Today, above all else, we are in need of a generation that is conscientious in fulfilling their duty toward God. We need ideal people who can serve as guides to our society; guides who will save humanity from the accursed abysses of disbelief, ignorance, error, the anarchy we have been trying to survive for the last few centuries; guides that will lead to faith, insight, the correct destination, and peace. In each and every era of depression, there have been minds that have enlightened the masses suffering from religious, intellectual, social, financial, and moral depression; these minds have reinterpreted human beings, the universe and existence in its entirety, and they have even reinterpreted the backstage of existence, removing obstacles in our processes of thought and feeling. Thanks to such exceptional people of thought, many times humanity have transformed their death shroud to a garment. They have brought new interpretations to things and phenomena, recited the “book of existence” like a song—a book which, in the perceptions of shallow minds, had lost its color and luster and taken on a dim hue, feeling it to its very depths; they have observed this book – the universe – with a sense of awe as if beholding a spectacular exhibition. They have unraveled the truths hidden in the heart of the universe by analyzing things season by season, paragraph by paragraph.

The most important characteristic of such auspicious people is their faith – a faith they work tirelessly to make others experience too. With this faith and these efforts they believe that they will be able to surmount everything and reach God, that they can attain true peace, be able to turn the world into a paradise and set up their tent in Eden. The joy of their destination makes them perceive life and serving others as a journey along the valleys of heaven.

As a matter of fact, “faith,” regardless of how deep it may be, has such a positive influence on humanity that no system of thought, doctrine or ideology can compare to it. When faith enters hearts within its own frame of reference, the person’s thoughts concerning the universe, natural phenomena, and God all suddenly change, deepening and reaching a vastness which allows them to evaluate all existence as if it were the pages of an open book. Everything suddenly comes to life, becomes a friend, and gives them a compassionate hug – things that had once seemed meaningless, lifeless, and unappealing. In this heart-warming atmosphere, people begin to sense themselves to the extent of their true worth; they understand that they are a conscious and unique part of existence; they attain the mysteries of the long, winding paths between the pages and lines of the universe; they feel that they are close to grasping the secret that lies behind the veil of all things; and then they are set free from the narrow prison of this three dimensional world, finding themselves in the stretches of eternity.

Indeed, all believers, through the thoughts which flow in the depths of their identity and in accordance with the degree of their faith, become boundless within their bounds; even though they are bound by space and time, they become paragons of unrestricted beings, reaching the ranks of those that are above and beyond the concerns of space, listening to the angels’ melodies. These beings, created from a drop of fluid, from what appears to be a shapeless pulp—what seems to be an insignificant creature, but what is in reality truly great—gains such importance that the Earth becomes the stage for the discovery of the divine breath contained in his or her soul. And, they become such creatures that they no longer fit between the skies and the Earth, becoming a transcendent being reaching between the two poles.

They walk amongst us; sit with us; their feet step where our feet step and they place their head when praying on the same spot that we do, but they manage to unite their feet and their head, thus becoming a circle. They use their prostration as a ramp on the path to nearness to God, and in a single step, they reach the horizon of becoming one of those closest to Him. They spread their wings in the same skies as the spirits and live like celestial beings in a human state. Such hearts always surpass individuality with the development and expansion of humane feelings; they become, as it were, a collective personality and embrace all believers; they lend a hand to everyone and salute creation in its entirety with the sincerest of feelings. They see colors, watch shapes, and are aware of the sounds of holy visions in everything and everyone that they encounter; they listen to the sounds of heaven on every possible frequency and feel as if they can hear the beating of angels’ wings. They see, feel, and listen to a vast ceremony of beauties: from the terrifying bolts of thunder to the revelatory songs of the birds, from the crashing waves of the sea to the gentle sound of the rivers that awaken a sense of eternity, from the magical reverberations of solitary woods to the majestic tones of awe-inspiring peaks that seem to reach the heavens, from the whispering breezes that caress green hills to the enrapturing scents that rise from gardens and spread everywhere; they say “this must be life.” They strive to honor each breath with prayers, reflection, and by uttering and contemplating the Beautiful Names of God.

With their forehead always on the ground, they open and close their eyes in hope, watching the threshold of a door they long to see open—waiting for a familiar gaze. With yearning, they look beyond the door, anticipating the honored hour when absence and separation will fade, and peace and closeness will descend like a sacred calm upon their soul. They search for answers to the desire for reunion that stirs deep within. Sometimes flying, sometimes limping along the earth, they keep running toward Him, unified with everyone and everything. At every resting point, they taste a new shade of reunion, a “wedding night”[1] of the soul. At each turn, they extinguish one fire of longing, only to be kindled anew by another spark. Who knows how many times a day they find themselves surrounded by breezes of divine closeness, and how many times they are shaken with sorrow at the loneliness of those who remain deaf to such gifts.

Indeed, souls that have such broadened horizons feel themselves constantly ascending a ramp toward new realms, always brimming with resolve and determination to transcend human norms. They think of what further abilities they will be able to attain and what successes they will achieve with faith and the power behind that faith. They keep running without exhaustion, with their horizon and prospect always open, and their hearts at peace. At every station their relationship with their environment grows and deepens. They may or may not be aware of it, but when they listen to their souls, they see themselves on a never-ending mountain side of peace. Despite the numerous motifs of longing and loneliness that they witness in other people, they never feel the agony of the road or homesickness because they know where they have come from, why and where they are headed, aware of all the harvesting and dispersion in the world, and they know that they are running on a particular track with a fixed purpose and aim. They feel neither the weariness of the road, nor experience the fears, worries, or agonies that other people do. They trust in God, striding with hope and tasting the joy of reaching the summit that holds the sky-blue dreams of tomorrow.

Indeed, along the path on which the world strides, these chivalrous heroes of faith advance in proportion to their faith, as if they were strolling along the valleys of Heaven, breathing nothing but peace. At the same time, through their connection with God, they can challenge the entire universe, overcome any difficulty, and never fall into despair, even when surrounded by destruction. They do not recoil in terror even when hells appear before them. They always hold their head high and never bow except before God. They concede nothing to anyone, they expect nothing from anyone, nor do they make themselves indebted to anyone. When they are victorious and attain one success after another, they shake with fear at the comprehension that this is in fact a test of their loyalty and submission to God, while at the same time they are humbled with gratitude and shed tears of joy. They know how to be patient when they lose and are tensed with determination. They start their journey anew with a sharpened will. They do not become arrogant or ungrateful in the face of bounty nor do they fall into despair when they suffer deprivation.

They carry a prophet-like heart in their exchanges with people. They love and embrace everyone; they turn a blind eye to the faults of others, while at the same time they are able to question the smallest faults of their own. They forgive the faults of those around them, not only under normal conditions, but also at times when they feel angered; they know how to live peacefully with even the most irritable of souls. In fact, belief urges its followers to forgive as much as possible, and not to fall prey to feelings of rancor, hatred, or revenge; in any case, it is inconceivable that those who are conscious of being on the path toward God should or could be any other way. To behave or think in any other way is out of the question. On the contrary, in all their actions, they seek ways to benefit others, they wish well for others, and they strive to keep the love in their hearts alive—waging a constant battle against rancor and hatred. They feel the heat of their own faults and sins, burning with remorse, and each day, they seize the evil thoughts within themselves by the throat. They start their work willingly and prepare the ground for the seedlings of good and beauty everywhere. In the footsteps of Rabi‘a al-‘Adawiyya they accept everyone and everything as a sweet syrup, even though it may be poison; even when they are approached with hatred, they welcome all with a smile. They repel even the greatest armies with the indefatigable weapon of love.

God loves these people, and they love God. They are constantly moved by the excitement of divine love and experience the radiant joy of being loved in return. Their wings of humility rest upon the earth, for they know that to give birth to roses, one must become like the soil. As deeply as they respect others, they also uphold their own dignity—never allowing their compassion, gentleness, or refinement to be mistaken for weakness. Unconcerned with praise or criticism, they live by their faith alone. Their only concern is to keep the brilliance of their inner world intact—for they have resolved to be true believers.

[1] The term Rumi uses for death.

Question: Oppression is everywhere and exists in almost every form. How should believers respond to oppression when they have to face it?

Oppression, at its most basic form, is a transgression of boundaries and a violation of others’ rights. Killing an ant is oppressive, for nobody is authorized to take an animal’s right to life unjustly. If it is human who is being unjustly treated then it is definitely a form of oppression of a much higher magnitude. As for the oppression committed against a collective group of people, that is an incomparably greater and more horrible misdeed.

Irrespective of its exact nature, believers are seriously warned not to oppress others. Otherwise, it will appear on the Day of Judgment as a manifold darkness that will suffocate and distress the one who oppresses (Bukhari, Mazalim 9; Muslim, Birr 56). Each act of oppression and injustice – be it against animals, people, or even God – will appear before that person as a separate trouble in the Afterlife.

Oppression, according to some insightful scholars, is among one of the obstacles that can prevent a person from embracing faith. While it is an obstruction to having belief in God, it is similarly a significant reason that causes believers to drift out of the realm of faith.

Preventing oppression

Given that oppression is evil to this degree in regard to how other people are treated, it definitely needs to be prevented. According to Prophet Muhammad, peace be upon him, everyone should try to prevent oppression depending upon their capability, power, and position be it by direct intervention or via verbal objection. In the event that a person cannot resist oppression physically or verbally, it is at least necessary to protest the oppressor in one’s heart (Sahih al-Muslim, Iman 78; Tirmidhi, fitan 11; Abu Dawud, salat 239). Likewise, it is a famous old adage that “(the) one who remains silent before oppression is a mute devil.”

