“Free radicals” are a special type of atom that have been linked to many age-related diseases. They form as a result of a process called Oxidative Stress, which takes place when an oxygen molecule splits into single atoms with unpaired electrons. The nature of electrons is such that they like to be in pairs and as a result will “freely” and “radically” search throughout the body for another electron to pair with. They could almost be considered romantic if they were not so dangerous!

Their main danger comes from the damage that they cause to cells or cell membrane, proteins, and DNA. Cellular damage occurs when free radicals travel through cells and disrupt the structures of other molecules. The gradual accumulation of them, and the increased damage that builds as more and more of them collect, is what helps cause many of the aforementioned aging diseases. Our body is under constant assault from oxidative stress, and cells may function poorly or die if it occurs too frequently and without proper bodily maintenance.

Free radicals are a waste byproduct that form as a result of various chemical reactions that take place during our bodies’ normal metabolic processes. They are then “dumped,” and their eventual buildup will often harm our bodies much like how factory waste harms the environment However, they are not entirely useless; it is impossible for our bodies to turn air and food into chemical energy without a chain reaction of free radicals. Free radicals are also a critical part of the immune system, as they additionally move through our veins and can confront foreign invaders [1].

What are free radicals?

Understanding free radicals necessitates an elementary knowledge of chemistry.

Electrons orbit around atoms in levels called shells. Each shell is filled by a fixed number of electrons, and when the first shell is full then electrons will start to fill the next shell.

If there is an atom whose outer shell is not full then it may bond with another atom by using the electrons to fill its outer shell. These types of atoms are known as free radicals.

Atoms that have a full outer shell become stable, however free radicals are unstable. They are “desperate” to acquire the full number of electrons that are necessary to fill all of their shells and will therefore react quickly with other substances.

Take the example of oxygen molecules. If they split into single atoms that have unpaired electrons then they too will become unstable free radicals that seek other atoms or molecules to bond to. If this procedure continually occurs, then it will begin a process called oxidative stress.

Smoking, UV rays, air pollution, fast food, pesticides, ionizing radiation, drugs, and inflammation have all been linked to the formation of free radicals. We must be diligent when it comes to understanding how these influences can affect our bodily health, and then fight back with natural antioxidants.

Free radicals are heavily linked to aging

One of the effects of oxidative stress is that it can damage our body’s cells and thus promote many of the diseases and symptoms related to aging, such as wrinkles and gray hair. They will take electrons from other atoms in order to become more stable, a process that may cause diseases or signs of aging [2].              

In 1956, the “Free Radical Theory of Aging” was outlined as a way to understand how exactly our bodies age over time. Everybody ages, and as we age our body loses its ability to fight the effects of free radicals. Over time our bodies produce more free radicals and more oxidative stress, which increases the rate at which cells are damaged and thus can bring about degenerative processes.

Many age-related diseases such as muscular degeneration, certain cancers, atherosclerosis, cardiovascular disease, emphysema, Alzheimer’s disease, Parkinson’s disease, ulcers and all inflammatory diseases such as arthritis and lupus, and many others are linked to free radicals. Free radicals can be found in the food we eat such as fried foods, the medicines we take, the air we breathe, and the water we drink. Free radicals are also found in alcohol, tobacco smoke, pesticides, and air pollutants.

Several studies and theories have been linked to oxidative stress and the buildup of free radicals including: [3]

• Genetic degenerative diseases, such as Huntington’s disease or Parkinson’s
• Age-related changes in appearance, such as loss of skin elasticity, wrinkles, graying hair, hair loss, and changes in hair texture
• Cataracts and age-related vision decline
• Diabetes
• Cancer, which is associated with chromosomal effects and oncogene activation due to the reaction of free radicals [2]
• Central nervous system diseases, such as Alzheimer’s and various forms of dementia
• Cardiovascular diseases due to clogged arteries
• Autoimmune and inflammatory disorders, such as rheumatoid arthritis and cancer

The free radical theory of aging is comparatively new; however, several studies boost its credibility. Researchers focused on cell’s mitochondria, the “powerhouse” that process nutrients to power the entire cell. Experiments on rats, for example, showed a noteworthy increase in free radicals as the rats aged. These alterations coincided with age-related declines in their health. These experiments also showed that free radicals produced in the mitochondria harm the substances that the cells need in order to work properly. This damage causes mutations that produce more free radicals, thus accelerating the process of damage to the cell. This helps explain aging since aging quickens over time. The gradual, but increasingly rapid buildup of free radicals, offers one explanation for why even healthy bodies age and depreciate over time [2].

Antioxidants can stave off free radicals

Antioxidants, molecules that prevent other molecules from oxidizing and thus undergoing oxidative stress, can help to avert the harmful effects of free radicals. They can also decrease or even nullify the effects of free radicals, as they can provide an electron to free radicals and thereby reduce their reactivity. The uniqueness of antioxidants is that they can donate an electron without becoming reactive free radicals themselves.

There is no single antioxidant that can combat the effects of every free radical. Free radicals have different effects in different areas of the body, and every antioxidant performs differently due to its chemical properties. Antioxidants such as vitamins C and E, beta-carotene, glutathione, and plant estrogens called phytoestrogens all scavenge the body and help remove free radicals. Honey can also function similar to antioxidants by removing free radicals. Additionally, selenium, a trace metal that is required for proper function of one of the body’s antioxidant enzyme systems, is sometimes included in this category. The body cannot manufacture these micronutrients so they must be supplied in the diet.

Foods that are rich in antioxidants include citrus fruits such as oranges and limes, berries, and many other fruits that are rich in vitamin C. Carrots are known for their high beta-carotene content, while the soy in soybeans, and some meat substitutes, are high in phytoestrogens. Apricots, spinach, mangoes, pumpkins, broccoli, and eggplants are all also helpful, along with a plethora of other fruits and vegetables [4].

