In a meadow of memories, my mind is a mosquito. It flies from flower to flower, and separates the colors from the petals [1], sucks the warmth from the sun. It finds no house in the darkness, no home in the ever-changing seasons. Flowers cease to flower, but in a memory, they bloom to infinity. The mosquito calls this knowledge, hope. It wears this hope, its home, in the fine fabric of its wings. My mind weaves itself a blanket from life’s moments, hammers in pegs in different places, and pitches a tent. It crouches inside and bathes in the warmth that radiates. It calls this comfort, home.

My mind had grown up ready to pack me, and my life, into a box. It thought that those flimsy cardboard boxes, wrapped twice round with industrial tape, felt more like home, than “home” did. Houses changed, in more ways than it cared to count, and the common factor was the boxes. It, in its youthful simplicity, deduced that my home was hidden somewhere there. The boxes that menacingly threatened mildew when starved of attention, but when you gave them just that, would launch dust grenades that made you sneeze. And my mind had tried to carve out a home amongst them, with box cutters, but the cardboard never budged. Then it attempted to fit my life there, to squeeze an infinite quantity of warmth into a finite volume.

It worked, for a while. As a temporary, makeshift home. One that burst at the seams when the houses stopped changing. My mind then concluded that, if my home could not house my life, I did not need one. It left my belongings strewn across the floor of the soaked cardboard, and looked elsewhere, as comfort oozed away like lava seeping back under the earth’s crust. It left its life in disarray, and banished itself to a desert, as it could not bear to look at trees. It did not want to be reminded of the home it had found, the home that had then abandoned it. It walked around, kicking about loose stones, while the sun pelted heat upon its wandering back. It had never felt colder than there, and it discovered that a place that housed warmth, was not automatically its home.

It went back to thinking that home was somewhere with four walls, and it jumped from place to place. This is how it became a measly mosquito, one who did not know what food source it was meant to look for. It tried to find home in the bottom of cereal boxes, in crates of oranges, and in tins of stationery. But no matter where it flew, it could never find anything concrete to stick to. Nothing had enough grip for it to puncture its proboscis into. My mind found nothing of substance to hammer its roots into. And here – beneath the dried-out cheerios, the stinging orange peels, and the empty ink cartridges – a home was not found.

My house was never a home because it was a cage, and then school became a cage, and then the world became a cage. And in my mind, the only way out of this cage was to become an astronaut. A mosquito’s wings flying through space, dressed in a white, padded, sealed suit. I wanted to find home, to look for it somewhere, because it had to be out there. Somewhere on some planet, maybe Mars, maybe Pluto. It was somewhere. I was adamant. I had searched everywhere else, yet, I had forgotten about the four walls of my mind. The vacant, desolate home that belonged to me. The walls littered with propaganda posters, slogans of all the words that I had heard that had stung enough to stick. The memories scattered in little cardboard boxes, packages of warmth waiting, not to be moved, but to be opened. But the mosquito did not know of these.

In the depths of space, the mosquito heard a faint buzzing sound, a sound that could not be heard elsewhere. It was not the background static of space, nor was it the broadcasts transmitted from nearby spacecrafts. It was not the voices that were pleading for it to come back “home.” The mosquito did not know what to do, since it had no concrete sense of direction in space. So, it simply hoped that it would find the things it was looking for. And a match, dipped into a basin of hope, was struck against the all the resistance that space had to give.

The mosquito’s internal compass sought out the source of the sound. It guided them both out of space, while its eyes remained closed, and led it to my mind. It did not notice the barriers, it did not notice the scaling walls, it simply flew. It did not look around – until its head hit a wall and it stumbled into a stupor, spiraling backwards, downwards, and side to side. Piles of boxes tumbled over. The sky cracked open, no longer withstanding the heat that seeped out from the cages made from cardboard. The mosquito shielded its shut eyes, wings quivering from the warmth, and it dared to investigate the boundaries of the four walls of one box. Inside was a flower, sitting neatly in a mound of earth. It was no less alive than a flower in a meadow, and did not shy away from the glaring lights of the mind.

The mosquito, starved, sucked the color from the flower. The flower’s petals did not wilt, and they stayed raised proud, even though they had faded, even though they no longer emitted a single ounce of warmth. And this mosquito was like all mosquitos. It left this flower, without as much as building it a gravestone or gifting it a goodbye. It inhaled all the colors, cycled through all the boxes, and the mind’s artificial lights could not keep up. The colors swallowed, the warmth stolen, and the light, powered by an external generator, flickered. It mourned the memories the mosquito had mistook for flowers. These flowers would not rebloom.

The mosquito was not exiled. It was simply sent to the gates, and set loose. Left, standing on the doorsteps between the mind and a meadow. Filled with mistrust, and seething with shame, it plucked a petal of the nearest flower. Drained from its nature, dampened slightly by the falling rain, the mosquito pressed the petal against its wings, dumping its hue onto their fine strands. It then drank half a flower’s full of warmth, and tread back to the mind. Doors open, it ran in, knelt beside a box, and planted the flower’s roots into the soil. Nothing happened, the lights still whimpered as if they were cold, but it felt right to the mosquito. A dead flower should be accompanied by a not-yet dying one. It imagined that they might hold hands. It fancied they would be happier that way.

The mosquito flew far. Meadows close-by had grown empty, and flowers became scarcer the further it went. It brought boxes with it, towing tools, and tales behind it. It slept in bogs, and sunk into the heat from the fire that its wings created. Its wings wrapped tight around its body, and it watches as colors ripple across. And even in the darkness, even in the wet, sunken ground, it has a home. A home filled with warmth.

The mosquito flies, fueled by the memory of warmth that lives in its wings. It is entertained by the colors that find a festive hat and entertain any of its lonely emptiness. The mosquito lives in its wings and their warmth, and has a constant companion called color. It always flies back to my mind, armed with a garden of flowers in its hands. And my mind, finally having a living and functioning thing to treasure, fashioned the mosquito a tent. It stretched the strings, and nailed four down. One into space, one into the desert, one into the boxes, and the last into that first meadow. And it listens, while it knits a blanket, to the voice of the mosquito recounting its travels. A blanket weaved with the wool of the mosquito’s life; all the moments it saw. And when the mosquito leaves, my mind casts the blanket over its own four walls. Its house finally has a roof, heat takes longer to escape, and my mind had made itself a home.

One day, the flowers will be too far for the mosquito to fly to. There will be a journey that the mosquito undertakes, but never completes. Its fuel will not last. Only the dark sky will bear eye to its fall, and it will die in the cold. Its wings will flicker, flicker, a dying flame at the end of its match. A gust of wind will come along and extinguish its glowing embers. The mosquito’s home had lived with the mosquito’s life, and without the sound of a beating heart to follow, it could no longer send out any waves of warmth. The mosquito ceases to exist, and its home follows in suit.

The flowers in my mind will still exist, faded, and dried out, all their last color used up for that last journey. And my mind will shiver in the cold, waiting for the mosquito to come back. Waiting for it to tell stories of its thoughts, waiting to hear its wings buzz under the tent when the next morning comes. A sound that never arrives. My mind will wonder why the mosquito did not find a home in its walls, why the tent it had sewn was not filled with enough warmth to entice it to stay. And it will seek the mosquito’s corpse out, and bury them both into its blanket. It reckons the dead mosquito needs a dying companion. And its artificial lights blaze with a natural glare, and both the mosquito and my mind are buried with a home above them.

