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.

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?

Meaning joy and delight, surur (rejoicing) is a kind of contentment that embraces a person from both within and without. Even though every conscience feels it differently, what is common in the rejoicing felt by everyone of those who rejoice is that breezes of intimacy come from the true Friend at different wavelengths, invading the human inner world.

Lovers of God are made aware of rejoicing with the fragrance of meeting with Him, the loyal with the faithfulness in their hearts, and the heroes of nearness to Him with sentiments of certainty. According to their capacity of perception and feeling, each type of person exclaims, In the grace and bounty of God and in His mercy—in this, then, let them rejoice. This is better than what they may amass (of worldly goods and riches) (10:58). They consider the origin of rejoicing that has arisen in them, and breathe peace and feel exhilaration with the joy of the Divine gifts that come to them.

Belief and all the results it promises, islam (being a Muslim) and all the exalted goals it directs people to, the Qur’an and the fruits with which it is laden pertaining to this and the other worlds, excellence (ihsan) and the vision of God in the Hereafter which it promises—each is a mercy and bounty of God given to persons according to their rank, and the joy and contentment that these gifts rouse in their hearts are the flowers of rejoicing that open in the emerald hills of the heart.

Belief, islam, the Qur’an and ihsan (excellence) are the greatest gifts of God, and the rejoicing that arises from being honored with them, with its inherent suggestion of gratitude and praise, is the greatest of all favors. Such rejoicing exceeds all worldly joys and pleasures and it is worth sacrificing the world and whatever is in it for its sake. It is because of this excellence that the Qur’an proclaims: This is (far) better than what they may amass (of worldly goods and riches).

While the Qur’an condemns any joy which does not arise from some Divinely approved thing and it is not certain what it will bring, it praises the rejoicing that comes from the knowledge of God and Divinity, obedience to the Messenger and the fruit of such behavior, and being a Muslim and the fruit of this. In many verses, the Qur’an states: Let them rejoice (10:58); Rejoicing in what God has granted them (3:170); Feeling exhilaration in what is sent down to you (13:36); For them is the glad tiding (of happiness and triumph) in the present, worldly life and in the Hereafter (10:64); God will give beauty and cheer to their faces and rejoicing in their hearts (76:11), and They will return to their family in rejoicing (84:9). While those feeling a joy which does not arise from anything that has been Divinely approved are threatened with an evil end, the others are offered the pleasure of happiness and exhilaration.

According to the source of the rejoicing and the way in which it is felt, rejoicing can be dealt with in three categories:

The first type of rejoicing is that which is embedded in spiritual pleasure. Such rejoicing is a Divine screen against the fear of falling far from the Ultimate Truth, and of being defeated by the darkness of ignorance of Him, and of the worry of being exposed to loneliness.

The worry of the common believers about remaining distant from the lights of the Ultimate Truth and breaking away from Him shows itself along with the fear of being unable to surmount the difficulties that surround access to Paradise, and the fear of becoming entangled in the bodily appetites that lead to Hell. The fear that the distinguished ones among believers feel about being exposed to loneliness is accompanied by the fear that one may feel no desire for the good, Divinely approved things, and no aversion to sins or immoral behavior. As for those foremost in nearness to God, they fear and worry that their feelings about separation and isolation are accompanied by a hesitation or slowness in choosing between remaining in this world and going to the Hereafter. All of these things cause everybody grief and anxiety to varying degrees. The rejoicing that appears on the horizon of the heart when its arguments have gained precedence becomes a means of exhilaration against this grief.

