Coursera, founded in 2012, emerged as one of the pioneering platforms of the MOOC (Massive Open Online Course) movement. Soon, leading universities – Stanford, Princeton, Michigan, Duke and others – joined in and education began to spill beyond campuses into the hands of anyone with an Internet connection. What printing had achieved for the written word, MOOCs began to achieve for university-level learning: expanding the circle of who gets to learn.

But technology did not stop there. While MOOCs delivered information, AI (Artificial Intelligence) began shaping tools that could interact with learners. Unlike a textbook, these tools could respond, adjust, explain, and guide. AI assistants such as ChatGPT represent a moment when

education becomes personalized, flexible, and available at any hour of the day. They are not simply repositories of information – they are companions in thinking.

The roots of ChatGPT lie in a breakthrough known as the Transformer architecture, introduced in 2017 under the title “Attention Is All You Need.” This innovation made possible a family of models – GPT-1, GPT-2, GPT-3 and further – capable of understanding patterns in human language at remarkable depth. Over time, ChatGPT evolved from a single model into a spectrum of specialized assistants, able to analyze, create, and collaborate. (https://developers.openai.com/api/docs/models)

Yet the idea that knowledge will one day reach everyone, without distinction, is not new.

A narration attributed to Prophet Muhammad (peace be upon him) conveys a striking divine promise:

“God said, ‘In the end of time, I will spread knowledge so widely that men and women, the free and the enslaved, the young and the old – everyone – will have the opportunity to learn.’” (Ibn Abd al-Barr. Jami’ Bayan al-‘Ilm wa Fadlih)

This narration is not found in the authenticated primary sources due to weak chain of narration. It is found in secondary sources; but the fact that renowned scholars like Ibn Abd al-Barr noted it in their works makes it worth pondering over. This wise saying predicts not simply an expansion of education, but a transformation of society. In a world where access to learning has historically been shaped by gender, wealth, age, or social position, these words imagine a future where knowledge becomes universal and where the privilege of learning dissolves into a shared human inheritance.

“Men and women” – a hint that gender will no longer determine who may seek understanding. “The free and the enslaved” – that knowledge will transcend status and economic barriers. “The young and the old” – that learning becomes lifelong, not limited to childhood and youth.

One cannot help but assume that long before our age of digital platforms and AI, a future where learning flows to all corners of society was already being imagined in the ancient world. It is not difficult to see resonances with the present moment: AI tutors on smartphones, open courses from world-class universities, translated materials, adaptive learning systems, and global communities of learners who can study together without ever meeting in person.

From this perspective, AI technology is not an isolated achievement of the 21st century; it is part of a broader human journey toward expanding the horizons of knowledge. And perhaps, as this narration suggests, it is also part of a spiritual journey, one in which the spread of learning reflects a divine mercy extended to all people.

A dot is a whole, without parts and sections, not divided, single. As such, it symbolizes oneness and unity. A true scholar is the one who is aware of this whole and can see it in its entirety. Such scholars, if they want, can open and expand that whole in their mind through reasoning. The one who has just started to talk about that whole and has questions about it is not yet master of that knowledge. Both because he or she could not comprehend the whole all at once, and because they spoke where they should have been silent…

Here, we have delved into the field of thought of two philosophers: Descartes and Wittgenstein. Descartes (1596–1650) sought knowledge about which there could be no doubt. That knowledge, he decided, was the fact that he existed and that he could think. The fact that we think, that is, that we are thinking individuals, is self-evident beyond any doubt. So, each of us can say: “I think, therefore I am.” That is, my existence is an indisputable fact. From this point of view, he tried to show that we can reach the truth and answer metaphysical questions, especially the existence and unity of God. These reasonings formed the basis of Descartes’ philosophy.

Wittgenstein (1889–1951), on the other hand, argued that even if we have knowledge of certain facts, they cannot be put into words. To him, to exist is the greatest mystery and the most obvious miracle. Language can express the relations between beings, but when it comes to the question of what being is or why there is something instead of nothing, it gets bogged down, unable to move forward, helpless. Wittgenstein said, “What we cannot speak about we must pass over in silence” [1]. This famous quote, as it were, summarizes his philosophy and points out the limit he has reached by thinking.

So, what is this “dot” that gathers all the knowledge? Just as we know with certainty that each of us has a “self,” we can also clearly recognize that this self does not exist by itself. Rather, it exists because of the One upon whom everything depends, who grants existence and all attributes to everything. That One is unlike His creations, He cannot be contained or limited, and therefore cannot be comprehended in the same way that everything else can [2]. The foundational knowledge upon which everything rests—likened to a single dot—is the knowledge that God exists and is absolutely unique.

Every scientific discipline and philosophical school of thought seeks to uncover a system that is internally consistent. Scientific research begins with the assumption that such a comprehensive and coherent system exists. Contradictory scientific theories are unsettling for scientists. This is why physicists, in particular, view the pursuit of an “ultimate theory”—one that unifies all phenomena under a single framework—as the highest goal and its realization as the greatest scientific achievement. The starting point of knowledge and the final point of its destination is to affirm the existence and unity of God.

Consolidation of knowledge

Perhaps at no other time have the answers to the questions of truth and knowledge appeared so deeply at odds with one another as they do today. This widespread confusion, according to German philosopher Max Scheler (1874–1928), stems from the fragmentation of knowledge. As scientific disciplines gain independence under the influence of the principle “knowledge for the sake of knowledge,” they become increasingly isolated and alienated from one another. This “crisis” in Western thought, which affects the whole world, is closely linked to the breakdown of unified knowledge through specialization. An adage attributed to Caliph Ali, “Knowledge was a single dot, the ignorant multiplied it,” sheds light on the core problem discussed in this article.

Although the “multiplication of knowledge” is seen as progress today, it also potentially brings along a great danger. This danger lies in the detachment of knowledge from its divine source and its confinement to materialistic sciences, where causes are idolized – causes which are merely veils over God’s will and actions. Whether we call them nature or the laws of physics, they can never replace God as the true source behind all things.

It has almost become the norm to discredit physicists as scientists if they believe in God. Believing physicists, however, see the laws of nature as manifestations of God’s will, in line with the Qur’anic verse, “He is the one who makes the rain fall” (ash-Shura 42:28). Yet many physicists feel pressured by the scientific community to avoid attributing anything to God. For example, when speaking about rain, an extraordinary blessing from God, they often avoid any mention of the Creator and instead say, “Rain is a natural phenomenon, it consists of condensed water vapor falling to the ground under the influence of gravity.”

Science explains the mechanisms behind why rain falls, identifying specific physical causes. Religion, however, has declared from the very beginning that rain is a mercy. In this sense, the religious perspective is more encompassing and more humane. Both science and religion have their rightful place. Science seeks to discover the laws operating in the universe and explains events through them. But who established these laws in the first place? Scientific inquiry is like assembling the pieces of a vast puzzle. God Almighty, out of His mercy, has created the universe in a way that can be understood. Yet in the face of infinite knowledge, is it not an act of arrogance to take pride in merely discovering a few of its pieces—and to assume that we know, or can ever know, everything?

