to their original state becomes far more difficult. Today, we witness how enormous efforts and vast financial resources are required to rehabilitate polluted rivers and return them to their former condition. Similarly, reclaiming destroyed forests is by no means easy. Cleaning polluted seas, oceans, air, and soil is even more challenging and, in some cases, may not be fully possible.

The world as a reflection of divine beauty

From a believer’s perspective, all of existence consists of manifestations of God’s names and attributes. Preserving the balance inherent in creation is therefore an expression of reverence for God and respect for the divine attributes. A believer who views existence through this lens approaches every being—animate or inanimate—with deep respect and affection. Seeing each entity as a book written by the pen of divine power, such a person feels a sincere and enduring concern for everything. Far from harming nature, this outlook leads one to refrain even from injuring an ant. Unless compelled by necessity, a believer does not deprive any living being of its right to life.

The depictions of Paradise presented in the Qur’an offer important clues about how an ideal world should be established, implicitly reminding humanity to design the world accordingly. From a believer’s perspective, Paradise represents an ideal realm that surpasses all utopias. The Qur’an and the Sunnah describe its waters, rivers, flowing streams, palaces, trees, shaded areas, and fruits as possessing breathtaking beauty. Accordingly, the responsibility that falls upon us is to take Paradise as a model, beautify our world in its light, and entrust future generations with a world that is pure and unspoiled.

The Qur’an draws attention to the resemblance between the blessings of Paradise and those of this world with the verse, “They will be given things resembling one another” (2:25). In other words, the blessings of this world are samples of those in Paradise. If the face of the world is darkened, polluted, and rendered uninhabitable, this resemblance disappears. To the extent that this beautiful exhibition of divine gifts is transformed into a place of filth and pollution, it moves further away from resembling Paradise.

Moderation, cleanliness, and prophetic guidance

Islam’s emphasis on moderation and the avoidance of waste is a foundational principle that shapes humanity’s relationship with existence. The Qur’an states that God does not love those who are wasteful (6:141). Likewise, the Messenger of God instructed believers to avoid wasting water even while performing ablution beside a flowing river. This teaching highlights the need to transform moderation into a moral disposition. A person who internalizes this ethic reflects it in every aspect of life, from eating and drinking to the use of natural resources and personal abilities.

From the practices of the Prophet, significant principles for environmental protection can be derived. The designation of the sacred precincts of Mecca and Medina as protected zones—where cutting trees or harming animals is forbidden—represents an early model of conservation. Likewise, the Prophet’s sensitivity toward animals, his insistence on cleanliness, and his prohibition of actions that inconvenience others underscore the ethical dimension of environmental responsibility. He taught that removing harmful objects from the road is a branch of faith.

Just as God continuously brings about purity in the universe, human beings are likewise required to maintain cleanliness and harmony in their surroundings. Despite constant change and transformation in nature, order and purity prevail. In the same way, it is inconceivable for a believer to act in a manner that is disorderly, imbalanced, or devoid of harmony.

Future is dim but not hopeless
The rebellion in you is not worthless
Stop listening to songs of cowardice
Act yourself out of the gloom and darkness

Your life is an example of uneven chances
Your birth was every bit of miraculous
Beaten the odds countless times
Believe yourself out of the gloom and darkness

Outwork, outlive, outwill the doubters
Muscles are tired, mind is restless
Snap out and control your emotions
Defy yourself out of the gloom and darkness

Act now you are fearless!
Believe your future is victorious
Defy pessimist thoughts and bitterness
Will yourself out of the gloom and darkness

If you have ever noticed a straw in a cup of water appear “broken,” you have probably witnessed a universal principle at work. We encounter the same principle when driving home from work on a Friday evening: we seek the quickest route, not necessarily the shortest one. From tiny ants on the ground to distant galaxies, systems tend to follow the most efficient, namely, the fastest, path available.

Imagine you are running on a beach toward a friend in the water. Running on sand is faster than swimming, so the quickest route is not a straight diagonal line. Instead, you instinctively run along the beach for a distance before cutting into the water at an angle. Without knowing any physics, you naturally follow this principle: Fermat’s principle of least time.

The shortest path

In the 1600s, the French mathematician Pierre de Fermat proposed something radical: Light doesn’t always take the shortest path, but it does take the fastest one. At first, this seems odd. Why wouldn’t the straight-line path – the shortest possible route – always be the fastest? But the medium matters. Light moves at different speeds through different materials. It slows down in water, speeds up in air, and changes direction when moving between the two. Fermat’s insight was that light chooses the route that allows it to arrive in the least amount of time – even if this means curving or bending (refraction) along the way. Light bending through a glass prism or the formation of a rainbow are all results of this phenomenon.

Snell’s law

About thirty years before Fermat, the Dutch mathematician Willebrord Snell had already discovered a precise rule describing how light bends when it passes from one medium into another. This rule, now called Snell’s Law, tells us exactly at what angle the light will bend. But Snell’s Law is basically the mathematical expression of Fermat’s idea.

Amazingly, Fermat’s principle does not only apply to light. It is astonishing to see that the same logic that guides a ray of light also guides living creatures and physical systems. Fermat’s principle which initially described the behavior of light has now evolved to a broader idea in physics: systems tend to follow efficient paths, the ones that minimize time or energy. This theme appears throughout the natural world, from animal behavior to planetary motion.

The quickest path

It may be surprising to learn that ants – tiny, busy, seemingly chaotic – can mimic the path of a bending light ray. In certain experiments, scientists placed food on one side of a barrier and ant colonies on the other. The ants could walk across a smooth surface or move into a rougher, slower terrain. Over time, the ants collectively chose a route resembling the path light takes when moving between two media with different “speeds.” Their path looked like a refracted (bent) light ray obeying Fermat’s principle.

Much like light, the ant colony “searches” through many paths at first. Eventually, they figure the quickest route. The result is a collective behavior that finds almost the same solution a physicist would compute to predict how light bends. Ants obviously don’t do calculate equations, but they do choose the quickest path.

The most efficient path

Rivers carve their meandering routes over centuries, forming bends and curves. Flowing water tends to follow the easiest route downhill, not the straightest. It avoids obstacles and seeks out weaker soil, which means the river’s path is determined by minimizing energy loss. Though not exactly Fermat’s principle, the idea is remarkably similar: a physical system is finding the most “efficient” path.

The least amount of time

You might have experienced the illusion of water on the road on a hot day, or a pool of water in the middle of a desert (mirage). These are other examples of Fermat’s principle at work. On a hot day, sunlight bends as it travels through air layers of varying temperatures. Warm air is less dense, so light moves faster through it while cool air slows light down. These variations in speed cause light rays to bend as they travel through the layers, allowing the path from sky to eye to take the least amount of time and producing shimmering distortions, such as the illusion of water on a road. What looks mysterious is really optimization playing out in real time.

Minimizing travel time

If ants give us a small-scale analogy, galaxies give us a cosmic one. According to Einstein’s theory of general relativity, massive objects like galaxies bend the fabric of spacetime. Light traveling through this distorted space follows the “straightest possible” path—which looks curved to us. This effect, called gravitational lensing, can create rings, arcs, or stretched images of distant galaxies. Even here, at astronomical scales, the path of light still reflects an extremal principle: in curved spacetime, it follows a route that locally minimizes travel time (this specific line on a curved surface is called a “geodesic”).

If you dip wire frames into soapy water, the film that forms always stretches into a shape of minimal surface area, because that configuration requires the least energy. This is a different efficiency principle, but the connection remains: the resulting configurations minimize something – time or energy. Soap bubbles don’t consciously “choose” their shapes any more than light chooses its path. They simply obey this universal law of “efficiency.”

Dirt paths in the park

Even people unknowingly follow Fermat-style logic. Imagine walking across a city park: although paved walkways exist, people often cut diagonally across the grass if it is faster. Over time, these shortcuts become visible dirt paths. The same principle appears in GPS algorithms, which calculate routes that minimize travel time based on traffic conditions.

Economy over extravagance

Efficiency is baked into our decision-making, just as it is into light’s behavior. In this sense, Fermat’s idea feels almost philosophical: In the universe, “economy” is preferred over extravagance. What begins as a simple observation about light bending in water becomes a window into a deeper unity in nature. Fermat’s principle isn’t just a rule of optics – it’s a guiding thread woven throughout the natural world. Light bending at a glass surface, ants finding efficient routes, rivers snaking across landscapes, galaxies warping the paths of light, soap films forming perfect curves.