More research needed

A 2010 study on antioxidant supplementation for the prevention of prostate cancer found no benefits. Furthermore, a 2012 study found that antioxidants did not lower the risk of lung cancer. On the other hand, the study found that people who were already at a heightened risk of cancer, such as smokers, actually had a slightly elevated risk of cancer due to antioxidants.

Some investigators have found that supplementation with antioxidants is injurious when people take more than the recommended daily allowance (RDA). A recent analysis found that high doses of beta-carotene, or vitamin E, appreciably increased the risk of dying. One study found that long-term use of beta-carotene could reasonably reduce the risk of age-related mental problems [4]. But perhaps one of the most important discoveries is that antioxidants are unable to “cure” the effects of free radicals completely [5].  

Additionally, we do not yet fully understand why free radicals form in the first place. They may result as an early sign of cells fighting diseases, or that free radical formation is simply a natural expectation that comes with aging. It is not possible to understand them completely without more conclusive research, which should be encouraged considering the significant impacts that free radicals can have upon our bodies.

References

1. https://www.rice.edu/~jenky/sports/antiox.html
2. https://www.medicalnewstoday.com/articles/318652#How-do-free-radicals-damage-the-body
3. http://www.mytruehealth.info/mytruehealth_antioxidants_freeradicals.html
4. https://www.medicalnewstoday.com/articles/318652#Antioxidants-and-free-radicals
5. https://www.medicalnewstoday.com/articles/318652#What-we-do-not-know

Irritated
by trivialities,
overwhelmed
by brutality
and innocent suffering,
disappointed
by our own inadequacies –
–in anxiety, confusion and hope
we turn to You.

Pry us loose from our self-absorption
that we might look for You today,
for Your comfort, Your Peace,
Your power, Your direction.

Break the hold
of the posturing, presumptuous
yet finally false powers of this world.

Awaken us to Your magnificence
that we might live in awe
of nothing but You.

Free us, then, from our fears
that we might, at the least,
be courteous to all whom we meet,
and thereby offer
an opening for Your grace.

It is a natural feeling for many people to want to turn to a higher power when life becomes almost too difficult to bear. “Irritated by Trivialities” is a poem that explores this feeling with a specific focus on the poet’s frustration with people that cause discord and violence in society. He calls upon God to grant him guidance and peace, and to break the monopoly on power that some tyrants in this world have over the innocent.

Mainstream psychology has long been a secular discipline that has shunned most efforts to include elements of spirituality or faith. However, the emerging field of Islamic Psychology looks to combine traditional, Sufi concepts of spiritual health with modern, empirical research on successful psychiatric practices. The result is the formation of the TIIP (Traditional Islamically Integrated Psychotherapy), a manual for clinicians that wish to educate themselves about this holistic approach to mental health.

The complexity of the human body is always amazing to reflect upon, and aging has consistently remained one of the most elusive areas to understand. Recent research has been shedding light upon “Free Radicals,” unstable molecules that buildup in our bodies over time and have been linked to a variety of age-related disorders such as Alzheimer’s Disease and diabetes. It is possible to remove many of these Free Radicals by consistently eating fruits and honey that contain powerful antioxidants, however it is not possible to stave them off entirely or to prevent aging. Still, the healing properties of many fruits are indeed blessings sent to us.

Lastly, we can observe immense complexity and depth within the animal kingdom. Our article “How Do Ants Know Trigonometry?” explores the Black Desert Ant and its exceptional process for finding its way home after successfully scavenging for food. Is it truly possible for such a tiny creature to develop systems so immensely complicated on its own just because it felt like it needed them?

Question: “There is no greater title and position than servanthood to God. Even if there is, it must be freedom, which is actually another dimension of this servanthood.” In our age when everybody talks about freedom, what is freedom, from a believers’ perspective?

Answer: A person who becomes a true servant to God is freed from all types of servanthood which might sometimes even make them knock every door like a beggar and resort to mean ways. That person will similarly not be a slave to passing fancies and desires.

Obstacles to freedom

As for people who fail to be servants to God in the true sense, they may sometimes become slaves to their desires and lust and thus lead a bohemian life. Sometimes they give in to their greed and engage in different speculations for the sake of amassing wealth, without caring whether it is lawful or not. Sometimes, they give in to a desire for worldly status and titles and thus seek to allocate the people’s wealth for themselves by abusing their position.

People who do not lead their life with a profound consciousness of servanthood sometimes become slaves to their envy and cannot even tolerate people dedicated to good acts who try to conquer hearts. Because of this intolerance, they burn with a desire to sabotage their work. However, they actually do the greatest harm to themselves. As they eat their hearts out before the accomplishments of the people they envy, they also ruin their own deeds with respect to the Hereafter. Note that the noble Prophet stated that malicious envy consumes one’s good deeds, like fire consumes wood (Abu Dawud, Adab 44; Ibn Majah, Zuhd 22).

Fame is another pitfall for those who are not true servants to God. Seekers of fame try every means for the sake of being the center of attention and for receiving applause and appreciation. If such poor ones make the slightest achievement or make the slightest degree of sacrifice, they immediately expect some others to say, “the entire country is proud of you.” They do not talk without applause, and do not give anything without receiving compliments. They go through fits of delight and are enraptured in the face of applause. Such people with egotistic souls actually become servants and slaves to fame.

Other than that, there are also people who become slaves to ease and comfort, to money and wealth, to benefits and opportunism… Such unfortunate ones who fail to savor and appreciate the worth of the servanthood to God keep running after their own ambitions, greed, desires, passions, and addictions. They knock all doors and try every possible reference. However, they cannot feel satisfied nor find true happiness in any way. Actually, what lies in the root of idolatry is weakening of the feeling of servanthood to God. Since idolaters cannot properly be servants to God and cannot savor the delight of servanthood, they resort to different means in order to satisfy this hunger of theirs. With the added influence of some devilish considerations, they, for example, posted a stick on the ground hoping to make rain fall; they resorted to beseeching those in the grave for realizing some other wish; they wanted to realize their goals by means of pieces of cloth or candles they left in tombs; but they gradually fell into the pitfall of associating partners with God.