Preventing oppression on a smaller scale is within the capability of individuals, but there are some forms of oppression that can only be prevented by the state. In this contemporary world when justice and democracy have wide – though not perfect – prevalence such oppressions are committed at degrees big enough that even states are not able to tackle them. Preventing those oppressions and successions of atrocities, by which people are swept away in floods of blood, families are shattered, children are orphaned, and spouses are widowed, can only be possible through the hands of certain international establishments and organizations. In this respect, those who remain silent before oppression while they have the power to stop it—be they individuals, a state, or an international establishment—in a way have a share in that oppression by turning a blind eye to it and not taking the preventive action that they could have, and they will be treated accordingly on the Day of Judgment.

As it is very important to take a stance against oppression and to prevent it, determining the correct strategy to follow while not making any mistakes with the method is no less important. People must reckon well from the beginning how they can prevent unfairness, be aware of their capabilities, and also must not exacerbate problems while attempting to prevent oppression. They must not commit evil by thinking that they are doing something good.

Nothing good can come from oppression

It is a gross delusion to think that one can reach any positive goal via oppression and injustice. While it is not possible to obtain any favorable outcome with oppression, it is not possible to reclaim one’s violated rights via oppression either. If people try to move themselves or their societies in a new direction, or try to reclaim the rights that they lost by means of oppression, then this will give way to new acts of oppression, violations of rights, and a shattered system of justice. If these demands are for rights to be upheld and for justice to prevail, then strict adherence to a righteous course is needed from beginning to end. Just as the end should be lawful, so should be the means and ways to that end.

We do not know exactly to what degree we can prevent any oppression and injustice in our time. What matters most is being on the path to setting things right and correcting previous misdeeds. The duties that befall the wayfarers of the righteous path are that they must always be representatives of what is right and truthful, open one’s heart to everyone, and also not respond to oppression and injustice committed in the same wrong way. To put this in the words of the Poet Nabi:

“Do not trouble anyone with oppression
Even if they did oppress you, you do not be unjust to them
Do not arrive at God’s door with complaints
As for those who oppressed you, leave them to the Divine.”

Be like Rumi

In many instances, we quote, with a little bit of boastful considerations, the names of masters such as Jalaluddin Rumi, Yunus Emre, Ahmad Yasawi, or Haji Baktash Wali and bring their tolerance to attention. It is easy to make mention of Rumi, but it is difficult to be like him. At a time when you make mention of Rumi, are you really able to open your arms for all people, even for those who insulted you? When they come upon you, do you seek ways to settle issues in a peaceful manner? Are you able to make those who bear hostility against you share the same peaceful considerations after a while? This is how you become a Rumi in the real sense.

Historians mention the following anecdote about the tolerance of Rumi: One day, a rude bigot accosted him and criticized his statements such as, “one of my feet is in the center of Islam, while the other is among all nations of the world.” He accused Rumi of apostasy, misguiding Muslims, and proceeded to let out an invective against him. Without ever interrupting the man, the venerable master listened to him peacefully with God-granted self-restraint. On seeing that the man stopped talking and had no other words to say, he asked if he was done. When the man replied in the affirmative, Rumi spoke with a soft voice and said, “You are most welcome; my heart is open for you too.”

This is the very point at which words cease. In such a situation, all of the negative feelings within the latter melted away. The grudge and hatred suddenly started pouring down in the form of fireworks of love. While it is possible to treat people with showers of light, why should we shower them with meteors instead?

If you are focused on representing the spirit of Rumi, even if those who show hostility towards you commit oppression and injustice against you for one, two, three, or four times, they will give up such acts after some time on account of not having the same kind of response from you. Now, while there is a way to settle issues with mildness and agreement, why should we engage in other behavior that will only spur ill-feelings and hatred?

One thing that needs to be kept in mind is that we can give up on our personal rights and forgive others for their unfair treatment of us. However, we do not have the authority to forgive on behalf of others when there is an offense against values like faith or country. When such an offense happens, we should make plausible explanations to offenders to show them what they are doing is wrong. If they still insist, we deny their claims with denouncements. If they still persist, then we sue them and claim compensation.

We must always act carefully to remain within the confines of laws and ethics, and we must never make concessions on our fairness when responding in these ways. It is paramount that we must always act humanely but assertively. Even while making certain clarifications, corrections, and denouncements, we always try to give positive messages to the other side and never make concessions from our own character. We voice what we are to say not with whisperings of Satan, but with the voice and breath of the Archangel Gabriel. Oppression and assaults only indicate the character of the offender. This situation should not avert people attached to faith and universal human values to act as becomes their own character.

Is it worth it?

This passing worldly life is neither worth committing oppression against others nor responding to their oppression in the same way. After all, each of us is a traveler in this world. After staying in this guesthouse that we call life, we will pass to the Afterlife in order to be brought to account for what we did here. Is it worth it to promote fighting? Is it worth it at all to cause disunity and dissension? Is it worth it at all to commit oppression and injustice?

In an anonymous saying, the simple and transient nature of the world is expressed as follows:

Behold with the eyes of wisdom, this world is but a guesthouse;
Not a single person remains settled, what a strange abode it is.
The share of a king and subject alike, is nothing but a plain shroud.
As for those who fall for it, what else can they be called but mad?

Humankind has oftentimes made use of oppression and hatred in order to solve the problems that we collectively faced. If only we could make use of love and tolerance from now on! If only we were able to open our hearts to everyone so that those who enter therein would never have worries of remaining without a seat. If only we would treat everyone with a deep feeling of respect and reverence, and if only we could read into other’s feelings, their cultural backgrounds, and treat everyone with a serious feeling of empathy! For whatever style of treatment we expect to receive from others, they similarly expect the same from us. If we expect respect, we must show respect. If we expect observance of our rights, we must observe everybody’s rights.

It is necessary to know that the problems in our time have taken a complicated form to such an extent that they cannot be tackled by those with narrow minds and dull thoughts. There is not much that those with radical thoughts, who act out of bigotry in order to pursue arrogant purposes, can do for the sake of conquering people’s hearts and bringing peace to humanity. Particularly with this harsh attitude of theirs, they can never evoke in hearts any love towards their own values. They cannot let others love the Pride of Humanity, peace and blessings be upon him, because they are too captivated by their own worldly, illicit desires.

Therefore, for the sake of solving the problems of humanity, there is a need for people with immense conscience, rich hearts, and profound thought. Just as Rumi brought people together anew with the plausible cures he came up with some 7-8 centuries ago, in the contemporary world when people are so detached from one another, when people cannot agree on anything, and relations are built upon conflict and hostility, the duty that falls to those with faithful hearts is to revive the spirit of Rumi once again. As far as this cannot be done, it will not be possible to put a stop to oppression and hostilities in different parts of the world. This is particularly the case if we consider to what degree world peace is under threat by ambitious tyrants and horrible weapons prepared with vengeful intentions. It will then be best understood how great the responsibility is of the altruistic souls who have dedicated their lives to love and tolerance.

In his Twentieth Word, Bediuzzaman Said Nursi, a 20^th century Islamic scholar and teacher, uses an interesting phrase, where he argues that the miracles of the prophets represent the highest points that scientific developments would ever attain and as such, they are set as goals which humanity should seek to accomplish. In interpreting the verse about the miracles of Jesus, upon whom be peace, in which it is said that Jesus would raise people from the dead by God’s leave, Bediuzzaman Said Nursi indicates that there is a cure to every disease which can be found through research. He also employs an interesting phrase in this section: “It is even possible to give a temporary tinge of life to death” [1]. While some suggest that with this intriguing sentence Nursi points to recent developments in medicine such as those involving organ transplantation or the use of ventilators, it appears that this phrase implies going one stage further.

The Holy Qur’an relates several miraculous events regarding raising the dead in the present, worldly life. In Chapter Baqara (2:67-73), the Holy Qur’an tells us of the incident upon which the chapter was named: Prophet Moses, upon whom be peace, and his people were told by God to slaughter a cow and strike a dead person with part of the slaughtered cow, afterwards the dead man was resurrected and told them who had killed him. Thus, the Qur’an reasserts that God Almighty has the power to resurrect people. Reflecting on this verse, Fethullah Gülen maintains that in addition to the miraculous nature of striking the dead body with a piece of the cow, the mention of this incident may imply that humanity is guided toward a scientific or technological goal [2]. In medicine, biological drugs used to treat certain diseases are produced from certain animals. Also, certain medications, such as insulin, can be produced making use of the ability of bacteria to produce genetically coded proteins. Perhaps, biological drugs to be obtained with the help of other living organisms may contribute to being able to give a temporary tinge of life to death. In this regard, researchers are particularly interested in stem cells and their potentials. In this method, it may be possible to use a person’s stem cells to produce organs, tissues, and replace malfunctioning organs with new ones without the risk of rejection. We have so far heard no positive results in these directions, but it was demonstrated that stem cells taken from a person and transplanted into an embryo of another living being started to grow [3]. God knows best, but this method may be part of the truth behind the act of striking the man’s corpse with a part of a cow in reference to the verse in question.

Chapter Baqarah gives two more examples concerning resurrection in worldly life. A man passed by a town that had fallen into utter ruin and asked himself in bewilderment, “How will God restore life to this town that is now dead?” God made him remain dead for a hundred years and then raised him to life, and asked him, “How long did you remain in this state?” He said: “I remained so for a day or part of a day.” God said, “No, you have rather remained thus for a hundred years. But look at your food and drink: it has not spoiled; and look at your donkey!” The verse tells us that only bones were left of the donkey (2:259).