The universe becomes more meaningful when we explain it not only through the lens of “atoms,” but also through reference points that lie beyond what is visible. The true essence of all things is rooted in the Beautiful Names of God, which transcend the material world. In order to understand the truth of things, we must begin by asking, “What is being?” It is the human being who poses this question and who is capable of finding the answer. It is mistaken to treat the sciences as absolute truths that exist independently of human understanding. In reality, the paradigms that people adopt shape the direction of scientific inquiry and often form its very foundation.

When we say, “Rain is an embodiment of mercy,” the meaning of all we’ve discussed becomes clearer. It is our Lord who sends the rain, allowing us to feel His mercy and care through it. He expresses His compassion to a newborn by providing milk through the mother. At the heart of these events is not simply the material process, but divine mercy. Material elements and causes are merely mirrors reflecting the manifestations of that mercy in the physical world. When explaining rain, it is essential to recognize the One who created not only the elements such as clouds, the sun, and the sea, but also the properties that make rain possible, like evaporation and condensation. Just as these physical causes serve as veils over the deeper reality behind rain, a similar pattern appears when we examine life and living beings through the lens of biology. In the intricate systems of life, where wisdom, mercy, and compassion are clearly visible, we witness the manifestations of many of God’s Beautiful Names, such as the All-Knowing, the All-Powerful, and the Provider, along with the divine attributes on which these names are based.

The laws and principles that operate in nature and appear as causes in the creation of living beings are, in fact, screens that help us perceive the wisdom behind creation. The perfection, order, harmony, and precise balance revealed through human discovery not only astonish the mind but also serve as interpreters of sacred truths. Science gains true value when it nurtures curiosity and the search for truth, when it deepens faith, and when it serves humanity and upholds virtue.

Notes

1. This sentence (German: “Wovon man nicht sprechen kann, darüber muss man schweigen,” is the last sentence of Wittgenstein’s Tractatus Logico-Philosophicus and expresses a reflection on the limits of language and the possibilities of meaningful speech. Ludwig Wittgenstein, Tractatus Logico-Philosophicus Logisch-philosophische Abhandlung, London: Kegan Paul, 1922, (8th Edition: 1960), p. 188.
2. Whatever comes to mind, God is different from him. Prophet Muhammad, peace be upon him, said, “Think of God’s creations, and do not think of His Person,” (Kanz al-Ummal, 5705).

A journey steeped in faith

His was a life steeped in faith and purpose, a testimony to what it means to be accepted by the Lord and a beacon for those who seek to walk a path of divine servitude.

Born in 1938 in the modest village of Korucuk, Turkey, Hocaefendi’s journey began with an earnest thirst for knowledge. His life was molded by the teachings of Islam and the rich spiritual tradition that imbued his heart. He was not merely a scholar but a seeker, constantly striving to deepen his connection with the Divine. His teachings transcended the ordinary, emphasizing that true worship is more than ritual—it is a life devoted to God, with each act an offering of service.

Hocaefendi’s unwavering commitment was anchored in a profound understanding of Islam as a source of peace and coexistence. He once said, “The true believer finds God not only in the heights of prayer but in the quiet service to humanity.” This encapsulates the essence of his teachings, which inspired millions to embody the principles of love, compassion, and humility. He reminded his followers, “Raise your words, not voice. It is rain that grows flowers, not thunder,” urging a life where gentle acts of kindness and wisdom make a lasting impact.

The vision of Hizmet: Service to humanity

Hocaefendi’s life bore witness to a movement born from sincerity: Hizmet, meaning “service.” The Hizmet movement became a transformative force, one rooted in the belief that serving others is an act of worship. Its mission expanded across continents, establishing schools, humanitarian projects, and interfaith initiatives that served as bridges between cultures. This network of service was driven by the understanding that the fruits of one’s labor are both temporal and eternal.

Hocaefendi’s teachings did not stop at advocating the theological; they blossomed into a movement where actions spoke louder than words. As the Qur’an beautifully encapsulates, “Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind…” (Qur’an 36:12). In this divine promise lies the enduring traces of Hocaefendi’s influence: the schools built, the minds inspired, the bridges of peace extended across borders. Every good deed performed by those he inspired contributes to his eternal legacy, a cycle of goodness that yields its fruit until the end of time.

The Prophet Muhammad (peace be upon him) said, “When a person dies, their deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for them” (Sahih Muslim). Hocaefendi’s vision ensured that his legacy would live on through all three, as generations of students and devotees continue to uplift communities and illuminate the world with acts of kindness and knowledge.

A legacy beyond this world

Hocaefendi was undoubtedly a man whose acceptance by the Divine was evident in the immense good that followed him. As I once shared with his close disciples, a person cannot achieve such enduring impact without being favored by God. His trials—exile, accusations, and challenges—were met with patience and unwavering dignity. Even when accused unjustly of leading a coup in 2016, he stood resilient, embodying the Quranic promise: “Indeed, Allah defends those who have believed” (Qur’an 22:38). The trials that might have broken others only deepened his resolve and strengthened the legacy of Hizmet.

Reflecting on the above-mentioned verse of Surah Yaseen, “Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind” (Qur’an 36:12), one can see that Hocaefendi’s traces of goodness are inscribed in a register that will bear witness until the end of time. The seeds of service he sowed continue to bloom, and his spirit lives on through the countless individuals who carry forward his vision.

Philosophy of tolerance and peace

Hocaefendi’s teachings were a call to a higher understanding, one rooted in the Qur’anic principle of mutual respect and tolerance: “O humankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another” (Qur’an 49:13). He urged Muslims to reclaim Islam’s message of love and understanding. His emphasis on tolerance as a divine mandate not only healed divisions but united diverse communities.

Seyyed Hossein Nasr once reflected, “The future of the world will depend on how various world views and civilizations will be able to live together.” Hocaefendi’s legacy fulfilled this hope. He believed that through service, dialogue, and the embrace of others, peace could flourish, and he devoted his life to nurturing this vision.

Practical advice for those inspired by him

To those who have been moved by his teachings, know this: The greatest tribute you can offer is to continue his work with sincerity and resolve. As Hocaefendi often cited, “Service to others is the rent you pay for your room here on Earth.” Let us embody his spirit by serving our communities and fostering the inclusivity he envisioned. This is not just a movement; it is a mindset, one made real through action.

A supplication for the departed

O Allah, shower Your mercy upon our teacher, Hocaefendi Fethullah Gülen. Grant him the highest station in Jannah, for his service was an unyielding act of worship. May his soul find peace in Your presence, and may his legacy inspire us to strive for Your acceptance through the service of others.

Inna lillahi wa inna ilayhi raji’un—“Indeed, we belong to Allah, and indeed to Him we will return” (Qur’an 2:156).

Come the day, I, again, through the parents, wanted to get Ayşe’s reaction to Gülen’s death. “Grandpa has passed away,” she “broke” or “shared” the sad news with me. There are lots of questions lying behind all this: What has been the real difference between Erdoğan, Gülen and their followers? If Erdoğan has all along scared his people and the world of “Gülenists,” could there be “Erdoğanists” for the Turks and the universe to be scared of as well? What does Gülen’s death mean on the ground to Turkey and the world? Who was this Gülen that the world should be moved about his death?