Some others objected to servanthood to God, claiming that this—God forbid—goes against human dignity. They claim that a person who observes servanthood to God becomes accustomed to servanthood and might be a servant before the created also. Namely, they mistook servanthood to God as contradictory to freedom. Actually, attaining true human freedom depends on this very point. A person can be freed from other servanthood only by becoming a servant to God. It firstly needs to be acknowledged that a person chooses faith with free will and believes in the essentials of faith with free will. The person similarly observes worship with free will. In short, a person observes servanthood to God out of free will.

In this respect, there is a very close relation between freedom, worship, and profound devotions. While those unable to throw off the shackles around the neck imposed by fame, hedonism, and the like cannot ever be free, they can neither be servants to God in the true sense. Namely, as freedom is crucial for the sake of thorough servanthood to God, attaining real freedom depends on being a servant to God in the true sense.

Given that God Almighty endowed humanity with a very significant dynamic like free will, it matters where and how we use it. One must aim for great wishes and demands with free will. Seeking simple worldly delights and pleasures would hurt human honor and dignity; running after trivial things would be a bad investment for the capital of a lifetime. What suits a proper human being is not to be captivated by physicality and carnal desires; instead, they should fear only God and no one else, never bow to this or that person like beggars, but bow only when necessary – namely, in the presence of God.

While this is the meaning of giving free will its due, it is the only way for real freedom. Only people who get rid of negative feelings like greed and envy, worldly expectations and fears are the ones who attain inner peace and relief. Since they are ready to leave this world as they came, they do not bend to any worldly power.

Is freedom in an absolute sense possible?

Some understand freedom as absolute liberty without any restrictions or conditions whatsoever. However, such liberty has never existed anywhere in the world to date. Neither in capitalist systems nor in liberal or communist ones, have people lived as they wished with unrestrained liberty. All systems sanctioned some rules to restrain freedom. For example, although communist systems broadened the limits of what is permissible and came up with an understanding alluring to passing fancies and desires, when it came to fidelity to the system, they acted strictly and tyrannically. They deprived people of their property rights, they killed the freedom for personal enterprise, and banned many actions that contradicted human nature and reason.

Likewise, although some states in our time have given much freedom to their citizens, they never allow any ideas that contradict the official ideology. They bring certain limitations regarding what they term as freedom of thought and conscience: they impose heavy sanctions when certain ideas that disagree with their worldview are voiced. No matter how much they refer to freedom, they cannot forbear the slightest degree of opposition to their own system.

A society’s general welfare and harmonious continuity necessitate adopting certain disciplines. If freedom is perceived and practiced as unlimited satisfaction of all desires and fancies, then this will cause corruption of lineages, breaking up of families, and degeneration of society. Likewise, although “freedom” might seem to allow it, we cannot approve of acts like profanity against the sacred, verbal abuse against religion, and making fun of the nation’s values, for allowing these will cause all moral values to be ruined. It is similarly not possible to accept as lawful, acting against the country or nation under the name of freedom, for in such a case the concepts of nation and country will lose importance, and it will become difficult for society members to co-exist.

On account of all these reasons, almost all legal systems have passed laws to provide shelter for the essential rights of religion, life, lineage, property, and reason; they imposed heavy sanctions against any crimes posing a threat to these. Namely, all states felt the need to draw a frame for freedom through certain laws and regulations. In fact, even while describing freedom, it is pointed out that your freedom ends where the limits of others’ freedom begins. In other words, although all citizens own certain rights and freedoms, they extend to the limits where others’ rights and freedoms begin. If we take the issue from a believer’s perspective, we can express this fact that God and faith too have some rights upon the individual, and they set certain limits for them.

In this respect, the notion of unrestrained freedom does not exist even among animals. They have certain limitations and boundaries, and there are consequences when they are violated.

Animals lead their life with astonishing solidarity and mutual assistance. Take penguins in the Antarctic: we feel dizzy before their system. Had people been able to establish such a system among themselves, all of us would live in peace.

God instilled certain rules in the brains of animals to let them live in an orderly fashion. However, humans possess reason and free will. We can even say that these are the most essential and indispensable human qualities. A human is neither a pile of wood, nor a sunflower stem. In this respect, for the sake of being able to live with others in an orderly and harmonious fashion, a person is supposed to comply with certain rules by means of reason and willpower. This is very important in terms of giving free will its due.

By giving willpower its due, humans will not only live harmoniously together but will even surpass angels. The noble Prophet Muhammad, peace be upon him, who used his free will to the best of his capacity, left the archangel Gabriel behind during his journey on the night of Ascension. Therefore, things like bidding for Paradise and being blessed with the honor of seeing God all depend on using one’s free will properly. On this path it might be necessary to sacrifice some aspects of freedom and to accept certain disciplines by means of free will.

Freedom is a great blessing God bestowed on people. If some people have lost such a divine blessing on account of their neglect and laziness, namely if they failed to retain their freedom, they will be held responsible before God. Furthermore, if they are not aware of being dominated by other ideologies, and not even endeavoring to be saved from this by refusing to regain certain opportunities they have lost, then they are not only betraying their freedom, but also their faith.

In this respect, appreciating the value of the freedom God granted us, upholding it and using it in the right way, are very important. In this respect, every nation needs to know well their era, have plans and projects for the future, and take promising steps as much as their cognition and circumstances allow.

Free thinking and science

Scientific thought has been shaped in the last few centuries by ideas based on positivism, materialism, and naturalism.

Scientific terminology has developed so extensively with these ideas that we are not able to think differently. And with these ideas we cannot reach the truth about our lives. For this reason, it is necessary for believing scientists to re-adopt free thinking as a principle and revise all their scientific conclusions. While doing this, they must be freed from attachment to the status quo and question everything, for it is not possible to establish something new without questioning. To this end, we need to consider that there is a possibility of being mistaken—be it a slight one—about the data we find before us. For example, a doctor specializing in medicine should be able to re-evaluate everything he or she has learned and re-test whether these are correct or not.