These are not random coincidences. They highlight a universal pattern. Fermat’s principle teaches us that even something as simple as a beam of light carries within it a profound law: the pursuit of the fastest path. What’s remarkable is that this principle doesn’t stop at optics but is in action at every scale. When we observe these systems side by side, we are reminded that the universe is not a collection of isolated phenomena but an interconnected framework of elegant principles. They have been in action since the beginning of the universe whether or not we have discovered them.

The next time you notice light bending in a glass of water or watch ants tracing a trail, you might see something deeper. You might be witnessing an invisible yet universal principle connecting the smallest creatures to the largest structures in the cosmos. Our universe is a book full of patterns. Fermat’s principle is one of its clearest, most beautiful expressions.

References

Oettler, Jan, Michael Kreuzer, and Jürgen Heinze. “Ants Follow Curved Routes to Minimize

Travel Time — A Potential Analogy to Fermat’s Principle.” PLOS ONE, vol. 8, no. 4, 2013,

e59772. https://doi.org/10.1371/journal.pone.0059772.

An electronic cigarette (e-cigarette) is a device that heats liquid nicotine and flavorings so they can be inhaled. The use of e-cigarettes is often called “vaping,” because many people believe it produces a vapor. E-cigarettes create an aerosol composed of tiny particles, which is different from a true vapor.

E-cigarettes are known by many different names. This includes e-cigs, vapes, vape pens, electronic nicotine delivery systems (ENDS), alternative nicotine delivery systems (ANDS), e-hookahs, mods, vaporizers, and tank systems. E-cigarettes are also sometimes known by their brand names.

Vaping works by heating liquid inside a small device, which turns it into an aerosol that is then inhaled into the lungs. Unlike smoking, which burns tobacco, vaping heats liquid to release particles suspended in air. The aerosol contains nicotine, flavorings, and other chemicals. When inhaled from the mouthpiece, these particles travel down the throat and into the lungs.

E-cigarettes are available in many shapes and sizes. They can look like cigarettes, cigars, pipes, pens, and USB flash drives. Most types of e-cigarettes have:

• A cartridge, tank or pod that holds liquid (can be refillable).
• A heating element for turning the liquid into breathable particles (aerosol, commonly called “vapor”).
• A battery to power the heating element.
• A power or control button (some are activated by sensors when you inhale).
• A mouthpiece to breathe in the aerosol.

E-cigarettes don’t have tobacco, but many of them have nicotine, which comes from tobacco. E-cigarettes heat liquid to make an aerosol; cigarettes burn tobacco, which creates smoke. Because of this, the U.S. Food and Drug Administration (FDA) classifies them as “tobacco products.”

Electronic cigarettes (e-cigarettes) were developed as a smoking cessation tool and a safer alternative to traditional cigarettes for people unable or unwilling to quit nicotine. The intention was to help people who smoke to reduce nicotine intake without exposure to the harmful tar and toxins in tobacco smoke, thus, reducing smoking-related diseases and deaths. However, 21 years since Chinese pharmacist Hon Lik, first introduced the modern e-cigarettes in 2003, to help himself quit smoking cigarettes, this did not work. He is now a dual user, both smoking and vaping. We must question whether they have achieved their intended objectives or if they have inadvertently become a Trojan horse in public health, presenting unforeseen risks and challenges.

Patterns of use

Some groups of adults use e-cigarettes at a higher percentage than others. For example:

• More men than women report current e-cigarette use.
• A higher percentage of young adults (18–24 years old) use e-cigarettes compared to older adults, usage declines with age.
• Use is higher among adults with less education, lower incomes, or without health insurance.
• Adults who identify as lesbian, gay, or bisexual report higher rates of use compared to heterosexual adults.
• Adults experiencing serious psychological distress are more likely to use e-cigarettes.

In 2024, e-cigarettes were the most used tobacco product among middle and high school students in the United States:

1. 63 million (5.9%) students currently used e-cigarettes. This includes:
   3. 410,000 (3.5%) middle school students.
   4. 21 million (7.8%) high school students.
2. Among students who had ever used e-cigarettes, 43.6% reported current use.
3. Among students who currently used e-cigarettes:
   38. 4% used an e-cigarette on at least 20 of the last 30 days.
   39. 3% used an e-cigarette every day.
4. 6% used flavored e-cigarettes. Vapes come in a variety of youth-friendly flavors, including fruit, candy, mint, and menthol.
5. Among students who currently used e-cigarettes; 55.6% used disposable e-cigarettes, 15.6% used prefilled or refillable pods or cartridges, and 7.0% used tanks or mod systems.

Most middle and high school students who vape both want to quit and have attempted to do so. In 2020, 63.9% of students who were current e-cigarette users reported wanting to quit, and 67.4% reported that they had tried to quit within the past year.

Why youth vape

Most tobacco use, including vaping, starts and is established during adolescence. There are many factors associated with youth tobacco product use. These include:

1. Tobacco advertising that targets youth: In 2021, 7 out of 10 U.S. middle and high school students reported exposure to e-cigarette marketing. Most students reported seeing e-cigarette advertisements or promotions in retail settings. Students also reported seeing advertisements on the internet, television, streaming services, movies, or in print media. In addition, about three out of four students (74%) who used social media reported seeing e-cigarette–related posts or content.
2. Product accessibility: Some e-cigarettes cost less than regular cigarettes, which may also contribute to youth vaping.
3. Availability of flavored products: A study from 2013–2015 showed that most youth who use e-cigarettes first start with a flavored variety. Availability of flavored vapes is among the top 10 reasons youth report ever trying an e-cigarette. In 2024, nearly 9 out of 10 middle and high school students who currently used e-cigarettes reported using a flavored product, with the most commonly used flavors being fruit, candy, and mint.
4. d) Social influences: The most common reason U.S. middle and high school students give for trying an e-cigarette is that a friend used them. Youth also report vaping because they are curious about e-cigarettes or because a family member used them.

Youth often obtain the e-cigarettes from others. Among U.S. middle and high school students who used e-cigarettes in 2021:

• 3% got them from a friend.
• 1% bought the products themselves.
• 7% had someone else buy the products for them.
• 7% had someone offer the products to them.

Dual use of e-cigarettes: Many young people who vape also use other tobacco products, including cigarettes and cigars. This is called dual use. In 2024:

• Among U.S. students who currently use a tobacco product, more than one-third report using more than one type of product, including 6%of high school students and 38.9% of middle school students.

Cannabis content of e-cigarettes: E-cigarettes can also be used to deliver other substances, including cannabis. In 2016, nearly one out of three (30.6%) of U.S. middle and high school students who had ever used an e-cigarette reported using marijuana in the device.

Health risks of E-cigarettes

The term “vapor” might sound harmless. But the aerosol that comes out of an e-cigarette is not water vapor, and it can be harmful. The aerosol from an e-cigarette can contain nicotine and other substances that are addictive.

1. Nicotine content: The e-liquid in most e-cigarettes has nicotine, the same addictive chemical in regular cigarettes, cigars, hookah, and other tobacco products. But nicotine levels are not the same in all types of e-cigarettes. Sometimes, product labels do not list the true nicotine content. There are some e-cigarette brands that have been found to contain nicotine even though they claim to be nicotine-free.

Young people can start showing signs of nicotine addiction quickly, sometimes before the start of regular or daily use. Because the adolescent brain is still developing, it is uniquely susceptible to nicotine.

The nicotine content of e-cigarettes has increased over time. Many e-cigarettes contain nicotine salts. These allow people to consume high levels of nicotine without experiencing the harshness of freebase nicotine.

High-nicotine products dominate US e-cigarette unit sales. In March 2022, products with a nicotine strength of 5% or more made up 81% of total e-cigarette unit sales. In recent years, the price of high-nicotine products decreased or stayed the same while the price of low-nicotine products increased.

2. Cancer risk: E-cigarettes contain chemicals that can cause cancer (carcinogens), like acetaldehyde and formaldehyde but their long term effect on cancer development is not yet clear.
3. Heart and lung disease: E-cigarettes contain chemicals known to cause lung disease, such as acrolein, diacetyl and diethylene glycol. A Johns Hopkins Medicine-led analysis of medical information gathered on a diverse group of almost 250,000 people over four years has significantly clarified the link between the “exclusive” use of e-cigarettes and chronic obstructive pulmonary disease, as well as high blood pressure in a sub-group of adults 30 to 70 years of age.

E-cigarettes and other similar products have been linked to lung problems. Using them can increase your risk of breathing problems. This includes worsening asthma symptoms, more frequent bronchitis, and lung infections.