The next verse is about Prophet Abraham, upon whom be peace, who prayed God to give him certainty in the heart about resurrection. He had to kill four birds and then put them on different hills which resulted in them being restored to life and flying back to him (2:260). While it may not be related to resurrection fully, the story of Ashab al-Kahf (“People of the Cave” or “Seven Sleepers”) is certainly intriguing and carries a similar theme. God made seven men fall sleep in a cave for roughly 300 years and then restored them to life temporarily, however they had believed that they had fallen asleep for only a very brief period. They were probably considerably skilled and well-educated young people with high positions in society, however falling asleep for three centuries caused them to lose their positions and possibly disappoint those who had invested in them at that time. Yet God Almighty’s wise purpose requires otherwise by making those people send a message to future generations, i.e., us, and giving them praiseworthy remembrance after their death. The same sura also describes the travels of Prophet Moses, upon whom be peace, accompanied by Yusha’ ibn Nun, during which the cooked fish they were carrying with them for supper was resurrected and swam into the sea (18:61-64). In a tradition of Prophet Muhammad, peace and blessings be upon him, it is recorded that he talked to a dead girl by God’s leave upon her parent’s request, but the girl refused to come back to this world as she had found something better there [the Hereafter] [4]. 

The prevention of aging, alongside the wish to attain immortality, has long been one of the greatest aspirations of human beings. Several scientists and philosophers of the previous century argued that this might become possible in the 21st century. Chapter Baqarah refers to a prototypical society with greed for life, noting that people of that society wish “if only [they] might be spared for a thousand years” (2:96). Perhaps, the ultimate goal of today’s medical research is to try to ensure human beings live forever in this world. Prophet Muhammad, peace be upon him, warns that this is a vain thought, although we should seek healing by all possible means: “O servants of God, search for remedy for your diseases. Indeed, God has created no incurable disease except one: old age (or, death, in another narration)” [5]. Nobel laureate Alexis Carrel maintained that human cells are immortal under favorable conditions but Leonard Hayflick, later, demonstrated that cell divisions are limited due to DNA damage and shortening of telomeres [6, 7]. According to the Hayflick limit, the maximum lifetime a person can get even if he or she lives under the best conditions is 125 years. Telomeres are the structures located at the end of the chromosomes that protect DNA, and during cell regeneration, the length of telomeres decreases with each cell division and the number of divisions declines after a critical limit. Scientists dream of slowing down the aging process by reactivating these telomeres, but they have not made much progress despite some positive results in experiments with rats.

Big technological corporations have recently been making considerable investments in order to find ways to further increase human lifespan. Venkatraman Ramakrishan, who won the Nobel Prize in chemistry in 2009, said, “Californian billionaires are having such a good time at the party of life that they don’t want it to stop” [8]. The investments and efforts in this field do not seem very promising because the human body is not suitable for immortality. Instead, scientists are pursuing the idea of merging human brains with machines, which would require uploading a human brain to a computer. In today’s world where research on artificial intelligence is rapidly advancing, a human being’s habits and memory are supposed to be transferred to a computer. Elon Musk, the founder of Neurolink, a company that seeks to restore memory using gadgets planted into the human brain, once said that digital intelligence and biological intelligence would converge over time with increased interaction between the two. This sounds promising for the treatment of certain diseases such as Alzheimer’s. There is, however, another lead in this research according to Josh Bocanegra: “When the time comes and all the necessary advancements are in place, we’ll be able to freeze your brain, create a new artificial body, repair any damage to your brain, and transfer it into your new body” [9]. This may be an artificial body developed using stem cells with possible aid from diverse robotic devices. Ray Kurzweil, who works on Google’s machine learning project, argues that the use of tiny robotics that connect a human brain to computers may be possible by 2029, which will in turn extend human lives considerably. Another futurist, Ian Pearson predicts that in 2050, humans will achieve virtual immortality and a person’s personality transferred to a computer will be able to communicate with people in the future [9]. A recent New York Times article suggests that brain implants could change humanity [10].

Ultimately, it is hard to predict the extent of scientific and technological developments. The idea of eliminating death reminds us of Bediuzzaman Said Nursi’s saying that it is impossible for the lake of Barla (the town he lived in at the time) to be destroyed for the time being, but people can imagine such destruction and this imagination does not change the reality. Yet even the very imagination of eliminating death may serve as a false hope for people who rationalize everything and try to forget about the idea of death, and in this way, they stick to worldly pleasures more fervently. At this point, Prophet Muhammad, peace be upon him, shows us the correct manner of thinking: “Remember death frequently as it dulls out pleasures” [11].

In the Qur’an, the most important verses concerning raising the dead are about the miracles of Jesus, upon whom be peace. It is emphasized that he would breathe into something fashioned out of clay in the shape of a bird, and it would become a bird by God’s leave, and that he would revive the dead and heal ill people (3:49). As a matter of fact, Mary becoming pregnant with Jesus and Jesus speaking when he was a baby are also medical miracles. It is interesting to note that today, just as in the time Jesus, materialistic thought dominates the scientific and medical research, which are mostly construed solely with a materialist perspective. Almost all discoveries are used as evidence for disbelief, and they reinforce the self-conceit of those who make them. Bediuzzaman predicts that as Christianity will be purified from superstitions in the End Times, and that science will have the upper hand in rule and power. If such a purification will occur, then one tends to think it is not going to be only in political and administrative fields. Possibly, the change of scientific, or more specifically, medical perspective may constitute a major stage in the purification process that could save modern medicine and science from materialism and become instruments of discovering the truth. Who knows? God Almighty may make a vulnerable and weak baby speak to send a message to a purely materialistic community as a manifestation of His divine power.

References

1. Bediuzzaman Said Nursi, 20th Word, First Station, Words.
2. Fethullah Gülen, Kurandan İdrake Yansıyanlar.
3. https://www.nytimes.com/2017/01/26/science/chimera-stemcells-organs.html
4. Bediuzzaman Said Nursi, 19th Letter, Letters.
5. Bukhari, Tib 1; Abu Dawud, Tib 1; Tirmidhi, Tib 2.
6. Carrel A, Ebeling AH. Age and multiplication of fibroblasts. J Exp Med 1921.
7. Hayflick L. The limited in vitro lifetime of human diploid cell strains. Exp Cell Res 1965.
8. https://www.livemint.com
9. https://www.entrepreneur.com/article/307675
10. https://www.nytimes.com/2020/08/28/opinion/sunday/brain-machine-artificial-intelligence.html
11. Tirmidhi Hadith No. 2307.

Question: While sayings of Prophet Muhammad, peace be upon him, counsel against condemning believers to shame, despising them, and disclosing their faults, they also enjoin not remaining silent and unresponsive before oppression and evil. How is a believer supposed to achieve this balance?

In our previous issue we commented on not subjecting people to shame or scorn, as well as the importance of forgiving their faults. It is important to stress that we do not believe that it is acceptable to remain silent and passive when confronted with mistakes and wrongdoing, and to not take any action against them. “Commending good and preventing evil” is an important responsibility for believers if we take into account the following verse “You are the best community ever brought forth for (the good of) mankind, enjoining and promoting what is right and good and forbidding and trying to prevent evil, and (this you do because) you believe in God” (Al Imran 3/110), it is seen that being a part of the best community, or the one with the most goodness, is dependent upon this fact. Additionally, the noble Prophet ordered a present evil to be eliminated by direct intervention, and if this was not possible then by making verbal warnings, and if this was not possible either then by taking an attitude against it in one’s heart at least (Muslim, Iman 78; Tirmidhi, Fitan 11).

Trying to stop people from committing evil and enjoining them to engage in good behavior is one of the essential attributes of a believer. However, the method, style, and system to be followed in this respect are very important. Such an act cannot be done by embarrassing people and making them turn their faces away in shame. This will make matters worse, particularly so when certain matters rejected in religion such as lying, slander, and libel are also involved in the issue. What really matters here is making hearts genuinely feel the goodness of what is stated as good, and the darkness of what is stated as bad; namely, convincing people that the acts in question are good or bad (respectively), and making them re-orient themselves accordingly. Otherwise, without taking the other person’s condition into consideration, determining the correct manner, or thinking about which method to follow, an unwise approach such as “I say and tell what I believe and do not care about any other factors” has nothing to do with the religious teaching of “commending good and preventing evil.”

If we view the life of the Prophet Muhammad (pbuh), we find many examples of the points mentioned. For example, he counseled repentance to his companion Maiz who had committed fornication when he came to him and confessed his sin, saying that there is no sin God will not forgive. Although he turned Maiz down four times, the noble Prophet had to enforce the legal ruling upon the insistence of Maiz. However, he told people to ask for forgiveness for Maiz and pointed out that he had repented in such a way that if his repentance were to be distributed to the all people throughout the earth then it would suffice to purify everyone (Muslim, Hudud 22; Abu Dawud, Hudud, 24, 25). Thus, the Pride of Humanity prevented his community from continuing to hold a negative opinion about Maiz, for he wished Maiz to be remembered not as a sinner but as a person who was absolved from his sin and who had passed onto God’s divine presence in a purified state.

The noble Prophet neither put anybody to shame nor embarrassed anybody by mentioning their fault to them throughout his exemplary life. It is not possible to find examples in his life where he revealed people’s faults, treating fallen ones with contempt, or responded to evil with evil. On the contrary, he urged believers not to spy into others’ private issues. He always counseled covering faults and his entire life was permeated with forgiveness and tolerance. He made the following address to the people of Mecca, who had inflicted every kind of torment and suffering onto him, after him and his community peacefully took over the city: “No reproach this day shall be on you. Go now, all of you are free.” This mildness and magnanimity of his was one of the most important factors that conquered hearts and got people to enter Islam in droves.