This surely is not an easy endeavor; it demands a very serious love for knowledge, research, and truth. Furthermore, it requires being able to dedicate a lifetime to this cause, to undertake very serious troubles and make serious sacrifices. If an industrial revolution happened in the West and serious distances were covered in science and technology, it happened thanks to the people who dedicated their lives to this issue. Some dedicated their lives to studying animal life, some to discovering the secret of historical relics, and some to decoding the tongue of natural phenomena. However, these studies of theirs ended up with materialism and naturalism. It is necessary to overcome this present situation and relate every truth about sciences to the One beyond existence and things. Like unweaving a sweater and re-weaving it with a new pattern, everything must be de-constructed and then re-constructed. While doing this we might sometimes be correct and sometimes err; we might take certain issues further than their present state and walk along with others at certain issues, and we even refer to their help.

However, these are not things to be realized by ordinary people. They require very serious resoluteness. But without such a struggle, it is not possible to be freed from dualism and to eliminate the contradiction between science and religion. Actually, while the origin of the Qur’an is Divine Speech, the Universe is similarly another divine book to be studied, as originated by His power and will. Given that these two books come from the same origin, it is not possible for there to be any contradiction between them.

Pursuing science under domination is no less painful than living under the rule of others’ domination. Merely quoting others but not being able to coming up with any new and original ideas should only be the growls of lowly souls surrendered to domination. Here I am saying like the poet Mehmed Akif did, “I have lived free and do live free for eternity/Who is to dare bring me under chains, I surprise, so crazy!” Actually every believer must possess this honor. They must look at their glorious past, turn to their spiritual roots, and then consider the present wretched condition and ask themselves whether or not it is shameful. Afterwards, they must absolutely set about being saved from these shames by building up their own world.

As souls under domination will not be able to realize such a revival, there is the absolute need for free thoughts. Actually, freedom begins in thinking. It is not possible to talk about freedom concerning people whose thoughts are dominated others.

“How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality?”
Albert Einstein

I have always been pretty sure that mathematics and science are the best languages to explain the natural phenomena. While for many mathematics is too abstract, for me, it is the beautiful language of the universe.

There is no upper limit to the numerical abilities of humans. First, we discovered fire, to get warm. Then, we needed light, so we invented electricity. When we needed to talk to someone 10,000 miles away, we invented the internet. Behind all these inventions, was mathematics.

Of course, the universe cannot speak or think. However, we, the people, can read the universe. There are many scientifically and mathematically inclined people who can read the universe and find answers and then describe them. We, the normal people, can also use our imagination as an apparatus to read the universe and nature. If we can read, hence, something is written. In order to write, a language is always needed. So, the universe should have a language. The letters are circles, triangles, hexagons, etc.

Everything in life has mathematical patterns. Think of the wild animals with stripes or patterns for the purposes of camouflage. But why does a leopard or cheetah or tiger have a particular design?

The Enigma codebreaker, Alan Turing, had a mathematical theory about leopard’s spots. Turing suggested in his paper “The Chemical Basis of Morphogenesis” (published in 1952) “a mathematical schema for the formation of the patterns found in animals and plants.” This was 60 years ago [1].

Stars have patterns. Astrologists have been looking at the outer space searching for patterns to better understand life. Whatever it may be that they find, it is always about mathematics.

Seasons have patterns. They come and go. And they influence nature: the climate changes, animals migrate north or south, rain comes, snow melts, the earth changes color, etc.… Of course, seasons cannot make these miracles. They can only have mathematical patterns.

Einstein had pondered for years on how mathematics works so perfectly. He knew that mathematics is the bridge or the language that connects humans with the universe. And being a connection between us and the universe makes mathematics the greatest achievement of mankind.

If you take a closer look at the patterns of our world, you will witness the language of mathematics. Let me give you some specific examples.

Fibonacci, the golden ratio, spiral, cabbage…

Our universe is filled with spiral designs. Spirals can be found in the shapes of the DNA double helix, flowers, elephant tusks, sunflowers, hurricanes, draining water, animal horns, a nautilus shell, a snail shell, a pinecone, a cabbage, a fingerprint, algae, galaxies… the list goes on and on. Tons of lifeless and living things have spiral designs. And they are not random spirals. They have something in common: the golden ratio! And surprisingly, “there is a strong case that this so-called ‘Golden Ratio’ (1.61803…) can be related not only to aspects of mathematics but also to physics, chemistry, biology and the topology of space-time” [2].

All these spirals in nature tell us there are numbers all around us. Let’s observe the numbers of petals on some flowers. When you count the number of petals of the flowers in your garden, you will get the numbers 3, 5, 8, 13, 21, 34, or 55. These numbers are not random numbers. These are very unique numbers; they are part of a sequence developed by Fibonacci, a 13th century mathematician, by adding up the last two numbers starting from 1:

1+1= 2, 1+2= 3, 2+3= 5, 3+5=8 …

1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, …

F_n= F_n-1+F_n-2, F₁=1, F₂=1

But, why are those Fibonacci numbers so important? The key is, the relationship between the progression of growth and the proportion. There is a harmonic proportion hidden in the Fibonacci sequence.

A fact: If you divide one number in the sequence by the previous number, the answers result in or come closer to phi:

For example: 5/3 = 1.6666;

13/8 = 1.6250; 377/233 = 1.61802575; 317811/196418 = 1.618033399

Definition: In mathematics, two quantities are in the golden ratio if their ratio is the same as the ratio of their sum to the larger of the two quantities [3].

These numbers can be demonstrated with the spiral of the florets in a sunflower. The florets in a sunflower head also form two spirals. If you count the clockwise and counterclockwise spirals that reach the outer edge, you’ll usually find a pair of numbers from the sequence: 34 and 55. If it is a very large sunflower, you will get 89 and 144 [4].

These spirals are not only in sunflowers. You can see them if you look at a pine cone or a daisy. If you mark the spirals and count them, you will always get a number from the Fibonacci sequence. And if you count in the other direction, this time you will find an adjacent Fibonacci number.