The nicotine in e-cigarettes also increases heart rate, raises blood pressure, and might irritate blood vessels.

4. Vitamin E acetate, linked to lung injury caused by vaping (EVALI): An outbreak of EVALI in late 2019 and early 2020 put thousands of people in the hospital. At least 68 people died. Since then, EVALI cases have been declining, but people who vape can still get EVALI. Among people hospitalized with severe EVALI, most were younger than 35 and used THC-containing vapes from informal sources, such as online sellers or family and friends. However, EVALI can occur in anyone who uses either nicotine or THC-containing vapes.

Symptoms of EVALI included:

• Cough, trouble breathing, or chest pain
• Nausea, vomiting, or diarrhea
• Fatigue, fever, or weight loss

Some people had to be hospitalized, and some died from their illness. Some of these lung injuries were linked to products that were changed, including products that had vitamin E acetate. But there were also many EVALI cases that did not involve added vitamin E.

The number of EVALI cases has since dropped, but there are still people being diagnosed with EVALI. More studies are being done to look for other possible causes.

5. Heavy metals: E-cigarettes may contain heavy metals like nickel, tin, lead and cadmium which have been shown to have adverse health effects.
6. Tiny particles: E-cigarettes may contain tiny (ultrafine) particles that can get deep into your lungs passing the filtration system of the lungs.
7. Seizures: There have been reports of people having seizures after vaping. This has been reported most often in young people. These seizures are thought to be caused by nicotine, but more studies are being done.
8. Dental problems: Studies are also starting to show a link between e-cigarette use and damage to teeth and other oral tissues. This includes cavities in the teeth and irritation of gums and other membranes in the mouth.
9. Secondhand aerosol: E-cigarettes expose people to secondhand aerosol or vapor that can contain harmful chemicals. Scientists are still learning about the health effects of being exposed to secondhand e-cigarette aerosol. Secondhand aerosol can expose others to nicotine and possibly to other harmful chemicals.
10. Explosions: There have been reports of e-cigarettes exploding and causing serious injuries. The explosions are thought to be caused by faulty batteries or because the batteries were not handled as they should be.

Can e-cigarettes help people quit?

E-cigarettes are not approved by the FDA and European Medicines Agency as smoking cessation devices due to limited data on safety and effectiveness. This is because there is not enough research to show that they help people to stop using tobacco.

Recent research indicates that people who use both cigarettes and e-cigarettes have a higher risk of getting lung cancer than people who only use cigarettes. People should not use both products at the same time and are strongly encouraged to completely stop using all tobacco products.

Globally, regulation varies:

• 88 countries have no minimum purchase age.
• 74 countries lack regulations entirely.
• E-cigarettes are banned in about 35 countries.
• Others regulate them as consumer, pharmaceutical, or tobacco products.

Marketing frequently targets youth, with over 16,000 flavors, cartoon packaging, and sleek designs resembling toys or tech gadgets. Alarmingly, in many countries, e-cigarette use among adolescents exceeds adult use. Even brief exposure to vaping content on social media increases the likelihood of trying these products.

One of the greatest public health risks is that vaping could “re-normalize” smoking after decades of successful tobacco control. Smoking remains the leading preventable cause of death, killing more than 480,000 people annually in the United States alone.

Conclusion

Taken together, these findings show that no tobacco products, including e-cigarettes, are safe. Most e-cigarettes contain nicotine, a highly addictive substance that poses serious health risks, particularly for youth, pregnant women, and developing fetuses. In addition to nicotine, e-cigarette aerosol can contain harmful and potentially harmful substances, including cancer-causing chemicals and ultrafine particles that can be inhaled deep into the lungs. For these reasons, e-cigarettes should not be used by youth, young adults, or individuals who are pregnant. Moreover, e-cigarettes pose potential health risks not only to those who vape but also to others exposed to secondhand emissions, while placing an added burden on public health systems and government healthcare budgets. Compounding these concerns, the short- and long-term health effects of e-cigarette use remain unclear, and much is still unknown about their full impact on human health. Until more is understood, this evidence underscores the importance of prevention, education, and informed decision-making.

1. American Lung Association. (n.d.). Impact of e-cigarettes on lung health. Retrieved October 9, 2025, from https://www.lung.org/quit-smoking/e-cigarettes-vaping/impact-of-e-cigarettes-on-lung
2. Centers for Disease Control and Prevention. (n.d.). E-cigarettes. Retrieved October 9, 2025, from https://www.cdc.gov/tobacco/e-cigarettes/
3. American Cancer Society. (n.d.). E-cigarettes and vaping. Retrieved October 9, 2025, from https://www.cancer.org/cancer/risk-prevention/tobacco/e-cigarettes-vaping.html
4. Wikipedia contributors. (n.d.). Health effects of electronic cigarettes. In Wikipedia. Retrieved October 9, 2025, from https://en.wikipedia.org/wiki/Health_effects_of_electronic_cigarettes
5. Farsalinos, K. E., & Polosa, R. (2014). Safety evaluation and risk assessment of electronic cigarettes as tobacco cigarette substitutes: A systematic review. Therapeutic Advances in Drug Safety, 5(2), 67–86. https://doi.org/10.1177/2042098614524430
6. Hajek, P., Etter, J. F., Benowitz, N., Eissenberg, T., & McRobbie, H. (2014). Electronic cigarettes: Review of use, content, safety, effects on smokers and potential for harm and benefit. Addiction, 109(11), 1801–1810. https://doi.org/10.1111/add.12659
7. World Health Organization. (n.d.). Tobacco: E-cigarettes. Retrieved October 9, 2025, from https://www.who.int/news-room/questions-and-answers/item/tobacco-e-cigarettes
8. Rhode Island Department of Health. (n.d.). E-cigarettes: Know the health risks. Retrieved October 9, 2025, from https://health.ri.gov/tobacco/e-cigarettes-know-health-risks
9. American Heart Association. (n.d.). Is vaping safer than smoking?. Retrieved October 9, 2025, from https://www.heart.org/en/healthy-living/healthy-lifestyle/quit-smoking-tobacco/is-vaping-safer-than-smoking
10. The Lancet Regional Health – Europe. (2024). [Article on e-cigarettes]. The Lancet Regional Health – Europe, 40, https://doi.org/10.1016/j.lanepe.2024.100265
11. Gentzke, A. S., Wang, T. W., Cornelius, M., et al. (2022). Tobacco product use and associated factors among middle and high school students—National Youth Tobacco Survey, United States, 2021. MMWR Surveillance Summaries, 71(5), 1–29. https://doi.org/10.15585/mmwr.ss7105a1

Fayd literally means the effusion of blessings, profusion, abundance, and increase. Giving existence to something and equipping it with all the particularities and necessities of being existent, and favoring a person with inspirations and spiritual gifts to deepen him or her spiritually are also included in the meaning of fayd, but these aspects belong only to God as the Lord of all creation.

The term fayd is also used in some noun phrases with a wide range of meanings as a modified noun. For example, God’s all-holy manifestations of origination without anything preceding them to be imitated, His creation, generation and causing things to grow, the granting of life and death, and providing, are all called “effusions of creation”; the inspirations coming from God, the Ultimate Truth are known as “Divine effusions” or “spiritual effusions of the Lord”; a person’s being favored with Divine gifts according to his capacity is termed “effusions of capacity”; the spiritual pleasures coming from knowledge and love of God are “effusions of worship”; heart-felt care and concern in the degree of love and yearning are “effusions of love.” Everything with which all existence is favored—from the blessings in the initial determination of natures and forms during the phases of creation to the blessings manifested as the laws of the operation of the universe and the lives of beings, and thereafter to the Revelations, inspirations, and sensations that have been sent to human beings—all are effusions of different wavelengths.

Every existent thing or being is created through the profuse manifestations of His Light as a pure blessing, as based on His eternal Will and in accordance with the determinations of His Knowledge. Every existent thing or being is given a particular, perfect form, a particular nature, a particular capacity, and the necessary equipment. During the existential course, existence is endowed with the miracle of life and with a tendency to journey toward metaphysical dimensions that will secure it new gifts. Those endowed with consciousness and free will have been shown the beginning, the end, and the goal of existence through death and the life to follow it, and reminded of what they need the most by being provided materially and spiritually. Through all these vital gifts that have been accorded to existent things and beings and which come in different wavelengths of Divine manifestation, a new door has been left ajar toward the Hidden Treasure [1].