If he had noticed a shortcoming of one of his Companions, he would never reveal it in an embarrassing way. He addressed such shortcomings during his public sermons without pointing the finger at that person, and he ensured that the person concerned also received a share from the teaching. Even in situations of meeting serious opposition where some were in a mood of disobedience, he would gather his Companions to make a general sermon that would not incriminate any one person. Hence, problems were solved without hurting and breaking the heart of anyone, without disgracing them, and without letting any grudge and rage be involved in the issue.

In this regard, it is very important, particularly for people who are at the forefront of dialogue and discourse with others, to undertake certain responsibilities. It is critical to know the people in your company and to not remain indifferent to their mistakes. A teacher must know the general situation of their students; in fact, it is an important aspect of their duty and responsibility. Their goals should be to treat everybody humanely, not to break anyone’s heart, and to try to eliminate evil in the most appropriate way. In other words, while eliminating evils as well, a believer is supposed to act in a way that reflects this character while remaining loyal to the path of the Prophet.

A manner appropriate for each person in question needs to be determined for the sake of not breaking anyone’s heart and not letting any problems escalate further, and each case should be taken into consideration separately as no two people are ever truly identical. Instead of giving an immediate reaction when faced with problems, and talking about them here and there, we must definitely mull over the subject and try to find the most appropriate solution. If you deal with matters in a crude and careless fashion and are as blunt as a kick in the shins, then you may risk hurting people and pushing them away from you. It should not be forgotten that the task of spiritual counsel and guidance requires expertise and sensibility. In a way, we can view it as a task that is best carried out by qualified and learned people.

It should also be known that problems may not always be sorted out by talking. In some situations, speaking over some problems might cause the crisis to get worse. As the saying goes, “a believer’s speaking should be wisdom and their silence should be reflection.” We should speak if we are to say words of wisdom. If this is not the case then we should keep silent and wait for the appropriate time. There are certain conditions where one needs to stop and think, for wisdom develops in the seedbed of deliberation. Otherwise, the blurting out of casual remarks will only produce noise. Just as we know the appropriate time to talk, we similarly need to know when to show patience and wait.

Self-interrogation

In one of his sayings, the noble Prophet stated that every child of Adam errs but the best of those who err are those who repent (Tirmidhi, Qiyamah, 49; Ibn Majah, Zuhd 30) and thus pointed out that human nature is prone to mistakes and sins. Accordingly, some give their willpower its due and narrow down this gap or totally eliminate it, whereas some do not succeed sufficiently in this respect. What matters here is that after experiencing a spiritual stumble, or perhaps even a fall, we work to straighten ourselves up right away and be purified in the washbasin of repentance.

Yes, everyone can fall. However, immediately walking out on, speaking negatively about, and putting to shame a person who is undergoing a spiritual relapse never comply with the virtuous conduct expected in religion nor with the path of the noble Prophet. Instead of busying ourselves with others’ faults we should be concerned with noticing our own faults and busying ourselves with setting those aright because those who cannot see their own mistakes keep looking for faults in others. A person who is fully concentrated on perfecting themself will be much less focused with the faults of others.

Before throwing a stone at someone, we need to take a look at ourselves first. And if we also have similar faults, then we should fear that such a stone may recoil and hit our own head. It is narrated that our master Messiah said the following in an address to a crowd preparing to stone someone to death for punishment: “Let one who is without sin among you throw the first stone…” Naturally, everybody gently lowered the stones in their hands to the ground.

The fact that people do not care about such matters at all and speak about others’ faults and sins in public does not serve as an excuse for us to behave in a similar manner. Even if the entire world engages in such sinful behavior it still does not justify joining them. As it is expressed in a Turkish proverb, “every sheep is hung from its own leg.” Asserting excuses such as “everybody was talking in this manner and I just followed their way” has no validity whatsoever on the Day of Judgment. As it is stated in the verse meaning, “And no soul, as bearer of burden, bears (and is made to bear) the burden of another” (Fatir 35:18) everybody remains alone with the burden of his or her own sins. And if someone defame others with spoken or written statements, that person will also be burdened with the sins caused by those statements, along with other personal sins.

Rather than being crushed under the weight of such sins in the Afterlife, taking our tongue under control while we can in this world and thus not giving way to such very hard to repair problems from the beginning is the wisest way. A person needs to also be careful about the feelings and thoughts that they may hold about other believers in the first place and should work to keep them pure, for what pours from the tongue are simply our thoughts. A person who is focused on the mistakes of others and continually mulls over them in their mind will firstly speak within about these with the inner voice, and then spill them out to others.

A person who is continually busy with others’ faults and speaks about these will definitely deserve punishment in the Hereafter on account of sins such as spying into others’ private affairs, holding negative assumptions, backbiting, and lashing out with insults. It is not possible for such a person to find comfort in this world as well. For a person who pollutes his or her brain neurons with what others did and who keeps talking about these filthy issues all the time, all of those things will turn into a torment.

It has been over half a year since Covid-19 swept across the world and forced many countries into quarantine. Hopes of a quick resolution of the disease in many countries have since been, unfortunately, proven to be wrong, and it is evident that the virus is here to stay for a while [1]. The virus is so difficult to deal with considering it can be transferred from person to person even if the carrier does not outwardly display symptoms. Even animals, ranging from mice to tigers, can contract and transmit it to humans [2, 3], and we cannot quarantine or force them to wear facemasks. The virus will eventually hit each person; it is just a matter of time. The virus may additionally arrive in multiple waves, as it is possible to be reinfected [4]. COVID-19 will most likely have a lifespan of a few years, much like other major virus outbreaks of the past such as the swine flu in Hong Kong or Spanish flu. It will probably come and go like a common flu in never ending waves. So, each of us need to be ready until a successful vaccine is developed, and the wisest action for each person to be ready would be to boost our immune systems and practice effective social distancing and sanitation measures, while we deal with this virus for however long it may last.

Vaccines are critical for stunting the development and spread of viruses; however, they can be costly, time-intensive to develop, and not always perfect. It is worth exploring alternative methods to help protect our bodies from these pathological invaders while vaccines are being researched. As it so happens, the best method of prevention to date for HIV infections is not a vaccine, but is instead a tradition that is as old as thousands of years: male circumcision [5]. To give a comparison, the current widely popular and heavily promoted influenza vaccine is considered “50% effective against influenza B/Victoria viruses and 37% effective against influenza A(H1N1)” [6]. On the other hand, according to an article published in the prestigious medical journal, The Lancet, circumcision is up to 88% effective in preventing heterosexual transmission of HIV [7]. Male circumcision does not have any medicinal side effects, and the only risks that are involved are those related to any minor surgery – bleeding and infection.

In the 1980s, when I first heard of HIV, I remember reading articles which claimed, quite arrogantly, that vaccines and cures for the condition would be found within two or three years [8]. Forty years later, and after spending many billions of dollars on research, we are still nowhere near an HIV vaccine. At best, we found treatments which helped keep the HIV virus at bay [9]. To date, only two people have been fully cured with a method far too expensive to be applied to the general public [10]. In the meantime, at least 30 million people have died with more than half a million in the year 2019 alone [11]. While vaccines are critical for helping to eradicate viruses, putting all of our eggs into that basket alone can be a risky public health strategy due to how difficult and time consuming they are to discover, verify, and distribute. It is impossible to know for sure how long it will take to develop a vaccine for the coronavirus. In the meantime, communities should heavily consider following the instructions of their local health officials which often include social distancing, limited size gatherings, and frequent hand washing as these methods are already proven to help reduce the spread of the virus.

Development, and even the rushed development of a vaccine, is always a very tedious and dangerous process. The science behind them is exceptionally complex, and imperfect results can have disastrous consequences upon thousands of people. This is further complicated by the fact that phase 2 and phase 3 trials can have quite diverging results [12]. In the USA, AstraZeneca’s COVID-19 vaccine trials were stopped after trial participants fell ill [13]. Third phase trials, which encompass thousands of people [14], still can give little indication of the long-term side effects to any vaccine. Besides, even though there is human life at risk, the vaccine has already become an instrument for many political and economic disputes and conspiracy theories. Some governments claim they have already developed a vaccine, while others find them unreliable, or try to lure a foreign company to work for themselves [15]. In August of this year Russia rushed registration of an unproven Coronavirus vaccine and named it, in Cold-War-like fashion, the “Sputnik V” [16]. The announcement was made by none other than Vladimir Putin himself. It was offered to the USA, but was rejected due to safety concerns stemming from a belief that the drug was not adequately researched and developed [17]. In the meantime, Russia announced the development of a second vaccine [18]. Surely enough, it was dismissed and downplayed by the West as unproven and unreliable. On the other hand, a vaccine developed by a Chinese company Sinovac proved to be the most successful in its phase 3 trials in Brazil [19]. Sao Paulo Governor João Doria purchased 47 million shots of the vaccine. However, the transaction was stopped, arguably for political reasons, by the Brazilian President Jair Bolsonaro [20]. Bolsonaro’s comments when rejecting the purchase of the Sinovac vaccine on the basis that “the Brazilian people will not be anyone’s guinea pig” are not totally without merit. Recalls of “proven and tested” vaccines have happened in the past [21].

It is important for all people to continue exploring methods to develop their immune systems and prevent the spread of the virus while we wait for a vaccine. In an article I had previously published, I discussed the benefits of fasting, vitamin C, and Wim Hof breathing methods to help protect the body from disease [22]. All of these methods are well known and quite benign with respect to side effects, however they are unable to cure Covid-19 or prevent its spread. Additionally, the Center for Disease Control (CDC) has heavily stressed practices included social distancing and the wearing of non-ventilated face masks. Our hope is that going above and beyond to protect ourselves and our neighbors will give scientists the time that they need.