Note

• Male mosquitos feed on nectar.

Many appear to have found God, but many live far from Him. His name rests on the tongues, but hearts often remain largely blind. What is read and learned does not evolve into deep spiritual understanding. Understanding is not crowned with love, nor does it rise to the horizon of longing and passion. Despite bold claims made in the name of religion and belief, only tentative, crawling steps are taken on His path. Not for everyone, perhaps, but when one looks at the overall picture, it is hard to claim that nights are revitalized with depth and sincerity. The heart is silent, and the spiritual core that should illuminate it has grown faint. Against this backdrop, it would be accurate to say that in the name of piety, many lead a stumbling, faltering life that struggles to move towards its true goal.

This is precisely because the spiritual core has fallen quiet, the heart has fallen mute, consciousness and sensitivity have become paralyzed, and the flame of love and fervor has been extinguished. As a result, the stage is left to the tongue and the lips, which fill this void by rambling endlessly and making noise about every subject. The tongue, now in command, starts telling lies, spreading slander, making baseless accusations, and indulging in meaningless or frivolous talk. It becomes engaged in distortion, false narratives, and worthless chatter that benefits no one. Minds that have severed their link with the heart become polluted, and naturally, the words and writings arising from such minds spread corruption throughout society. If you doubt this, just glance at the media of our times—listen to the news, read the articles—and you will understand precisely what I mean.

Make no mistake: I am not referring to people with no connection to religion or faith. I am talking about those who call themselves believers, who pray five times a day, stand humbly before God, bow, and place their foreheads upon the ground. Yet, unfortunately, many have become people with deadened consciences, hardened hearts, and dried-up spirits. As a result, countless individuals openly indulge in idle chatter, employing every potential of the tongue for negativity. Such people have very little to offer the world—and very little to present in the name of religion.

We have always believed that dedicated hearts would revive religious sentiment and understanding, and make it an active force in daily life. We have hoped for an exemplary community which would arise with its own character, and that its resonance would draw others to it. We pray that God will not disappoint us in this hope or cause our trust to be misplaced.

All thanks be to God, despite the tireless efforts of oppressors to utilize every force at their disposal for ruin, God did not allow their vile ambitions to prevail. We pray that, as in the past, He will also frustrate the schemes of today’s oppressors, leaving their aspirations unfulfilled. So it shall be, for no one can extinguish the flame that God Himself has ignited.

From our own perspective, we consider these trials and injustices as a form of “gentle slap” — a warning from God, prompting us to reflect upon how well we have fulfilled the trust granted to us. We recognize that despite the showers of mercy and favor poured upon us, we have fallen short of responding with genuine gratitude, remembrance, and reverence. We have neglected to acknowledge Him as the sole source of every beauty and blessing. We have succumbed to complacency, drifted into forgetfulness, and distracted ourselves with worldly concerns. We have weakened ourselves with fatigue from the long journey, dulled ourselves with the intoxication of apparent success, or fallen prey to the poison of ego and vanity. As a result, when trials and hardships befall us, we try to draw ourselves into account. We regard these moments as warnings, accept that God is refining and teaching us through them, and seek to draw lessons and wisdom from every challenge. We accept every difficulty and disaster as a form of merciful discipline and adopt an attitude shaped by this understanding.

Every event rests in God’s hands. If it is He who delivers the slap, tugs the ear, and gives the warning, then it must be because He intends to guide us towards something beautiful and worthwhile. Everything has its appointed time, its fixed term. When that time arrives, God bestows such blessings upon you and fills your heart with such serenity that you say to yourself, “So this was why I suffered! All those hardships came only so I could one day smile. To be granted such grace was worth every pain I endured.”

We must never forget that we were created for another realm. According to the deeds we carry out and the trials we experience here, we will assume a form and state in the life to come. What we become in the Hereafter will be shaped by the picture we paint for ourselves in this world. Everything we do here will be reflected there, determining the nature of our existence in that realm. In fact, how we respond to trials and calamities—how we pray, fast, and worship—is, in a sense, a decision about the life we will lead in the Hereafter. In this way, every deed performed in this world can be seen as a preparation for the world to come. According to this measure, some will rise to Paradise, some will remain suspended between realms, and others will tumble into Hell.

A believer must live with an eternal perspective, rising above the trials and hardships of this transient world. They must work ceaselessly and faithfully, striving with every breath to be a person of the Hereafter. In an era when one injustice gives rise to another, when countless people suffer cruelty, when honor and dignity are violated, and countless brothers and sisters are wronged, our hearts must quiver for them. We must bow down, press our foreheads to the ground, and pour forth tears like a river, calling upon God with sincerity.

If we approach Him with a single teardrop, He will respond with oceans. Even if our deeds weigh no more than a grain of dust, He will repay them with the brilliance of the sun. The deeds we offer to God, however small and insignificant, will be met with returns as magnificent and boundless as His glory and majesty.

On a less than memorable episode of The Simpsons, Bart, the hell-raising ten-year-old, is struggling to begin a paper on World War I that is due the next day. Books are piled on his desk. The pen is in his hand, touching the paper (back when kids still wrote essays by hand). He looks around the room and sees an especially inviting book on his bookshelf.

“Oh, algebra,” he says excitedly. “I’ll just do a few equations…”

He then hits himself to refocus.

Everyone finds the gag relatable: a task so difficult or boring, with a deadline looming, where the distraction of doing math equations is not only tempting but preferable.

I have no algebra books in my home, but plenty of other distractions that stand out and glitter like half buried pearls. Laundry that suddenly needs doing or trying to decide which is the perfect way to organize my bookshelves (by color? alphabetically?). There are the kinds of distractions that announce themselves randomly and demand my attention. My son deciding he’s hungry ten minutes after refusing lunch. My mother calling with the vague, dreaded, “are you busy right now?” Making sense of what it was I wanted or was supposed to be doing after all of these detours can take more mental energy than I’m capable of, which means I often leave everything unfinished.

Usually, I’m good at hiding my half-done priorities, but not everything can be swept aside or pushed into a closet. My lawn, for instance, is something everyone can see as the result of these shifting priorities. The grand list of plans to repair and care for my lawn every spring has now increased to where the grounds crew of Yankee Stadium would find it difficult. To get rid of all the overgrown bushes and tree branches would take a full weekend, but didn’t we want to take my son to the aquarium? Wasn’t getting him out of the house and away from the TV important? Mowing the lawn itself takes at least two hours, yet my mother isn’t well enough to go grocery shopping on her own. She can’t go without food, right? I can’t put it off, not when I’m supposed to be seeding all the empty patches and pulling out the dandelions and spraying deer repellent. An unending stream of guilt causes me to lurch one way then another, leaving my lawn a mess, an outward expression of things left half-finished or completely unstarted.

The secret, as we are told by various self-help gurus online and daytime talk show hosts, is to put aside the things that aren’t important and embrace the things that are. This is meaningless gobbledygook that looks good on the kind of cheap coffee mugs you see in greeting card stores. If the slogan was “do what makes you happy,” or “prioritize the good in life!” it would have just as much meaning and probably as much impact. The definition of what makes something important is too vague, too changing. After all, each distraction blares its importance to you like a screaming baby. Rather than limit things to important or not important, the best method for avoiding distractions is to prioritize everything. From restocking the scotch tape dispenser to fleeing a house fire.