The first signal of the existence of things and events came from the Most Sacred Effusion, or the most sacred initial manifestation of the Divine Being. Through the Sacred Effusion, or God’s sacred manifestation of His Attributes, the archetypes of existence, whose coming into existence was willed, were given the signal of being clothed in external existence, and the course of coming into external existence began for the archetypes that were endowed with the possibility of existence. Then, every would-be-existent thing and being started the journeying of existence with the potential with which it had been endowed, in the expectation of new effusions to develop.

The Most Sacred Effusion, which serves as a veil before the Honor and Grandeur of the Real Agent or Originator of existence, is the manifestation of the essences of all the creatures in Divine Knowledge as archetypes or that these essences are given each a particular nature and/or identity. This appearance of these realities in Divine Knowledge, or the initial growth of existential essences, occurred in accordance with the potential appointed for each being in eternity. Thus, with the exception of the unusual, miraculous disposals of Divine Power, each being is restricted in the potential that has been accorded on it. The poet, Beligh [2], says:

The effects of Divine effusions differ according to the capacities of every being;
A pearl-oyster receives pearls from the rain of April, but a snake, poison.

The Sacred Effusion has been considered to be the manifestation of the Divine Will and Power that appoints everything and being of archetypal existence as a particular form and external existence. We can explain the matter more clearly as follows:

The contingent essences, or the essences of contingencies, are reflected upon the “ideal” lines, pages, and booklets of existence through the Most Sacred Effusion. They are clothed in external existence through the Sacred Effusion and take on the forms of the letters, words, sentences, and books of the Tablet of Confirmation and Effacement [3], being elevated to the rank of serving as mirrors to the Eternal All-Observer.

The difference between these two effusions can also be clarified as follows: The initial manifestation, which causes the realities in the Divine Knowledge to be determined or appointed as archetypes with the potentials particular to each, is the Most Sacred Effusion; the second manifestation, which serves as a veil before the acts of the All-Originator in giving external existence to each archetypal essence according to its original potentials or capacities, is called the Sacred Effusion. According to the Sufis, just as the essential realities or the essential existence of future things and beings in Divine Knowledge is different from their external existences, so also do the sources of these two sorts of existence and the realms of the manifestations responsible for each differ from each other. Thus, while the Most Sacred Effusion manifests itself in the essential realities or pure essences in the Divine Knowledge, the Sacred Effusion acts on the archetypes, with their natures and forms to come forth into external existence.

Notes

1. The term “the Hidden Treasure” is used for God as based on a hadith qudsi, the Prophetic saying inspired in him directly from God Himself: “I was a Hidden Treasure; I willed to be known and created the universe.”
2. Muhammed Emin Beligh (d. 1760) was an Ottoman poet who was born in Greece and lived in Istanbul and Greece. He lived a poor life and wrote a Diwan, collection of poems.
3. The origins, sources, and seeds from which God Almighty shapes things and/or beings with perfect order and art show that they are arranged according to a “book of principles” contained in Divine Knowledge. The seeds contain the plans and programs of beings or things that will come into existence. To give a more concrete example, a seed contains or even constitutes the plan and program according to which a tree may be formed and, furthermore, is a miniature embodiment of the Divine principles that cause the tree to come into existence and determine this plan and program. The archetypal plan and program of the Tree of Creation as a whole, which spreads its branches through the past and future and into the World of the Unseen, is called the “Manifest Record,” and the Divine principles that determine this plan and program constitute what the Qur’an calls the “Supreme Preserved Tablet” that is contained in Divine Knowledge.

The life history of, for example, a plant or tree from its germination under soil until it yields fruit is the developed form of its seed, and this complete life history with all its cycles is summed up in its fruit, rather in each seed in its fruits. We call this active life history of a living thing or being its “Destiny Practical” or “Manifest Book.” With everything and event in it, the universe has its own “universal” Destiny Practical, which is the “universal” Manifest Book. The “Manifest Record,” which is written by Divine Knowledge, relates to the origins of things or beings, while the “Manifest Book” relates to their entire life histories and is a notebook written by the Divine Power.

Through the dictates of the Manifest Record, that is, through the decree and instruction of the Divine Knowledge and Destiny, the Divine Power uses atoms to create or manifest the chain of beings, each link of which is His sign, on the metaphorical page of time, which is called the “Tablet of Effacement and Confirmation.” Thus, atoms are set to move so that beings may be transferred from the World of the Unseen to the material, visible world, from (the Realm of) Knowledge to the (Realm of) Power.

The “Tablet of Effacement and Confirmation” is the tablet on which events and things or/and beings are inscribed and then removed or effaced according to the dictates of the Supreme Preserved Tablet contained in Divine Eternal Knowledge. Therefore, it displays continuous change. The Tablet of Effacement and Confirmation constitutes the essence of time. Time, a mighty river which flows through existence, has its essence in the Divine Power’s inscription of beings and in the “ink” It uses. Similarly, God also has archetypal principles for human earthly life, all of which are called the “Mother of the Book.” He lays down these principles as commandments or laws during human history as suited to the particular needs of the time and the people concerned. For this reason, every age or appointed term has its own Revelation and laws. God sent them down with succeeding Messengers in a way that culminated in the Qur’an as the final form of the Divine Message.

The morning mist still clung to the canals as I crossed the Ponte delle Guglie, making my way toward Cannaregio. Venice awakens differently than Rome—my adopted city—with a quieter reverence, as if the stones themselves remember centuries of whispered prayers and muffled conversations. I had come to the Ghetto Nuovo, that small island of memory where humanity first institutionalized separation, where in 1516 the Venetian Republic decreed that all Jews must live within designated boundaries, locked in at night, their movements controlled by day.

As a sociologist of religion who has spent years studying the intersections of faith, culture, and social structure, I recognized in these narrow streets something profound about human nature: our capacity to create both physical and metaphysical boundaries. The Venetian ghetto—from which we derive our modern word—was revolutionary in its systematic approach to segregation. Here was born the first formalized model of urban exclusion that would spread across Europe like a viral architectural concept, appearing in Rome, Prague, Frankfurt, and countless other cities where Jewish communities would be confined until the mid-19th century.

Yet what struck me most forcefully was not the historical weight of these stones, but their contemporary lightness. The gates are gone. The walls have crumbled or been absorbed into the city’s organic growth. Jewish residents are free to live anywhere in Venice—or anywhere in the world. The ghetto as a physical institution has been relegated to history books and tourist brochures.

But have we truly dismantled the ghetto? Or have we simply learned to build more sophisticated versions, invisible to the eye but no less real in their effects?

The architecture of mental separation

Walking through the narrow calli that connect the Ghetto Nuovo to the Ghetto Vecchio, I was confronted by a troubling realization: while we have torn down the physical walls that once confined Jewish communities, we have perhaps become more adept at constructing mental ghettos—invisible barriers that separate communities just as effectively as any medieval decree.

These new ghettos are not built of brick and mortar but of prejudice and assumption, of media narratives and social algorithms that create echo chambers more insidious than any walled enclave. In our contemporary cities—whether Rome, Paris, London, or New York—we witness the emergence of what I call “glass wall communities”: groups that can see each other, that exist in proximity yet rarely engage in meaningful dialogue.

Consider how we live today. Immigrants cluster in certain neighborhoods not by legal mandate but by economic necessity and social comfort. Religious minorities often self-segregate, creating informal ghettos of familiarity. Even our digital lives reflect this pattern—we follow, befriend, and engage with those who confirm our existing beliefs, creating virtual ghettos of the mind that can be more restrictive than any physical boundary.

The challenge is more complex than the original Venetian model because these modern ghettos wear the mask of choice. We tell ourselves that segregation is voluntary, that birds of a feather naturally flock together. But this narrative obscures the structural forces—economic inequality, educational disparities, cultural xenophobia—that make such “choices” inevitable for many.

Lessons from European ghettos

The history of Jewish ghettos across Europe offers sobering insights into how physical separation becomes internalized. In Rome’s ghetto, established in 1555, generations lived within papal-imposed boundaries that created not just physical isolation but psychological adaptation to marginalization. The Frankfurt Judengasse, the Prague Josefov—each represented a different experiment in controlled coexistence, where dominant societies sought to benefit from Jewish commercial skills while maintaining social and religious distance.

What fascinates me as a scholar is how these communities developed remarkable resilience and internal solidarity precisely because of their forced separation. Synagogues, schools, mutual aid societies, and cultural institutions flourished within confined spaces, creating rich micro-societies that preserved and innovated Jewish life even under oppressive conditions.