One way of giving that time to scientists is fasting. Fasting, like circumcision, is a tradition that is thousands of years old. In recent studies, a three-day water fast has been shown to reset the immune system of elderly people to the level of a twenty-year old’s [23]. At this current level of emergency in the world it would be very easy to find thousands of willing volunteers to trial monthly three-day water fasts and/or to take extra doses of vitamin C, not as a cure, but as a shield against COVID-19. This kind of study would not pose much risk and would definitely be very cost-effective. We could dive straight into the third phase of trials, for any side effects of fasting are already well known. And finally, if proven effective, its uptake by the population at large would be basically cost free and readily available across the whole world.

Our world has been enduring a difficult and challenging period for the better half of a year now. Time has given us the ability to learn more about the virus, how it disrupts our bodies, and how it spreads. This knowledge has, in turn, allowed us to research it and develop effective social guidelines for limiting its spread. Still, there is much work to be done. Hysteria and haste are not conducive to producing a vaccine that is thorough, effective, and efficient. It should be the responsibility of every able-bodied citizen to do what they can to learn more about how they can protect themselves from the virus and thus prevent it from spreading even more while we wait for a vaccine.

1. https://www.wuky.org/post/beshear-next-few-weeks-will-be-critical#stream/0
2. https://www.washingtonpost.com/science/2020/09/03/coronavirus-deer-mice-spread/
3. https://www.cdc.gov/coronavirus/2019-ncov/daily-life-coping/animals.html
4. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7326402/
5. https://www.thelancet.com/journals/lancet/article/PIIS0140-6736(99)03421-2/fulltext?_eventId=login
6. https://www.aafp.org/news/health-of-the-public/20200226interimfluve.html
7. Halperin, D. T., & Bailey, R. C. (1999). Male circumcision and HIV infection: 10 years and counting. The Lancet, 354(9192), 1813-5. doi:http://dx.doi.org/10.1016/S0140-6736(99)03421-2
8. https://www.immunology.org/publications/bsi-reports/60-years-immunology-past-present-and-future/the-hunt-for-hiv-vaccine
9. https://www.cdc.gov/hiv/basics/livingwithhiv/treatment.html
10. https://www.medicalnewstoday.com/articles/2nd-person-cured-of-hiv-thanks-to-stem-cell-transplant
11. https://www.unaids.org/en/resources/fact-sheet
12. https://www.fda.gov/media/102332/download
13. https://www.usatoday.com/story/news/health/2020/09/09/covid-vaccine-astrazeneca-trial-hold-what-does-mean/5757590002/
14. cancer.org/treatment/treatments-and-side-effects/clinical-trials/what-you-need-to-know/phases-of-clinical-trials.html
15. 15 https://www.nytimes.com/2020/03/15/world/europe/cornonavirus-vaccine-us-germany.html
16. https://www.theverge.com/2020/8/11/21363135/russia-coronavirus-vaccine-unproven-registration
17. https://www.techtimes.com/articles/251792/20200814/covid-19-us-says-no-to-russias-vaccine-sputnik-v-saying-theyll-never-use-it-on-monkeys-let-alone-people-vietnam-and-philippines-say-otherwise.htm
18. https://abcnews.go.com/Health/wireStory/russia-approves-2nd-virus-vaccine-early-trials-73614460
19. https://fortune.com/2020/10/20/covid-vaccine-china-brazil-testing-ground-safest-most-promising-sinovac/
20. https://apnews.com/article/virus-outbreak-brazil-state-governments-health-sao-paulo-b7b5b620ba54f402dbf803e26fe6b842
21. https://www.cdc.gov/vaccinesafety/concerns/recalls.html
22. https://medium.com/@arasweb/surviving-the-pandemic-370b47120d8d
23. https://news.usc.edu/63669/fasting-triggers-stem-cell-regeneration-of-damaged-old-immune-system/

Muslim psychologists and psychiatrists recently published an eye-opening book titled Applying Islamic Principles to Clinical Mental Health Care. I had learned about Dr. Rania Awaad and her work in mental health at a talk hosted by Salaam Islamic Center. She is a Clinical Associate Professor of Psychiatry at the Stanford University School of Medicine and the Director of the Muslim Mental Health Lab. Discussing how traditional Islamic texts meet with the modern disciplines of psychology and psychiatry, Dr. Awaad uses the “biopsychosocial” approach; she claims that psychology, mental health, spirituality, and religion cannot be separated. As someone who shares the same understanding, I was deeply impressed with her and her team’s clinical treatment methods and their new book. It is a book about introducing Traditional Islamically Integrated Psychotherapy (TIIP), which is the culminating result of the Khalil Center’s research.

I attach importance to this book because I truly believe in the power of holistic approaches to healing. I am also involved in the Association for Psychological and Spiritual Sciences (APSS), which is similar to the Khalil Center because it also encourages psychologists, psychiatrists, students of medicine, theologians, and researchers of human sciences to discuss and conduct studies to solve many problems of individuals and societies. Additionally, the APSS mirrors the Khalil Center due to its similar work of analyzing conceptual religious and spiritual sources of oriental history with an emphasis on Sufism. Thus, predominantly Islamic sources are discussed to develop universally applicable theories, concepts, and therapeutic strategies.

Two halves of a coin

The recently published book, Applying Islamic Principles to Clinical Mental Health Care, is built upon three profound principles. First, researchers combed through traditional and foundational Islamic texts, such as the holy Qur’an, sayings of the Prophet Muhammad (hadith), actions of the Prophet (sunnah), and other general Islamic guidelines for spiritual and material well-being. Then, this well-established and prosperous literature review was evaluated, and then combined, with modern psychology. Last but not least, practical methods were then synthesized by using traditional Islamic literature in the psychology field and current modern psychotherapy techniques.

The book delivers a detailed and lucid account of the differences between the approaches utilized by modern psychiatry and the TIIP. Contemporary psychiatry is largely based upon “The Diagnostic and Statistical Manual of Mental disorders” (DSM) and “The International Classification of Disorders,” (ICD) which are used for diagnosing mental disorders. The TIIP utilizes these texts and the vast amount of clinical research that they possess, but on the other hand it also takes the Qur’an, hadith, sunnah, and other Islamic spiritual traditions into consideration. The critical difference in between the two is that the TIIP advocates for a more holistic approach to mental health that includes a person’s spiritual well-being, while modern psychiatry does not consider a person’s spiritual pathological character in order for them to require clinical treatment. 

The TIIP’s perspective is that the concept of health and pathology cannot be adequately addressed with current clinical diagnoses. According to Islam, proper psycho-spiritual health is heavily associated with each person achieving a strong understanding of their own unique ethereal purpose, and the proper treatments for gaining and maintaining psycho-spiritual health can be achieved through training. For instance, a person that suffers from an abundance of arrogance, which negatively affects various aspects of their life, does not require modern psychiatric clinical treatment. Since arrogance is mentioned as a spiritual disease in Islamic sources, a TIIP practitioner addresses this condition with a psycho-spiritual integrative approach.

The APSS explains this concept in more detail by arguing that the human being is a vast, profound, and complicated creation that longs for a sense of eternity, permanence, understanding behind creation and life, and connection to one’s Creator. Spiritual health is seen to be equally important as one’s physical and mental health since neglecting one’s spiritual health can have adverse consequences upon many facets of a person’s life. Thus, eternal satisfaction may be gained via spiritual contentment. 

Furthermore, these techniques are not exclusive only to Muslims despite their backing in Islamic theology; they could be applied to non-religious and religious individuals alike, regardless of their belief system, since Islam aims to take a holistic look at life in a way that everyone can relate to in some form.

Our “inner senses” cannot be ignored

Humans have external senses and internal senses. External senses include sight, hearing, smell, taste, and touch, and we communicate with the external world via these senses. On the other hand, internal senses are spiritual senses and are used to communicate with the inner world. They include metaphysical concepts such as the spiritual heart (qalb), soul (ruh), and different modes of cognition (sır), (hafi), and (ahfa), and much more. They are the separate depth of the heart. Humans have a wide range of uses for internal dynamics and mechanisms, and our internal and external senses should work together like two wings on a bird. Just like how we take vitamins to strengthen our physical body, we strengthen our spiritual “body” by honing our inner senses.

All of the chapters of the book are very intriguing, and it has a compelling and inspiring effect on readers to understand and apply TIIP practices. For instance, the whole chapter about “Intellect” and its methodization in Islamic Psychotherapy is remarkable. One of the most impressive indications is that the word “intellect,” which is mentioned about 50 times in the Qur’an and across various hadiths, is referred to the link between intellect and well-being. Thus, the importance of the mind is explained through a different lens. Cognitive-behavioral therapy (CBT) looks at our thoughts, feelings, and the roles that they have when it comes to how they affect our behavior. There is a direct correlation in between our thoughts, emotional health, mental wellbeing, and then our actions. The book refers to the writings of Islamic philosopher, jurist, and mystic Abu Hamid al-Ghazali and his modality in Islamic literature. Al-Ghazali offered to implement interventions among stages by addressing faulty thoughts, negative feelings, and actions. For instance, the Islamic ablution, which is often performed once before each of the five daily prayers, is given as an example during two of the stages. Those interventions would help change the focus on faulty thought and shift the state of emotion.