Now the African perspective.

Indigenous knowledge has it that “Enyama mbi tew’aluti ” – literally meaning “bad meat takes long to clear from the barbecue stick.” Why? Nobody rushes for it. Similarly, in the world of organized procedures, it is held: “It’s the exception that proves the rule.” Thus, in the practice of Mathematics: “Any number to power zero is equal to one, except zero itself.” In Chemistry, ions with the same charge repel. In music, non-rhyming sounds subject listeners to cacophony. A frontline rebellion in a battle is a war lost in the making. Examples are inexhaustible.

In Africa we also say: “Alikukumanya niwe akwita” – meaning “it is he who knows you who kills you.” In the biblical Paradise of Eden narrative, the target of the Snake must have been Adam. But to reach him, Eve was the most promising and appropriate tool. She knew him very well and he knew her well as well. When it came to a money trap module to betray Jesus, his disciple, Judas Iscariot, who was the treasurer, was the best choice. After being paid the fee, he assured them: “The one I kiss….”

In the most immediate Turkish history, circumstances crossed the paths of President-to-be Erdoğan and the Muslim cleric and scholar Fethullah Gülen on the promise of a more democratic country and freedoms based on universal standardsWhat could make them part ways unto the grave of one of them and even beyond? Why did Erdoğan go to the extent of demonizing the life ofGülen, when the whole world was mourning the death of a living saint rather than someone who had lived a “dishonorable life and like a demon in human form,” according to Erdoğan? Who was this Gülen that he should be at the base of the controversy in Turkey when humanity ceases to be a factor in the affairs of those in political power? Why should a political leader, and considered believer in one God, for that matter, be inhuman? He jails babies with their Gülen-linked mothers and conducts strip searches on the country’s daughters, mothers and grandmothers?

Here one has to go further, if not dig farther or both. A dip into the Turkish history reveals stories of scholars who stood firmly against oppression until Gülen appears on the stage. These noble individuals go beyond time, becoming travelers who foresee the future, much like Fethullah Gülen has. It’s as if Gülen stood on the watchtower of history, envisioning the future and leaving his notes. His vision heralded a renaissance after a period of darkness, testing both the loyalty of friends and the mercy of foes.

Imam Ahmad ibn Hanbal, a disciple of Imam al-Shafi’i, contributed a lot to the expansion of the territories where Muslims ruled. He was tortured and imprisoned for over two years for rejecting the idea, imposed by Abbasid caliphs al-Ma’mun, al-Mu’tasim, and al-Wathiq, that the Quran was created. He continued to pursue knowledge even in prison. Imam Abu Hanifa was imprisoned and tortured for refusing an offer to be a judge for the Abbasid caliph al-Mansur. Relentless pressure notwithstanding, he never bowed to the caliphates of the Umayyads or Abbasids. He died from poisoning. Imam al-Ghazali was also subjected to pressure from the authorities, who ordered his books burned. For criticizing a ruler of the Kara-Khanid dynasty, Imam Sarakhsi was thrown into a well in Özkent, from where he dictated his famous work, al-Mabsut. Ibn Taymiyyah was persecuted for his views, repeatedly imprisoned, and died in captivity, completely dispossessed.

In modern times, Fethullah Gülen walked this same path. After the July 15th 2016 “cooked coup,” which he condemned and denied any connection, he declared: “If they were to pass a death sentence, I would go smiling to the noose, but I would never apologize to an oppressor, even if they killed me fifty times over.” This statement underscores his resolve in pursuing truth and justice. Gülen’s words reflect the breadth and depth of his vision for humanity. In his work The Messenger of Humanity, he wrote: “Humanity can only draw closer through love, tolerance, and dialogue.”

Gülen consistently advocated for dialogue between the Abrahamic faiths and once brought together leaders of major religions around the same table in Istanbul. He believed that “those who are confident in their beliefs respect others’ faiths. One’s own values are best understood by recognizing others’. Everyone’s faith belongs to them, and no one can impose their beliefs on others.” Gülen reminded us of the shared values of humanity, saying: “Differences among people exist not to divide us but to complete each other.” This perspective is more essential today than ever.

The schools inspired by Gülen’s vision across the world embodied his dream that “Knowledge should flow from Turkey to the world.” These institutions have fostered bonds between diverse cultures and planted seeds of peace and fraternity. His legacy is not just in his written works or founded institutions, but in the indelible mark he left on the conscience of humanity—a bright path for generations to follow.

To come to grips with Gülen’s life, one has to read Said Nursi (1877-1960) a lot. Typical of his life of sincerity, Said Nursi, who is also known as Bediüzzaman – the miracle of time – examined the political life of his day, critically subjecting it to his moral weights and measures standards, leaving the rest of the world countries to find their individual morals index slots. Said Nursi, as a child, was conceived in the womb of the Ottoman Empire to which he was consequently born and on whose milk he subsequently breastfed. Only a few years senior to the founder of the Republic of Turkey, Mustafa Kemal Atatürk (1881-1938), he went through an experience that must have had a bearing on his way of life as a great thinker, author and what I can dare call “genuine Muslim.”

He was around when his age mate Mustafa got the Kemal nickname – meaning “the perfect one.” He saw Kemal and his supporters establish a new Turkish government and capital at Ankara. He witnessed the national assembly abolishing the Ottoman sultanate and Greek forces being driven out, opening doors to the Republic of Turkey to come into formal existence. He bore witness to Kemal assuming the presidency and turning tables on everything, including traditional Islamic religious schools and courts. The president grew more reserved, solitary and remote, moved into the Sultan’s Palace in body and spirit, leading a luxurious life until his death.

To this, Africa indigenous knowledge has many observations. Among them: “You can make a monkey put on a golden ring but that can’t kill its habit of stealing maize from people’s farms. You can boil water to any temperature, but it will never forget its origins (coldness). You can expose an elephant to urban life, but you cannot prevent it from littering streets”.

Gülen never met Said Nursi. He only met his disciples. He understood his mission and took it upon himself to put it into practice. And, like him, he did not harbor political ambitions. Dr. Jon Pahl summarizes the situation rightly in his book on Gülen and the life of Hizmet when he says: “… to focus on events in Turkey in recent years, and Fethullah Gülen’s role as cause, effect, villain, hero, winner or loser would be to reduce the meaning and significance of his life to something like wax; ephemeral relations with a paltry kind of power…”

Said Nursi had all along said it categorically that the real enemies of the Turkish (in fact any) people are none other than ignorance, poverty and disunity. Gülen took it upon himself that the solution revolved on the axis of molding a cohesive and disciplined community through education, mass media and financial networks targeting the establishment of a new power balance of justice, love, respect and equality among people. For which, an environment had to be built whereby one has to see all others as God sees them with the eyes of mercy and compassion. People must be revived; not killed. Today, however, about a quarter of the Turkish people have come to a stage where they wish it were possible for them to live somewhere else rather than under the Erdoğan regime.

Said Nursi warned: “Moral laws are absolute. They are not relative. Effort spent on spicing our actions in the interest of our desires points in the wrong direction. This is why we substitute legal and illegal, right and wrong with attributes. And a State is created along these lines.” In the Seedbed of the Light, Fourth Treatise, Third Part of the Spark, he said: “Happiness and real pleasure lies in forsaking everything, including existence for His (God’s) sake. A drop of water has the same nature as an ocean (both are water) and a river (both are from clouds).