But this historical pattern raises uncomfortable questions about our contemporary moment. Are we creating conditions where different communities develop in parallel rather than in dialogue? When Muslims, Christians, Jews, and secular populations live in separate social spheres—attending different schools, consuming different media, socializing within homogeneous networks—do we risk reproducing the isolation that physical ghettos once imposed?

Venice as a model of possibility

Yet standing again in the campo of the former ghetto, observing the steady stream of visitors—Jewish and non-Jewish, local and international—I was reminded of Venice’s unique capacity for transformation. The city that invented the ghetto has also, perhaps, pointed toward its transcendence.

Today, the Ghetto Nuovo and Ghetto Vecchio host five active synagogues representing different Jewish traditions—Ashkenazi, Sephardic, Italian, Levantine, and German. The Museo Ebraico tells the story not just of Jewish Venice but of the complex relationships between communities across centuries. Kosher restaurants and bakeries serve both observant Jews and curious visitors. The workshops of contemporary Jewish artists open their doors to dialogue about identity, memory, and creativity.

This transformation speaks to something essential about Venice itself—a city that has always been, by geographical and commercial necessity, a place of encounter. Built on trade routes between East and West, between Christian Europe and the Islamic world, Venice learned early that diversity could be economically profitable even when socially challenging.

Toward dialogue and understanding

As an activist for interfaith dialogue, I see in Venice’s former ghetto a powerful metaphor for our contemporary challenge. The physical walls are gone, but the work of building bridges across the mental barriers that divide us has only just begun. The experience of integration—or experience of community building in a diverse society—requires more than the absence of legal segregation; it demands the presence of intentional encounter.

What would our cities look like if we designed them for dialogue rather than division? If our schools, our neighborhoods, our public spaces were conceived as laboratories for cross-cultural understanding rather than comfort zones for homogeneous groups?

The Venice ghetto suggests that such transformation is possible. A place born from exclusion can become a space of inclusion. Walls built to separate can be transformed into bridges that connect. But this requires conscious effort—the kind of patient, persistent work that turns strangers into neighbors, neighbors into friends, and friends into collaborators in building more just and inclusive communities.

Conclusion: The ongoing journey

As I prepared to leave the ghetto that morning, crossing back over the bridge toward the broader city, I carried with me a sense of both hope and urgency. Venice, this impossible city built on water and sustained by centuries of calculated risk-taking, reminds us that human communities are not fixed entities but ongoing projects, constantly under construction.

The ghetto walls may have fallen, but the work they represented—the work of learning to live together across differences—continues in every generation. Whether in Rome, where I make my home among the seven hills and countless communities, or in Venice, where water and stone create spaces for both separation and connection, we face the same fundamental choice: Will we build walls or bridges? Will we create ghettos of the mind or communities of the heart?

The answer lies not in grand gestures but in daily acts of encounter—in the decision to cross the bridge, to enter an unfamiliar neighborhood, to listen to a story different from our own. In these small acts of courage, we honor both the memory of those who were confined by walls and the possibility of those who will be freed by our choices.

Venice teaches us that even the most entrenched systems of separation can be transformed. The question is whether we have the wisdom and will to continue that transformation in our own time and place.

The careful manager in the cell

Hidden inside almost every cell is a small sensor called mTORC1. It acts like a careful manager, always checking if food is available. When we eat—especially meals rich in proteins and sugars—this sensor knows. It sends a clear message: “It’s time to build.” Our bodies start making new proteins, storing energy, and growing stronger. Without this, we couldn’t heal from daily wear or keep ourselves sturdy over time.

Research has shown that mTORC1 is a key piece in how our bodies decide when to grow and how to balance resources, connecting what we eat directly to how we age and how diseases develop (Liu and Sabatini, 2020) (Valvezan and Manning, 2019).

The routine cleaning in the cell

But there’s also another critical part of this system. When mTORC1 is active, it slows down the cell’s built-in cleaning process, called autophagy. During autophagy, cells remove and recycle damaged or old parts, making room for fresh, healthy components. It’s like doing routine cleaning and repairs in a home so problems don’t build up. Without it, small issues add up, and things start breaking down.

Recent reviews have shown how essential this process is, with disruptions in autophagy linked to conditions such as obesity, diabetes, heart disease, and problems with brain health (Klionsky et al., 2021).

The natural order was created in such a way that these two states—building up and clearing out—alternate, each serving a purpose in sustaining life and health. When food is plentiful, our bodies focus on growth. When food becomes scarce, even for short periods, mTORC1 quiets, and cells switch from building to essential repair. This built-in cycle helps maintain health over the long term.

In modern life, however, this balance is easily lost. Food is not only always available, but also often designed to be extremely appealing. Many meals are made with combinations of salt, sugar, and fats that encourage us to keep eating long after hunger is gone. This means mTORC1 stays switched on far more often than intended. Our bodies remain in growth mode every day, with little opportunity to slow down and do the necessary cleaning inside.

At first, this might not seem like a big problem. But over months and years, it quietly adds up. Waste builds up in our cells. Tissues lose some of their strength. The natural systems that once kept everything balanced start to slow down, weighed down by what should have been cleared away long ago. As a result, even though people today often live longer than past generations, illnesses tied to this imbalance—like obesity, type 2 diabetes, heart disease, and liver issues—have become extremely common.

This is only made worse by the kinds of foods many people now eat. Large studies confirm that diets high in ultra-processed, heavily flavored foods are directly linked to more obesity, metabolic problems, and heart disease (Lane et al., 2024). It’s one of the most surprising problems of our time: we suffer not because we lack food, but because we have too much, too often, with too few breaks.

Ancient wisdom prescribes fasting

Remarkably, ancient wisdom long urged moderation and fasting, echoing what science now confirms.

“Eat and drink, but do not be excessive. Surely, He does not love those who waste.” (Qur’an 7:31)

This advice is not just about polite behavior or humility. It protects the very patterns our bodies rely on for health. By holding back from always eating, we give our bodies the chance to slow down and do the internal work that keeps us strong.

The Qur’an also links fasting to building awareness and self-restraint:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, so that you may become mindful.” (Qur’an 2:183)

Fasting is a tradition shared by many faiths, from Islam to Christianity and Judaism. It is more than simply going without food. It opens up space—both physically inside the body, and mentally inside the heart.

Today, researchers are learning exactly why this matters. Periods of fasting, or even simply having time between meals, allow mTORC1 to quiet down. This lets autophagy rise, so cells can clear out waste and fix what is worn. Major reviews in respected journals show that fasting helps switch the body from growth into repair, improving metabolism, reducing inflammation, and even extending healthy years of life (de Cabo and Mattson, 2019).

A clearer mind

People who fast often notice more than just physical changes. Many describe a clearer mind, a deeper gratitude for simple foods, and a sense of being lighter—not only in their bodies, but also in their outlook. In this way, fasting becomes like pressing a reset button, not only for the body, but for the heart and mind too.

What’s even more striking is how these practices help the brain. New studies show that fasting and careful eating patterns support memory, focus, and emotional resilience (Kapogiannis et al., 2024, Longo and Mattson, 2014). It seems the same systems that clean and repair our cells also clear away some of the mental clutter that weighs on our thoughts.

Eat thoughtfully

This does not mean we need harsh or extreme fasting to find balance. Even small habits can help. Waiting until we feel genuine hunger. Choosing simpler foods that truly nourish instead of just excite. Eating slowly enough to notice when we feel satisfied rather than full. Allowing some time between meals so the body can quietly repair itself. These small steps help keep the natural cycles of building and cleaning moving, supporting health that many today have quietly lost.

Beyond biology, moderation shapes our character. It builds contentment—the ability to enjoy what we already have instead of always chasing more. It teaches patience, showing us how to sit with small discomforts calmly. It grows compassion. By sometimes feeling hunger ourselves, we better understand those who face it daily. Our hearts soften, and we become more grateful for the blessings we have.

This way, eating thoughtfully becomes more than just a health choice. It becomes a way to remember God and show thanks for what He provides. With each meal approached with care, we give thanks not only in our words, but also through how we live.

Many of the health struggles common today can be traced back to ignoring these built-in patterns. When we eat constantly, our bodies stay in growth mode, never taking the needed time to clean and restore. When we always want more, we lose the simple joy that comes from recognizing what is already enough.

It is quietly powerful that as science learns more about metabolism and how cells work, it keeps returning to truths faith traditions have long taught. Careful studies repeatedly show that cycles of eating balanced with gentle hunger protect us, keeping our bodies strong, our minds clearer, and our lives more stable. These modern findings do not replace old truths—they help us see them more clearly and value them even more.