The nautilus shell, the golden mean

What makes the nautilus shell so special for mathematicians? Having the Golden Mean. But how do we know that the nautilus shell has the Golden Mean?

First of all, we will start with drawing a small, one unit square. Then we will draw another square which is larger than the previous one. We need to add in a counterclockwise direction. The length of each square has a value from the Fibonacci sequence: 1, 1, 2, 3, 5, 8, 13, 21, 34, 55 … Then we can draw spirals, starting with the smallest one, outward through the largest one. Then the Golden Mean will appear.

Flowers, plants, or objects have no idea about mathematics, yet they manifest the best of mathematical patterns. This marvelous mathematical art has been placed in their nature for us not to be fascinated only but also to explore the mysteries behind it.

Note

1. https://www.bbcearth.com/blog/?article=the-maths-behind-a-leopards-spots
2. https://www.sajs.co.za/article/view/4033
3. http://mathworld.wolfram.com/GoldenRatio.html
4. http://www.sciencemag.org/news/2016/05/sunflowers-show-complex-fibonacci-sequences

The basic freedoms of humanity that range from personal rights to political and general ones – such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc. – are not among the subjects to be discussed in “Emerald Hills of the Heart.” However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith al-Muhasibi, weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi to those who asked him what freedom was, “You can taste freedom when you are free from all bonds other than slavery to God” also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor,
Go beyond the wheel of the stars;
As this circle filled with rings is a drum of humiliation.

True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it.

People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

The question of the possibility of absolute justice is vast and needs to be explored from various angles. However, space constraints dictate that we subject this topic to no more than a general overview. Focusing on the absolute nature of justice in Nursian thought may help to sharpen our understanding of existing theories of justice at the very least; it may even force us to rethink our prejudices and give us greater understanding of the concept of justice itself.

Given the limitations of space, I aim to focus on the question of injustice in the creation of different environments for the testing of different people. In other words, is God just when he creates Leo Nikolayevich in Siberia and Rashid in Mecca, Saudi Arabia, in the same age at the same time, and holds them responsible for their actions? Say if one is born from Muslim father and mother into the Islamic environment whereas the other might have never heard of Islam and been in touch with the aforementioned environment? We can do vice-versa and apply the same theory for Christianity and other religions. Can such a God be just in any sense of justice? To this end, I will deal chiefly with the issue of absolute justice as it pertains to the issue of free will. I believe the theories that I put forward could be applicable irrespective of faith and religious differences. Of course, the issue of salvation is an even bigger issue and it is out of the subject at hand here.

Before we continue, I would like to emphasize that our focus is neither meta-ethical, nor epistemic. I am not concerned here with the question of the ontological basis of justice, nor with how we can know what is just.

Justice functions in different spheres. While seemingly obvious, this is an important point because how the absolute nature of justice is perceived may differ according to the particular sphere in which justice functions. This perception differs in accordance with whether we are talking about God’s absolute justice towards His creatures, the absolute justice reflected in human beings, or about the relative justice of man towards his fellow beings and other creatures that he shares the universe with. As Nursi states, the purpose of human existence is to manifest God’s Names and exhibit their marvels before the eyes of creatures. In this paper, we take justice as the reflection of the Divine name of Just (al-Adl) as it appears to us in free-will-related justice and we will try to understand how this is reflected in Nursi’s writings.

It is important to take into account Nursi’s terminology, in particular his categorization of the Divine names and attributes into the Glorious (Jalali), the Amiable (Jamali), and the Absolute (Kamali). Under the umbrella of the first, there is the name Compassionate (Rahman), which Nursi connects particularly to this world, where it manifests itself in its most perfect form as distributive justice; under the umbrella of the latter, there is the name Merciful (Rahim), which Nursi connects primarily to the hereafter, where it manifests itself in its most perfect form as retributive justice. Under the umbrella of the third category, there is the name Just (Adl), which Nursi connects to both worlds, where it manifests itself in its most perfect form as absolute justice.

First, I shall present an outline of my conclusions regarding free-will-related justice; we shall then see what these conclusions teach us about the unjust appearance of different environments designed for competition (imtihan). Justice is one of the key concepts in Nursi’s discourse. He states that the fundamental aims of the Quran are fourfold: divine unity (tawhid), prophethood (nubuwwa), the resurrection of the dead (hashr), and justice (adala).

Before I go any further, I would once again like to express my gratitude to the Smilansky’s article on which most of the following of this article is based. It has given me great inspiration and ideas. I have simply adapted some of his examples and arguments and applied my arguments and conclusions of the Nursian approach to them.

Mimar Sinan example

Let’s look at an example given by Similansky and adapt it here. Imagine two men who wish to be a great architect like Mimar Sinan (d. 1588), the famous chief architect of the Ottomans. One of them is from a small provincial town While he has had both the time and training to develop his architectural talents, they have never been more than mediocre. The other man is from a well-known rich family. He has, on the other hand, acquired all the great skills and qualities to turn out to be a great architect. In fact with a rich family and great chain of ancestry, he seems to have all the qualities to become famous, if not more.

These men go to Istanbul and are confronted with the wonderful arts of Mimar Sinan and are overcome with envy and a sense of injustice. The classical argument might be that there is a sense in which the differences between these men and Sinan seem unfair and unjust. Neither men are responsible for this difference, nor have they consented to it: it is an arbitrary, brute fact, not following from any ethical decision-making process. Our men feel unfortunate and the state they are in is hardly their fault, so how can we say that it is not unfair and unjust? They have not created beautiful buildings and monuments like Sinan and thus do not deserve the latter’s acclaim; therefore, may one not argue that our man does deserve to be as famous as Sinan?

There seem to be a number of options open to us in our evaluation of this issue in the classical philosophical approaches to justice. Firstly, we can discount the whole matter as not one of justice, since no human agency is responsible for the man’s comparative lack of talent or fame. According to this option, injustice occurs only when one agent has wronged another and – the issue of Divine decree apart – no one has wronged our men. So, this position blames the Divine for this seemingly unjust situation.

