As the spacecraft passed to the far side of the Moon, it lost communication with Earth for about forty minutes. There was silence. This silence actually meant something much beyond an ordinary technical interruption. Imagine you are at the furthest point a human can go from Earth, and no one can even hear your voice. These forty minutes were actually a time for contemplation, both for those in space and those on Earth. What are we? Where do we come from and where are we going? One day we too will lose communication with Earth, what will we do then? Mission expert Christina Koch, the first female astronaut on a lunar mission, described the far side of the Moon as follows: “It was absolutely fascinating…It was nothing like the Moon we see from Earth.”

In this mission, the astronauts not only orbited the Moon, but also had the opportunity to observe the lunar surface, including the Mare Orientale, lava plains, and many formations known as the Grand Canyon, so clearly and up close. These observations were not just an image, but also an experience that reshaped humanity’s view of the universe. For example, on April 5, 2026, for the first time in human history, the Orientale Basin of the Moon was fully visible to the human eye. Robots had looked at this region before, but what the human eye saw was completely different.  

A gigantic structure approximately 965 kilometers (600 miles) wide. A place scientists call the Grand Canyon of the Moon. Its age? 3.8 billion years. Science considers this canyon a young formation. Your life is 70 or 80 years; what science calls “young” is measured in billions of years.

This basin was formed by the impact of an asteroid approximately 64 kilometers (40 miles) in diameter. After the impact, the lunar surface collapsed and then rebounded, creating the remarkable concentric rings we see today. A destruction, yet there is order within it. A chaos, yet there is mathematics within it.

The astronauts were not merely looking at a landscape—they were looking at time. Because this basin lies along the terminator, the boundary between the Moon’s near and far sides, it is extremely difficult to observe from Earth. Observing it directly with the human eye allows for a better analysis of its color variations, surface texture, and the effects of light, deepening our understanding of lunar geology. Moreover, this basin is considered one of the best-preserved large impact structures on the Moon, providing valuable clues about the violent collisions that shaped the early Solar System.

Space race

Experts say that Artemis II is not just a space mission, but it also carries a geopolitical message. China’s rapidly developing space program, in particular, shows that this race is heating up again. NASA’s Artemis program is seen as an effort by the US to maintain its leadership in space. However, China is also accelerating its own lunar program and planning manned lunar missions by 2030. This shows that space will be an area of economic and strategic competition in the future.

The Artemis II mission has already ignited this competition by taking humans to the furthest point from Earth. Immediately after breaking the record for the furthest distance humans have ever traveled from Earth, a very emotional moment occurred inside the capsule.  

The crew proposed that a crater on the Moon be named after Carroll Taylor Wiseman, the wife of mission commander Reid Wiseman, who died of cancer in 2020. The proposal was made by Jeremy Hansen, the first non-US citizen to go beyond low Earth orbit and the first Canadian astronaut to participate in a mission around the Moon.  

Speaking to Houston, mission specialist Jeremy Hansen’s voice trembled with emotion as he said:

“We started this journey years ago, and we’ve continued as a close-knit family of astronauts… and in the process, we lost someone we loved. There’s a formation in a very special place on the Moon. On the border of the Moon’s near and far faces… or even a little closer to that border. So, at certain times as the Moon orbits the Earth, we will be able to see this point from Earth.”

He paused… then continued:

“We lost someone we loved. Her name was Carroll. Reid’s wife… Katie and Ellie’s mother.

If you want to find this point, look at the Glushko crater. A little northwest of it, at the same latitude as Ohm, you’ll see a bright spot on the Moon. And we want to name that point Carroll.”  

Following these words, Mission Control fell silent for approximately 45 seconds. It was perhaps one of the most meaningful silences in humanity’s history. In the NASA broadcast, the crew was seen embracing Reid Wiseman. Afterward, the communications officer Jenny Gibbons responded:

“Integrity and Carroll Crater… clearly received. Thank you.”

You may travel to the Moon, but you take your pain with you. You gaze at the stars, yet your memories remain by your side.

Perhaps the greatest truth to understand is this:

We are not merely exploring space; we are exploring ourselves.

An astronaut leaves his wife’s name on a crater that is billions of years old. What will you leave behind in your own life on Earth?

That is why Artemis II is more than a space mission. It is a letter humanity writes to itself. Even as we look at the Moon, we are, in truth, looking at our own story.

The Qur’an makes a powerful appeal at this point:

“It is He who created the heavens in seven layers. You will not see any inconsistency in the creation of the Most Gracious. Turn your gaze and look; can you see any crack?” (al-Mulk, 3) The astronauts looked. They looked again. They found no crack. They only saw a perfect order, and they were amazed.

Now we come to the critical question. What will going to the Moon bring us? Faster internet?

More powerful technology?

A chance for life beyond Earth?

The possibility of discovering new planets?

Yes, these are some of the benefits. But they are not the main point. The main point is the perspective it gives us.

That is why the words of Artemis II astronaut Victor Glover, spoken live during the mission, are so striking: “I think these observations are important because we are so far from Earth and we are looking back at the beauty of creation. I think one of the most important personal perspectives I have here is being able to really see Earth as one whole. And you know, when I read the Bible and look at all the amazing things that have been made for us—we as created beings—I feel like you have an incredible place, like a spaceship. You are talking to us right now because we are in a spaceship very far from Earth. But actually, you are also in a spaceship called ‘Earth’; this ship was created to offer us a place to live in the universe, in the cosmos.”

We always think that we live on Earth. But we live more in a spaceship than on a planet. This ship is such a ship that it knows no borders. It doesn’t require a passport. It doesn’t ask for identification. In contrast, what do we, the inhabitants of the spaceship, do? We start wars. We blow small issues out of proportion. We inflate our egos. We tear one another down.

Let’s be honest:

Is what’s consuming you right now really that significant? Or are you making it bigger than it is? From space, your title is invisible. Your wealth is invisible. Your ego is invisible. None of it can be seen.

What is visible is a magnificent, deep blue sphere.

The Qur’an says elsewhere: “We created everything with a measure.” (al-Qamar, 49)

The universe exists in balance. But what about humanity? The journey to the moon should help humanity rediscover that balance in four ways:

1. It should help you change your perspective. Learn to look at your life from above.

You really need to learn this. Ask yourself this question: “Will this problem still exist when viewed from space?” Most of the time you will see that the answer is a resounding “No.”

2. It should cause you to begin your inner journey. Humanity managed to go to the moon. But it still hasn’t managed to go on its own inner journey. This is a bigger problem. Because a person who conquers the outside world but loses their inner world has actually gained nothing.

3. It should help you stop fighting. There is a photograph of planet Earth taken by the Voyager 1 space probe on February 14, 1990, from a distance of approximately 6 billion kilometers before leaving the Solar System. In this photograph, our world is seen as a “Pale Blue Dot.” Such great conflicts over such a tiny speck are tragicomic. We are all in the same boat. We are drifting in the same void. Yet, we remain of one other. Why?

4. It should make you take the present moment seriously. Because that’s all you truly have. Only the now exists. The past? It’s gone. The future? It has not yet arrived. And yet, you are missing the present moment as well.

In this tiny blue dot suspended in the infinite universe, in this brief life, we are drowning in the crises of our own making. We fight one another, and we fight ourselves. The regrets of the past that haunt us, the endless anxiety about the future, the insatiable pursuit of wealth… You exhaust yourself chasing a title at work, losing sleep over what others think of you. You live under the illusion that everything is so important, as though you will live forever. Your ego has grown so large that it no longer fits even within that pale blue dot.

Yet the truth is unmistakable. One day, we will all disappear—silently. Our names will be forgotten. Our bank accounts will be closed. The titles we once prized will vanish. Not a single trace of our earthly existence will remain.

And that is precisely why the certainty that everything will one day pass away is not a tragedy but one of life’s greatest freedoms. Stop taking yourself, your endless worries, and your inflated ego so seriously. Nothing is as important as you think. All you truly have is the present moment, and even that is quietly slipping through your fingers.