“Eat and drink, but do not be excessive.”
“Fast, so that you may become mindful.”

These verses bring together both our physical needs and our spiritual growth. They invite us to live according to the way God created us, thriving through a pattern that balances growth with careful renewal.

For each of us, this is a calm invitation. It does not call for harsh denial, but for wise care. It might mean waiting for true hunger before eating, savoring each bite, or stopping once we are satisfied. It might mean picking foods that leave us feeling healthy rather than heavy. Or simply leaving a little space between meals so our bodies can quietly do the work they were designed to do.

Most of all, it invites us to reflect. To recognize that tiny switches like mTORC1 respond constantly to how we eat, shaping our health, thoughts, and even moods. And to remember that long before we discovered these details, we were given guidance that leads us kindly toward this balance.

In the end, lasting health and deeper gratitude may not come from every new diet or headline. They may be found instead by returning to timeless guidance — eating with care, respecting gentle hunger, and remembering with each meal the One who created us so perfectly to thrive in this balance.

References

• De Cabo, R. & Mattson, M. P. 2019. Effects of Intermittent Fasting on Health, Aging, and Disease. N Engl J Med, 381, 2541-2551.
• Kapogiannis, D., Manolopoulos, A., Mullins, R., Avgerinos, K., Delgado-Peraza, F., Mustapic, M., Nogueras-Ortiz, C., Yao, P. J., Pucha, K. A., Brooks, J., Chen, Q., Haas, S. S., Ge, R., Hartnell, L. M., Cookson, M. R., Egan, J. M., Frangou, S. & Mattson, M. P. 2024. Brain responses to intermittent fasting and the healthy living diet in older adults. Cell Metab, 36, 1668-1678 e5.
• Klionsky, D. J., Petroni, G., Amaravadi, R. K., Baehrecke, E. H., Ballabio, A., Boya, P., Bravo-San Pedro, J. M., Cadwell, K., Cecconi, F., Choi, A. M. K., Choi, M. E., Chu, C. T., Codogno, P., Colombo, M. I., Cuervo, A. M., Deretic, V., Dikic, I., Elazar, Z., Eskelinen, E. L., Fimia, G. M., Gewirtz, D. A., Green, D. R., Hansen, M., Jaattela, M., Johansen, T., Juhasz, G., Karantza, V., Kraft, C., Kroemer, G., Ktistakis, N. T., Kumar, S., Lopez-Otin, C., Macleod, K. F., Madeo, F., Martinez, J., Melendez, A., Mizushima, N., Munz, C., Penninger, J. M., Perera, R. M., Piacentini, M., Reggiori, F., Rubinsztein, D. C., Ryan, K. M., Sadoshima, J., Santambrogio, L., Scorrano, L., Simon, H. U., Simon, A. K., Simonsen, A., Stolz, A., Tavernarakis, N., Tooze, S. A., Yoshimori, T., Yuan, J., Yue, Z., Zhong, Q., Galluzzi, L. & Pietrocola, F. 2021. Autophagy in major human diseases. Embo J, 40,
• Lane, M. M., Gamage, E., Du, S., Ashtree, D. N., Mcguinness, A. J., Gauci, S., Baker, P., Lawrence, M., Rebholz, C. M., Srour, B., Touvier, M., Jacka, F. N., O’neil, A., Segasby, T. & Marx, W. 2024. Ultra-processed food exposure and adverse health outcomes: umbrella review of epidemiological meta-analyses. BMJ, 384,
• Liu, G. Y. & Sabatini, D. M. 2020. mTOR at the nexus of nutrition, growth, ageing and disease. Nat Rev Mol Cell Biol, 21, 183-203.
• Longo, V. D. & Mattson, M. P. 2014. Fasting: molecular mechanisms and clinical applications. Cell Metab, 19, 181-92.
• Valvezan, A. J. & Manning, B. D. 2019. Molecular logic of mTORC1 signalling as a metabolic rheostat. Nat Metab, 1, 321-333.

Achieving a constant state of happiness first requires a profound understanding of oneself and an acute awareness of one’s reality. Recognizing that there must be a purpose behind human creation, I realized that lasting happiness and inner peace could only be attained by discovering this purpose and aligning my life accordingly. I understood that every new situation presented an opportunity to progress toward life’s deeper beauties. This transformation in perspective allowed me to derive personal satisfaction irrespective of external circumstances or conditions.

Over time, it became evident that life does not always unfold according to one’s wishes. Nevertheless, I came to accept that if the events shaping my path were part of a divinely orchestrated destiny, then they inherently held meaning and purpose. In a life plan uniquely designed for me, it would be impossible for a situation to arise that did not ultimately serve my benefit or growth. Thus, I began to view each experience as a carefully crafted treasure trove of lessons. Embracing the viewpoint that a believer, whether tested by hardship or blessed with prosperity, is always in a position of gain, I perceived every situation as a form of divine grace. Consequently, my foremost responsibility was to internalize this reality and actively incorporate it into my daily life.

However, the true meaning of life and my own place within it became fully clear during a profound period of captivity. The circumstances that led to my imprisonment were deeply political, rooted in the systematic repression carried out by the Erdogan administration in Turkey, under which mass arrests and detentions targeted individuals not for violence or crime, but simply for dissent. Despite the suffering, captivity became the place where I discovered the genuine beauty and deeper purpose of life. This experience exposed my human weaknesses and made real the truth of the saying, “pain matures the soul.” By consciously giving meaning to what I lived through, I reached a powerful realization: none of my experiences were wasted. Each one was a meaningful chapter in a greater story written for my growth.

Significantly, I understood that the suffering and pain I had perceived were often a product of my own distorted interpretations and judgments. Life itself, in its essence, resembled a beautiful book; yet when its beauty went unrecognized, it became akin to a story abandoned after its first page—empty, meaningless, and devoid of value. This recognition illuminated the importance of perceiving life as it truly is, rather than as it appears through the lens of emotional distortions. In this context, the insight of Bediuzzaman Said Nursi, a renowned Islamic scholar—”Those who see beautifully think beautifully, and those who think beautifully find joy in life”—emerged as a timeless guiding principle, highlighting the transformative power of perception.

People are asleep

My imprisonment became a means of awakening, an embodiment of the profound truth expressed by Prophet Muhammad (peace be upon him) in his saying, “People are asleep; they wake up when they die.” Within the solitude of confinement, I was afforded the rare opportunity to confront realities previously obscured by the distractions of daily life. I came face to face with what it truly meant to be human and acknowledged the deep dissonance between the truths I professed to know and the life I was actually living.

During this period of isolation, the words of Rumi resonated deeply within me: “Just as the thirsty yearns for water, the water also seeks lips to quench its own thirst.” In a similar vein, I came to believe that God had granted me this trial as an opportunity for my soul to quench its thirst for authentic meaning. All that remained for me to do was to offer boundless gratitude and praise to God for this unexpected blessing.

God-centered existence

The spiritual psychology expressed by Prophet Muhammad and some Islamic thinkers such as Nursi, and Rumi finds deep and striking parallels within Christianity and Judaism, revealing a shared understanding of suffering as a path to awakening and inner purification. In Christian theology, hardship is not viewed as meaningless pain but as a divine instrument through which the soul is refined and drawn closer to God, as reflected in St. Paul’s teaching that suffering produces perseverance, character, and hope. Similarly, Jesus’ life and suffering stand as the ultimate symbol of redemption, where pain becomes a gateway to spiritual rebirth.

Judaism likewise teaches that trials are a form of divine testing meant to purify the heart and strengthen faith, as expressed in Proverbs, which compares the human soul to silver refined by fire. This closely mirrors the Islamic belief that adversity matures the soul and unveils deeper truths hidden beneath the surface of comfort. In all three traditions, suffering is not a sign of abandonment by God, but rather an intimate form of divine engagement—an invitation to transcend the ego, correct one’s perception of reality, and awaken to a more meaningful, God-centered existence.

Crucible for awakening

Moreover, captivity revealed the extent of my spiritual thirst—for life, for belief, and for the values I claimed to cherish. Perhaps most startling was the realization that I had been completely unaware of this yearning. I had been consumed by worldly ambitions and fleeting pursuits, oblivious to how much of my life had slipped away. Prison, paradoxically, became the crucible for my spiritual awakening—a space where I recognized my inner desolation and began to take meaningful steps toward satisfying the deeper needs of my soul.