Another way of understanding this would be to say that the situation is neither just, nor unjust. It is not just that our men lack the fame of Sinan (they do not deserve not to; it is sheer luck, after all), but neither is it an injustice. There is simply a “limbo.”

Similarly much can happen to people that is not a result of their free choice and, hence, is not within their control and cannot be just in terms of the core conception. People who become severely ill through no fault of their own, are laid off after years of work in a massive company work-force reductions, or lose close relatives in car accidents are only a few among many possible examples.

Bediuzzaman’s cup example

Nursi offers a different solution here: God has designed life and anything related to it with a precise and just measure. As an analogy, let’s think that every individual is given a special cup, and he/she is asked to fill it. That everyone’s cups come in different sizes signifies that everyone’s test is different. It’s possible one has a small Turkish tea cup and the other has a British coffee cup and the other has an American extra large size coke cup. The test is designed with varying components, like coming from different families, in different countries, with different backgrounds and means. However, all these do not make the test or competition for salvation unjust. Since, the sizes of cups are specially designed for every individual, so that one’s effort to fill his cup would not differ from another’s effort to fill his/her different sized cup.

From the point of view of absolute justice, everyone will be tested according to their particularly designed circumstance, with some fundamental choices being same – like that of submission. Nobody, one way or another, chooses to be born either in an Islamic environment or, say, in an Inuit environment. Therefore, there is no inequality and injustice. When Nursi uses Sadi Taftazani’s definition of “iman” – or belief – he quotes, “belief is a light revealed into someone’s heart after that person’s – be it he or she – use of free will.” Wherever or whatever one was born into, depending on the size of their cups, one has to make a conscious choice of submission and use their free will, like in the story of Hay Bin Yakzan, who was on an island isolated from everything. Questioning starts from the outer world in nature; whereas in the case of a Sufi, let’s say Abd al Qadir Gilani, questioning starts from the inner world. They both need to question and act, contest and challenge, in accordance with their predesigned, mysterious competition, but eventually they will be held responsible in accordance with their cup sizes and use of free will.

Nursi believes that that all virtues and perfections are products of coming into existence and that the basis of all rebellion, calamities, and defects are of non-existence. As a result, existence is pure good, while non-existence is pure evil:

Existence is entirely good, for it generates every beauty and perfection; non-existence [which absorbs every good like black holes] is purely evil, for all sin and misfortune originate in it. Given this, whatever contains a hint of non-existence contains an element of evil. So, life, the most brilliant light of existence, becomes stronger as it is confronted with different circumstances. It is purified and perfected through contradictory events and happenings, and produces the desired results by assuming different qualities. Thus it testifies to the impresses of Names of the Giver of life. It is because of this subtle reality that living creatures pass through many states and experience pains, tribulations and hardship, through which the lights of existence are continuously renewed in their lives, and the darkness of non-existence draws distant and their lives are purified. In quality and as conditions, idleness, inertia, and monotony are aspects of nonexistence. Monotony reduces even the greatest pleasure to nothing.

[S]ince life displays the impresses of God’s All-Beautiful Names, everything occurring in it is beautiful. Consider this: A very rich and infinitely skilled clothes designer uses an ordinary model to display his works of art in return for wages. He requires the model to dress in a jeweled and artistically fashioned garment that illustrates his work’s art and his invaluable wealth. He continues to modify the garment while the model wears it. Does the model have any right to say: “Your orders to bow and stand up are causing me trouble. Your cutting and shortening of this garment, which makes me more beautiful, spoils my beauty.” Can the model accuse the designer of treating him unkindly and unfairly?

Similarly, in order to display the impresses of His All-Beautiful Names, the Maker of Majesty, the peerless All-Originating, alters within numerous circumstances the garment of existence He clothes on living creatures, bejeweled with senses, reason, intellect, and heart. Circumstances that appear to be calamitous and painful are actually rays of Divine Mercy within gleams of Wisdom and contain subtle beauties. They show the acts and impresses of the Divine All-Beautiful Names. (Twenty-Sixth Word, p. 490-1)

It is in this regard he even goes further and Nursi discuses, from the point of view of Divine Justice or adalet-i mahza, that one cannot harm his own self and body; they have been bestowed on you by God. He also goes even further to explain that you cannot abuse or misuse animals, plants, or anything else that maintains life; we neither own, nor control them. We can only use and control as little as is necessary to maintain our lives. Furthermore, we will be held responsible and questioned about the things and animals we use, abuse or misuse.

Conclusion

We see that in classical philosophical terms, things could be both just and unjust. However, in reality, nothing can be both just and unjust. It is simply that things which appear unjust to us are in reality just from the point of view of Divine decree and Justice. Philosophically, it is quite acceptable that something can be both just and unjust. However, the implications of this for our explication of the Nursian perspective are that as a believer, of course, Nursi would deny that some things can be both just and unjust: it is as meaningless as saying that something can be both black and white at the same time. However, working from Nursi’s cup analogy, we can talk about apparent or relative justice/injustice, which can exist at the same time as absolute justice. In actual fact, whatever happens is, ultimately, a manifestation of pure or absolute justice, although — and particularly in the retributive sense — it often appears as the opposite.

References

1. Nursi, Bediuzzaman Said. 2010. The Words, NJ: Tughra Books.

Cost-benefit analysis of piracy

To begin, I want to analyze piracy free from any ethical or normative judgments. Piracy is an act, and like any other act, it has costs and benefits. A utility calculation or a cost-benefit analysis shows that the material benefits far outweigh the minimal material costs of piracy. Entertainment media usually has a monetary price that must be paid in order to consume it, like buying tickets to watch a movie at the theater. On the other hand, given that the individual possesses the technical knowledge, the individual can receive the same entertainment for free if he chooses to pirate the media instead of buying it. While some individuals who pirate are caught and do pay fees, the probability of these negative consequences are very small. Given no other external factors, this cost-benefit analysis indicates that the materialistic benefits outweigh the materialistic costs.