While the TIIP discusses the intellect it also includes three stages of “self” (nafs); the evil commanding lower self and the animalistic impulses (nafs ammarah), self-criticizing blaming stages (nafs lawwamah), and tranquil stage (nafs mutma’innah). These stages are interpreted as the spiritual elevation of the human spirit. A TIIP practitioner aims to achieve a tranquil stage for the client. TIIP gradually works with cognitive science by identifying and challenging a person’s faulty thought and then reconstructing situations, thoughts, and feelings. 

The seven stages of thought progression

In addition to the book’s description of intellect, the APSS mentions seven stages of the mind’s metacognitive dimensions and functioning system that are important information processing steps.

The first one is “imagination” (tahayyul); in this stage, false thoughts occur. The mind starts overreacting by imagining false thoughts, such as worrying about getting sick due to Covid-19 even if a person is self-quarantined and has almost no chance of getting it. In this phase, negative thoughts and apprehension happen. Then, the “envisage” (tasawwur) stage comes. Thoughts are conceptualized and shaped in this stage. An individual could start believing, or perhaps even convince themselves, that they have contracted the virus if they are constantly being exposed to negative news surrounding it. When both the imagination and envisage phases activate then thoughts start to attack an individual’s inner world. Toxic thoughts can begin entering the brain and can wreak havoc on a person in the form of abnormal behavior, anxiety, stress, and obsessive thoughts.

The fourth stage is “comprehending” (ta’aqqul), which also assess our thoughts with the goal of more clearly understanding them. Then, the “approval” (tasdiq) stage comes, and in this stage individuals understand and confirm positive thoughts in their heart. The next stage is foresight (iz’an) which starts where individuals begin to understand themselves very well and act according to their understanding. Next is favoring (iltizam). The last stage is faith (i’tikad), which involves having sincere belief, firmness, and not hesitating to act upon what a person believes to be right. The first two stages, imagination and envisage, compose the thought process and the outcomes of this process. To change faulty thoughts, individuals need to consciously intervene upon the first and second steps by “getting rid of habits.” Directly attacking the source of these negative thoughts allows a person to begin to change their faulty thinking processes. One should start with staying abstinent from being exposed to too much unhelpful information. Habits always need to be replaced in order to fill the void that is consequently made, and it is therefore recommended to engage in otherwise beneficial activities, such as reading the holy book, praying, spending time outside, engaging with people that bring joy and positive emotions, or pursuing a subject or hobby of interest.

Applying Islamic Principles to Clinical Mental Health Care: Introducing TIIP qualifies as a bedside book that every professional working with the Muslim population should read. The book structurally clarifies and demonstrates how Traditional Islamically Integrated Psychotherapy is utilized in therapy by discussing an overview of modern psychology and the traditional Islamic bibliography. Case examples are spectacularly and elaborately explained. After reading the whole concept and its case studies, readers will find answers to their questions. Whether the readers are an emotionally focused therapist, a cognitive-behavioral therapist, a behavioral therapist, or a spiritual therapy practitioner, they will benefit from this book. The book covers all four approaches under the “Treatment of the Domains of the Human Psyche” part. Therapeutic interventions can be practically implemented.

Dreams are some of the most odd, and sometimes most uncomfortable, experiences for us. They can sometimes also be so realistic that we do not even know if we are awake or still dreaming. One can feel the same after a false awakening, where one dreams of having been awakened. In a false awakening, the room in which a person becomes awake is commonly similar to the room in which he fell asleep. This feeling may end with a sign during a dream and then it suddenly dawns on the person that he is experiencing a dream instead of reality. This is called lucid dreaming, which can be described as being aware that you are dreaming and are in control of your dreams. A person can also enter the dream state while he is conscious and can control the dream. Before exploring the endless possibilities of lucid dreaming, we will start with the physical nature of dreams. The spiritual nature and interpretation of dreams from a metaphysical standpoint are discussed in previous articles [1-4] of The Fountain Magazine.

Dreaming is a state of consciousness in which one can experience anything imaginable [5]. What you can do or experience in dreams is usually not limited to physical boundaries. We walk, run, fly, and even pass through walls. We see many symbols that may represent multiple meanings. Dreams can relate to the past, present, and the future of a person. They can help us to remember our pasts, understand the present, and shed light upon the future. Dreaming is an interesting part of our lives and the contents of our dreams are usually fed from our daily experiences.

Dreams are defined as a succession of thoughts, images, sounds, or emotions which the mind experiences during sleep [6]. It is also described differently in many areas: physiologically as a response to neural processes during sleep; psychologically as reflections of the subconscious; and spiritually as messages from God, the deceased, or predictions of the future [7]. Dreaming is not only unique to humans. Studies show that some animals, and even plants, have high brain activity while they sleep which could mean that they dream. However, remembering dreams is unique to humans. It enables communication with the inner mind, helps self-knowledge, and advances an individual and society [8].

Dreams are also an important source of inspirations in history. We know many examples of inventions that were inspired by, and problems that were solved with, the help of dreams. Niels Bohr, famous Danish physicist, got the Nobel Prize in physics in 1922 due to a dream that enlightened him to figure out the structure of an atom. George Frideric Handel, German-English Baroque composer, heard the last pieces of his most popular work, The Messiah, in a dream he had. Elias Howe was inspired with a dream for his famous needle design that was required for a lock-stitch sewing machine. Famous chemist, Friedreick Kekule’s (1829–1896) dream helped him to make one of the amazing discoveries of his time [9], the discovery of benzene ring. After spending so much time on scientific problems, they become a part of their subconscious and feed their dreams.

There are mental blocks that prevent us from thinking creatively such as “a problem can’t be solved by using a specific method” or “a scientific approach against our current understanding of the theory”. Ray Kurzweil, one of the world’s leading inventors, thinks that these assumptions and limitations are relaxed in our dream state and so we can think about new ways of solving problems without limiting ourselves with these constraints [10]. Also, during dreaming our rational faculties are not evaluating whether an idea is reasonable or not, which helps us to think outside-of-the-box and produce creative solutions. Another constraint with these scientific problems is time. Repetitive experiments take quite some time with many unfruitful results. Thomas Edison, the inventor of the practical electric light bulb, literally tested thousands of different substances as filaments that would work in his experiments. Dreams can provide an opportunity to rapidly work on time consuming problems within a relatively short time span.

A common misconception regarding dreams is that we experience hours’ worth of events and activities  in a matter of seconds. Despite this common belief about the expansion of time in dreams, they seem to flow at the same rate as time does in the real world [11]. Five minutes of activity in our dreams probably would take about five minutes in our daily life. In that case, how can we explain that some of our dreams seem to last hours, days or even longer? The answer to this perception of time seems to be that dreams are cinematic. Movies generally cover a longer time period than the two hours that we spent in front of the screen. Just like these movies, we concentrate on the interesting parts of the dreams and leave out the rest. If you are trying to solve a scientific problem in your dream, wouldn’t it be nice to skip all the repetitive, unproductive, and time-consuming parts such as planning, research, experiment design, decision making, and analysis of the results?

All of these advantages of dreams for solving problems requires being awake and even in control of your dreams as is the case with lucid dreaming. Lucid dreaming is not a new term, as it was coined by the Dutch psychiatrist and writer Frederik van Eeden (1860–1932). The existence of lucid dreaming is well established and has been researched scientifically [12]. During a lucid dream, a person can actively be in control and change experiences in the dream environment. Lucid dreams can start as a normal dream when the person realizes that he or she is dreaming (DILD, Dream-Initiated Lucid Dream), or a person can go from a normal state to dream state while preserving the consciousness (WILD, Wake Induced Lucid Dream). There are many techniques to induce lucid dreaming such as dream-recall, reality testing, identifying dream-signs, mnemonic induction, and napping.  Many people experience lucid dreaming, but it is a skill one can develop. With proper training and exercise, one can increase lucid dreaming frequency from once per month to once per night.

A common method to determine if you are in a dream is called reality testing. The test simply includes performing an action and checking whether the expected results are consistent with real life. An unexpected result of the test lets the person realize that they are in a dream. When the person is lucid and aware in a dream, then he can exercise control and practice basic tasks, even the actions that contradict with known physical rules. A new world opens its doors to endless possibilities where all the actions are bound only with imagination. Flying, jumping from a plane without a parachute and landing safely, walking on water, teleportation between distant locations, transforming scenes, and telekinesis would be your everyday activities. You may feel how limiting our daily life is and that you are meant to live in a world where you can use your unlimited imagination.

An obvious benefit of lucid dreaming is being the basis of the most effective therapy for nightmares [13]. If you are aware that you are dreaming then there is no need to fear anything, including even the most horrifying monsters, because nothing can cause you physical harm. This may encourage you to face the threat rather than avoiding it. Lucid dreams feel extremely realistic and it is not easy to differentiate from real life. Many people use lucid dreaming for rehearsals. It can be used to improve public speaking, artistic performance, athletic activities, and courage for competitions. Realistic features of lucid dreaming can be used to fulfill one’s longing for his loved ones, relatives living abroad, or even for ones passed away. Lucid dreaming can be used as a meeting place for the ones living apart and do not have a chance to meet regularly. This will be a virtual meeting not only in the sense of telepresence but also the ones you meet will be a construct of your brain.

The brain is highly active during dreaming and not constrained by physical senses. This contributes to creative thinking and novel combinations of events and objects in our dreams. When combined with the cinematic behavior of dreams, lucid dreams can provide a platform for creative thinking and ideas for scientific issues by skipping the repetitive and time-consuming steps. There are other ways to use lucid dreaming for educational purposes. A quickly scanned book can be recalled from memory and read thoroughly. One can practice memorization of scriptures or even dictionaries. It can be used for learning and practicing a foreign language and all other repetitive learning processes.