Upon recognizing the reality of my situation, profound regret washed over me. I mourned the years wasted in superficial pursuits; the time lost in the illusion of faith rather than its sincere practice. I wept for the lost opportunities to truly live by the teachings of the book of God, understanding belatedly that had I engaged with it with genuine reflection and earnestness, my life would have unfolded with far greater beauty and purpose. The realization that I had neglected such a profound gift for so long was devastating, yet also deeply transformative.

This confrontation with my own shortcomings revealed the fragility of my faith. The oft-repeated phrase “hanging by a thread” took on visceral meaning, deeply shaking my very foundations. I discerned how precarious my belief had become—despite having memorized the six pillars of faith in childhood, I had failed to internalize and live by them. I found myself grappling with profound questions: What does it truly mean to believe in God, in the Holy Books, in the Angels, in the Prophets, in the Day of Judgment, and in Divine Destiny? It became apparent that merely professing faith was insufficient; true belief necessitated active embodiment and practice.

This painful but necessary realization unveiled a critical gap between the beliefs I claimed to hold and the life I actually lived. In neglecting to live by my stated values, I had, instead, come to shape my beliefs around my experiences—believing as I lived, rather than living as I believed. Consequently, I had drifted far from the Scripture and the Prophetic path, relying instead on my own flawed interpretations. The life I had constructed was one of chaos and spiritual emptiness, starkly contrasting with the divine tranquility I had so long sought.

Through the struggles of imprisonment, I came to a profound understanding of divine testing. I realized that God tests His servants through hardship, not to break them, but to guide them back to Him. My life in prison was one such divine test, an opportunity for reflection and repentance. It was through this trial that I was blessed with an awakening—a renewed commitment to the values I once only claimed to uphold. For this extraordinary mercy, I offered unending thanks to God, fully aware that, had this trial not occurred, my life may have continued on a trajectory of unconsciousness and ultimate loss.

Having arrived at this realization, I turned to God with earnest supplication, seeking forgiveness, mercy, and the continued blessing of His guidance. I understood, with clarity and conviction, that enduring happiness and true peace, aligned with my faith, could only be attained through God’s favor and my unwavering commitment to live by the principles He revealed. In this, I found myself echoing the insight of Muhyiddin Ibn Arabi: that the real journey is not outward, but a return from myself to myself, discovering that every search, every struggle, and every moment of distance was, in truth, a path leading back to my own heart and to the presence of God. Thus, what seemed an external quest resolved into an inner awakening, realizing that the One I sought was never absent, and that my true task is to purify the self, recognize His nearness, and walk, with humility and love, in the light of His guidance.

While we strive to read the book of the universe, sometimes we look to the heavens, sometimes into the depths of the earth. Yet often the greatest lessons are hidden in the smallest creatures. The truth contained in a drop of honey may serve as a source of contemplation deeper than an entire library. When one looks closely at the bee, it is not merely an insect but appears as a teacher, an engineer, a doctor, an economist, a sociologist, a historian, and beyond all these, a sage.

The Qur’an presents this reality in the most eloquent way. In Surah al-Nahl it is stated:

“And your Lord inspired the bees: ‘Make homes in the mountains, the trees, and in what people construct. Then eat from all the fruits and follow the ways your Lord has made easy [for you].’ From their bellies emerges a liquid of varying colors, in which there is healing for mankind. Surely in this is a sign for people who reflect.” (al-Nahl, 16:68–69)

These two verses carry not only biological insights about the bee, but also signs of cosmic order, the interconnectedness of sciences, and humanity’s journey of learning. The final emphasis in the verse is no coincidence: “Indeed in this is a sign for a people who reflect.” This message is not only for biologists, but also for those engaged in different branches of knowledge, for all who produce ideas and endure the pains of thought.

Qur’anic, Biblical, and Torahic Perspectives

It is remarkable that the Qur’an singles out the bee. Surah al-Nahl is the 16th chapter in the Qur’an, and intriguingly, the honeybee’s chromosome number is also 16 (Çapan & Yılmaz, 2013). The verbs addressing the bee in the verse are in the feminine form, indicating that the work of producing honey, constructing the comb, and maintaining the hive is carried out by female worker bees—a fact fully confirmed by modern zoology (Çapan & Yılmaz, 2013).

The words the Qur’an uses for the bee are not merely descriptive of biology but carry a metaphysical message. The phrase “your Lord inspired the bee” refers not to prophetic revelation but to divine inspiration. The bee’s capacity for navigation, building combs, producing honey, and organizing its social life are all guided by an innate program instilled by God. In modern biology we call this instinct, but the Qur’an described it centuries ago with the more profound word wahy, which is the Arabic for both “revelation” (divine words revealed to Prophets as scripture) and “inspiration” (of a person or animal guided to do something) (Çapan & Yılmaz, 2013).

The verse also mentions: “From their bellies emerges a drink of varying colors.” This refers not only to honey’s diversity but also to the bee’s production of wax, propolis, royal jelly, and venom (Çapan & Yılmaz, 2013). Modern research has confirmed that each of these products contains unique healing properties for human health: honey’s antibacterial and antioxidant activity, propolis’ immune-strengthening effects, royal jelly’s role in hormonal and metabolic regulation, wax’s antiseptic qualities, and bee venom’s use in treating rheumatic diseases all testify to the miraculous depth of this Qur’anic statement (Bogdanov, 2017).

Prophet Muhammad (peace be upon him) also emphasized honey as a healing source: “Hold fast to these two remedies: honey and the Qur’an” (Ibn Majah, Medicine, 3452). Thus, honey is cited as nourishment for the body while the Qur’an is guidance for the soul.

In the Biblical and Torahic traditions, honey is likewise recognized as a source of nourishment and healing. The Book of Proverbs describes honey as both bodily and spiritual medicine: “Eat honey, my child, for it is good, and the honeycomb is sweet to your taste” (Prov. 24:13). Jewish exegetes note that this verse links the physical sweetness of honey with the strengthening of the heart and mind. Another verse states, “Pleasant words are like a honeycomb, sweetness to the soul and healing to the bones” (Prov. 16:24), further connecting honey with restoration and well-being. Across these scriptures, honey functions as both remedy and symbol, its sweetness reflecting divine kindness and its healing properties pointing to the Creator’s wisdom woven into nature.

The Qur’an’s reference to the bee offers not only a biological reality but also a methodology for learning across disciplines. Through the bee, we can open the doors of anatomy, physiology, ecology, engineering, chemistry, sociology, economics, history, and more. The phrase “a sign for a people who reflect” points precisely to this multidimensionality.

In its smallness, the bee carries the vastness of the universe. A biologist sees its indispensable role in ecosystems. An engineer marvels at the geometric perfection of the comb. A doctor discovers the healing potential of honey and other products. An economist studies the hive’s efficiency model. A sociologist admires its flawless division of labor. A historian explores how civilizations used honey. A teacher presents the bee’s diligence and sacrifice as a moral example. Each discipline finds in this tiny creature profound lessons about life and creation.

Bees and honey through different professions

1. The biologist’s perspective: Anatomy of creation

To a biologist, the bee is more than an insect; it is the heartbeat of ecosystems. Bees are responsible for up to 80% of pollination. Without them, biodiversity, food production, and the survival of countless plants and animals would collapse.

The bee’s anatomy is astonishing. Its body is divided into head, thorax, and abdomen. The abdomen, made of eight segments, functions like a factory line producing honey, wax, royal jelly, propolis, and venom. Its wings, four when resting, hook together like Velcro to form two during flight, enabling remarkable aerodynamic efficiency. Bees not only make honey, but they also build combs, regulate hive temperature, process pollen, and feed their young.

Fossil evidence shows that bees have existed for about 103 million years (Engel, 2011). Surviving climate changes and mass extinctions, they are living witnesses of Earth’s history. For the biologist, bees represent both the evolutionary stability and the ecological balance of a perfectly created organism.

2. The doctor’s perspective: A source of healing

To physicians, bee products are nature’s pharmacy. The Qur’an’s words “in which there is healing for mankind” (16:69) are affirmed by modern medicine.

Honey’s antibacterial properties have gained significance in an age of antibiotic resistance (Mandal & Mandal, 2011). Honey accelerates wound healing and combats resistant hospital infections. Its antioxidant and anti-inflammatory actions boost immunity. It is used in managing wounds, gastrointestinal disorders, cardiovascular and neurological diseases, cancer, and diabetes.

Propolis offers antiviral, antifungal, and antibacterial protection (Sforcin & Bankova, 2011). Royal jelly supports hormonal balance, and bee venom has shown promise in treating rheumatoid arthritis and multiple sclerosis (Wehbe et al., 2019).