Now look once more at the photographs of Earth taken during the Artemis II mission, and ask yourself: What, exactly, is worth worrying about as you spend your brief life on this tiny rock suspended in the vastness of space?

It is the Moon.

For generations, it appeared as a silent, scarred, lifeless world hanging in the darkness of our childhood skies.

Yet this ancient mystery is beginning to change. The discovery of water on the Moon raises the exciting possibility that we could one day build a sustainable habitat on our nearest neighbor.

For many years, scientists believed that the Moon had neither an atmosphere nor stable temperatures; therefore, the existence of water seemed impossible.

Water is the most essential sign of life. Naturally, the idea of finding water on the Moon first seemed unlikely, and humanity turned its attention toward the other parts of the universe.

Yet history has shown that sometimes, just when we lose interest, abandon hope, and give up the search, the universe begins to reveal its secrets.

This happened with the Moon in 1961, when a theoretical physicist, Kenneth Watson, suggested the possibility of water on the Moon.

Based on the laws of physics and the Moon’s temperature conditions, he proposed that water could exist there. He suggested that water ice might survive in permanently shadowed craters, while sunlit regions would be too warm, causing any water to evaporate. These lightless areas are called “permanently shadowed regions.” Measurements show that during the lunar night, the Moon’s surface temperature can drop to about 120 Kelvin (−153°C).

That is extremely cold. In permanently shadowed areas it may be even colder. At such low temperatures, ice does not evaporate easily. So, there is possibility that frozen water can stay stable there. In 1994, NASA’s Clementine mission orbited the Moon for two months to gather data, which suggested that ice might exist in permanently shadowed craters. Later, in 1998, the Lunar Prospector mission detected the highest concentrations of hydrogen in areas that are never exposed to sunlight. This finding increased the possibility of water ice on the Moon. However, a definitive conclusion could not be drawn because of low-resolution images.

In 2009, with the help of a special instrument called the Moon Mineralogy Mapper (M3), ISRO (the Indian Space Research Organization) launched the Chandrayaan-1 mission. This instrument was developed by NASA and created a detailed map of the Moon’s surface minerals.

After analyzing the data thoroughly, scientists confirmed in 2018 the presence of water in the form of ice within the Moon’s craters—specifically in the permanently shadowed regions.

Until 2018, scientists believed that lunar water existed only in permanently shadowed regions. However, based on data from SOFIA, NASA announced in 2020 that water was also present in sunlit areas, such as the crater.

The amount of water detected is approximately equal to a 12-ounce bottle per cubic meter of soil.

Moreover, in 2023, a new map of water distribution on the Moon showed that water is not confined to just one location. Rather, it exists in small amounts across different regions, and it is also possible that this water moves across the Moon’s surface.

This map was created using data from NASA’s SOFIA project, a flying telescope.

This map extends to the region of the Moon’s south pole, where the Artemis missions are planning to send humans back to the Moon. A robotic vehicle, the VIPER rover, will be sent first for this mission.

Recently, in 2025, the 210-kilogram (463-pound) Trailblazer spacecraft was launched on February 26, 2025, aboard a SpaceX Falcon 9 rocket. However, NASA lost contact with the spacecraft shortly after launch and officially ended the mission on July 31, 2025.

But the question is: Where does water on the Moon come from?

There are three different theories about this question.

Theory I: Formation of water by solar wind reactions

The Sun’s light and the solar wind (charged particles coming from the Sun) react with oxygen atoms on the Moon’s surface and form small amounts of water (H₂O) molecules.

Theory II: Micrometeorite impacts

When very small meteors (asteroids) collide with the Moon, they combine existing hydrogen with oxygen and create small quantities of water.

Theory III: Cold-trapped migration

Water molecules can temporarily move from shadowed regions to sunlit areas of the Moon’s surface, but they cannot survive there for long. The formation of water on the Moon is a long-term chemical process.

Water is an essential need for humans if they want to settle on the Moon in the future. Water can be consumed for drinking after purification. It can also be split into oxygen (O₂) for breathing through electrolysis.

Even hydrogen (H₂) from water can be combined with oxygen to produce rocket fuel for future Moon missions.

In this way, the Moon could function as a space station and help fuel our journey to the stars. Whether this remains a scientific possibility or develops into a practical reality for humanity remains to be seen.

References

Watson, Kenneth, Bruce Murray, and Harrison Brown. “On the Possible Presence of Ice on the Moon.” Journal of Geophysical Research 66, no. 5 (1961): 1598–1600.

Kuthunur, Sharmila. “1st Map of Moon Water Could Help Artemis Astronauts Live at the Lunar South Pole.” Space.com, March 20, 2023. https://www.space.com/moon-water-1st-map-sofia-artemis

NASA. “Lunar Trailblazer.” Accessed March 10, 2026. https://science.nasa.gov/mission/lunar-trailbl

These environments exist in relationships of mutual interaction through various transitional zones. Even a small change in one eventually affects the others over time. To prevent disruptions to ecosystem balance caused by changes that must remain within certain limits, winds and ocean currents have been assigned the role of transporting materials and maintaining equilibrium.

Nature’s calendar

Scientific data show that climate change is disrupting nature’s calendar. It causes plants to bloom earlier and shifts the breeding seasons of animals. Organisms such as mosquitoes that carry tropical diseases like malaria or dengue fever may spread farther north. Melting glaciers and changing rainfall patterns affect freshwater resources and aquatic life. Migration routes of animals change, and some species drive toward extinction. Drought-resistant plants increase while water-dependent species may disappear.

Climate conditions such as heat, cold, and the acidity of water are primary factors in the lives of animals and plants. These act as epigenetic factors influencing their bodies and functions. Both the outwardly visible characteristics (phenotypes) of living beings and their genetically encoded (genotypic) traits have been balanced in mutual harmony with environmental conditions. Indeed, biology as a whole is essentially the study of these delicate and wise balances established within living systems. From the harmony and proportion found in organs to the balance within cells and the order throughout the ecosystem, one is reminded of the wisdom behind the delicate measurements and balances as the following verses from the Qur’an convey: “Surely, We have created each and every thing by (precise) measure” (al-Qamar 54:49) and “…He Who has created seven heavens in harmony. You do not see any fault or incongruity in the creation of the All-Merciful. Look yet again: can you see any rifts?” (al-Mulk 67:3).  

In addition, ar-Rahman 55:5 draws attention to the movements of the Sun and Moon before mentioning the creation of life on earth and before the establishment of the sky (atmosphere) as a protective canopy; this alludes to the importance of the movements of these heavenly bodies are. Indeed, the tides in the oceans caused by the Moon and the effects of sunlight intensity on the reproduction of organisms such as corals reveal the interconnectedness of the Sun, Moon, atmosphere, and the ecosystem.  

The Qur’an also warns that this balance is being corrupted in the hands of mankind:

“Corruption has appeared on land and sea because of what people’s own hands have earned, so that God may let them taste some of the consequences of their deeds, in order that they may return to the right way.” (ar-Rum 30:41)

This verse openly points to disrupted ecological balances. The mention of corruption on land before sea may indicate that pollution and poisoning first begin on land and are then carried into rivers and seas through detergents, medicines, plastics, and other chemical waste produced by factories.

According to Mahasweta Saha, who studies marine chemistry and ecology at the Plymouth Marine Laboratory, increasing carbon dioxide levels in water disrupt the sensory systems of water fleas (Daphnia), making it harder for them to escape predators. It has also been observed that some of the most beautiful fish living among coral reefs have increasing difficulty recognizing approaching predators and begin to lose their ability to learn.