Another area of application for lucid dreaming is healing. Patients can use dreams to enhance waking performance, improve physical health, alleviate and soothe pain, overcome phobias, achieve self-confidence, practice physical skills, recover neuromuscular functions, recover from injuries, and an increased sense of freedom for the disabled. Our last example but maybe the most exciting application area of lucid dreaming is entertainment. The movies and computer games cannot provide the experience as realistic as you can get in your dreams including even movies with a budget of hundreds of millions of dollars and the latest projection technologies. You can create your own big budget movie and be the main actor in your lucid dream. How would you design your new Jurassic Park or Matrix movie?

The realistic experience in dreams leads us to the question, “If this is not real, what is?” What if the world we think and live in is another construct and that we are waiting to wake up into another “real” world? We need to look beyond our daily lives and question the nature of reality and our purpose in this life. Are we living in this world to be a small actor in a dream or to take back the control and get ready to wake up into the “real” world? Maybe it is time for a reality check…

Acknowledgment: This article was produced by using MERGEOUS [14], an online article and project development platform for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

References

1. John Young, “Interpreting Dreams,” The Fountain, Issue 29, January–March, 2000.
2. John Young, “Dreams: A Spiritual Approach Part II,” The Fountain, Issue 30, April–June, 2000.
3. Muhammed Toprak, “A Historical Review of Dreams,” The Fountain, Issue 65, September–October, 2008.
4. Stephen LaBerge, “Lucidity Research, Past and Future”,
5. http://www.lucidity.com/NL53.ResearchPastFuture.html
6. The American Heritage Dictionary of the English Language, Fourth Edition. 2000. Retrieved 2009-05-07.
7. Wikipedia, “Dream”, http://en.wikipedia.org/wiki/Dream
8. School of Metaphysics, “The Intuitive Nature of our Dreams”, Retrieved 2010-06-05.
9. Halil I. Demir, “Forbidden Inspirations”, Mergeous Pre-print Articles.
10. http://www.mergeous.com/articlepreprintins.asp?aid=57&type=fulltext
11. Association for Computing Machinery, “Singularity: Ubiquity Interviews – Ray Kurzweil”.
12. Daniel Erlacher and Michael Schredl, “Time required for motor activity in lucid dreams”, Perceptual and Motor Skills, 2004. 99, 1239-1242.
13. Watanabe Tsuneo, “Lucid Dreaming: Its Experimental Proof and Psychological Conditions”. Journal of International Society of Life Information Science (Japan), 2003. 21 (1): 159–162.
14. The Lucidity Institute, “Frequently asked questions about lucid dreaming”, Version 2.3, July 16, 2004.
15. Mergeous, online article and project development platform. http://www.mergeous.com

The foot is a limb that is not given much importance when compared to other vital organs such as the brain or heart. However, the foot is a very complex mechanical structure that is made of 26 bones, 33 joints, and more than 100 muscles and ligaments. About a quarter of the bones in the human body and about a fifth of the joints are found in our two feet. That is why Leonardo da Vinci described the human foot as an engineering and artistic masterpiece.

A healthy person takes about 5,000 steps a day. Given a life of eighty years, a person takes about 150 million steps throughout their life. Assuming that each step is 75 cm, a person walks about 110,000 kilometers throughout his life. This corresponds to walking around the equator about 3 times. Apart from that, a typical person stands for around 2-4 hours a day. During all these activities, the human foot carries the entire body’s weight. In standing position, body weight is supported by two feet while activities such as walking and running are done by only one foot for a certain period of time. While standing, the feet carry 100% of their body weight, while walking, this rate rises up to 150%. While walking, the foot that needs to be lifted from the ground approaches the ground again with an acceleration in the same direction as gravity. Therefore, the impact force at the moment the foot touches the ground corresponds to 150% of a person’s body weight. In cases of severe effects such as running and jumping, this force easily increases up to 5 times the body weight and up to 10 times in some people. For a person weighing 70 kilograms, this force can be 105 kg (or about 1050 Newton) in walking, and easily 350 kg (or about 3500 Newton) in running or jumping. Assuming that a person walking for an hour takes 5,000 steps, the foot pulls a total of about 500 tons of load (5,000 steps x 105 kg). In running, this figure will increase approximately three times.

The foot has been created with a wonderful mechanical and construction design that is able to consistently sustain such high loads. The bones and muscles of the foot add two different belt designs to it. One of them, the structure called the longitudinal belt starts from the heel bone (calcaneus) and ends with its metatarsal bones (Figure 1). Some researchers claim that the long arch is divided into two parts as the inner (medial arch) and the outer arch (lateral arch). However, both structures resemble bridges built in arches. The second arch on the foot is called the transverse arch. This belt is perpendicular to the long belt from the right side of the foot to the left side and is shorter in length (Figure 2).

Therefore, the foot is a marvelous structure consisting of roughly two arches. This structure of the foot can be compared to arch bridges or a dam. The arch structure is known as the strongest structure against steep loads in construction areas due to the robustness of the designs against compression forces in cases of vertical loading. Therefore, hydroelectric dams are constructed in the form of arches or arcs in order to make the most resistant model against hydrostatic pressure.

The arch structure of the foot is very flexible and can also move up and down like a car suspension and acts as a shock absorption. If there was no such structure on the foot, the impact forces during walking and running activities would be higher and cause chronic foot pain. The flatfoot complication is a result of a damage in the arch structure in the foot which comes from birth or develops afterwards. Flatfoot patients are often unable to perform long-term activities and experience foot pain as well as complications in other organs of the body.

Our feet’s arch structure is not the only factor involved in shock absorption that is designed against mechanical forces. The layer of fat on the bottom of the foot also contributes to this process. In a healthy person, this fat layer, which has a height of 2.5 cm under the heel, drops to 5-7 mm in the front part of the foot. It also helps to distribute the vertical and horizontal forces caused by standing or walking evenly on the sole of the foot. At the same time, it serves as a source of heat insulation and helps protect our feet from hot or cold surfaces. In some diseases such as diabetes, in which this fat layer melts or decreases, wounds called foot ulcers can develop because the shock absorption and load distribution get damaged. Mechanical pressure is calculated by dividing the amount of mechanical force by the surface area on which it is applied, meaning that smaller surfaces areas are subjected to more pressure. This is why very tiny needles, despite weighing almost nothing, can pierce our skin and cause pain. Similarly, damage to the fat layer under the foot causes the forces applied under the foot to act on a limited surface area. For example, the reduction of fat in the area just below the heads of the metatarsal bones reduces the “cushioning” effect in this area and causes a pressure in high values. This extra pressure can cause tissue damage along with the aforementioned foot ulcers.

Such a situation that will cause pain in a normal person cannot be felt by many diabetics. If diabetes is not well controlled, neuropathy or a “lack of feeling” may occur as a complication. Dead nerve cells become unable to feel pain which can result in people not knowing about harm that is being done to their body. Diabetic patients who develop neuropathy would not feel fatty layer damage and accompanying high pressure values whereas a typical person normally would. Untreated foot ulcers can become infected and can turn into gangrene. Since the gangrenous foot has to be cut, diabetes unfortunately causes a large number of amputations. Such amputations are sadly quite frequent throughout the world due to diabetic neuropathy. Dr. Paul Brand, who studied diabetic foot ulcers, defined pain as a gift from God that no one wanted. Sometimes, what we do not like might be better for us (Qur’an 2:216); likewise, pain can cause a lot of trouble to people but it can also alert us of dangers and harm to our bodies.

Thus, foot care is very important in diabetics. The following three actions are recommended to patients; daily inspection of the foot; daily washing; and control of the inside of the shoes. The pest, pebble, or similar hard object in the shoe that can be very harmful for diabetics with loss of sensation would be removed this way. On the other hand, when such a hard object remains in the shoes, patients may step on them repeatedly without feeling it which will likely lead to an ulcer case.

With its pain that works like a health alarm, extraordinary mechanical loads it carries, heat insulation and shock absorbing features, the human foot is a wonder of art that calls for contemplation.

Violence. It surrounds us. It is all over the media. It is so common in our society today that violence has become the norm rather than the exception. Perhaps one out of every ten people in the United States have experienced or witnessed a violent crime. Psychology Today states that homicide is the 5^th most common cause of death in the United States in all age brackets between 1 and 44 years. Violence to one’s self, in the form of suicide, is ranked second only to death by accidental causes. As violence is a behavior, it is common to lay the blame for violence to a psychological abnormality. Unfortunately, that is not the cut and dried case.

The potential for violence exists in all of us. It is part of our biology. Especially in males. Men are far more predisposed to violence than women, and this has been the case since the dawn of time. We were violent to hunt for food, protect ourselves and our families and to maintain order in society. As we can see, violence is still required today to do much the same thing.

Everywhere, we see the potential for violence. In how the police keep the peace, in how the military defends politics and diplomacy across the globe. In how one group seizes property, or food, or people against their will through the use of violence.

While we are predisposed to violence as a species, let us not forget that we haven’t brought ourselves to the point of extinction yet. This is because for all of our violent tendencies, society has developed a moral structure. Whether it’s because of a common belief in a spiritual concept, a religion, or just some inner moral compass, society has evolved with laws. These laws guide us through what is right and what is wrong. Such an evolution has brought some structure to societies, and has maintained some control over humanity’s violent aspects.