“Whatever is suffered for God is good. It is sweet even if apparently bitter, for it makes you taste the pleasure of supplicating and praying to Him. Every speech unconcerned with Him is idle talk.” Giving us a sort of cardinal self-observation point, he said: “Human beings are usually susceptible to shedding positive knowledge as they go down the learning lane. Instead, we pick and treasure meaningless and sometimes wrong convictions, which eventually lead us astray.”

This was with Gülen until his last breath, enabling him to leave behind a legacy not of material wealth but many shelves filled with the books he authored. His simple lifestyle demonstrates the transitory nature of worldly riches, elevating the significance of spiritual values and the blossoming hopes. I have read his works and works about him by others and reviewed some of them. Following his passing, Tushar Gandhi, the grandson of Mahatma Gandhi, could not have put it better when he expressed his sorrow on social media, saying, “Another voice of peace has fallen silent. A great loss for humanity.”

All said, Gülen was more than the son of Turkey. He belonged to the whole world. From the African perspective, Gülen was “mithili ya zawadi ya sauti ya Mungu iliyozimika” – the symbol of God’s voice gift which has suddenly gone silent.

At one time this blessed world bore little resemblance to the one we know today. Its colors, atmosphere, and people were steeped in a unique spiritual essence. With an unyielding determination to safeguard their identity, its inhabitants cherished the values inherited from the past, celebrated timeless traditions, and reveled in the rich tapestry of material-spiritual beauties that derived from this unique combination. The downtowns, markets, and streets were each just like the sacred space of a sanctuary, and places of worship were just like a projection of the Ka’ba. With the breadth of their feelings, thoughts, and hearts, people all over this world would encounter spirits of remarkable depth, refinement, kindness, and contentment, wherever they ventured. It felt as though their warm reception had washed over them, and they would forever whisper words of gratitude for the privilege of residing in such a welcoming country. The mercy of the heavens, the splendor of the angels, and the compassion of mothers could be heard in every sound and breath, and every district would emerge like a bay of trust. In this place, people would occasionally turn earnest when extolling the Truth, and at other moments, their heartfelt gratitude would erupt in joyful cheers, yet they always carried a smile in their thoughts and words. Wherever these cheerful faces journeyed, it seemed as though a delightful morning breeze was gently caressing the surroundings. Hearts burdened by life’s pressures and spirits weighed down by some momentary setbacks would find solace in this magical atmosphere akin to seeking refuge in the shade of heaven. They would cast off their worries and, as if they had taken a spiritual bath, they would emerge refreshed and serene.

Schools perpetually beamed with the radiance of knowledge and wisdom. Sanctuaries, each a sacred space of light and splendor, would illuminate their surroundings throughout the day just like a spiritual guide or teacher. They would gently share celestial words with those seeking refuge, gracing them with heavenly guidance. Pulpits would become upsurge stations of otherworldly wisdom and spread rays of their sacred enlightenment into hearts. Our houses would transform into the gateway to these schools, sanctuaries and pulpits, resound with spirit and meaning as they celebrated the gentle breezes and lights radiating from these places. Streets and roads, enriched by individuals embodying faith and enlightenment, resembled showcases of divine blessings from these schools and sanctuaries, as if they were transforming every location into a sacred space for both worship and learning.

People of that time refrained from disparaging themselves with lies, slander, or conspiracies. Even if occasionally the pitiful murmur of a few wretches – ignorant of human values and showing no respect for people or God – or the clamor of oppression were audible, the predominant disposition of the vast majority of society consistently remained distant to such lowly actions which could be attributed only to those of lesser character. Immorality was never so publicly displayed to embarrass the face of the nation. Evil found no prolonged opportunity to endure. Shamelessness absolutely could not spread, and even if the aptitude for sin and rebellion flexed its muscles, it did so secretly. Efforts in such a rebellious direction would not succeed. If they did, they couldn’t persist, they would perish shortly after birth, leaving behind an enduring sense of regret. People of that time often sought repentance regardless of whether or not they had sinned, and hurried to purify themselves under the fountains of sincere penitence. They constantly strengthened their determination through prayer and pleading, striving to draw nearer to God.

In that society, everyone regarded each other with trust, took great care to maintain trustworthiness, and no one felt unsafe from others. Even if on the rare occasion they were deceived, they never deceived others – it never even crossed their minds. They considered deceiving or cheating someone as the greatest disrespect to the reality of being human, and they protected their reputation as they did their honor. The voice and influence of brute force asserting “I said so” were seldom heard among them. In the event of sporadic capricious acts or transgressions, they would solve them without creating a commotion, they would give concessions enough to silence the one who was causing anarchy.

In contrast to places and times when might was right, rule of law was miserable and arbitrary, in this blessed society, law was essential, justice was predominant, people assisted one another, and power consistently rested in the hands of the “right.” Individuals of the society were like the limbs of one body. They were respectful towards one another and valued the importance and necessity of every individual. Sharing was second nature to them. Diverse ideas and opinions were seen as enriching, and they held a broad respect for different viewpoints. No one labeled another a bigot based on belief or disbelief. Apart from a few isolated instances, there was no fear of being assaulted or crushed upon. Their hearts were guided by commitment agreements, trust, compassion, and mercy. Lies were considered something a believer would never lower himself or herself for, and even the mentioning of the word “disloyal” was cause for embarrassment. Oppression and transgression were always met with reprehension, and killing was considered to be monstrous.

At that time, embezzlement, which is now a significant issue, was unheard of. Speculation was a word that could only be found in some foreign dictionaries. Appropriating things unlawfully was considered banditry. Getting involved in this kind of vice was a cause of shame not only for the perpetrator, but also for their family, tribe, and village or town where they lived. Their faithful sentiments and thoughts ran as profound as the marrow within their bones, constituting the essence and vitality of their being. Virtue was considered an indispensable high truth and living faithfully a necessity of being human. Everyone lived constantly with the ideas of “faith,” “knowledge,” and “wisdom” and frequently exuded love and reverence for God. No one transgressed the boundaries of others. In cases of accidental transgressions, they acted in accordance with the principles of believers, refraining from responding to a wrong with another wrong. If mistreated, they upheld their commitment without any anticipation of reciprocation. They would counter crude behavior with courtesy aiming to teach through example; thus, ensuring evil remained unidirectional, reducing by half the potential negative consequences that might have arisen.

During the last few centuries, as a society we have become, if not fully so, very remote from these high human values. Our collective thought and character have been marred by a succession of ruptures. The beliefs and thoughts we used to identify ourselves with have started to lose color, and some of us have even found ourselves in degradation. The smiling and pleasant faces of the past have been replaced with frowning, complaining, sullen faces, often darkening with hostility and hatred and reddening with rage. It seems as if the spirited, joyful, warm, welcoming, and refined individuals of our society have vanished, replaced by extremely rigid, rough, and fragile entities that resemble humans but whose essence and spirit have become charred. 