At present, climate change is presented as the sole explanation for all these developments. Yet climate change is a broad and general expression, and much more research is required to understand the underlying mechanisms involved—such as the acidification of waters, the long-term accumulation of toxic chemical waste discharged into the seas, and the alteration of marine chemistry by atmospheric gases carried by rainfall. It is now recognized that climate change can alter the chemical communication and behavior of animals living in marine, freshwater, and terrestrial environments, with potentially far-reaching consequences for the future of our planet and the balance of ecosystems. The importance of communication systems based on chemical scent signals is critical not only for regulating behaviors such as reproduction, feeding, migration, caring for offspring, hunting, and predator avoidance, but also for maintaining ecosystem balance. The fragrant chemical substances called pheromones, secreted by insects and used for communication, are vitally important. They constitute the language by which insects find their nests, describe food sources to members of the colony, locate mates during breeding periods, and warn one another of danger. These chemicals can deteriorate when temperatures exceed certain limits, potentially overturning the entire life of ant colonies, for example. Among the various forms of communication between living beings—sound, color, bodily movements, and others—substances known as infochemicals serve as scent signals both on body surfaces and within the surrounding environment. The large numbers of seabirds washing ashore dead in masses have therefore become a serious concern for ecologists.

Infochemicals influence a wide range of functions and behaviors, including predator-prey relationships. For example, sharks can detect the scent of these chemicals released by prey from astonishing distances. A shark can detect the smell of blood at concentrations as low as one part per million from as far as eight kilometers away. Likewise, any scent we perceive may in fact originate from an infochemical created for the protection or nourishment of another species. For instance, when we walk through a pine forest and detect its scent, that smell signals the presence of certain chemical compounds, yet the same scent we feel evokes entirely different responses in a human being, a bear, a reptile, or an ant.  

Some infochemicals secreted by plants attract insects necessary for pollination while repelling those that might harm them. The fact that an unconscious plant synthesizes selective chemical substances and “knows” which insect species will assist it leaves the mind in amazement. In some cases, a plant under insect attack may even release chemicals warning neighboring plants of approaching danger.

The larvae of barnacles (Balanus), which attach themselves to the bottoms of boats and dock pillars, select suitable surfaces through these infochemical molecules. Certain bat species can identify the healthiest mates—with the greatest genetic diversity and the highest likelihood of producing surviving offspring—through scent alone.

Changing Infochemicals

Climate change is disrupting and altering the production of information-carrying chemical substances such as pheromones. It has been shown that every factor associated with climate change—temperature, carbon dioxide, pH levels, and others—can become disturbed and thereby disrupt the essential processes organisms use to communicate with one another.

Climate change is also reducing escape behaviors in some fish species by weakening their fear responses toward potential predators. Many fish release specific chemical substances when injured by predators or otherwise threatened. Other fish detect these warning chemicals through smell and flee. However, according to both experiments and initial field observations, when more CO₂ is absorbed into water and pH levels decline, hypoxanthine-3-N-oxide—the best studied alarm signal—undergoes irreversible changes, making it more difficult for fish to detect. Rising carbon dioxide lowers pH, increasing acidification. Ocean acidification makes it more difficult for shell-forming organisms such as mollusks and corals to build their calcium carbonate shells. Increased CO₂ levels in fish blood also trigger behavioral disorders, while rising heavy metal concentrations damage the nervous system and make it harder for fish to escape predators.

In an article published in The Conversation, Dr. Sevrine Sailley states that European fish species are migrating toward new waters. The alteration of chemical signals by climate change creates stress throughout ecosystems and causes informational disruption. According to current models, if climate change accelerates, atmospheric and marine disturbances may become far more severe. Some estimates suggest that by the end of this century North Sea cod and Alaska pollock populations may decline by 30–40 percent. Atlantic mackerel abundance may decrease by 25 percent, while sardines may experience only a modest 5 percent increase despite shifting 245 kilometers northward. Tuna populations may increase by 40 percent; however, bluefin tuna are predators that feed on herring, mackerel, and other schooling fish. Thus, an increase in tuna would not be welcome news for fisheries but rather a cause for concern.

According to projections, other predators such as dolphins, seals, and seabirds will also be affected by climate change and may struggle to obtain their preferred fish species. The pressure on fish populations will further increase if overfishing continues in the Northeast Atlantic fisheries, 24 percent of which are already considered unsustainable.

By 2050, if a “moderate” emissions path is followed, waters surrounding the United Kingdom are expected to warm by approximately 1°C. If emissions continue rising uncontrollably, the increase could reach 2–3°C by the end of the century. At the same time, the food sources fish depend on—such as small plankton—may decline by up to 30 percent.

If global warming leads to breakdowns in chemical communication between the environment and plants and animals, or between disease-causing pathogens and the organisms they infect, it seems inevitable that we humans—living within the same ecosystem—will also be affected.

To prevent these potential disaster scenarios, research projects aimed at preserving ecological balances should be encouraged in light of the principles outlined in the holy scriptures: viewing nature not as a commodity to be exploited but as a trust from our Creator; avoiding excessive consumption and wastefulness; and refraining from placing ourselves in danger through our own hands. Humanity must carefully consider what its actions bring about and what they take away while safeguarding the Divine wisdom and measures embedded within the ecosystem.

Many verses in the Qur’an are cryptic. While being aware of theological tools helps understand the meaning, in many instances, scientific findings, too, prove to be of use to unpack the mysteries therein. One of those verses I find fascinating is al-Isra 17:44:

“The seven heavens, the earth, and all that is in them glorify Him. There is nothing that does not glorify Him with praise, but you do not understand their glorification. Truly, He is Most Forbearing, Most Forgiving.”

In classical commentary, the phrase “the seven heavens, the earth, and all that is in them” is generally understood as a reference to all beings, conscious or unconscious. It is explained that everything glorifies God in its own way, though the nature of this glorification cannot be directly grasped by human understanding.

To go deeper into the meaning of this verse, we will first review approaches found in classical exegetical sources as well as modern interpretations. In particular, we will briefly highlight the commentary of Bediüzzaman Said Nursi in his work Ayetü’l-Kübrâ, a fifty-page treatise devoted in part to this verse. After that, we will present a framework of interpretation shaped by modern scientific findings, suggesting an alternative reading of the verse that accounts for both its metaphysical and physical dimensions. The broader goal is to contribute to a new interpretive ground at the intersection of revelation-based knowledge and scientific observation, through the universal laws that govern existence.

Glorifying God

In classical sources, the concept of tasbih (glorification) in this verse is often explained as all beings’ turning toward divine order and the Creator, each in its own way. For example, al-Tabari sees tasbih as each being worshiping God in its own language. Fakhr al-Din al-Razi states that sometimes this happens through words and sometimes through the state of existence itself, and that it can only be grasped by those with intellect. Ibn Kathir considers the tasbih of all beings to be real, though imperceptible to human senses. Elmalılı Hamdi Yazır emphasizes that the order in the universe itself demonstrates a kind of tasbih.

A common point among these classical commentators is that tasbih occurs on two levels: through spoken expression (lisan al-qal) and through existential state (lisan al-hal). This dual approach applies both to conscious beings (such as humans) and unconscious beings (such as stones, air, or atoms). The verse highlights that this universal glorification operates on a level beyond human comprehension. Thus, tasbih is not limited to conscious acts of worship but can also be understood as the ongoing and all-encompassing order within the natural world.

From this perspective, the workings, regularities, and interrelations of all things—from subatomic particles to galaxies—can be seen as manifestations of divine laws, a kind of ontological tasbih. The cosmological view offered by the verse thus points to a profound overlap between the natural laws discovered by modern science and the metaphysical insights of classical thought.

Modern interpretations tend to explain tasbih as beings’ fulfilling their functions in line with their purpose of creation and their inherent nature (fitrah). In this sense, even if not a conscious act of worship, every being is seen as glorifying God through its orientation embedded in creation. Each being’s continuation of existence according to its own nature is also considered tasbih.