Discovering that hierarchy is the real trick, and it is a process. Little children are hardwired to not think about the world around them (as newborns, we think things stop existing when they leave our field of view). When we age, our priorities change. Hopefully for the better, but not always. Some people need a lot of time and experience to help learn what’s most important. And even as you figure it out, the distractions come fast and hard. Every week a person is recommended to watch a new TV show, even though they probably haven’t finished watching the latest hit everyone’s talking about. Then comes the dilemma: should that person stop the old show and pick up the new one? What if they’re someone who never skips a Sunday crossword puzzle? Do they continue to do them and watch TV, knowing they might put off work they brought home from the office? When do they get around to paying bills? Calling up their parents to catch up? All these options just from having one show introduced to us.

By the time you’re a young single adult, it becomes easy to think that whatever makes you happy is what’s important. For a long time, my biggest concern was how to be a rock star even though I spent my high school years playing trombone. Once I was out of college and that dream was as realistic as eating unicorn steaks, I went ahead and started waiting tables. All that mattered to me at that age was whether I would walk out of each shift with enough to pay off the essentials. These consisted of gas, rent, and food, not always in that order. Often the food came from McDonald’s and the refreshments from local bars. But happiness was the goal, not nutrition. As long as I wasn’t too picky about it all, I managed to make it work. I was satisfied.

When I started working as a teacher my own happiness depended on others. Staff members needed help. Students wanted feedback from me. The distractions and the goals I needed to accomplish were so numerous it became dangerous to my career to leave some incomplete. I learned early, though not as early as I should have, to prioritize what mattered without leaving everything undone. There were too many days scrambling to finish lesson planning five minutes before the students walked in. Too many mornings struggling to discuss the merits of The Great Gatsby while feeling far from clear-headed. The less said about the burgers that contributed to my expanding waistline the better. It would be wonderful if people learned this earlier in life. But a lot of people don’t. Some never learn to prioritize at all. Judging by how many people still take on Tik Tok challenges, it stands to reason people are not always acting with their best interests (judging by how many challenges there are, there are never too many distractions either).

The vast majority of people also learn that once you have a spouse or partner and children who count on you, or extended family that needs help, their safety and security becomes the most important thing. Something in my lizard-brain activated once I held my newborn son for the first time, a little voice that said, “This thing matters. It’s counting on you.” After that, my brain took all the stimuli around me and, like a badly kept 90s desktop computer, put everything it receives through a quick analysis: on one side, that nagging distraction that demands attention; on the other, my wife and son.

The system isn’t perfect, of course. Sometimes it says that nagging thing is my son, and my brain therefore questions how long I can go and ignore it. The effect is doubled when the request is something innocuous, like demanding we do the same dinosaur puzzle for the sixth time in a row. (Ignoring him is a generally all-around terrible thing to do – newborns and toddlers have to be dealt with eventually if you ever want to get five consecutive seconds of peace).

Ignoring my responsibilities to myself for too long, like any engine that burns too hard for too long, causes me to crash. When things come up that relate only to me – a new videogame demanding my attention, some of my friends making plans to unwind after work, maybe a free hour where I can sneak in a nap – my systems work on autopilot, telling me to brush them aside. The little voice inside my head will sometimes pipe up: “Yes, you have papers that need grading, but shouldn’t your son have fifty meal options for dinner, just in case?” The messaging gets confusing, and this ultimately hurts everyone else. You should definitely do work for your job, and when it comes to toddlers, falling asleep while playing with blocks means I get a rude awakening when they’re chucked at my head. Sometimes I need a reminder, often from my wife, to take care of myself as well.

Some distractions, like Bart’s algebra, we just can’t help but be tempted by. They fill our head and make us think they need to be done right this second. Giving everything a label of important vs not important rarely helps. By prioritizing things first, especially when helping others, has shown me what matters in my own life. Family first, always. Then myself, my career. Maybe, eventually, some day, my lawn will make it a little higher up the list.

Literally meaning avoiding speech and keeping silent, samt is used by the Sufis to describe keeping silent or preferring silence in self-possession to avoid the useless or harmful utterances that one can make while speaking. Aware of the Divine warning, Not a word does he utter but there is a watcher by him, ever-present (50:18), one should speak when necessary and only for the good pleasure of God, uttering words that are pleasing to God.

The saying of the glorious nightingale of creation, Prophet Muhammad, upon him be peace and blessings, “Either speak of good or keep silent,” [1] is a most concise, decisive definition of samt, and provides the frame of reference that one should remain within when speaking and keeping silent. We should also remind ourselves of another saying attributed to him: “Let your speech be wisdom, and your silence reflection” [2].

Speaking too much, in particular speaking empty words, is something that has always been condemned and regarded as one of the sinful acts which lead people to perdition. Those who have been initiated into spiritual journeying to God Almighty have continuously been warned against speaking too much and against useless words as this is a sinful act of the tongue. It has been emphasized that eating too much, sleeping too much, and speaking too much are each a collar around the necks of the travelers to God Almighty, chains on their feet, and handcuffs around their wrists—for they lead one to make frequent mistakes and commit frequent sins. The saying attributed to Caliph ‘Umar, may God be pleased with him, “Whoever speaks much errs much,” [3] corroborates this point.

Both the books of good morals and the epistles of Sufism have studied and explained the idea of keeping silent, each from their own perspective, attaching great importance to this virtue by regarding it as important wealth for an initiate, a secret treasure for those who have reached the final point of journeying, and a sign of good manners for every believer.

This does not mean that a believer should keep silent in every case. A believer should speak to advise and promote good and prevent evil, to teach and guide, to remove what is harmful, and to encourage and introduce what is useful. Our religion orders us to utter what should be said to support and establish truth and justice so that everyone can receive their rightful due, and forbids us from keeping silent in such cases. It can be said that however harmful and condemnable it is for one to speak without seeking God’s approval or good pleasure and thereby pursuing a lawful purpose, it is equally harmful and condemnable for one to keep silent when and where one should speak. For this reason, although keeping silent is generally approved and advisable, speaking is sometimes more approved than silence. Silence, in other words, while it is not always golden, is sometimes silver. It is of great importance to know where and when one should keep silent, and where and when one should speak. In a Prophetic Tradition, the person who keeps silent where right and justice are violated and truth is desecrated is regarded as a “mute devil”; those who speak false and useless words are considered to be the friends and translators of Satan.

It is both an ethical behavior and indicative of their knowing their place in the “market of thought and speech” that those who should speak are given the opportunity to speak, while others whose speech is not useful should remain silent. In this respect, it has been said:

If your merchandise is copper, O brother,
do not offer it for sale in the market.
Leave the market to those who sell jewelry.

Keeping silent in the presence of people with profound spiritual states and wisdom shows that one has good manners and that one respects such profound spiritual states and wisdom. Concerning this, the Shaykhu’l-Islam Yahya Efendi [4] says:

Give ear to the speech of the people of profound spiritual states.
Do not compare their speech to other speeches.
You know, O preacher, that every speech is different from others.