However, this situation hasn’t always applied universally. Alongside those experiencing internal decay, detachment, or identity denial, there were also many individuals whose characters had not degenerated, who remained pure and uncontaminated, tied to the roots of their spiritual essence. They eagerly anticipated a guiding light, a call to prayer, and a renewal of their faith with a sincere, contemporary voice. With a sense of temperateness that had exuded from their roots of spiritual essence, imbued with natural goodness, respect and forgiveness towards all, they patiently awaited an opportune moment to express themselves. Actually, for some time, these people occasionally congregated,  driven by the noble values of their heritage, to explore ways to foster societal harmony. Through these endeavors, they beckoned for God’s extra blessings, and, whether consciously or not, they steadily advanced towards a revival, as if they had heard the trumpet of Israfil. These pure spirits, which I will compare to the currents of fresh water in the salty seas, exuded an unwavering sincerity, profound resignation, and submission to God that mirrored His presence, and consistently evoked a captivating impact on people.

They were not just in harmony with people, but also with the heavens and earth and all of creation. They were at peace with everyone – they were friends to friendship and enemies to hostility and hatred. They were open to sharing and closed to things like self-interest. They walked towards the horizon of genuine humanity, eyes sparkling with hope and their hearts brimming with the excitement of love, all the while avoiding entanglement in the surrounding chaos. On the one hand, their beliefs in the next life and eternity were sincere, and on the other hand, in some respects, they were fully aware of the worldly affairs. They adeptly analyzed events, considering both this life and the next in their interpretations. They consistently aspired to align their lives with the vibrant hues and intricate patterns of their hearts, fueled by a determination akin to that of the prophets, as they journeyed towards eternity. In their eyes, pleasures and joy that come their way without their asking for them are nothing but rewards given in advance to the weak, and the praises they received were tokens of celestial hospitality extended as a courtesy by heaven.

Yet, these experiences were reserved for only a select few. For them to be fully adopted by a majority, at least accepted and lived to a certain extent, it is evident that people must possess a love for truth and exploring. They should analyze and synthesize, and engage in continuous brainstorming. Once these principles are put into action, minds will be enriched with knowledge, judgment will evolve into a wellspring of wisdom, and softened hearts will pulsate with love. Only then will the uniqueness of truly being human emerge with full clarity.

In this respect, it appears that attaining this level and reaching this horizon is as difficult as it is important. Who knows what hardships those who preceded us endured in order to reach the summits they marked with their flags. What abysses they encountered, what dreams they pursued amidst weariness, what efforts they made, what perspiration they shed, what trials they weathered, and what tormenting events they endured. How many times they faced death only to rise anew, and how many times they sighed in moments of helplessness?

Indeed, maintaining one’s true self is a formidable task; self-discovery and the pursuit of reaching the standards set for humanity are challenges that surpass the ordinary difficulties of life. Such a task requires faith before anything else, an effort to investigate, suffering, and love. It requires to take advantage of opportunities, especially when hopes of survival coexist with risks of annihilation.

To date many people have succeeded in this harder-than-hard task. These heroes and their achievements can be considered as points of reference for probable future successes. Now we find solace in dreams of an illuminated future, envisioning eras enlightened and woven by love, mercy, compassion, understanding, and respect for everyone’s position. At every daybreak we eagerly await the propitious moment when the cavalry of dawn will appear.

Absorption can never mean the unity of being—the unity (union) of God and the universe or God’s being identical with the universe—in the sense that pantheists claim, nor is distinguishing totally its opposite. The One Who is the Eternal (beyond all time and space) is eternal, and the beings who are contained in time and come into existence within time are mortal and different from the Eternal One. The Creator cannot be and is not the same as the created. The relation between them is not that which comes from appearance; that is, the universe is not an apparent form of God. Rather, this relation is that between the Creator and the created. We can also see the creation as the totality of the manifestations of God’s Names. These manifestations are completely pure and transparent, while that which issues from the created is usually tangible. Human beings have both a pure, transparent aspect or dimension, and a dense/tangible one.

This is why, as declared in the verse (17:84), Each being acts according to his own standard of measure, they can display behavior either according to their bodily dimension or according to their spirit. As they are made up of a body and a carnal soul, they fix their eyes on nature and corporeality, while they carry inclinations toward spiritual, exalted worlds as well because there is an immaterial spirit in their composition. By means of the ways of rising which the Shari‘a has appointed and guaranteed, travelers on the way to God cut their relations with fleeting and decaying things and turn to eternity. As described in Is he whose breast God has expanded and opened to Islam, so that he follows a light from his Lord…? (39:22), when travelers to God turn to Him in submission, they travel in the exhilarating horizons with utmost self-possession and awareness under the guidance of the light of their Lord. Even though they may sometimes encounter confusion or bewilderment, they easily overcome these with the assistance of the never-deceiving leadership of the master of creation (Prophet Muhammad), upon him be peace and blessings. They always head for the sources of knowledge that God has determined and secured through Prophethood, and never err as some pantheists do.

From another perspective, absorption has been dealt with under the rubrics of “absorption with respect to knowledge,” “absorption with respect to existence,” and “absorption with respect to the (Divine) Being Himself.”

“Absorption with respect to knowledge” means that at the beginning of their journey, travelers to God base themselves on the knowledge that comes from, or that is obtained through, the proofs and indications of God. Then this knowledge develops from the certainty based on knowledge into a certainty based on observation and finally into a certainty based on experience. However, only a shadowy degree of certainty based on experience can be reached in the world. Ultimately, this knowledge becomes pure knowledge from His Presence. Although it is the result of following the way of inference, it is not the same as the knowledge acquired through proof originated in the outer world or in the human inner world. Not is it totally different either. It is a special gift of the Almighty to the proper use of the free will with which God has endowed human beings, and which is in fact a simple means given to them for the execution of the Divine commandments. However, like all other Divine gifts, this gift is never proportionate to our free will. Like it, all other gifts of God Almighty are many times greater than what we actually deserve.

“Absorption with respect to existence” is when the travelers to God are perfectly aware in their consciousness of how things and events occur and how they are maintained. All of existence disappears from their vision to the extent that they are no longer aware of which direction is right and which is left. Heroes of the spiritual life, who have stepped into this station, feel only the rays of the Eternal All-Holy Existence and Knowledge and see all else as the motions of these rays. Provided manifestation is not confused with appearance, and shadow with the original, those who have attained this horizon feel or hear innumerable things and/or beings in every part of the universe invoking His Name, saying, He is the Ever-Living, the Self-Subsisting (by Whom all subsist) (2:255).

“Absorption with respect to the (Divine) Being Himself” means that all the indications and proofs of God that originate in the outer and inner human world are no longer visible in the face of the light of knowledge of God and the spiritual pleasure that the Almighty lets flow into the hearts of travelers to Him. Some have regarded this rank as the final station of the spiritual journey. If they base this consideration on constant turning to God during traveling from wakefulness to self-possession and thence to repentance, penitence and contrition one after the other, and on the relation between God and humankind as being the relation between the Creator and the created, and the Sole Object of Worship and the worshipper, and the Lord and the servant, there can be no objection. But, if they imply by absorption that things have no reality at all, and it is of no use or significance to use one’s mental faculties to infer from things and events the existence of God and therefore to acquire certain knowledge about Him, and that people are no longer responsible for the fulfillment of religious obligations after reaching some point in the spiritual journey, and that there is essentially no difference between I and you and He, then this is most definitely a total deviation in conception and creed. This can be either a fantasy of those who are pursuing “originality” for the sake of fame or a view held by some self-conceited pantheists and monists.