In this framework, tasbih is not limited to conscious expressions but includes the structural order, physical laws, and natural processes observed throughout the universe. Modern interpretations therefore understand tasbih as an ontological orientation: every being continues its existence in accordance with its own internal laws and physical limits. This shows that tasbih is not only a religious or metaphysical concept but also resonates with the idea of natural order observed by science.

In his treatise Ayetü’l-Kübrâ, Bediüzzaman Said Nursi discusses tasbih on both metaphysical and ontological levels. He likens the universe to a book and every being to a letter or sentence in that book, each directly remembering the Creator. For him, tasbih is not merely metaphorical but a true glorification that each being performs through its existential function. Nursi structures his metaphysical reflections through contemplation, grounding what is perceivable in rational thought.

He emphasizes that the continuity and order seen throughout the cosmos directly point to the Creator: “The entirety of the universe glorifies its Maker with true remembrance.” “The manifestations of divine power appear in everything, and each being declares: There is no god but He.” “With the motion of particles, a glorification, remembrance, and worship take place.” “Every creature has a task; its task is worship.” These statements highlight how all beings, from subatomic particles to the cosmic whole, operate within law, order, and functionality.

When compared with modern interpretations, Nursi’s approach shows some key differences. While modern exegetes often see tasbih as symbolic or systematic order—beings acting in line with their purpose of creation—Nursi considers it direct and real. For him, every being actively and consciously glorifies God. His approach integrates physical reality with a metaphysical perspective, presenting creation as not only “existent” but also “meaningful.” This resonates with both classical and modern interpretations while adding a contemplative dimension that speaks to modern seekers of meaning.

Nursi even describes the entire universe as a grand assembly of remembrance (common ground for everything but Allah): “The heavens, the earth, and all within them are like a great gathering of remembrance. Every atom praises God in its own language. Humans may not perceive this praise, but it is real.” This view emphasizes that the order of the universe is not only physical but also meaningful and holistic.

What do scientific findings say?

In continuing this discussion, our focus will shift to how this “common ground” can be conceptualized in light of modern scientific discoveries. That is, how the building blocks, laws, and principles uniting all beings in the universe can be understood through contemporary science.

The idea of glorification through words (tasbih by speech) is easily understood as conscious beings verbally exalting God. But how should glorification through state (tasbih by being) be understood? Both classical and modern interpretations agree that all beings and events are bound by divine laws governing their existence and functioning. This compulsory harmony and order can be seen as the creation glorifying its Creator. Still, this idea may seem abstract at first, so it requires explanation. In particular, we will explore what modern science offers for understanding tasbih by being.

Science gives us several fundamental elements that reveal a common ground uniting all of existence. Among these are shared building blocks (subatomic particles), universal physical laws, common origins, and systematic methods of observation and interpretation. Every being demonstrates, in its own context, that it is part of the larger whole through structural similarities and compliance with shared laws.

At the microscopic level, this unity is especially clear. All observable entities are made of atoms—small and discrete units. The atomic structure is universal: a nucleus of protons and neutrons, surrounded by a cloud of electrons. These fundamental particles themselves are composed of even more basic particles such as quarks and leptons. Thus, all material systems are built from the same components in varying combinations.

In addition to this shared structure, quantum numbers define the order within atoms, governing matter’s behavior at a universal level. The position and energy of electrons are described by four quantum numbers:

• n: the principal quantum number, indicating energy level,

• l: angular momentum, describing orbital shape,

• ml: orientation of the orbital in space,

• ms: electron spin.

By the Pauli exclusion principle, no two electrons in an atom can share the same four quantum numbers. This rule shows that universal order operates even at the subatomic level. Each particle has a unique position in this order.

Other principles, such as Hund’s rule (that electrons are first singly filled with the same spin before they are filled doubly) and the Aufbau principle (that electrons first fill subshells of the lowest available energy, then those of higher energy), further highlight this extraordinary order, leaving no room for randomness at the atomic level. Together, they point to a coherent, universal structure encompassing all matter. In Nursi’s words, this could be seen as a shared “mosque” for all creation.

Each particle’s individuality—defined by its unique quantum state—coexists with the universality of the shared laws. In religious terminology, this can be linked to Ahadiyyah (the unique individuality of each being) and Wahidiyya (the unity of all beings within one system). While a deeper discussion of these theological concepts is beyond the scope of this article, we note that even in physical reality, these dual dimensions of uniqueness and unity are observable.

One of the most striking scientific principles supporting this universal order is Heisenberg’s Uncertainty Principle. This principle points to a limit built into the very structure of nature: it is impossible to know both the exact position and momentum of a particle at the same time. This is not due to shortcomings in measurement tools but due to the nature of reality itself. It reveals an inherent “limit of knowledge” in the physical world.

As such, the principle is not only a physical rule but also an epistemological sign: it defines the boundaries of human knowledge about nature. In a metaphysical reading, it indirectly suggests an unbridgeable difference between Creator and creation. While natural laws provide knowledge, the limits of this knowledge reveal the boundaries of human existence and understanding.

Conclusion

In this study, we have attempted to interpret the concept of tasbih in Qur’an 17:44 through both classical and modern exegesis, alongside insights from contemporary science. The order observed in creation, from the quantum level to cosmic structures, manifests laws and harmony that align with the Qur’anic concept of glorification. This perspective allows us to reconsider the idea of tasbih by being in a scientific framework.

In short, the laws, order, and functionality observed in the universe can be seen as signs of beings’ connection to their Creator, a form of existential orientation. The author hopes that this article may serve as a modest attempt to show how scientific discoveries can contribute to a deeper understanding of a Qur’anic expression.

For centuries, humans have marveled at birds’ ability to soar and dive. The gannet’s abilities seem almost engineered for an aquatic hunter: a streamlined form, precision vision, and special internal “airbags” all perfectly coordinated. As we explore the gannet’s high-speed dive and the science behind it, a profound question arises: could such a combination of traits have arisen by chance, or do they point to an intelligence that makes it all possible?

To catch its dinner, the Northern Gannet climbs high above the waves – sometimes 30 meters (100 feet) or more in the air – searching for fish shoals. Once a target is spotted, the gannet snaps its wings tight to its body and plummets in a steep nose-dive, accelerating due to gravity. In just a couple of seconds it can hit speeds of 60–75 mph (about 100–120 km/h) before impact. At those velocities, hitting water is essentially like hitting concrete. A misjudgment in angle or a strong gust of wind could send the bird tumbling out of control. Yet gannets execute dive after dive with astounding precision.

One secret to the gannet’s controlled dive is that it turns itself into a spinning projectile. High-speed footage has revealed that as it nears the water, the gannet often initiates a rapid spin, twisting its body like a drill bit. By tucking in its wings and tail just so – much like a figure skater pulling in her arms – the bird can rotate one or two full turns around its body axis during the dive. This spin confers gyroscopic stability, keeping the gannet perfectly on course despite wind or waves, thanks to the physics of angular momentum conservation (the same principle that keeps a rifle bullet or a spiraling football stable in flight). As a result, the gannet spears the water cleanly without veering off-track.

At the final split second before impact, the gannet performs another critical maneuver. It extends and aligns its body into a pointed, streamline shape – essentially transforming into a living javelin. The bird slightly draws back its head and neck so that its dagger-like beak, head, and body form one continuous tapered cone. Any small protrusions or uneven surfaces are smoothed out in this instant. The result is an almost ideal hydrodynamic profile that slices into the water with minimal resistance. The entry is so clean that there is often almost no splash, just a quick spray of water, as the gannet disappears under the surface in pursuit of its prey.