Silence accompanied by self-supervision in the presence of those who have reached the final point of journeying and who have been favored with God’s company is also emphasized. This silence of the people of heart, who can recognize people of true merit and worth, means respect for both the hearts into which Divine inspirations descend and for the One Who has favored these hearts with satisfaction. They remain silent where they should and prepare the ground for the breezes of inspirations to blow, setting their tables not for the worldly bounties, but for the ever-fresh fruits of Paradise.

It sometimes occurs that the matter to be discussed is so profound that it transcends our horizon of perception to the extent that we should keep silent and invite others around us to silence. Sayings such as, “No need to present our need, for the state we are in is expressive of everything,” and the silent prayer, “Consider what a wretched state we are in, and do not leave us alone!” are the voices of such silence. Jalalu’d-Din Rumi makes the following invitation to it:

Look at my pale face, but do not say anything to me!
See my countless pains, but for God’s love,
do not say anything to me!

Look at my heart in profuse blood,
and my tears flowing like a stream!
But ignore whatever you see,
and do not ask how and why!

Common people hold their tongues and only keep silent physically, while those who have certain knowledge of God keep control of both their tongue and heart, and so experience self-supervision in silence. As for the lovers of God, they keep their love and yearning within themselves and so represent the silence of faithfulness. The first of these three groups are saved from blunders of speech and protect themselves from censure and reproach. Those of the second group receive, in addition to what silence itself may bring, the spiritual gifts which come through reflection and self-supervision. As for those of the third group, it is stated in the following couplet:

You say that you are a lover, then do not sigh with the ordeal of love!
Do not make others aware of your ordeal by sighing!

Thus, they are able to keep their secrets in silence and display an example of deep faithfulness.

O God, include us among Your servants, sincere (in faith and
practicing the Religion), and endowed with sincerity; and bestow
blessings and peace on our master Muhammad, the leader of
those endowed with sincerity, and on his Family and Companions,
who both love You and are loved by You.

Notes

1. al-Bukhari, “Adab” 31; Muslim, “Iman” 74.
2. al-Ghazzali, Ihya’ ‘Ulum ad-Din, 1:3; 2:228.
3. at-Tabarani, al-Mu‘jamu’l-Awsat, 2:370; al-Bayhaqi, Shu‘abu’l-Iman, 4:257.
4. Shaykhu’l-Islam Yahya Efendi (1553–1644) was one of the most famous Shaykhu’l-Islams of the Ottoman State. The office of Shaykhu’l-Islam was the highest office of religious affairs. Yahya Efendi was also a well-known poet. (Tr.)

One cannot help but feel a sincere respect for how these values have taken root here, despite the challenges faced. Hizmet, with its philosophy of education, openness, and justice, has played a crucial role in fostering Muslim-Christian dialogue. Through their learned curiosity and authentic faith, members of the movement bear witness to an Islam rooted in mercy and openness, reflective of a profound spiritual relationship with Allah. Their fraternal lives, marked by respect and tolerance, represent a quiet strength and a model of exemplary faith in an ever-changing world.

The loss of a spiritual figure of such magnitude resembles a seed planted in the earth, destined to grow in its time. History, and ultimately, the final judgment, will discern in Fethullah Gülen’s work what transcends life’s trials and death, and what will continue to bear fruit for generations to come. His passing invites both Muslims and Christians to a moment of gratitude and reflection, an appeal to faithfully continue their commitment to faith, hope, and love.

The journey of Hizmet carries on, bringing light and peace. May this path inspire strength, perseverance, confidence, and joy in those who walk it.

Translated and adapted from French.

“There was a footpath leading across the fields to New Southgate, and I used to go there alone to watch the sunset and contemplate suicide. I did not, however, commit suicide, because I wished to know more about mathematics.”
-Bertrand Russell, Nobel Laureate and Mathematician

It is mystical when you step outside on a snowy morning. Snowflakes are swirling around the vast sky and falling and blanketing the ground. If a snowflake lands on you, it is like a winter angel. There are no flowers around, for they cannot survive the cold; yet what lies before your eyes is an incredible beauty. And it’s remarkable, you come to realize, that no two snowflakes are alike. It is as if the uniqueness of a snowflake is controlled by a divine force. The individuality of a snowflake’s structure draws a parallel to human life. Like snowflakes, everyone has a unique story to tell.

I am not the only one who ponders about snowflakes; many mathematicians do the same. Actually, they think about the characteristics of snowflakes because they are particularly important for three basic mathematical principles: pattern, symmetry, and symmetry breaking.

A little-known scientist, Wilson Bentley, a.k.a. “the Snowflake Man” took pictures of snowflakes almost every day and observed them until he died. You can buy his book about his work on Amazon. If you wish to know why he did it, read about it at snowflakebentley.com.

“Under the microscope, I found that snowflakes were miracles of nature; and it seemed a shame that this beauty should not be seen and appreciated by others. Every crystal was a masterpiece of design and no one design was ever repeated. When a snowflake melted, that design was forever lost. That beauty was gone, without leaving any record behind.”
-Wilson Bentley

When I checked the Oxford dictionary, there were 3 definitions for the word “pattern.” Two of these definitions [listed below] are important for this article.

Pattern: 1. A repeated decorative design; 2. An example for others to follow.

When we check the pictures and delve deeper into each snowflake, we will see that the structures of the snowflakes are totally different. However, they have something in common: symmetry and a hexagonal structure.

These perfect ice crystals are genuine, even though it is hard to believe they are not fake.

When I take a close look at a snowflake, the beauty of the combination of ice molecules fascinates me every time; each flake is unique. However, uniqueness is not the point here. The things that make snowflakes important objects for mathematicians are their symmetry and their hexagonal structure. Math-loving people have a lot of interest in transformations. They love moving objects. And, surprisingly, if an object is symmetric, transformations are not even noticed by many.

To be more precise, when you have a hexagonal symmetric snowflake, or any other symmetrical object, when you rotate it in any direction, 60°, 120°, 180°, 240°, 300°, or 360°, people watching you wouldn’t realize it. If you check the images below, you will see rotated shapes but no difference. It appears to be the same shape in exactly the same place.

1- Counterclockwise rotation by 120°

2- Reflection through a vertical axis

3- Reflection axes of a snowflake[1]

Snowflakes also possess reflectional symmetry. If we stand in front of a mirror, our reflection looks exactly the same. Hence, if we put a mirror in the middle of a snowflake, there will be a reflection. For a snowflake, we can put a mirror 6 different ways. Thus, we can say that a snowflake has 12 symmetries: 6 from reflections, and 6 from rotations.[2]

Now we can define symmetry as a transformation that leaves things unchanged. We can also claim that a combination of any of the transformations will give us exactly the same shape. For instance, we can rotate our snowflake 60° two or three times in a row and flip it over, and it will remain unchanged.

At this point, you might ask the question: “You have all these fancy symmetries for this particular snowflake. But, does every snowflake possess the same symmetries?”

Snow is a molecular structure of an ice crystal. And ice is a structured substance. It is a different form of water. When the water cools down, the molecules move more slowly, and this begins to impact how the molecules line up. Hydrogen atoms of one water molecule bond with two oxygen atoms. As the water freezes, the molecules arrange into hexagonal patterns. They prefer to stay as far away from each other as possible, and that makes them take up more space. The large space affects density. The density of ice becomes less dense than water. This is why ice floats. Almost all other liquids have a higher density when they freeze.