While yes, psychology is part of the equation of violence, there are other determining factors that make a person more predisposed to violence. For instance, it has often been discussed that environment, and external influence play a large part in violent behavior. A person who grows up in a violent environment, or around violent people may be more apt to be violent themselves. This can be seen across the United States where people grow up, and live in rough neighborhoods. Young impressionable people tend to go with the flow in order to be accepted by the elder violent natured individuals in their society. Observing aggressive behavior makes children learn new aggressive behaviors, for we tend to imitate the specific behaviors that we see, and start to believe that it is OK to do the same (Bandura 1973).

Influences in that environment could be a constant state of war such as we see in developing countries. It could be gang members who recruit younger people through coercion, or exposure to violence. It could be any number of hate groups who are able to influence people, imparting to them at a young age that one race or another is inferior, or to blame for something. In doing so, such groups are able to convince people that an ethnic group is deserving violence. So it can successfully be debated that environment, and external influence, are definitely keys to violent behavior.

There are others who argue that it is only biology that is the defining factor regarding violent behavior. In an article for Medical News Today, the author writes that the Hypothalamus, the ventrolateral part of the ventromedial hypothalamus, and the Lateral Septum areas of the brain are specifically to blame for violent behavior. Biology can be a factor to understand violent behavior in relation to build-up of electrical impulses that finally get released in a physical expression. But it surely does not help to explain exactly why these impulses get built-up.

In my opinion, I believe it is a combination of factors. I am United States Air Force veteran who has deployed to numerous locations where violence is common, and then spent time as a contractor there. From my exposure to these other cultures, I can say that I believe that environment plays a large part in violent behavior along with external influence. The more people are fed the idea that violence is acceptable, the more they are inclined to exhibit violent behavior.

It is true though that biology is really the tie that binds all of us into a predisposition for violence. Studies have shown that any person placed under enough negative mental stress will react violently to the situation they are in. In effect the Fight or Flight response is triggered. This is because regardless of environment, influence, or predisposition, we are all human and are all hardwired in the same way. Violence is a product of the Fight or Flight response. When presented with a given situation imbued with enough negative mental stress, we will either fight or run. Factors such as environment and influence will either mitigate or exacerbate our response.

To make matters worse, the ingestion of certain drugs such as amphetamines can produce states where the individual is more prone to be violent. The same can be said for alcohol, which is notorious for lowering impulse control. If the condition is chronic, then the individual will become violent over and over again. Again this is a matter of an external influence.

Now having said that, there are certain people who argue that psychology is the only defining factor. According many health professionals, mental illness is widely considered the principal cause for violent behavior.

People with psychotic tendencies who have no real sense of right or wrong are certainly more predisposed to violence. This is especially so in Paranoid Schizophrenics, where people come to believe they are being persecuted. They may then attack the person they believe is persecuting them. The same can be said of people who are sexually deviant. Often they will perform violent acts against other people to satisfy a psychological need. However, there is a standing argument that sexual deviance is a product of both environment, and the individual being a victim of sexual violence themselves. Therefore, potentially, sexual deviance is a result of environment and negative external influence.

The trend of violence in today’s society has reached epidemic proportions. In violent riots, people may act out violently because people around him or her are acting violently. It is perceived as normal to do so in such situations in which peer pressure, an external influence, lowers an individual’s self-control, thus allowing for violent behavior.

A child with a history of parental abuse kills small animals for the sheer enjoyment of doing so. The child has experienced violent behavior and is looking for an outlet to express his or her own violent tendencies. Once the child knows he or she has an outlet, they will continue to find ways to express their violent tendencies. The concern here is that as this person gets older, the need for release will need to be satisfied to a greater degree. Much in the way a drug addict needs larger and larger doses to maintain a high.

A soldier acts out violently on numerous occasions. He has a string of prior violent actions before joining the Army. Because of his violent tendencies, he is more accepted as a soldier. In such a situation, where violence is considered the norm, a person with a predisposition to violence could function for years before anyone caught on that they were actually emotionally disturbed.

A man with an automatic rifle walks in to a church and opens fire, killing dozens of people. Perhaps he has a deep seated hatred for an ethnic group. Or perhaps he has an issue with the religion being preached in the church. What is disturbing is that he has convinced himself over time that his actions are acceptable. He has decided that it is right to render violence to other people.

We see so much violence now that we have become jaded to it. Oversaturation of the topic by the media has made us numb to the violence in our society. We have in fact come to expect it. This is because the media knows that bad news sells better than good news. This is another example of external influence.

It is therefore my opinion that yes psychology does play a part. So does environment and external influence. When these three factors are combined with the fact that we are by nature, and biology violent creatures, the predisposition for violence increases exponentially. A word of caution however in stereotyping people who, based on these factors, are predisposed to violent behavior. We are all capable of violence. It merely depends on the situation we find ourselves in at a given moment in time.

References

• Bandura, A. (1973). Aggression: A social learning analysis. Englewood Cliffs, NJ: Prentice-Hall.

·       Fields. R. Douglas. 2016. “The Science of Violence,” Psychology Today.

• https://psychweb.chbs.jmu.edu/Graysojh/pdfs/Volume101-ChildrenWhoAbuseAnimals.pdf
• https://www.traversebaycac.org/2018/06/15/animal-abuse-child-abuse-link/

We perceive several problems related to the functions in many situations in life and develop solutions accordingly. The function shows the effect of one (or more) variable(s) on another variable. In simple terms, one factor can be called the transformation of another factor. When you send a piece of mail by cargo, you pay according to the weight of your cargo. Or imagine using an hourly Internet service in a library or airplane; the more hours you use the Internet, the more you pay.

A group of people want to rent a bus. The number of people does not affect the cost of rent for a bus. However, the cost per person could change depending on of the number of people. The more passengers, the less fee they pay for each passenger. Conversely, if the number of passengers is less, the cost of the bus fee could be more.

The examples are given above help to understand the mathematical function more easily. We perceive several problems related to the functions in many situations in life and develop solutions accordingly. The function shows the effect of one (or more) variable(s) on another variable. In simple terms, one factor can be called the transformation of another factor.

Consider shipping by mail. There are actually two situations here; the weight of the cargo sent and the amount of money paid based upon the cargo’s weight. This gives us a hint for the payable amount. For example, we may know how many pounds of cargo can be sent for $10. We also may calculate how much money is needed to ship 5 pounds of cargo. We can formulate this shipping problem:  Let x be the weight of the cargo and let y be the amount to be paid. In addition, for each parcel sent, including taxes, let us assume that it costs $3. In this case, we get an equation such as y = 2x + 3. Here, the number 2 given in front of the variable x is the money paid per pound. We calculate how many dollars we will pay for a 4-pound cargo: (2×4) + 3 = $11. If 2 dollars per pound is received, a 4-pound package shipping fee is 11 dollars.

Another example would be the use of the Internet. If 40 cents is requested per hour, $1.2 will be given for 3 hours of internet usage. Thus, the equation can be written as y=40x, where x is internet usage time per hour, y is amount to be paid.

The bus rental example is slightly different from the above two examples. Although this example specifies the function, this time there is a reverse situation. In the first two examples, like (x or) input increases, (y or) output will increase. In the case of bus rental, the bus rental fee is fixed and as the number of passengers increases, the payment per person will decrease. Let’s say $400 is required for the daily rental of a bus. 40 people pay $10 per person while 8 people pay $50 per each person.  This equation would be; y=400/x, where x is the number of people, y is the amount of money paid per person. Functions are important in understanding the relationship between two variables.

Life is a function. In mathematics first, what is the function in its simplest form? Let us give the known definition in schools.

Function: Let A and B be two sets different from the empty set and there is a relation f from set A to set B. If the relation f associates each element of the set A to one and only one element of the set B, this relation is called the function from set A to set B. It is shown as f: A→B or A→B. A is called the definition set of the function and B is called the set of values. A set of elements that match the elements of set A in set B is called the set of images of the function and is denoted by f (A).

In this case, if we clarify the definition a little, a relationship from A to B to be defined in order to function f; the following conditions must be met:

1. There should be no elements in the definition set that do not have an image. However, the element can remain exposed in the value set.
2. Each element in the definition set must not have more than one image.

Let us try to find the reflections of the definition in our lives. We assume that A is the world in which we live. If we say “World” for Set A (Definition Set), we would call Group B “the Afterlife” (Value Set). Because there is a connection from this world to the other world. We will see our values in the afterlife against what we do in this world. As someone who fits the definition of a “good” person will be of high value, the definition of a “bad” person will consequently result in a lower value. So, set A considers the world and its elements as ‘living people’. We can think of all the people in the world and include them in this group since life is finite for all of us. The mathematical meaning of this reality is the following:  all elements will be moved from set A to set B (Let A and B be two sets different from an empty set and a relation f from set A to set B.). There is such a connection (or relation) that one who leaves the world cannot go to two places at the same time. Destinations are clear: abode of reward or abode of punishment. We will all be eventually placed into one of these two groups. In some cases, the last stop of the people will be paradise, even if there are those who go to hell first and purify their sins. Consequently, in the last case, no one will be in two places at the same time (If the relation f associates each element of the set A to one and only one of the set B, this relation is called the function from the set A to the set B).

Just because everyone has one final destination does not mean that that destination can only hold one person. If the levels of Heaven and Hell are considered correctly, it is possible that there is more than one person for each level or that no one has come to that level. It is possible that there are those who have sinners at the same level. We can speculate that there may even be such a level that is inaccessible to all people. The Creator creates such places in order to show His grace, mercy, and power. (In the definition set, there should not be any elements without an image. But in the value set, there may be exposed elements.)

Life itself is a function. God created life according to certain rules. We should do our best to explore, find, and use these rules. Seeing the beauties of life and being amazed by the astonishment and capturing happiness in both worlds is achieved by seeing the manifestations of God everywhere.