Additionally, from a behavioral perspective, piracy makes sense. When a person commits piracy, they are immediately presented with the benefit of entertainment or utility. The behavior is immediately rewarded and reinforced. The costs are not immediately evident, and can be easily overlooked, because the probability of being caught and punished for pirating is very small. In contrast to the act of physically stealing the DVD of a movie, the act of illegally downloading the movie is much less risky and only entails the seemingly innocent pressing of buttons. When contemplating whether to physically steal another DVD of a movie, the person would weigh whether the entertainment benefit is really worth suffering the stress and energy as well as the high risk of being caught and punished by the law. When contemplating whether to illegally download a movie, the person would only need to weigh whether the entertainment benefit is greater than pressing some buttons. With such low risks and such immediate gratification, the behavior of piracy is easily engrained.

This cost-benefit analysis in a vacuum free from any external forces like ethics, morality, and religion sufficiently shows why piracy is so prevalent. It is easy and rewarding. However, people do not live in a vacuum.

The ethical factor

If piracy is theft, then it is unethical, immoral, and wrong. And it is indeed theft. All digital media whether film, music, ebooks, or games are products of another’s hard work. Just like a farmer’s crops or an author’s book, digital media would not exist but for the producer. Thus, similarly, the producer has taken ownership of digital media by production. Modern copyright and digital rights laws are evidence of this societal norm. So, if it is wrong, why do some people pirate digital media anyway?

When a person is given the choice between paying for the entertainment and consuming it for free, ethical principles clash with desire. In order to resolve cognitive dissonance, the discomfort caused by the clash of conflicting inner-beliefs, individuals will attempt to justify their actions and alter their beliefs (1). In the case of piracy, an individual might conclude that the producers of the entertainment media are already wealthy and do not need more money. Alternatively, the individual may decide that his financial circumstances do not allow him to pay for the products, forcing him to illegally obtain them. Ultimately, these justifications allow the individual to live more comfortably with their decision to pirate the product.

Justifying piracy

In addition to common justifications for any other ethical violations, piracy has a unique justification due to the unique nature of digital media. This unique justification is that the illegal downloading of digital media does not harm the producer, because it does not represent a loss of revenue for the producer of the game, movie, or song. Given the digital nature of entertainment media, a pirated copy of a game does not directly mean a loss of revenue equal to the price of the game. For example, when an item in the physical world, such as a watch, is stolen from a store, the store loses money that is equal to the sum of the cost of the watch and the profit from the sale of the watch. If the thief had not stolen the watch, the store could have sold it to someone else. In contrast, when an individual obtains a pirated copy of a digital media, the ability of the producer to sell a copy of the digital media to someone else is not inhibited in anyway. In other words, the benefits or entertainment experienced by the individual who chooses to pirate does not result in a loss for the producer. Those who have this justification would then conclude that piracy only has positive consequences.

This justification, unique to digital products, has two main deficiencies. First, piracy can lead to loss of revenue to the producer if a person who would have otherwise purchased the product chooses to pirate it. Aggregating all the individual acts of piracy can lead to a cumulative loss of revenue of many millions of dollars. Second, loss of revenue is not the only reason piracy is immoral. The primary reason why piracy is unethical is because it constitutes a taking of another property, violating another’s fundamental property rights. If a producer chooses to share its property with only those who pay for it, then the taking of that property without paying for it is a violation of fundamental property rights. An independent showing of damage or loss of revenue is not necessary to prove its wrongness.

Habit

Another possible explanation for the prevalence of piracy is habit. Once an individual has committed piracy, despite ethical prescriptive to the contrary, the individual experiences the benefits and joys of that piece of entertainment. As previously mentioned, this immediate reward can lead to a cycle that constantly reinforces the behavior until it has become habitual. The case study of the video game, Proun, can provide some insight.

Proun, a low budget game, was released under the pay-what-you-want pricing method which allows consumers to legally obtain the product at whatever price they decide to pay including for zero dollars. In other words, people could legally get the game for free from the developer’s official website. Essentially, the developer removed monetary concerns from the utility calculation. According to the released statistics, approximately 40% of used copies were pirated (2). Individuals chose to pirate the game, despite being able to obtain the game legally for free.

The implication of the Proun case study is that price may not be the sole determinant for pirating behavior. A possible explanation for the observed pirating behavior could be that obtaining entertainment media through illegal means has become habitual to a significant portion of the population. Due to the low risks associated with piracy, individuals who have chosen to pirate media experience no consequences that would deter their actions, making piracy their normal means of acquiring any form of software, irrelevant of whether or not the software is free. In other words, habitual piracy has become legitimate in their eyes. After the initial act, the individual no longer considers the ethicality of their actions. Every subsequent act merely reinforces the habit.

References

1. See also Yerli, Selnur Hatice. “Cognitive Dissonance and the Psychology of Sin.” The Fountain 80, March-April 2011.
2. van Dongen, Joost. “Proun sales data revealed: Proun is a big success! Pay What You Want is not!.” <http://joostdevblog.blogspot.com/2011/10/proun-is-big-success-pay-what-you-want.html>

Fear and hope or expectation are deliberate attitudes, and are a first station for a traveler on the way to God. Contraction and openness are mysterious “bargains” that have been made without the will or intention of the traveler. The first one blocks his or her way; the second one gives him or her wings to fly to the heights. If fear and hope represent anxiety about and the joy of expectations for the future, as well as liked and disliked things, contraction and openness can be regarded as the heart’s contracting with gloom and depression and expanding with joy.