Once underwater, the gannet doesn’t stop its hunt. It can penetrate to depths of 5–10 meters on momentum alone (around 16–30 feet) and then continue swimming downward by flapping its half-folded wings and kicking with its webbed feet. Like a penguin or a dolphin, the gannet “flies” through water in short bursts, chasing fish even several meters below the initial dive depth. It has been recorded diving as deep as 20+ meters (70 ft) and staying submerged for up to 30 seconds as it actively pursues prey. After a successful catch, the bird uses its buoyancy to rocket back up to the surface, pops out of the water, and immediately resumes flying. Remarkably, studies show that a gannet’s success rate in its hunt is about 72%, which is exceptionally high among marine predators. Clearly, everything about this diving strategy – from the initial aerial survey to the final underwater chase – is executed with astounding efficiency and accuracy.

Plunging headlong into water at highway speeds would be suicidal for most creatures, but gannets are built to survive these collisions. Every part of the bird’s anatomy is optimized to absorb shocks, protect vital organs, and prevent injury. Consider the challenges: the head and neck must withstand huge deceleration forces; the bird must avoid drowning or eye damage on impact; and it needs to rebound for the next dive almost immediately. The gannet meets all of these challenges with a combination of unique impact-proof structural features.

Shock-absorbing skull – The gannet’s skull is reinforced and extra-thick in front, with a spongy bone plate at the base of the bill that acts like a built-in crash helmet. This bony padding, together with the overall sturdiness of the skull, helps dissipate the force when the beak hits the water at full speed. Rather than shattering or concussing the brain, the skull’s design absorbs and spreads out the impact.

Powerful, flexible neck – A gannet’s neck is unusually strong and muscular, yet flexible. Specialized neck muscles and 15 elongated cervical vertebrae enable the neck to resist bending or buckling under sudden pressure. Think of a shock absorber or a spring – the neck can tense to keep the head aligned with the body during impact, preventing whiplash, and then relax to cushion the jolt. This adaptation ensures the head (and the precious eyes and brain it contains) isn’t thrown back violently upon entering the water.

Air-sac “airbags” – Under the skin of a gannet, especially in the face, chest, and along the flanks, lies a network of subcutaneous air sacs connected to the lungs. Before a dive, the bird inflates these little air pockets. Upon impact, they compress and absorb the shock like natural airbags, protecting internal organs and bones. The air sacs also make the gannet buoyant, so after the dive it bobs back to the surface with ease. These air sacs are an extension of the bird’s respiratory system – essentially an extra set of air-filled cushions provided for high-speed diving.

Sealed airways (no external nostrils) – One obvious problem with diving face-first into water is the risk of water rushing up the nose. A simple but crucial solution has been given to gannets: they lack external nostrils entirely. Instead, their nasal openings are located inside the mouth and can be tightly closed off. A hard, keratinized covering shields the nasal cavity entrance. Thus, when the gannet hits the water, no spray is forced into its sinuses or lungs. They essentially hold their breath at the moment of impact and while underwater (much like a freediver), and start breathing again only after resurfacing. This prevents the fatal aspiration of water during high-speed plunges.

Protective eye coverings – Hitting water at 100 km/h is also like slamming into a wall from the perspective of the eyes. To prevent injury, gannets (like many diving birds) have nictitating membranes – transparent third eyelids that rapidly flick over the eyes as the bird dives. These membranes act like a pair of built-in goggles, shielding the eyes from saltwater and debris at the exact moment of impact while still allowing the bird to see. The gannet essentially never closes its eyes during a dive; it merely covers them with a protective film. This way, it maintains visual contact with its target all the way through the strike.

Each of these features is remarkable on its own. Together, they make the gannet virtually indestructible during its high-speed dive. Engineers designing a high-velocity projectile or a diver’s gear would recognize many of these same solutions: a reinforced “nose cone,” shock absorbers, streamlined shape, pressure-resistant breathing apparatus, and eye protection. It’s as if the gannet comes equipped from birth with a whole suite of safety technology – an integrated design that allows it to dive again and again without harm.

Vision in both air and water

Catching a fish from high in the air is not just about impact protection – it’s also an incredible sensory challenge. A gannet must spot a moving fish from perhaps 30 meters up, account for refraction at the water’s surface, judge the dive angle and timing, and then, once underwater, instantly refocus its eyes to track the prey. The bird basically has to hit a dime-sized moving target, in a different medium, at lightning speed. Amazingly, the gannet’s vision system is up to the task, thanks to special features that allow it to operate in both air and water.

First, gannets have binocular vision due to their forward-facing eyes. Unlike many birds whose eyes are on the sides of the head, a gannet’s eyes are set somewhat forward, giving overlapping fields of view. This binocular overlap lets the gannet accurately gauge distance and depth – a crucial ability when timing a dive. From high above, it can triangulate the position of a fish shoal far below the surface. Researchers note that the gannet’s depth perception is excellent, allowing it to account for the distortion of looking through water and to know exactly when to fold its wings and strike. In essence, the bird is conducting complex geometry on the fly, converting what it sees into an attack plan within a split second.

Even more astonishing is what happens when the gannet hits the water. The environment around the eyes suddenly changes, light behaves differently in water, and the focal requirements of the eyes shift. The gannet, however, switches to underwater vision almost instantly. A team of biologists in New Zealand discovered that as soon as a gannet’s head goes underwater, the shape of the bird’s lens changes from an oval (a shape that focuses light in air) to a rounder, more spherical shape ideal for water. This refocusing occurs in as little as 80 milliseconds (0.08 seconds) – literally the blink of an eye. To put that in perspective, 80 ms is faster than a human can consciously blink. In that fleeting moment of immersion, the gannet’s eyes adjust so that the fish it saw from above remains in sharp focus underwater.

Such rapid accommodation (focusing) is nearly unheard of in vertebrate eyes. While diving ducks, seals, and penguins can see in both air and water, the speed of the gannet’s visual adjustment is unique. The instant its eyes are underwater, the bird effectively has fish-eye vision, allowing it to pursue evasive prey with deadly accuracy. Combined with the nictitating membrane protection and a high density of retinal cells for sharp acuity, the gannet’s eyes are akin to sophisticated cameras that auto-adjust settings in a fraction of a second. Little wonder that the gannet seldom misses its mark – the world appears in focus to it whether it’s in the sky or under the sea. This extraordinary optical talent has earned the gannet distinction as one of the most efficient predators in the animal kingdom.

A master of the skies

Outside of the dramatic dive itself, the gannet is also a master of the skies. When not hunting, it spends hours soaring over the ocean, riding air currents with minimal effort. Its form is highly adapted for efficient long-distance flight: long, narrow wings and a streamlined, cigar-shaped body that together minimize drag. With a wingspan of around 1.7 meters, the Northern Gannet resembles a smaller cousin of the albatross – built to cover large areas of ocean in search of food. These birds can travel hundreds of kilometers over the sea, seldom flapping except to adjust course or gain a bit of altitude. The wing shape (high-aspect-ratio wings) gives excellent lift with little drag, allowing gannets to glide for long distances and dynamically soar on updrafts above the waves.

When gannets do flap their wings – for example, during takeoff or to cruise between feeding spots – they do so in a surprisingly optimized, efficient manner. In fact, gannets (and many flying animals) obey an intriguing aerodynamic rule known as the Strouhal number. The Strouhal number (St) is a dimensionless parameter that relates an animal’s wing-flapping frequency and amplitude to its forward speed. Essentially, it’s a ratio: St=f×A/U ​, where f is wingbeat frequency, A is the wing stroke amplitude, and U is forward velocity. Through both observation and theory, scientists have found that propulsive efficiency in flapping flight peaks when St is in a narrow range between about 0.2 and 0.4. Amazingly, a huge variety of animals – from insects to bats, small songbirds to large seabirds, and even swimming fish and dolphins – all cruise with Strouhal numbers in this same optimal window. This means that despite differences in size, wing shape, and flight style, nature’s fliers and swimmers have converged on a particular rhythm that maximizes thrust for minimal energy. It’s a beautiful example of mathematical harmony in biology.