As for the Prophets and the pure, saintly scholars, they have regarded the way leading to the Infinite One as endless, and have experienced the final station one can reach in the journey along this way according to their capacity with the same solemnity, wakefulness, and consciousness as they experienced in the beginning. They have always accepted that serving the Ultimate Truth with the utmost humility is the goal of their lives. The Almighty ordered the master of creation (Prophet Muhammad), the most perfect in servanthood to Him, Worship your Lord until certainty, which is bound to come, comes to you (15:99). By this, together with ordering him to worship Him until death comes to him, He both emphasizes that death marks the end of this responsibility and consoles the Messenger for the afflictions and tortures he was subjected to by reminding him of his meeting with God. Because meeting with God meant for him reaching certainty based on experience in his own, unique level.

O God! Include us among Your servants sincere (in faith and practicing the religion), and endowed with sincerity, and God-revering, pious, and abstinent from all forbidden things big or small, and among those of ascetism and those near-stationed to You, and who are pleased with You and pleasing to You. And bestow blessings and peace on our master Muhammad, the leader of the God-revering, pious and the leader of those endowed with sincerity, and on his Family and Companions, those of ascetism and those near-stationed to You, and who are pleased with You and pleasing to You. Amen!

While attempting to obtain a love for knowledge and willpower to think, one must not overlook reality or disregard past experiences. One must relate to the “sense of reality” under the watch of reason and control of conscience, and consider it on a par with one’s ability to taste, smell, and touch. Houses of knowledge, centers for research, and the symposiums that they hold must support and stimulate a love of knowledge. It is essential that we all support this cause.

The way of moderation is to do everything necessary in terms of causes and do it prudently and insistently; yet moderation is also full submission to God so much so that nothing can come between a person and their trust in Him. Cause-and-effect relationship must be observed at its best, yet without giving way to extreme determinism. I am not sure how much flexibility in this matter would be welcomed, but I think at the very most one can be open to a conditional, moderate type of determinism. At least this much of openness to causality and cause-and-effect relationship has existed among the circles of the faithful throughout the history, with certain varying interpretations.

If causal determinism is the name for the phenomena in which the same causes in the same circumstances bring out the same results, then it goes without saying that conditional determinism does have a place in our worldview. Cause-and-effect can be relevant to a certain extent in the social life, too, even if not as rigorous as in the physical world. This implies future consequences of our actions on the society today, and that we must have a plan according to which we can establish a social and individual life in harmony and order.

Indeed, if our society and administrations are going to exist in tomorrow’s world then we must start planning for them now. This is only possible through clear engagement with reality and when all possible alternatives and possibilities are weighed. Otherwise, unexpected internal and external events are inevitable.

We must review all the current institutions of our society and their essential dynamics according to conditions of today and tomorrow – schools and their curricula; universities and all higher education facilities; nursing homes and orphanages; congregations in houses of worship; soldiers in their barracks; police officers at police stations; public servants in government offices; workers in factories … Without a review done with a cause-and-effect analysis, it will be very difficult to guarantee a generation free from chaos, nor can we claim having raised well-rounded individuals or promise peace for the society. Under such circumstances, the place of worship fails to fulfill its mission, the school fails to reach the sanctity of a place of worship, the barracks fails to maintain its reputation, and masses will succumb to destitution.

We cannot sit and wait for surprises as though everything will be prepared in another world to be sent to our aid. The question is, are we taking an active part in life, or are we not?

There are certain thoughts that are dangerous for a society’s future. If people are only concerned with the present (like Omar Khayyam), or if they don’t believe in thinking deeply because it makes them crazy, or if they do believe in excessively indulging in material pleasures, then the society has lost its meaning and is already dead spiritually.

It is incumbent upon intellectuals and those in the administration to prevent such aberrations of thought and degradations of the soul by way of leading the society to high goals and enlightening people through knowledge. If we do not imbue people with a true love for knowledge and the spirit of thought, and choose to bemuse them with daily politics instead, we will have made society a source of daily conflict. Social problems cannot be solved by the suppression of thought, nor by a simple change in political power. Even if we solve these problems once, the changing circumstances and an ever-evolving world will constantly bring forth new problems. In the face of these obstacles waiting for us at every corner we have no other choice than to struggle against them with a love of truth, knowledge and understanding.

Existence is constantly developing; to be left on the outside of this development would mean isolation, which is no different than colliding with the wheels spinning and turning in the universe. Actually, without comprehending this dynamic of renewal and advancement throughout the universe, it will be impossible to understand existence as a whole, the mission of the human being, and the truth of humanity.

In this world, the inanimate is constantly running towards life; life travels towards consciousness and understanding. The alternation between dark and light is on a continuous cycle, and every single thing builds upon each other to form a profundity of knowledge. Yes, all the existence and events, too, run without cessation towards the infinite just as all rivers and streams flow onwards through rocks to reach the sea. Using our willpower and consciousness, we, too, must flow towards our future with diligence and effort that surpass our current power and durability. Otherwise, whilst creation and life are developing and perfecting, we will be like climbing an escalator in the opposite direction. Every attempt that fails to comply with the prevailing harmony in the universe is destined to be cast aside, and they will not be able to form, develop, and reach perfection.

While the Islamic world excelled in a blessed period of history, so did the Western world in terms of its own Renaissance. Both did so having benefited from the common knowledge accumulated along a few thousand years of human history.

Now, if we wish to once more achieve a similar development, we must evaluate the dynamics laid out above and apply them across our society.

Indeed, these essentials, and the spirit and meaning that they carry, must be infused into the soul of society, even in an unsubtle form. We must ensure that our traditions and customs turn green and take root in families, schools, and places of worship – not one single section of society should be left deprived of this spirit and meaning. The souls of children should be kneaded with this spirit and meaning. Beginning with elementary school, their souls should soar with these values, and in the periods to come, they should be nurtured with the same feelings and thoughts with gradual increase in the content.

If there is one thing that is more important than knowledge itself then that is the understanding of knowledge and the engraving of that understanding onto the souls of a society. Instilling youth with this love of knowledge is as important to their development as water is. This love and these principles of knowledge should, without a doubt, be instilled in every individual throughout a society, from age seven to seventy. This way, any friction that develops between differences of thought and philosophy can be resolved through dialogue and understanding instead of conflict and rivalry.

The ethical dimension of this matter calls for a separate analysis on its own; so, I am passing over it for now, leaving it to another piece.

Virtually every action that a person undertakes is affected by his intentions. Whether they be mundane and routine or grandiose and life-changing, our true, heart-felt goals influence us on a massive scale. By following this logic, it remains imperative that we work to refine and hone our intentions by checking ourselves and our true goals in life on a regular basis.