When we examine an ice crystal carefully under normal conditions, we always see a combination of molecules with six-fold symmetry. Snowflake molecules make a honeycomb structure. This results in an inordinate amount of hexagonal symmetry in these molecular three-dimensional structures.

Okay, we saw the structure of a snowflake under normal conditions. But, what if we changed those conditions? Johannes Kepler answered this question after his experiments and wrote a book about snowflakes, particularly The Six-Cornered Snowflake.

There are two key elements which affect the structure of a snowflake: temperature and moisture. Each time the temperature or the amount of moisture change, the structure of a snowflake changes. If you check the snow crystal morphology diagram below, you will see that when the temperature nears 0° and humidity is high, the structure of a snowflake will be flowery. Flowery structures are called dendrites. When you make it a little bit colder, the structure will be fancy hexagonal plates. We can apply many combinations and get varying structures.

The Snow Crystal Morphology Diagram. Source: Snow Crystals – http://www.snowcrystals.com/science/science.html

Professor of physics Kenneth G. Libbrecht is the owner of the diagram below. In a PBS interview, he said, “It’s a mystery as to why snowflake shapes go from plates to columns to plates to columns as the temperature lowers. That’s one of the things I’ve been trying to understand. It has been a mystery for about 75 years, and it’s still unsolved.”[3]

The Shapes of Snowflakes | Source

In the end, although the structure of (almost) all snowflakes are the same, some of them are not completely hexagonal. For instance, there are some snowflakes that have tree structures. Some snowflakes have branches, and each branch has tiny branches.

But, why is the structure of some snowflakes not hexagonal?

So far, we have talked about pictures which were taken at a particular instant. We have seen the pictures of the motion of the snowflakes for the smallest amount of time that can be measured. However, a snowflake never stops spinning in the air. They tend to oscillate. That means the shape of the snowflake is changing all the time. But how? When you see a snowflake in the air, it changes its place after a second because it would be whirled about, and it will be under different conditions at that time. This process will occur up until the snowflake lands on the ground. We know from the diagram that the temperature and amount of moisture always affect the shape of a snowflake. While small-scale conditions are almost the same, on a larger-time scale, conditions will differ. And these differences will change every corner of a hexagonal snowflake, resulting in a different structure. This is the main reason behind the variety of snowflake structures and uniqueness.

In conclusion, we can say that a snowflake can preserve its six-fold symmetry at all times. I think we have another reason to love mathematics! I want to finish my piece with Hermann Hankel’s words:

“In most sciences one generation tears down what another has built, and what one has established another undoes. In mathematics alone, each generation adds a new story to the old structure.”

Have you ever seen a rainbow? Until recently, I had looked at many rainbows, but had never truly seen a rainbow.

In his writings on faith and logic, religious scholar Bediuzzaman Said Nursi maintained that looking and seeing are two different things. In his book, The Words, he says: “The eye is a window through which the spirit looks at this world. If you use it on behalf of your carnal soul, without selling it to God Almighty, by gazing at transient, impermanent beauties and spectacles, it panders to lust and other carnal desires.”

Using Nursi’s reasoning, you might look at a magician who is right in front of you, for example, but never see how a trick is accomplished. The same thing happens when you look at a mathematical equation but don’t see what the x value is – unless you are good at mathematics.

After watching MIT physics professor Walter Lewin’s lecture “The Hidden Beauty of Rainbows,”[1] I am finally able to see the rainbow, instead of just looking at it. To share my fascination about this topic, and reinforce my own knowledge, here are some notes I took during Lewin’s lecture. Walter Lewin is the author of For the Love of Physics. This book is really a perfect book if you love Physics.

Figure 1.0

There are four fundamental facets we need to cover to understand a rainbow (Figure 1.0). The first is the “radius” of a rainbow. Since every rainbow has a radius, this means a rainbow is a circle. And every circle has a center point. A rainbow’s center point is below the horizon. Here, we can ask these follow-up questions:

1.1 How we can find the radius of a rainbow in degrees?

1.2 Do all rainbows have the same radius?

The second question is about the colors of a rainbow, specifically red. If you see a rainbow, there is always a red color. But:

2.1 Is the color red always on the inside or outside of the rainbow?

2.2 Does the position of the red color depend on the time of the day and year?

It’s obvious that light determines a rainbow. If there is a rainbow somewhere, there is an enormous difference in the brightness of the sky above and below a rainbow. We can now ask:

3.1 Where is it bright?

3.2 Where is it dark?

There are some additional questions we need to discuss regarding the second bow in Figure 2, specifically:

4 Have you ever noticed the second bow? If yes, then;

5 Where do you look for the second bow?

6.1 What is the color sequence of the second bow?

6.2 Is it the same as the primary bow, is it brighter, or is it reversed?

Figure 2.0

In order to understand rainbows better, we need to review some basic physics. Let’s start with reflection and refraction.

Mediums, reflection, and refraction

Definition: A medium[2] is the substance that carries a wave from one location to another.

When light goes from one medium to another, like from air to water, one of two things happens:

● Some of that light bounces back, which we call reflection. The light will reflect at the same angle at which it hit the surface.

● Part of the light doesn’t reflect, instead continuing into water at an angle. We call this refraction.

Each medium has an index of refraction, which tells us what the speed of light in that medium is. The index of refraction of air is 1.0003, and the index of refraction of a vacuum is 1.

That means the speed of light in air and in a vacuum is almost the same. That speed is 300,000 kilometers per second, and that’s why the index of refraction for air and a vacuum is 1. But in water, the index of refraction is approximately 1.33. The difference between 1 and 1.33 means that in water the speed of light is 33 percent slower than it is in air.

Snell’s law and an angle of incidence

There is also a connection between angle of reflection, angle of refraction, and the index of refraction. We call it Snell’s law.

Snell’s law illustrated:

Figure 3.0

To understand this formula, you need to know the definition of the sine of an angle.

Definition:The sine[3] is a trigonometric function of an angle. It is found by taking the length of the side opposite the angle and dividing by the length of the longest side of the triangle.

If α is 0°, then sin (α) = 0.

If α is 30°, then sin (α) = 0.5.

If α is 90°, then the sin (α) = 1.

Let’s do an example where we can apply Snell’s law (Figure 4.0).

Light comes from air to water at an angle of 60°. (This is possible, because the angle at which water comes in, the angle β, will be 40.6°.)

Definition: The angle of incidence[4] is the angle between the incoming light and the vertical on the surface.

Figure 4.0

Like professor Lewin said, “very simple, very straightforward.”

Figure 5.0 | Figure 5.0. Example of refraction and reflection. See also [5].[5]

Figure 6.0

Figure 6.0 displays a true wonder of water. Sunlight is coming from the left side, landing everywhere on half the surface of that raindrop. We can choose one very narrow beam of all that sunlight with a 60° angle of incidence. We call the angle of incidence “i” and the angle for the refraction “r.”

Of course, that narrow beam is the only a small fraction of the total.

At point A, two things happen (in accordance with Snell’s law);

● A little bit of light reflects.

● The remaining light refracts.

The light reaches point B inside the water drop. At point B, two things happen:

● Some of the light goes back into the air (signaling refraction).

● Some of the light gets reflected. (Therefore, at point B, the angles are the same, “r.”)