The concept of “medical-grade honey” is now firmly established in modern medicine. FDA (Food and Drug Administration in the US) and CE (Conformité Européenne) have recognized it as a wound-healing medical device since 2008, and it has been patented in various formulations (Molamohammadi et al., 2019). Recently, international research collaborations have refined its standards further (Peters et al., 2025; Ozturk et al.).

With its low glycemic index, honey can be a safe sweetener for diabetics (Erejuwa et al., 2012). Prophet Muhammad’s (peace be upon him) and the biblical emphasis on honey’s healing aligns with modern clinical findings, affirming bees as biological and medical miracles.

3. The economist’s perspective: Efficiency and sustainability

For economists, bees embody an ideal production model. When collecting nectar, they always choose the most efficient source; if a flower’s sugar content falls below 17%, they no longer visit it. The hive produces multiple products—honey, wax, pollen, royal jelly, propolis, venom—without polluting, indeed enriching, the environment.

One kilogram of wax requires 8–10 kilograms of honey to produce, yet bees manage this with extraordinary efficiency, constructing hexagonal combs that maximize storage with minimal material. For humanity, the lesson is clear: true economics is not about producing more at any cost but about maximizing benefit from minimal resources.

4. The engineer’s perspective: Geometry and technology

Bees are among nature’s most ingenious engineers. The hexagonal comb, the most efficient geometric shape, has been constructed flawlessly for millions of years (Pirk et al., 2004).

Hive climate control is equally remarkable: bees fan their wings to ventilate, heat, or cool the hive as needed. Their wing-hooking mechanism has inspired aeronautical engineers. Bees also navigate using polarized sunlight and Earth’s magnetic field (Rossel & Wehner, 1984). Wax production itself is a marvel of energy efficiency: with only 40 grams of wax, bees build combs capable of storing 2 kilograms of honey.

5. The sociologist’s perspective: Social order in the hive

Bees form a “superorganism.” The individual exists for the community. Their division of labor—nurse bees, cleaners, guards, foragers, ventilators, attendants to the queen—is flawless.

When swarming, they display remarkable collective decision-making. Scout bees investigate locations, report by dancing, and the colony follows the majority choice—a model of natural democracy (Seeley, 2010). Hive boundaries are also strictly enforced: bees serve their own hive, rejecting outsiders to protect health and security.

6. The historian’s perspective: From remedy to civilization

Throughout history, honey and wax have been indispensable. In ancient Egypt honey was used in mummification; in Greece and Rome for medicine; in China and India as a remedy.

For millennia, honey was primarily a medicine. Only with the domestication of beekeeping did it become common on household tables. Early on, honey could only be “hunted,” making it rare and precious. The Egyptians (and others) called it the “Nectar of the Gods.” Indeed, honey is one of the few substances used medicinally across all known civilizations.

Hippocrates, Galen, and Avicenna all prescribed honey-based remedies (Crane, 1999). In every era, honey has been sought not just for taste, but for healing.

7. The geographer’s perspective: Mapping the world

Bees read the Earth like a map. They navigate using polarized light and Earth’s magnetic field (Towne & Gould, 1988). They have shaped vegetation worldwide; without them, most flowering plants could not reproduce, and human and animal survival would be at risk. For geographers, bees are invisible agents of biosphere sustainability.

8. The teacher’s perspective: Diligence and learning

For teachers, bees embody lessons in diligence, sacrifice, and cooperation. Each bee fulfills its duty with precision. Young bees learn tasks from elders. Duties—nursing, cleaning, ventilation, guarding, foraging—are distributed and executed with discipline.

Their dance language, conveying direction and distance of food sources, is a masterpiece of natural communication and instruction (von Frisch, 1967).

9. The psychologist’s perspective: Serenity of the soul

Beekeeping offers therapy. Studies show it reduces stress and strengthens bonds with nature. It has even been used effectively for post-traumatic stress disorder (PTSD) in veterans (Jordan et al., 2011). The hive’s hum, the fragrance of honey, and immersion in nature bring profound peace—a “Zen effect” for the soul.

Bee-honey-cosmos Connection

The bee, in its tiny body, reflects the order of the cosmos. Hive building, foraging, honey-making are not just biological acts; they are reflections of the universal laws. A colony functions as a superorganism: each member fulfills its role, sustaining the whole.

The Qur’an’s statement “your Lord inspired the bee” (16:68) underscores that all creatures act within divinely guided programs. Migrating birds, web-weaving spiders, navigating fish—all testify to this inspiration. The bee, then, symbolizes not only its own order but the harmony of the cosmos itself.

Reflection: Doors of knowledge

The Qur’an’s closing phrase, “a sign for a people who reflect,” indicates that the bee is a laboratory for all sciences. Biologists study its anatomy, engineers its geometry, economists its efficiency, doctors its healing, sociologists its social order, historians its cultural role, geographers its ecological impact, teachers its lessons in diligence, psychologists its calming therapy.

Strikingly, as science advances, Qur’anic insights about bees become more evident. Their use of polarized light, their hive climate control, the efficiency of wax—all align with modern discoveries. The Qur’an’s message does not fade with time but renews itself as knowledge grows.

Conclusion: Great lessons from a small creature

Reflecting on bees and honey leads beyond biology to the meaning of existence. Honey is healing for the body, bees are lessons for the soul. For thousands of years, honey was used first as medicine, only later as food. Today modern medicine formally recognizes “medical-grade honey,” echoing the Qur’an’s declaration that “in it is healing for mankind.”

The bee, a small creature, humbles humankind by revealing both our greatness and fragility. We build telescopes and microscopes to unlock the universe’s secrets, yet often overlook the truths embodied in a tiny insect. In the bee we see diligence, sacrifice, order, healing, efficiency, knowledge, and wisdom.

Thus, bees and honey remind humanity not only of nature but of the Creator of the cosmos. The verses in Surah al-Nahl are an invitation to interdisciplinary reflection. Our duty is to heed that call, to think deeply, and to learn.

So, why not look at these two verses through the lens of your own profession, and set sail into the ocean of contemplation?

References

• Çapan, E., & Yılmaz, İ. (2013). Kur’an’da Arılar ve Bal. Kur’an ve İlmi Hakikatler -2. Işık Yayınları. ISBN: 978975278533.
• Crane, E. (1999). The World History of Beekeeping and Honey Hunting. Routledge.
• von Frisch, K. (1967). The Dance Language and Orientation of Bees. Harvard University Press.
• Engel, M.S. (2011). Systematic Melissopalynology and the Fossil Record of Bees. Annual Review of Entomology, 56: 221–238.
• Mandal, M.D., & Mandal, S. (2011). Honey: its medicinal property and antibacterial activity. Asian Pacific Journal of Tropical Biomedicine, 1(2), 154–160.
• Peters, L.J.F., Majtan, J., Mossialos, D., Szweda, P., Mateescu, C., Ozturk, F., Wagener, F.A.D.T., Cremers, N.A.J. (2025). Medical-grade honey: its definition and refined standards. Journal of Wound Care, 34(6), 412–423. doi:10.12968/jowc.2024.0206
• Sforcin, J.M., & Bankova, V. (2011). Propolis: is there a potential for the development of new drugs? Journal of Ethnopharmacology, 133(2), 253–260.
• Wehbe, R., et al. (2019). Bee venom: Overview of main compounds and bioactivities for therapeutic interests. Molecules, 24(16), 2997.
• Erejuwa, O.O., Sulaiman, S.A., & Wahab, M.S. (2012). Honey: a novel antioxidant. Molecules, 17(4), 4400–4423.
• Pirk, C.W.W., Hepburn, H.R., Radloff, S.E. (2004). Honeybee combs: construction through a liquid equilibrium process? Naturwissenschaften, 91, 350–353.
• Rossel, S., & Wehner, R. (1984). How bees analyse the polarization patterns in the sky. Journal of Comparative Physiology A, 154(5), 607–615.
• Seeley, T.D. (2010). Honeybee Democracy. Princeton University Press.
• Towne, W.F., & Gould, J.L. (1988). The spatial orientation of foraging honeybees. Naturwissenschaften, 75(10), 564–566.
• Jordan, J., et al. (2011). Beekeeping as therapy for veterans with PTSD. Journal of Agricultural Therapy, 3(1), 25–34.
• Bogdanov, S. (2017). Honey composition and health benefits. Bee Product Science.
• Molamohammadi, M., et al. (2019). Honey-based wound dressings: From traditional use to modern applications. Pharmaceutical Biology, 57(1), 1–12.