Whether it is caused by a lack of knowledge of God or is the basis of wrong behavior and rebellion, ignorance causes grief and anxiety to the spirit. To prevent this, the absolute Friend removes the darkness of heresy, misguidance, and denial that sometimes infiltrates into the spirit, with the breezes of rejoicing which He causes to blow in the breasts and illuminate the hearts of His friends with His own Light, making them sources of light as indicated in the Verse of Light (24:35). We can interpret this as the Almighty’s bringing forth those whom He loves into light from the darkness, reviving their hearts with the light of His Knowledge, and making them candidates for eternity. The light-diffusing Divine declarations in the Qur’an point to certain dimensions of this Divine favor. For example: (2:257) God is the Guardian of those who believe, bringing them out from the darkness (of unbelief, heresy, and misguidance) into the light (of belief, islam, and perfect goodness); and (6:122) Is, then, he who was dead (in spirit), and We raised him to life, and set for him a light by which he moves among people without any deviation—is he like the one who is lost in depths of darkness, out of which he cannot get out?

When the spirit falls far off from the pure spiritual realm, which is the true source of the Divine gifts that flow into it, it becomes wretched, feels lonely and isolated, and is dragged towards other paths with different expectations and feels discontent. Yet, as declared in the verse (13:28), Know well that in the remembrance and mention of God do hearts find rest and contentment, a heart which is fed on remembrance and the mention of God can overcome all adversities with the pleasure it has in the rejoicing that God has caused to arise in it.

The second type of rejoicing is that which comes from witnessing God in everything with all His Names and Attributes. Seekers who progress from knowledge to knowledge of God wholly submit their bodily life and free will to the Divine Will by virtue of their obedience, devotion and spiritual connection to God, and their relation with Him from the bottom of their hearts. They rise to a new life by the Lord’s Will; the result of this is that rejoicing appears and the spiritual dimension of their spiritual existence that looks to the other world gains predominance. Even though they fulfil what they should do to obtain a result, their belief in, submission to and reliance on God are a much more powerful resource in their decisions and actions, and they feel events with their peculiarities at wavelengths that belong to the realms beyond. This may be viewed as self-annihilation in God. The author of al-Minhaj (al-Jaza’ri) pictures the deep rejoicing that arises from this state as follows:

A state which proceeds from knowledge of the Unseen;
It is not possible to perceive that knowledge except through pleasure.
Always make efforts so that you can be freed from your own self,
(For acquiring this knowledge is only possible
by becoming free from one’s own self.)
It is incumbent on you to acquire it, if you can pay its price.
Knowledge of the outer dimension of existence
is mixed with clay and muddy water,
while knowledge of its inner dimension (nourished with Divine gifts)
guides the soul and heart.
(Spiritual) knowledge is a hidden treasure which comes to you,
in proportion to how much you can be freed from your own self.

The rejoicing that arises from acceptance by the heavenly realm, which is the third type of rejoicing, removes the feeling of loneliness and isolation from every part of the spirit. It prompts travelers to the Ultimate Truth to witness the Divine Being in His signs and causes them to overflow with the hope of knocking on the door opening to His vision, with their spirit being drown in the joys that pertain to the other world.

At this level of rejoicing, the heart, the spirit, and the other faculties, all turn to the One Who eternally speaks, with a most sincere desire and—as indicated in the saying, If He did not want to give, He would not have given the desire to ask—they are honored with acceptance by the One Who answers and bestows freely.

Seekers who rise to this level are enraptured with the streams of rejoicing in their spirits and begin to feel the breezes of His intimacy blowing from the Realm of the Holy Presence (al-Hadirat al-Quds). They feel as if they were at the threshold of the pure Realm of the Transcendental Manifestation of Divine Mercy and the Realm of the Transcendental Manifestation of Divine Attributes and Names (alam al-jabarut and malakut), and overflow with a deepest desire and excitement to knock on the door that opens to His vision. It is as if they have been turned into pure spirits, becoming quite intoxicated with what they see and hear beyond all concepts of modality, and smiling at all those favors by the Grace of God.

O God! Include us among those whose faces are bright (with the vision of You), and who are looking toward Your Holy Face. And bestow blessings and peace on Muhammad, on him be the most perfect of blessings and salutations, and on his brothers among the Prophets and Messengers, and on all the members of his Family.