Then the reflected light goes on its way to point C. Here, a little bit of the light is reflected and goes back into the water. Most of it comes out of the water, which results in refraction.

At this point, if we use Snell’s law at point A, the reflection law at point B, and then Snell’s law at point C again, we will see that our angle for the refraction at point C will be, surprisingly, “i.”

Now, if we check the line that comes out from the water at point C, we will have a changing angle. We can call it φ (Phi). And for the angle φ, we have an algebraic formula, as follows:

φ= 4r — 2i

If you check the figure, you will see that we have 4 r and 2 i.

By the way, if we take the narrow beam which passes through the center of the raindrop, we can easily see that the angle of incidence is zero. In accordance to Snell’s law, this narrow beam goes straight through. Then it reflects back and finally it comes out of the water. This is true because:

if i = 0, then r = 0 and therefore φ = 0.

Let’s do something interesting and change the value of “i.” If the light hits the water drop higher up, the angle “i” increases. At some point, the angle φ also increases and reaches a maximum value.

Figure 7.0

If you recall, the index of refraction for water is 1.336. If we take any value of “i” on the table and apply Snell’s law, we can easily calculate values of r. And then, if we use the formula φ=4r — 2i, we can come up with the values of φ. This is illustrated in Figure 7.0.

If this doesn’t seem all that special, there is something else that you wouldn’t expect: φ reaches a maximum value, and when you go to higher values of i, then φ goes down again. This plays a key role in the formation of a rainbow.

The index of refraction depends on the color of the light.

Figure 8.0

As seen in the table, when the angle of incidence for red light is very close to 60°, the value of φ is at its maximum, which is 42.3°. In other words, the value of φ can be smaller than 42.3°, but it cannot be larger. For blue light, the angle of incidence is slightly lower, and the φ maximum is at 40.7°.

Water drop and a cone

A key question arises: Let us say we have one water drop, and the sunlight falling onto that water drop is coming from the left. What is that one water drop going to do with the white light from the sun that covers half of the rainbow?

Let us check first for red light and then for blue light.

Light beams will come out of this drop, and that cone will be filled with red light. But the angle for the light beams cannot be larger than 42°, meaning they can be smaller. Then we will see a cone of lights.

But why is it a cone? Because, if we go back to what was previously discussed, we will remember that one light beam comes in with an angle i, and then comes out with an angle i.

Figure 9.0

Figure 9.0 shows a representation of a water drop. The light that comes in at the angle of incidence is 60°. It refracts and reflects inside the droplet, then goes to point C and comes out of droplet at an angle of 42°. And, surprisingly, if the angle of incidence is 60°, when the light beam comes out, it has to be red light. On the other hand, there is not only one light beam coming in with an angle 60°. The entire surface of this water drop is illuminated by the sun, so there are an enormous number of beams for which the angle of incidence is 60°.

If we go back to Figure 9.0, we see the black line on this water drop. Any light beam that comes in anywhere on that black line will have an angle of incidence of 60°.

Figure 6.1

Now we will do the same for blue light. This time, we will have another cone which is completely filled with blue light, but when the blue light beams come out, the angle will be at a maximum of 40.7°.

Interesting fact: All the colors except for red and blue that are in the sunlight will be in between the red and blue.

Figure 6.2

A journey: refraction, reflection, and refraction

We know that when the light comes in, it goes through a journey. A light beam refracts, then reflects, and then refracts. That’s all. But, how about the light on the right side of the cone? Is there any light? When the sun shines in, does this water drop bring light there?

If the angle φ is larger than 42°, then, yes, it is possible. But we have already proven that the angle φ cannot be larger than 42°. So, it is impossible: There is no light outside the cone.

Another question… What will be the color of the light inside the blue cone? We should remember that the red light is everywhere in this cone, because as long as the angle φ is smaller than 42°, red light can be anywhere. The blue light is also almost everywhere because the blue light is allowed to be smaller than 40°. This means all the colors that we didn’t mention are coming out inside the blue cone and there will be just white light.

Figure 6.3

To summarize, if we have a water drop, and a bright light shining onto this water drop, we will see red, blue, green, white, and other colors inside the cone or circle. In other words, all the colors of a rainbow. And of course, there will be no light outside the cone. There are some experiments on YouTube that you can watch if you want.

Figure 6.4

You may think that at the location where blue comes out, if all the other colors can come out — which they can because the angle is smaller than 40° — the light should be also white, not blue. It is a nice approach, but wrong.

It is wrong, because of the light intensity. If you check the graph for the intensity of the light, you will see that different colors have peak points where φ reaches the maximum value. If all the colors are present and equal intensity, we see white light. That’s why the inside of the cone is white. However, when the color red spikes up, it dominates its location. We don’t even notice the other colors.

Figure 6.5

Looking at the sky

Let’s say you are standing at point A and the sunlight is coming from the left. Since the light comes from infinitely far away, all these lines are parallel to each other. Let’s say you look at the sky in direction B and pick a raindrop at any point. Any point you pick will cast the cone in the direction of the sun with the angle 60°.

When you look at the sky in the direction B, will you see light? You will not, because you are outside the 42°.

Figure 10.0

What if you look in a different direction? We will look at point C (it doesn’t matter where), and take a rain drop on line C. Light beams will do the same thing. Again, they will produce a 42° red cone. However, you will see white light. Yes, you read that right, white light, because you are looking straight in the middle of the cone of white light.

Let’s say we choose another angle and look at point D. If we choose a raindrop anywhere on line D, it will make no difference. It will cast into the sky the famous 42° angle because that’s the angle that was chosen there. If we look in that direction of the sky, what will we see? Yes, only red. No other color!

Figure 10.1

And now, we know where we will see red light, blue light, or white light. And we also know which direction has no light.

A rainbow is a bow in the sky

Let’s suppose the sun is on your left and you are standing at point A (Figure 11.0). Since there is light, you will have a shadow on the ground. As long as you look 42° away from any direction, you will only see red. That is because a cone is a spherical object. And that explains why the rainbow is a bowl in the sky. As long as it is 42° away from a line in any direction, you will always see red light. And if you decrease the angle, you will see the other colors in the sky.

And so now, we can make a picture of a rainbow.

When we look at the horizon, sometimes we see a rainbow. And we will have a center point somewhere below the horizon. The radius with 42° has red light. The blue light is closer to the 40° radius. This tells us that the red bowl is always on the outside and the blue light is always on the inside. That’s what we always see.

Figure 11.0

Double Reflection in the Rainbow

We can also include two reflections in the rainbow. If we do, we get refraction, reflection, another reflection, and then another refraction. So, the light beams reflect twice. And if we do this hocus-pocus again and again, we can come to a conclusion: There is no maximum value for the various colors, but there is a minimum value. In other words, various colors cannot be lower than a certain value, but they can be higher.

And if we do some calculation for the angles, we will see something very similar. We will find out that the second bow is pointing at the sky, and the angle is 10° above the first one (which is 52°). And, surprisingly, the colors of the second bowl reverse. In other words, red is the one on the inside, and blue is on the outside this time.

Figure 11.1

Interesting fact: There is no light between the two bowls. This is because of the φ maximum and minimum. We call that dark part Alexander’s dark band.[6]Additionally, since the second bowl is formed by φ minimum, sunlight can come out at angle φ or larger and there will be sunlight above a rainbow.