The gannet is no exception. When gliding and flapping over the ocean, its wingbeats fall well within that efficient range (typically on the lower end, around St ≈ 0.25–0.3). In practice, you can observe that gannets seldom flap rapidly like small birds (which would increase St); instead, they combine occasional strong wingbeats with extended glides, a pattern that keeps their Strouhal number near the sweet spot for efficiency. In simpler terms, gannets are “tuned” to cruise efficiently, expending minimal energy as they scan vast stretches of sea. Just as the dive showcases the bird’s power and precision, its cruising flight showcases an endurance and efficiency that allows gannets to thrive over the open ocean.

This ubiquity of the Strouhal optimal range is a unifying principle many creatures seem to follow. It is wondrous that the gannet’s wing motions adhere to a universal constant that also governs the fluke beats of whales and the wingbeats of dragonflies. This consistency hints that there is an underlying order in the natural world – a “code” that living things follow to achieve optimum performance. The gannet, with its perfect diving form and efficient flight, beautifully exemplifies this order.

When we consider all these characteristics of the gannet – the split-second refocusing eyes, the reinforced skull and inbuilt airbag system, the precise wing dynamics – a pattern emerges. These traits are integrated and complementary, all serving one overarching purpose: to allow a bird to plunge into the ocean at tremendous speed, catch a fish, and live to do it again and again. Each feature by itself is impressive, but it’s the combination that truly astonishes. If any one part were missing or even slightly subpar, the whole system could fail. Imagine a gannet without sealed nostrils, or without the air sacs, or without the ability to refocus its eyes quickly – it would likely be injured, drown, go blind, or starve. Instead, we find nothing out of place in this animal’s design. It is a seamless whole, every element working in concert with the others.

References

• American Bird Conservancy. (n.d.). Northern Gannet (Morus bassanus). Retrieved August 26, 2025, from https://abcbirds.org/bird/northern-gannet/ abcbirds.orgabcbirds.org.

• AskNature Team. (2016). Spinning Makes Safe Dive — Biological Strategy (Northern Gannet). The Biomimicry Institute. Retrieved August 26, 2025, from https://asknature.org/strategy/spinning-makes-safe-dive/ asknature.orgasknature.org.

• Hawkes Bay Today. (2012, September 24). Gannets have extraordinary optical powers: Study. NZ Herald. Retrieved from https://www.nzherald.co.nz/hawkes-bay-today/news/gannets-have-extraordinary-optical-powers-study/B7P6VVG5LWMKIA7ZTQSLCN6MHI/ nzherald.co.nznzherald.co.nz.

• Oztunc, H. (2022, September 1). Mathematical harmony in the bird’s body structure. The Fountain Magazine. https://fountainmagazine.com/2022/issue-149-sep-oct-2022/mathematical-harmony-in-the-birds-body-structure  

• Taylor, G. K., Nudds, R. L., & Thomas, A. L. (2003). Flying and swimming animals cruise at a Strouhal number tuned for high power efficiency. Nature, 425(6959), 707–711. https://doi.org/10.1038/nature02000 en.wikipedia.org.

• Wikipedia. (2023, August 20). Northern gannet. In Wikipedia, The Free Encyclopedia. Retrieved August 26, 2025, from https://en.wikipedia.org/wiki/Northern_gannet en.wikipedia.org.

• Wikipedia. (2023, July 10). Strouhal number. In Wikipedia, The Free Encyclopedia. Retrieved August 26, 2025, from https://en.wikipedia.org/wiki/Strouhal_number en.wikipedia.org.

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

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

The shortest path

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

Snell’s law

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

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

The quickest path

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

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

The most efficient path

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

The least amount of time

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

Minimizing travel time

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

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

Dirt paths in the park

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

Economy over extravagance

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

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

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

References

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

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

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

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

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

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

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

Qur’anic, Biblical, and Torahic Perspectives

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

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

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

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

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

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

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

Bees and honey through different professions

1. The biologist’s perspective: Anatomy of creation

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

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

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

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

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

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

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

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

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

3. The economist’s perspective: Efficiency and sustainability

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

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

4. The engineer’s perspective: Geometry and technology

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

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

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

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

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

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

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

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

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

7. The geographer’s perspective: Mapping the world

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

8. The teacher’s perspective: Diligence and learning

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

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

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

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

Bee-honey-cosmos Connection

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

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

Reflection: Doors of knowledge

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

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

Conclusion: Great lessons from a small creature

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

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

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

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

References

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

Cancer is a prevalent disease among humans and animals, affecting millions of lives across the globe. It can be caused in a variety of ways and can affect virtually every part of our bodies, ranging from skin cancer caused by prolonged exposure to the sun’s harmful UV rays to lung cancer that results from carcinogenic substances smokers inhale. However, plants do not die of cancer despite sometimes being exposed to the sun for over a thousand years – and they do not use any sunscreens!

Humans and animals who live to a certain age are very likely to get cancer one day. We see this situation mostly in our pets which have been specially bred and protected from predators and diseases. Cancer has become part of our lives and remains a top world health priority. The probability of prostate cancer is roughly 80% in 80-year-olds, 90% in 90-year-olds, and 100% in 100-year-olds. However, these statistics yet again do not apply to trees.

What is cancer?

Cancer is a disease caused by the uncontrolled growth of cells that have become abnormal in a part of the body. These abnormal cells are not foreign invaders that have entered our bodies from outside but are instead our own cells. However, in time, various factors such as radiation, viruses, and chemical substances that they are exposed to cause the accumulation of errors, or mutations, in the genetic codes of cells. Some of them then acquire very different characteristics and become alien to their own body.

With old age, errors arise in the genetic code in an increased rate when our cells divide by copying their own DNA. External factors, such as “free radicals” and various radiations that affect our DNA, play a role in these errors. For young people, when there are too many errors in a cell’s genome, a process called “apoptosis” takes place after which faulty cells die before they can multiply in a potentially cancerous manner and forming a tumor. However, sometimes these accumulated errors cause the cell’s growth process to become stuck in the “on” position, and the cell begins to grow and divide continuously. Cells that emerge with out-of-control divisions ignore the commands coming from the healthy cells of the body, continue to grow and reproduce according to the erroneous commands from the cell’s disrupted genome. This situation lasts until death.

What is a tumor?

Cell growths that result from defective genome proliferation will eventually form a mass called a tumor. Some cells grow very slowly and stop at a certain size after a while and do not spread anymore and are called benign tumors. Masses formed by fast-growing, defective (cancerous) cells are known as malignant tumors. Cells that detach from malignant tumors and grow rapidly can attach to another organ where they will begin to grow again when they enter the bloodstream. The process by which cancerous cells start from a tumor and spread all over the body to different organs is known as metastasis.

Why does this process not happen in plants?

One of the most destructive features of cancer when it enters metastasis is the mobility of malignant cells to varying degrees according to their type. Blood vessels, i.e. the transportation pathways of the circulatory system, act like a highway for cancer cells. As the blood vessels surround the entire body, a single cancerous cell can travel to and settle almost anywhere in the body, from the toes to the head.

Plant cells have a vital feature that is different from human and animal cells. In plants, cells do not change their locations because their cells are surrounded by a very rigid, strong, and impenetrable wall outside of normal plasma membranes. Cell walls are made of cellulose, which constitutes the main substance of plants, and form the wooden structures that ensure the plants stand upright and harden while at the same time locking each cell in place and preventing it from migrating within the organism.

Another important difference that is unique to plants is that they do not have blood circulation in which cells are carried; they have a circulatory system in which only water and food are carried. This system is often used to pump water from the roots to the leaves and to transport organic products such as sugar, which is a product of photosynthesis, from the leaves down. Therefore, there are no blood cells or immune system cells in these carrier channels, which are known as wood and roe tubes (xylem and phloem), in plants.