As the popular adage goes, “knowledge is power.” Truly, it is one of the most malleable assets available to us. Knowledge can lift us out of poverty, prevent us from making mistakes, and enable us to undertake new careers and passions. On the flip side, it can be used to sow hardship and destruction in society through the applications of horrible methods and devices. Islamic scholar Fethullah Gülen argues that a genuine and sincere love of knowledge must be cultivated by society if we are to collectively move forward. He also argues that it is the responsibility of higher-ups to encourage citizens to pursue knowledge, and to make it more accessible by utilizing the power that they possess for good. The pursuit of knowledge for genuine, well-meaning purposes is in everybody’s best interest.

Pushing the boundaries of one’s comfort zone is a daring task that often requires much grit and perseverance. However, it is an endeavor that is almost always worth pursuing. These boundaries are more akin to confines and cell walls than strictly comfortable padding, and they only serve to hold us back and prevent growth. New experiences can open us up to a wealth of newfound power and can allow us to learn more about ourselves. However, it remains up to our intentions for us to realize if these experiences will affect us for better or worse.

Those with pure intentions that regularly engage in good deeds are not free from suffering, often to the dismay of themselves and others. It is argued that these people do not deserve hardship because of the benefits that they bring to society and that therefore there is some injustice in the world on a metaphysical level. Muslim and Jewish traditions address this very issue and do not shy away from hardship. In fact, it is often believed that suffering is often an opportunity to test and refine one’s intentions even further so that one comes out even better in the end. 

Tafrid (individuality) means seclusion from society or going into retreat to devote all one’s time to worshipping God. More particularly, it denotes that even when initiates have attained states or stations that others cannot, they never see themselves as such, because of their conviction that whatever attainment they have is, in fact, a gift from the Ultimate Truth, submitting themselves wholly to Him, and always being in His company. The verse (24:25), Surely God is He Who is the manifest Truth, contains an implicit indication of this rank.

Although resembling each other in coloring, individuality and isolation express different ranks and states of pleasure. Isolation is the state of cutting off relations with everything else save the All-Beloved and of always being with Him, while individuality is being favored with total self-negation with the needle of conscience pointing to Him exclusively. Isolation is marked by the zeal and pleasure of devoted servanthood to God, while individuality is the consciousness of being a servant bound to worship Him. The depth of this consciousness is in proportion to one’s capacity and varies in degrees with respect to the things initiates feel during their spiritual journey.

Those in the initial stages of the way to individuality—which is called individuality on the way to the Ultimate Truth— are constantly in quest of Him, trying to feel Him and making strenuous efforts to find and see Him. While doing this, they never consider what being in constant quest of Him denotes nor what kinds of things are used as means to reach this goal. Even if they make use of these means in a natural way, they are concentrated on the goal with the whole of mind and heart, and are always thinking of it. They use all their abilities of thinking and contemplation on the way to making contact with Him, and endeavor to reach Him, thus spending their whole life in the climate of this sweet dream.

Travelers dedicated to reaching the goal to such degree always feel the gifts or radiations of individuality coming from their turning to God, from their love of Him, and from their visions during the journey. They also feel the pleasure of seeking only Him Who is the One and concentrating all their love on Him alone. Being freed from wasting their faculties of loving, feeling, and seeking, they sip the sweet water of unity in multiplicity. They feel a great zeal and thirst when they are journeying through the step of advancing toward Him as their sole goal, find themselves in waves of annihilation while they are burning with His love, and are in privacy with Him freed from all others than Him when they reach the peak of the vision of Him.

When halfway on the road to individuality—summarized as individuality in the company of the Ultimate Truth—they feel that they are being favored with abundant gifts from the All-Holy One. However, they should not feel vain on account of these gifts; rather, they should be ever conscious that it is not themselves who are the origin of such gifts, but they have come purely from the All-Holy One. With this consciousness, they remain full of thanks and praises for Him. Those reaching this rank of being perfected or of becoming universal human beings and the most polished mirrors to the All-Holy, Ultimate Truth, cannot help but express that this is purely His favor. The following couplet of Hassan ibn Thabit, a famous poet during the Prophet’s time, is an excellent example of this:

I have not praised Muhammad with my words;
rather, I have praised my words with Muhammad. [1]

He means that his words are praiseworthy because they are about Prophet Muhammad, upon him be peace and blessings. Such a favor should be proclaimed in attribution to God as declared in the verse (93:11), As for the grace of your Lord, proclaim it. Some sayings of the Prophet, such as, “I am the lord of the children of Adam, and the first to be resurrected on Judgment Day, and I am the one who will first intercede (with God on behalf of human beings) and whose intercession will be accepted; but there is no pride,” [2] and comparable utterances of some of his Companions about themselves belong to this category. They do not express self-pride, but rather proclaim God’s favors and are overflowing with the feelings of thanking and praising Him. Such a favor can be regarded as a threshold to the perfect knowledge of God that is for the heroes of knowledge, love of God, and spiritual pleasures. The (third) rank of individuality beyond this threshold marks a different depth of their knowledge of God and suggests an unimaginable attainment.

This third rank, which is called individuality on the way from the Ultimate Truth, and which is supported by God’s unique and most comprehensive appreciations of those who have attained it, is the rank where travelers are favored with the constant company of God due to their perfect expansion, knowledge of God, and feeling of awe and reverence beyond all measure. The heroes of this rank feel in their inner worlds that the whole universe has been annihilated in God, they feel His constant company even when among people, and convey to the creation what they have received from the Creator, opening the door for people in order that they may be enabled to meet with the Ultimate Truth. The main characteristics of such people are that, because of their modesty, they are like other human beings in appearance, they always pursue God’s good pleasure and approval in all their acts and dealings, they live in this world by concentrating on the next one, they always feel the exhilarating company of God, they convey to others what they hear, see and feel, they take an interest in everything other than Him only because of Him, and they see every other thing as a shadow of the light of His Existence.

Those who are in the first rank of individuality are dedicated to reaching the goal of their journey. Those who have attained the second rank voice, as a proclamation of the Divine favor, the fact that they have been favored with the rays of His “Facial” Light and the lights of His Existence that they feel in the hills of their hearts. They constantly thank and praise God. As for others who have attained the peak of this journey, which is in fact beyond all ranks, and who share the indescribable depth of those of the second rank, we can approach them only with respect to their missions and their consciousness of these missions. They receive messages from the Ultimate Truth and convey these to people, calling them to meet with God, trying to remove the obstacles between people and God. They put up with living only for the life of others, and if they cannot do anything for the life of others, they experience life as an unbearable suffering. These are perfect guides and conveyors of the Divine messages. Their first or greatest rank is composed of the Messengers and the Prophets, and their true successors constitute the second rank.