Figure 11.2

Some examples…

Image 1: René Descartes’ sketch of how primary and secondary rainbows are formed (probable engraver: Frans van Schooten the younger).

Image 2: This diagram was drawn by the famous physicist Newton who was one of the first to understand the rainbow, from his book Optics.

Image 3: Double rainbow. The primary red bow is on the outside, and blue is on the inside. Alexander’s dark band can be seen in between the two bows. It shows up really dark. For the secondary bow, red is on the inside, and blue is on the outside.

Image 4: Walter Lewis’ backyard and his rainbow. When you water your garden when the sun is high in the sky, you can get a rainbow all the way around you. 42° away from the line is always red. If you turn around and look back, it is red.

Image 5 | A white rainbow. It is very unique and rare. It is also called a fog bow, because fog has small water droplets that create this effect.

Image 8 | Red rainbow. Let us imagine that there is a rainbow at sunset. What would you expect to see? We would only see red light because there is only red light. What would happen to the white light inside the bow? It would be red too.

Reflection is a vital step in becoming aware of what is going on around us and of being able to draw conclusions from these events. It is a golden key that opens the door of experience, the seedbed where the trees of truth are planted, and the opening of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues, upon him be peace and blessings, states: No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that.1 With these words, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of our limits.

In order to draw attention to the same point, the writer of Al-Minhaj (The Way Traced) writes:

Reflection on bounties is a condition of following this way,
While reflection on the Divine Essence is a manifest sin.
It is both false and useless to doubt and think about Him,
And also means seeking to obtain something already obtained.

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the book of the universe with its creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By drawing our attention to the universe and calling us to reflect upon it, the Qur’an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur’an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the book of the universe and, through every new discovery that helps the true believer deepen and unfold his or her reflections to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s good pleasure and approval-this is the way to become a perfect, universal human being.

One can use reflection in every scientific field. However, the rational and experimental sciences are only a first step or a means to reach the final target of reflection, which is knowledge of God, provided that one’s mind has not been filled with incorrect conceptions and premises. Studying existence as if it were a book to be reflected upon can engender the desired results and provide ceaseless information and inspiration, but only if one admits that all things and their attributes are created by God. This is what is sought and should be done by those who attribute all things to God, and who have attained spiritual contentment through the knowledge, love, and remembrance of God.

Reflection must be based on and start with belief in God as the Originator of creation. If not, one might reach God at some stage of the journey, but will not progress beyond the conviction of God’s Existence and Unity. Reflection based on and starting with belief in God as the Creator and unique Administrator of all creation enables continuous progression and increased depths, for new discoveries develop into further dimensions (love of God, “annihilation in and subsistence with God,” discovering Divine realities behind things and events). In other words, reflection, starting with awareness of God having the Names of “the First” and “the Outer” and progressing toward Him as “the Last” and “the Inner,” will enable one to progress uninterruptedly and without end. Encouraging people to engage in reflection focused upon a determined aim entails urging them to learn and use the methods of sciences that study how existence is manifested.

Since everything in the heavens and Earth is the property and kingdom of God, studying every incident, item, and quality also means studying how the exalted Creator deals with existence. The believer who studies and accurately comprehends this book of existence, and then designs his or her life accordingly, will follow the way of guidance and righteousness to the final station of Paradise, where he or she will drink of kawthar-the blessed water of Paradise.

The people of loss and perdition wander in the pits of heedlessness and ingratitude to God, the true Owner of the infinite variety of beauty and bounty in the world; those following the way to Paradise, and equipped with reflection, recognize the True Giver of all bounty and obey Him, fully conscious of what believing in Him means. They travel from gratitude to being provided with all bounties, and from bounty to gratitude, in the footsteps of the angels, the Prophets, and the truthful and loyal believers, seeking God’s pleasure in order to thank Him for His blessings. Using the vehicle of reflection and with the help of remembering God, they surmount all obstacles and, progressing from taking necessary measures to attain their goal, to submission, and from submission to committing their affairs to the Power of God, they fly through the heavens to their final destinations.2

Notes

1. Abu Bakr Muhammad ibn Husayn al-Bayhaqi, “Shu‘ab al-Iman,” in Kitab al-Sunan al-Kabir, 9 vols. (Beirut, 1990), 1:36; Isma‘il ibn Muhammad al-‘Ajluni, Kashf al-Khafa’ wa Muzil al-Ilbas, 2 vols. (Beirut 1932), 1:311.
2. There are numerous final destinations. Some of them are entering Paradise, obtaining God’s pleasure, and being rewarded with His vision.

A: The sparrow hawk’s swooping contributes to the sparrow’s alertness and evolving skills of escape. Although rain, electricity, or fire sometimes harms people, no one curses them. Fasting may be difficult, but it provides the body with energy, activity, and resistance. A child’s immune system usually gains strength through illness. Gymnastics are not easy, but they are almost essential to bodily health and strength. People’s spirits are refined through worship and meditation as well as through illness, suffering, and hardship. These allow them to acquire Paradise, for God gives a large reward for a little sacrifice. Hardships and sufferings promote people to higher spiritual degrees, and will be returned manifold in the other world. This is why all Messengers experienced the most grievous hardships and sufferings.

Hardship, suffering, and calamity cause believers’ sins to be forgiven, warn them away from sins and the seductions of Satan and the carnal self, help them appreciate God’s blessings, and open the way to gratitude. Also, they urge the rich and healthy to be concerned about the ill and the poor and to help them. Those who have never suffered cannot understand the condition of those who are hungry, sick, or stricken with a calamity. In addition, these afflictions may help establish closer relations between different social sectors.

Q: What is the role of intention in fasting?

A: Intention has a prominent place in our actions, for the Messenger told us that our actions are judged according to our intentions. Intention is the spirit of our actions, for without it there is no reward. If you remain hungry and thirsty from daybreak to sunset without intending to fast, Allah does not consider it a fast. If you fast without intending to obtain God’s good pleasure, you receive no reward. So whatever one intends, one gets the reward thereof.

Those who have a firm belief in God, the other pillars of faith, and the intention to believe in them will be rewarded with eternal felicity in Paradise. But those who are determined not to believe, who have removed the inborn tendency to believe from their hearts, will be victims of their eternal determination and deserve eternal punishment. As for those with deeply ingrained unbelief and who have lost the capacity to believe, we read in the Qur’an: As for the unbelievers, it is the same whether you warn them or warn them not. They will not believe. God has set a seal on their hearts and on their hearing, and on their eyes there is a covering (2:6-7).

Q: What about those who say that fasting for so long is unhealthy or affects one’s job performance or even the nation’s development?

A: Human life is a composite of two distinct powers: the spirit and the flesh. Although they sometimes act in harmony, conflict is more usual “ conflict in which one defeats the other. If bodily lusts are indulged, the spirit grows more powerless as it becomes more obedient to those lusts. If one can control the desires of the flesh, place the heart (the seat of spiritual intellect) over reason, and oppose bodily lusts, he or she acquires eternity.

Compared with previous centuries, people may well be wealthier and enjoy more convenience and comfort. However, they are trapped in greed, infatuation, addiction, need, and fantasy much more than ever before. The more they gratify their animal appetites, the more crazed they become to gratify those appetites; the more they drink, the thirstier they get; the more they eat, the hungrier they get. They enter into evil speculations to feed their greed to earn still more, and sell their spirits to Satan for the most banal advantages. And so they break with true human values a little more each day.