In addition, animal cells are specifically employed in tissues and organs such as muscle, bone, liver, and skin during embryonic development. Thus, when they divide only new cells of the same type are created. Tumors that occur in animal tissues can metastasize into different tissues and disrupt different organs. We can think of animal and human biology as a very complex system in which each cell, tissue, and organ has a task and purpose. In such a system, all elements work in cooperation for the continuation of life. This system is of a kind of irreducible complexity. A human being cannot live without organs like brain, heart, or lungs, while plants, on the other hand, have fewer simpler internal structures which are not as vital. When plant cells divide, they retain their ability to form new cells of any type. This is called totipotency.

In plants, every necessary structure can be recreated from the few tissues they have. For this reason, a gardener can grow new plants from the roots, branches, or leaf parts of a plant.

Plants are equipped with very powerful antioxidants to protect them from the sun’s harmful rays and mutations that may be caused by radiation. Therefore, tumors can develop only due to bacteria, viruses, fungi, parasites, and insects. For example, in a situation that we can call “information confusion” that occurs when Agrobacterium Tumefaciens bacteria insert some of its DNA into the plant’s DNA, an anomaly occurs in the plant’s genome. Cells that go through a rapid growth process and form tumors are not normally classified as cancer, since they simply remain in that area and cannot be transported elsewhere. Since the tumors cannot spread to the whole plant, they may cause only minor distress at most in a specific area rather than a fatal disease such as cancer. Just as the plant continues to grow around a rock that it encounters, it grows around the tumor as well. The tumor can continue to grow for years, but does not spread to the rest of the plant, meaning there is no metastasis.

In summary, plants can also be cancerous, but a cancerous tumor is not a deadly threat to a plant, as its cells are immobile and do not have vital and complex organs like humans and animals. Thanks to the cellulose walls gifted to the them, plants continue their role in the ecosystem by continuing to grow with healthy cells around the tumor as if nothing had happened.

References

• Luis Villazon. “Can a plant die of cancer?” www.sciencefocus.com/nature/can-a-plant-die-of-cancer
• Sam Westreich. “Do Plants Get Cancer?” medium.com/@westwise/do-plants-get-cancer-60eb435c6d1a
• Stuart Thompson. “Plants couldn’t run away from Chernobyl—but that’s what saved them. Why plants don’t get cancer.” www.popsci.com/chernobyl-plants-radiation-cancer

When I entered the room, the patient’s wife and adult son were standing in a corner with a nurse, staring at the deceased, wearing grim and shocked faces. It was the oddest thing, because he died while actively getting out of bed to go to the bathroom. His wife looked at me, feeling the need to explain, and said, “He just said he had to go to the bathroom. That was all he said, and he started to get up.”  

One leg was already off the bed, not quite touching the floor. Mr. Griffin was wearing boxer shorts and a tee-shirt. He looked to be in his 50s. The whole length of his body was uncovered, revealing a tall, thin frame. He was lying on his side, on the edge of the bed, with one arm bent at the elbow, hand splayed, as if using it to push off.

Suspended in mid-air, Mr. Griffin was positioned like an action figure, basically half off the bed. I was inclined to run to catch him, before he fell. His facial expression was frozen, but not in surprise. Rather, his eyes were wide open, lips parted, and intent for his destination. But Mr. Griffin had been caught unaware in the act of dying and stopped by the instant of his death.

I asked the nurse to please place the man in a more relaxed position and cover him, while I escorted the family from the room to comfort them.

My grandfather, who lived into his nineties, would always say, “I’m not going to die one second before my time on earth is up.” As a Muslim, he was informed by the Qur’an, which states, not unlike the Bible, that every living thing has an appointed time on earth, known only to the Creator.

The image of Mr. Griffin sometimes visits me when I am praying. Usually, it’s a time when I feel rushed to get my prayer over with (and get back to my friends), or at a time when I realize, regrettably, that I am praying by rote.  My next thought forms the question: Why am I rushing, when this could be my last breath or action?

My witness of Mr. Griffin in death has given me an indisputable piece of empirical evidence that my next breath is not guaranteed.

For a believer (no matter what religion), being in prayer is a sacred space and an opportunity to become aware of God’s presence. God-consciousness intensifies a sense of inner peace, and I would certainly prefer to die in this state of mind than get caught unaware.

Being God-conscious is the counterpoint to praying by rote, which is a state of ungratifying unconsciousness. I recognize that in this unconscious state, I take everything about my existence for granted, including the movement of my hands and legs, my breathing, and even whatever or whoever is waiting for me, when I am finished my obligation.

In fact, for those God-conscious people who have worked hard to establish prayer in life, the mindlessness of praying by rote defeats the whole purpose of taking time out to pray. . For those trying to establish prayer in their life, praying by rote is counter-productive and , actually makes it harder to establish daily prayers.

I should point out that praying by rote is not synonymous with praying by force of habit. Good habits are hard to form, require self-discipline, and are more akin to achievements. Self-discipline is one of the fruits of recognizing our self-worth. Taking time out (five times a day for a Muslim) to create a sacred space from the routine of another mindless, busy day is a discipline of mindfulness gained, similar to meditation, which has an appeal for similar reasons.

In Islam, however, prayer is something more than meditation. For being and fulfilling an obligation, it brings with it the inner peace of self-satisfaction. In addition to the satisfaction of self-discipline, prayer has a sacred purpose and brings with it the promise of a greater, unimagined reward in the hereafter.

Since my visit to Mr. Griffin, I am more immune to praying by rote. Carving out the time in my day and praying in a sacred space gives me an opportunity to occupy my mind, not in a superficial way, but in deep reflection. As I reflect on the existence of an All-loving, All-just, All-powerful, All-forgiving, and All-knowing Supreme power, I find myself listening to the rhythm of my breathing. Furthermore, as I enter into a state of pious mindfulness known in Islam as the Arabic word, “taqwa,” I pray for this precious God-consciousness to stay with me, because I know that it increases my appreciation for everything and everyone in my daily life.

Until today, almost all of your organs and systems introduced themselves and explained the great artistry in their creation along with their wisdom and precision. Certainly, these were not just for your information. Of course, it is important for you to know about your organs and their duties, and for you to live accordingly with this knowledge. However, its main purpose has been to introduce you to your Lord, who created you and all living and nonliving things perfectly. Just like seeing a work of art and not appreciating the artist is a twisted view, so is seeing the art exhibited on the body of the world’s most dignified entity, the human being, and not appreciating our Lord. It would just be a worthless and pointless heap of knowledge.

Today, we will look at the human body statistically, have our last lesson, and say goodbye.

Before we talk about the systems and organs that make up your body, you should know that it is a blessing that God didn’t leave you in nonexistence, and put you into existence. Then, you should know that it is also a blessing that He didn’t leave you as inorganic molecules, but created you as a living organism. For you to understand better, I would like you to look carefully at the delicate measures of the numbers I will give you in the tables below and to realize how high your value has been lifted.

The weights and percentages of inorganic elements in a 70 kg human body:

Oxygen…….. 44 kg……. 63%
Carbon……. 14 kg……. 20%
Hydrogen……. 7 kg……. 10%
Nitrogen……. 2.1 kg……. 3%
Calcium……. 1 kg……. 1.5%
Phosphorus……. 700 g……. 1%
Potassium……. 170 g……. 0.25%
Sulfur….. 140 g……. 0,2%
Chlorine……. 70 g……. 0.1%
Sodium….. 70 g……. 0.1%
Magnesium.. 30 g……. 0.04%
Iron…… 3 g……. 0.004%
Copper…… 300 mg……. 0.0005%
Manganese….. 100 mg……. 0.0002%
Iodine……. 30 mg……. 0.00004%

The total percentage of trace elements found in the blood serum and in enzymes, such as zinc, cobalt, cadmium, molybdenum, nickel, lead, fluorine, selenium, mercury, and aluminum, is 0.80526%.