Contraction and openness have the same meaning for travelers on the slopes of knowledge of God as do fear and hope or expectation for the newly initiated. Both are in the hands of God, even if we cannot exclude from them part of one’s free will: God contracts and expands (2:245). As the whole of existence is in His grasp and at His free disposal, it is He Who directs and disposes of all things, from the heavens to the human heart. The Prophetic saying: The heart is between the two ‘Fingers’ of the All-Merciful; He turns it from state to state and gives it whatever form He wills reminds us of this fact. When God wills, He contracts a heart so tightly that only He can provide what will satisfy it. By contrast, He expands and exhilarates it to such an extent that it needs nothing. Contraction is caused by God’s Majesty; openness is caused by His Grace. While the Grandeur and Magnificence relating to the manifestation by God of His Names on the whole of existence are displayed in the former, Mercy and Condescension are manifested in the latter. In the former, there is the frightening, awesome, and majestic nature of the Power that turns all existence from huge systems into particles, while in the latter there are affectionate breezes for those spirits trembling in awe at this infinitely vast, overwhelming Power, this overpowering Majesty.

Not everyone can feel such manifestations of Majesty and Grace at the same level, for the extent of contraction and openness is proportionate to one’s emotional and spiritual capacity. What an ordinary person feels as distress and relief or rejoicing differs markedly from the spiritual joy and anxiety experienced by one awakened to the Divine truths, one who is ever-alert for what will come through the half-opened door from the realms beyond, and who is conscious of God’s continuous and direct supervision.

Like every element of existence, contraction and openness are at the disposal of the Creator, Who alternates them continuously, like night and day. Even if this alternation appears to originate in the deeds performed in accordance with one’s free will, the Divine Will extends or shortens the periods of contraction and openness, and causes one to be consumed with tension or to overflow with delight. Sometimes a lover experiences openness for a long time, feeling as if flying like a bird, without being touched by any form of contraction; other times, contraction is a constant companion that stays so long that the lover feels that he or she is going from one hardship to another (and greater) hardship.

As neglecting the requirements of one’s spiritual position bestowed by God causes contraction, sins usually come together with contraction. For this reason, a believer must always be alert against committing new sins and deviations while suffering contraction, must not be overpowered by heedlessness, and must strive for self-purification through sincere repentance and the performance of good deeds. Then, the believer must wait for what will come from the realms beyond. While contraction is accompanied by fear, perplexity, and feelings of spiritual emptiness, openness manifests itself as joy, rapture, and feelings or utterances of pride. For this reason, openness may be risky for those spiritually less-developed people who have not yet attuned themselves to journeying in “celestial” realms.

Although there are risks associated with contraction, those associated with openness are greater and more numerous. One caught in contraction usually feels in his or her conscience an absolute need of the Almighty, and so turns to Him in sincere acknowledgment of this neediness with the words: Hold me! Hold me, lest I should fall! and, escaping the spiritual waste he or she feels, is favored with the Almighty’s help and reaches those heights that are beyond reach during times of openness.

This is why some people are exposed to heedlessness and loss of spiritual energy during times of openness, and why contraction leads almost every believer to new levels of alertness. In addition, the contraction originating from our sins or neglect usually signals the beginning of a new wave of openness; similarly, an expansion that causes pride and loss of spiritual energy may give rise to a new contraction.

A true believer is one who can judge each state experienced or achieved as it really is, with all of its aspects, and make it fruitful.

Contraction and openness are manifestations from Him for one who knows.
He causes openness so that the servant will thank Him,
and causes contraction so that the servant may become more alert.

O God! Open our breasts for Islam and establish our hearts
on belief. And bestow blessing and peace on our master
Muhammad, and on his Family and Companions, great and illustrious.

They will not be free riders who just fiddle and suffice with what is given. No, when need be, each and every one of them will be sure to strike water from the hardest stones as Moses did and split rampant waters to lead the way.

They will know to wait when they need to wait, and they will know to act when they need to act. At times, they will come down on the earth like lightning. Yet, at other times, they will know to avoid violent storms and wait for the season of clear breezes. They are quick and bold, but their actions do not lack thought. Their minds are enlightened, their decisions exact, and their conduct measured.

They see no harm in relating to any idea or school of thought. But the direction of their hearts is immutably fixed on their own foundation of faith. For them, even the most lustrous movements of thought are not worthy of concern if they ultimately fail to relate to their faith. That is, they will not struggle to reclaim rivers that will not water their lands or feed their lakes.

Their power is derived from the truth and it is the truth for which they endeavor. However, they know that power is not without aim or place, and they know to be prudent when they cannot match the power of their adversaries. Shallow in appearance, they are smart and wise.

They are candid and sincere with friends. Their insight warmly accommodates their foes. In their world, heart and reason go hand in hand; friends are not ignored and foes are not cast away by vitriol.

Their anger never extends to cruelty. Yet, their leniency does not tolerate injustice. Their blessed atmosphere is free of the wantonness of the cruel and the wailings of the downtrodden.

They have resolve and determination. Neither worldly concerns, nor the desire for Paradise can entrap them until the day of true festivity. They incessantly exude the unparalleled incense of the transcendence.

They serve as a spiral cord between their communities and the truths of the realms beyond the heavens. This cord will never break, even though malevolent hands try to tear it apart, time and again. They are neither scared of the flames nor intimidated by the cannons of tyranny, because they have often countered infernos and crushing blows.

For them, true liberty lies in connection to the Divine Truth. Therefore, every exertion of the carnal self on the path of the Divine engenders an exhilaration of worship and infuses the faithful with interminable joy. This is particularly true when the soul is way beyond the primal human wants and pleasures, nestled in the safe haven of the heart …

Those who will shape tomorrow are always in confrontation with the carnal self. They are so composed that they will not be deceived into the positions granted by the good will of other people. They are never spoilt by their own achievements, grand as those achievements may be, or by the respectful ranks others ascribe to them. When the time comes that their names are heard everywhere and their reputation knows no limit, they will remain the same modest and unpretentious individuals they were when they first assumed the sacred duty. This modesty and this unpretentiousness will be embroidered with nobility and dignity.

They will never become beggars who seek reciprocation in return for the deeds they perform for the sake of their people. For them, beggary is to be abhorred, even if they are in utter need. For begging would mean doing what they despise most – receiving double of what they gave to their people.

Once again, we beseech the help of an elevated generation whose approach is imminent on the horizon. We pray, knowing that the Merciful God will not disappoint us.