The initial-rank travelers to individuality are the heroes of belief and knowledge of God who are in constant pursuit and who hasten to sincerity and purity of intention. Those of the second rank are the loyal ones filled with a knowledge and love of God, who have fully displayed their faithfulness and sincerity. As for the others, whom we try to know by their tasks and missions, they are the guides and conveyors of God’s messages, those who try to make the Ultimate Truth known to people and to rouse the spirits to meet with Him. Since the heroes of this final rank also have the attributes that are shared by those of the first two ranks, they can also be called the leaders of the heroes of knowledge of God. As for the first and foremost among them, he is our master Muhammad u Ahmad u Mahmud u Mustafa, who is the master of creation and the unique one of all time and space, upon him be the best and most perfect of blessings and peace. There are many other great persons near to his sacred sphere, especially including the other great Messengers, upon them be peace. Each of them has been honored with special favors according to his rank. However, it is Prophet Muhammad, the leader of the holiest of humankind, who was constantly being honored with such favors. Others have been ready to sacrifice their lives for the sake of one moment of his relation or togetherness with the Light of Lights. All the beauties and lights with which the others have been honored are mere reflections of the Divine manifestations that he received.

In his famous Qasidatu’l-Bur’a (Eulogy of al-Bur’a), [3] Busiri expresses this highest grace as follows:

All the miracles that the other great Messengers worked by God’s leave,
were caused by the light that reached them from the light of Muhammad.
What we all know concerning him is that he is mortal human being;
but he is the best and greatest of all that God has created.
If the miracles he worked had been in proportion to his greatness,
the rotted bones would be revived when one prays, mentioning his holy name.

O God, bestow Your blessings and peace on him whom You sent as a mercy for all the worlds, and on his brothers among the Prophets and Messengers, and on the angels near-stationed to You, and on Your righteous servants among the inhabitants of the heavens and earth, may God be pleased with all of them.

Notes

1. Ibnu’l-Athir, Mathalu’s-Sair, 2: 357; Imam Rabbani, al-Maktubat, 1:58.
2. Muslim, “Fada’il,” 3; Abu Dawud, “Sunna,” 13.
3. The Bur’a by Al-Busiri is arguably the greatest classical poem in the Arabic language in praise of the character and exalted rank of Prophet Muhammad. Composed by Imam Al-Busiri in the 13th century in Mamluke Egypt, it has been recited ever since throughout the Muslim lands. (Tr.)

Nose cells as the key COVID-19 entry point

Sungnak et al. SARS-CoV-2 entry factors are highly expressed in nasal epithelial cells together with innate immune genes. Nature Medicine, April 2020.

The coronavirus disease 2019 (COVID-19) is caused by severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2). Detection of the virus was first reported in Wuhan, China and has since spread worldwide and emerged as a global pandemic. COVID-19 primarily affects the lungs and airways and has a wide range of symptoms including fever, coughing, and sore throat. One of the scariest aspects of the virus is that some people may not manifest symptoms but can still carry and spread it. In severe cases, the virus causes pneumonia that can ultimately lead to death. Studies suggest that the virus is thought to be spread through respiratory droplets produced when an infected person coughs or sneezes and appears to be easily transmitted within affected areas. COVID-19 has spread to more than 184 countries and claimed more than 190,000 lives so far. One of the major questions scientists around the world are trying to understand is how the virus spreads, how we can prevent transmission, and how we can develop an effective vaccine. To discover the target cells involved in COVID-19 transmission, scientists analyzed the gene expression profiles of thousands of cells from 20 different human tissues including the lung, nasal cavity, eye, gut, heart, kidney, and liver. They specifically looked for individual cell types that expressed both of two key COVID-19 entry proteins – the receptor protein ACE2 and the TMPRSS2 protease. These analyses revealed that mucus-producing goblet cells and ciliated cells on the inner lining of the nose have the highest level of COVID-19 virus proteins of all cells in the airways. While there are many external and internal factors that contribute to the virus’ transmissibility, these findings are consistent with the rapid infection rates of the virus. The location of these cells on the surface of the inside of the nose makes them highly accessible to the virus and also may assist with transmission to other people. Interestingly, ACE2 and TMPRSS2 were also found in cells in the cornea of the eye and in the lining of the intestine. This suggests another possible route of infection via the eye and tear ducts, and also revealed a potential for fecal-oral transmission. These findings have important implications for understanding viral transmissibility and could have critical translational implications. For example, given that nasal carriage is likely to be a key feature of transmission, drugs and vaccines administered intra-nasally could be highly effective in limiting the spread of the virus.

Neutrinos Could Explain Why the Universe Has So Much More Matter Than Antimatter

The T2K Collaboration. Constraint on the matter–antimatter symmetry-violating phase in neutrino oscillations. Nature, April 2020

The current laws of physics propose that 13.8 billion years ago, at the time of the Big Bang, every particle of matter had been created with a counterpart called antimatter. Antimatter is precisely the same as matter but with an opposite physical property such as an electrical charge. The great mystery for physicists is why there is so much more matter than antimatter in the universe. If there had been equal quantities in the beginning then each particle would have wiped each other out in a blaze of energy and left the universe full of just photons and dark matter. To understand the mystery behind this asymmetry, scientists have utilized an experiment known as “T2K.” T2K is a collaboration between 500 international scientists that employs a proton accelerator in Japan that generates beams of subatomic particles called muon neutrinos and antineutrinos which then travel 295 km to the gigantic Super-Kamiokande detector, located in a tank filled with 50,000 tons of water under a mountain in Kamioka on Japan’s west coast. During this trip, the muon neutrinos and antineutrinos change in flight to electron neutrinos and antineutrinos, demonstrating the phenomenon of neutrino oscillations. The team observed for the first time that there is a significant difference between neutrino and antineutrino oscillations. Neutrinos were found to turn into electron neutrinos at a much higher rate than their antineutrino counterparts and, as a result, would propagate regular matter at a higher rate than antimatter. These results show that although matter and antimatter look so similar to each other, they can behave completely different. Previously, scientists have found some differences in behavior between matter and antimatter versions of other subatomic particles called quarks, but the differences observed did not seem to be large enough to account for the dominance of matter in the universe. This new data indicates that subatomic particle neutrinos might be the very reason the universe is dominated by matter. While the scientific community is very excited about these results, most experts suggest collecting a lot more data in order to get the confidence level of their results up over the current ratio of 95%.

Humans Tend To Go With Our “Gut Feelings” Over Evidence-based Decisions

Konovalov& Krajbich. Mouse tracking reveals structure knowledge in the absence of model-based choice. Nature Communications, April 2020.

A new study showed that when faced with a decision, humans prefer to follow their “gut feeling” or habits instead of taking all facts into account. In the study, participants played a simple computer game in which identifying patterns could make them more money. While following the patterns led to success most of the time, there was still a 10-40% chance that it would not give the best outcome. The researchers observed that 56 of the 57 participants were able to identify the pattern to make the decision that gave them the highest chance of success. However, only about 20% of players consistently went with that choice after it failed them. The other 80% of players diverged and made choices based upon their gut feelings. The researchers suggest that participants decided to go with their gut feelings when making in-game decisions because choosing the best pattern only led to a slightly higher chance of success. This study highlights how decision-making works in real life. People can learn what choices lead to the best outcomes; but putting that knowledge into practice can often be difficult as it likely takes a lot of mental and sometimes physical energy to always make decisions based upon your knowledge of your current environment. Moreover, the rewards of following the best strategy aren’t always obvious in real life. Following a familiar strategy may increase your success by only a small percentage. In our decision making, there is always the dilemma – what we should do from a statistical perspective versus what worked out well recently, typically in an anecdotal manner.