As you can see, 76% of you (53.1 kg of oxygen, hydrogen, and nitrogen) are gases that dissolve into the air. These aren’t worth anything because there are plenty of them in the air. From 14 cents per kilogram, 14 kilograms of carbon (coal) is worth around 2 dollars. One kilogram calcium (lime) is worth around 12 cents. 140 grams of chlorine and sodium together (salt) is worth around 3 cents. All of the other elements (such as iron, copper, and magnesium) are worth a handful of soil, because they are found easily in soil, and there is only very little of them in the human body. So in total, your elements are worth $2.15.

Let’s increase your value a little bit! Our Lord didn’t leave you as elements; He turned you into organic material with very large molecules, such as protein, fat, carbohydrates, and vitamins. That gives us the table below:
Organ…. Water (%) …. Fat (%)…… Protein (%)…. Ash (%)
Skin…… 64.68…… 13.00…… 22.10…… 0.68
Skeleton…… 31.81…… 17.18…… 18.93…… 28.91
Teeth…… 5.00…… 0.00…… 23.00…… 70.90
Skeletal muscle…… 79.52…… 3.35…… 16.50…… 0.93
Brain-Spinal cord…… 73.33…… 12.68…… 12.06…… 1.37
Liver…… 71.46…… 10.35…… 16.19…… 0.88
Heart…… 73.69…… 9.26…… 15.88…… 0.80
Lungs…… 83.74…… 1.54…… 13.38…… 0.95
Spleen…… 78.69…… 1.19…… 17.81…… 1.13
Kidneys…… 79.47…… 4.01…… 14.69…… 0.96
Pancreas…… 73.08…… 13.08…… 12.69…… 0.93
Intestines…… 79.07…… 6.24…… 13.19…… 0.86
Adipose tissue…… 50.09….. 42.44…… 7.06…… 0.51
Other tissues…… 70.40…… 12.39…… 16.06…… 1.01
Blood and lymph…… 93.33…… 0.17…… 5.68…… 0.94
Total…… 67.85…… 12.51…… 14.39…… 4.84

If you wonder about your value as water, protein, fat, and ash, you can calculate it according to a 70 kg person. If you do this, you can see that you are made up of 47.495 kilograms of water, 8.757 kg fat, 10.073 kg protein and 3.388 kg ash (mineral salts). Since the water in you is dirty and not clear, it isn’t worth anything. Your minerals and ash aren’t worth anything because there are plenty of them in soil. For $1.42 per kilogram, your fat is worth around $12.86. Your protein is worth around 16 kilograms of lamb, which costs around $36.57. So when you are elevated from elemental material to organic material, your value rises up to around $50.

Of course, our Lord didn’t leave you like this. He created you in the form of organs and tissues, which carry out miraculous tasks so that you can stay alive. Now, let’s see the groups of trillions of differentiated cells:

Total number of cells in the human body………… around 100 trillion
Number of cells that die in one second…………around 50 million
Number of cells created in one second…………around 50 million
Number of cell types…………more than 200
Number of red blood cells in 5 liters of blood…………25 trillion
Height reached by putting all of our red blood cells on top of each other…………around 60.000 km
Length reached by putting all of our red blood cells side by side…………192.500 km
Red blood cells’ surface area………..more than 1000 m2
Number of white blood cells (leucocytes) in our blood…………40 billion
Number of nerve cells…………30 billion
Length of a sperm…………35 micrometers
Diameter of an egg cell…………100-120 micrometers
Average length of a liver cell…………30-50 micrometers
Lifespan of small intestine mucous cells…………1.4 days
Lifespan of stomach entrance area (cardia) mucous cells…………9.1 days
Lifespan of stomach exit area (pylorus) mucous cells…………1.8 days
Lifespan of epithelial cells in lung alveoli…………8.1 days
Lifespan of large intestine (colon) mucous cells…………10 days
Lifespan of upper skin (epidermis) cells…………19.2 days
Lifespan of covering epithelial cells in the bladder…………66.5 days
Lifespan of neutrophile leucocytes…………45 days
Lifespan of eosinophile leucocytes…………10 days
Lifespan of lymphocytes…………5 days to 1 year
Lifespan of monocytes…………months
Lifespan of red blood cells…………120 days
Number of times a red blood cell travels the body during its life…………300.000
Number of red blood cells generated in a second…………2.4 million
Number of red blood cells generated in a day…………208 billion
Lifespan of a liver cell…………222 days
Lifespan of a kidney cell…………286 days
Number of mitochondria (power plant) in a nerve cell…………up to 10.000
Number of ribosomes created in a liver cell in one second…………180
Total length of the DNA in one cell…………2 m
Number of muscles in the body…………around 600
Number of muscles that work when smiling…………15
Number of muscles that work when frowning…………43
Total amount of work done by our muscles in one day
(Equal to lifting a 6 ton truck 50 meters into the air with a crane)…………around 3.106 Newtons
Total number of capillaries…………30 billion
Number of alveoli in the lungs…………400 million
Total amount of air taken in by the lungs in one day……………around 10.000 liters
Total amount of air we use in 75 years…………around 285 million liters
Total length of the nephrons in the kidney…………around 50 km
Total length of the glomerulus capillaries in the kidney…………around 25 km
Total inner surface area of the kidney channels…………20 m2
Total filtration area of the Bowman capsules in the kidney…………1 m2
Total skin weight…………11.15 kg
Total surface area of the skin…………1.5-1.8 m2
Total length of capillaries in 1 cm2 of skin…………around 1 m
Weight of dead keratin cells that fall off the skin in one day…………10 gr
Length of the nerve fibers in the skin…………80 km
Number of sweat glands…………around 2 million
Number of sebaceous glands in the skin on the head…………around 120.000
Total number of cells in the skin…………around 100 billion
Number of sensory receptors in the skin…………around 60 million
Daily sweat amount…………800 ml
Maximum daily sweat amount…………18 liters
Number of cells in the retina…………127 million
Number of values of the same color our eye can distinguish…………around 200
Number of shades of light that we can perceive…………around 500

The reason I gave all these numbers was not just to show the multitude of cells, organs, and tissues, but to emphasize that our Lord can create these with the precision that He creates a single cell. Mammals also have the organs and tissues that I have mentioned. Besides, some mammals have different organs with superior aspects. From this point of view, we are not much different from a cow or a horse. However, our Lord says that He created us in the best form possible, equipped us with superior qualities, and granted us the authority over all creation. Dear Peter! It’s time that you shed out of being an animal and rise to the degree of humanity. You cannot do this with your cells, organs, or tissues, but by gaining knowledge of divinity via spiritual virtues (such as the mind, conscience, and free will) that our Lord gave you.

If we see our body as a palace, could the stones, glass, porcelain, and wood come together and say, “Come on let’s make a palace, which will be the greatest palace in the world.” Could elements first turn into organic matter with macromolecules, then into cell organelles, then into cells, and finally into cells with different special duties, all on their own?

Finally, I believe it will be useful to give a table that shows every organ’s share in your body. My advice is not to evaluate anything materially. You cannot live without your pancreas, which only takes up a very small part of your body. Your heart, which is only 0.7% of your body, pumps the water of life (blood) to all of your organs; and your brain, which is 3.5%, manages your whole body. You can never give up on your kidneys, which take up only 0.5%.

Percentages of organ weights to the total body weight
Skeletal muscle (red meat)…………31.56 %
Skeleton and teeth…………14.90 %
Adipose tissue…………13.63 %
Skin…………7.81 %
Blood and lymph…………3.77 %
Lungs…………4.15 %
Brain and spinal cord…………3.52 %
Liver…………3.41 %
Intestines and stomach…………2.07 %
Kidneys…………0.51 %
Heart…………0.69 %
Spleen…………0.19 %
Pancreas…………0.16 %
Cartilage, ligaments, blood vessels and peripheral nerves…………13.63 %

All in all, we can say that the human body has holistic perfection with its functional parts, from hair to nail, to intestines and kidneys, as well as its aesthetic beauty.

Dear Peter! We have talked with you for a long time. I hope it was useful. I did everything I could. I am sorry that I couldn’t portray your true value!