To sacrifice one’s enjoyment of worldly pleasures has the same significance for human progress as roots have for a tree’s growth. Just as a tree grows sound and strong in direct relation to its roots’ soundness and strength, people grow to perfection whose striving to free themselves from selfishness so that they can live for others. 

Q: What spiritual practices and outlooks should one make a special effort to acquire during Ramadan?

A: Muhasaba (Self-Criticism or Self-Interrogation): Self-criticism may be described as seeking and discovering one’s inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and to develop the sentiments that encourage and nourish them. This is how one distinguishes between good and bad, beneficial and harmful, and how one maintains an upright heart. Furthermore, it enables a believer to evaluate the present and prepare for the future. Again, self-criticism enables a believer to make amends for past mistakes and be absolved in the sight of God, for it provides a constant realization of self-renewal in one’s inner world. Such a condition enables one to achieve a steady relationship with God, for this relationship depends on a believer’s ability to live a spiritual life and remain aware of what takes place in his or her inner world. Success results in the preservation of one’s celestial nature as a true human being, as well as the continual regeneration of one’s inner senses and feelings.

Tafakkur (Reflection):Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It is a golden key to open the door of experience, a seedbed where the trees of truth are planted, and the opening of the pupil of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues, upon him be peace and blessings, states: No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that. By these words, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of our limits.

Shukr (Thankfulness): True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Of course, one should try to increase in all virtues during Ramadan, as this is the best time of year to do so.

Those who want to reform the world must first reform themselves. If they want to lead others to a better world, they must purify their inner worlds of hatred, rancor, and jealousy, and adorn their outer worlds with virtue [through reflection and self-criticism, among other practices].

The Role of Reflection

Reflection literally means to think on a subject deeply, systematically, and in great detail. In a spiritual context, it signifies reflection, which is the heart’s lamp, the spirit’s food, and the spirit of knowledge. Reflection allows believers to discern what is good and evil, beneficial and harmful, beautiful and ugly, and makes the universe a book to study and reveals the Qur’an’s deeper meanings more clearly.

Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It opens the door of experience, nourishes the truth, and opens the pupil of the heart’s eye. As Prophet Muhammad stated: “No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that.”

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the Book of the Universe (creation itself) with its way of creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By calling us to reflect upon the universe, the Qur’an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur’an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the Book of the Universe and, through every new discovery that deepens and unfolds the true believer, to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s pleasure and approval-this is the way to become a perfect, universal human being.

Reflect upon every scientific field, but remember that the rational and experimental sciences are only a first step or a means to reach reflection’s final target: knowledge of God. Studying existence as if it were a book to be reflected upon can engender the desired results and provide ceaseless information and inspiration, but only if one admits that God creates all things and their attributes.

Reflection must be based on and start with belief in God as the Originator of creation. Doing so will enable one to progress uninterruptedly and without end. Encouraging people to engage in reflection focused upon a determined aim entails urging them to learn and use the methods of sciences that study how existence is manifested. Since everything belongs to God, studying every incident, item, and quality also means studying how the Creator deals with existence. Those who study and accurately comprehend this book of existence, and then live according to it, will follow the way of guidance and righteousness all the way to the final station of Paradise.

The Role of Self-Criticism

Self-criticism literally means reckoning, settling accounts, and self-interrogation. In a spiritual context, however, it describes believers who constantly analyze their deeds and thoughts in the hope that correcting them will result in increased closeness to God. They thank God for what they have done, and seek His forgiveness through repentance and remorse. Self-criticism is the very important and serious attempt of asserting personal loyalty to God.

It also may be described as seeking and discovering their inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and to develop the sentiments that encourage and nourish them. This is how they distinguish between what is good and bad, as well as what is beneficial and harmful, and maintain upright hearts. Furthermore, it enables believers to evaluate the present and prepare for the future. Engaging in self-criticism also enables believers to achieve a steady relationship with God, for this relationship depends on their ability to live a spiritual life and remain aware of what takes place in their inner world. Success preserves their celestial nature as true human beings and continually regenerates their inner senses and feelings.

Believers cannot be indifferent to self-criticism. On the one hand, they try to revive their ruined pasts with the breezes of hope and mercy blown by such Divine calls as: Repent to God (24:31) and: Turn to Your Lord repentant (39:54) that echo in their consciences. On the other hand, warnings as frightening as thunderbolts and as exhilarating as mercy are contained in such verses as: O you who believe! Be conscious of God and observe your duty to Him. And let every soul consider what it has prepared for the morrow (59:18) bring believers to their senses and make them once again strive to avoid sin.

Taking each moment of life to be a time of germination, they seek ever-greater depth in their spirits and hearts with insight and consciousness arising from belief. Even if sometimes pulled down by their carnal dimension, they remain alert: Those who fear God and observe His commandments, when a passing stroke from Satan troubles them, they immediately remember (God), and lo! they are all aware (7:201).

Self-criticism attracts Divine Mercy and Favor, which enables believers to deepen their belief and servanthood, to practice Islam successfully, and to attain nearness to God and eternal happiness. It also prevents despair, which ultimately leads to reliance on personal acts of worship to be saved from Divine punishment in the Hereafter.¹

As self-criticism opens the door to spiritual peace and tranquillity, it also causes a greater consciousness of God and His punishment. Those who criticize themselves always hear the echo of the Prophetic warning: “If you knew what I know, you would laugh little but weep a lot.” Self-criticism continuously inspires anxiety in the hearts of those who are fully aware of the heavy responsibility they feel-the anxiety voiced as in: “If only I had been a tree cut into pieces.” While such a degree of self-criticism is hard to attain, it is also difficult for those who do not do so [to be sure that they will be able] to live today better than yesterday, and tomorrow better than today.

Constant self-criticism and self-reprimand show the perfection of a believer’s belief. Those who strive to reach human perfection are conscious of this life and spend every moment of it struggling with their carnal natures. They do not allow everything that occurs to their hearts and minds to enter, for they understand the necessity of self-control. Self-criticism and evening reviews of the day’s activities are constant, even for those acts that seem most sensible and acceptable, and new resolutions are made. Believers knits the “lace of his or her life” with the “threads” of self-criticism and self-accusation.

So long as believers show such loyalty and faithfulness to the Lord and live in such humility, the doors of heaven will be thrown open and an invitation will be extended: “Come, O faithful one. You have intimacy with Us. This is the station of intimacy. We have found you a faithful one.” Every day they are honored with a new, heavenly journey in the spirit. It is God Himself Who swears by such a purified soul in: Nay, I swear by the self-accusing soul! (75:2).

These new people will conquer their selves, thoughts, and hearts, and those of others, and will discover the unknown. They will regard any time spent not taking a new step into the depths of the self and the universe as wasted. As they remove, through faith and knowledge, the veils covering the face of reality, they will become even more eager to advance further. With the messages of answers received from the heavens, Earth, and the seas, they will continue to journey until they return to their Creator

Footnotes

1. If believers despair (of Divine mercy) concerning their eternal life because of their sins, relief from Divine punishment is sought. They then remember and so rely on past good deeds. However, this way is utterly inadequate, for only through Divine mercy can one be saved from God’s punishment and enter Paradise.