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Autumn is here again. And in every leaf that falls softly to the ground, there’s a story that ends, a reminder that everything on this earth has an expiration date. The falling leaf is us. It’s humanity. But unlike the leaf, we’ve forgotten that we, too, will one day fall. We rush through life as if it were infinite. We throw away the water and drink the glass.We peel an orange and eat the rind. We pick flowers and never look at them. We waste beauty, meaning, and time, and we don’t even notice. Most of us won’t, not today, not tomorrow, not even when life is over. We talk about progress, comfort, and freedom. But we’ve traded awareness for automation, spirit for speed, truth for entertainment. Living consciously is no longer a goal — it’s an inconvenience. Prayer, reflection, silence… these have become strange words in a world addicted to noise. Yet those are the only things that can keep a human being from collapsing into total alienation. The modern world has shaped us, and broken us. In the 18th and 19th centuries, the bourgeois mind was defined by greed: the urge to accumulate, exploit, and dominate. Centuries later, nothing has changed, we’ve just given it new names. Productivity. Success. Efficiency. We’ve become perfect consumers: we buy, we scroll, we swallow whatever we’re fed. We don’t question anything. Not the products, not the leaders, not even the lies. The modern man is a well-fed infant, forever waiting for something to satisfy him, forever disappointed when it doesn’t. If we’re not consuming, we’re trading. If we’re not working, we’re posting. If we’re not producing, we’re pretending. Men and women have been turned into obedient machines, trained from childhood to “collaborate,” to fit in, to perform. Parents have been replaced by institutions; conscience replaced by rules; truth replaced by consensus. The “ideal citizen” today is easy to manage: compliant, efficient, endlessly available. He doesn’t need chains, he’s programmed to obey. That’s the new definition of the alienated man . And the alienated man is exactly the one who throws away the water and drinks the glass. Who peels the orange and eats the rind. Who picks flowers but can’t even name what he’s holding. So what can we expect from the future? Maybe the slow collapse of industrial civilization. Maybe a return to the soil, the dust, the primitive. Or maybe just more of the same — more machines, more consumption, more emptiness. The systems that feed on human alienation will not stop. And the robots? They won’t rebel. They don’t have to. We’ve already become them. This is how the “modern man” dies: quietly, unknowingly. Like a leaf that falls without ever realizing it was once alive. He doesn’t live. He functions. He produces. He obeys. And in the end, he believes in everything, except himself. “The life of this world is nothing but play and amusement. But the Hereafter is far better for those who are mindful. Will you not then understand?” — Surah Al-An’am 6:32 This verse perfectly captures the emptiness of modern life devoted only to consumption and pleasure — a warning that true meaning lies beyond material success “And do not be like those who forgot Allah, so He made them forget themselves. They are the defiantly disobedient.” — Surah Al-Hashr 59:19 This is perhaps the most direct Qur’anic commentary on human alienation: when people disconnect from the divine, they lose their own identity and essence. “Competition for more [wealth and children] diverts you, until you visit the graves.” — Surah At-Takathur 102:1–2   This verse is brutally clear: mankind’s obsession with accumulation blinds him to mortality — just like the modern man who “functions” but never truly lives. “They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like cattle — rather, more astray.” — Surah Al-A‘raf 7:179   A haunting image of spiritual blindness — people who are alive biologically but dead inside, disconnected from truth and awareness.

In everyday life, languages do not always serve as bridges of understanding. Quite often, they create barriers. When we fail to grasp the nuances and subtleties of expression, misunderstandings can easily arise — sometimes with serious consequences. This can happen in something as trivial as following the instructions for a children’s game. You might spend a Saturday evening trying to reach a conclusion, only to give up and play chess instead, where at least the rules are clear. Or it might happen in a conversation with a partner, when a single phrase is interpreted differently. Such situations are all too familiar. But the implications extend much further. Our societies build their ideologies and belief systems on theories, many of which are shaped through language. Consider, for instance, the translations of ancient or religious texts. How many scholars have, consciously or unconsciously, embedded their own ideas into their interpretations of the original manuscripts? This tension between subjective interpretation and objective meaning lies at the heart of linguistic and philosophical inquiry. Certain texts — for example, passages in the Qur’an — are said to be comprehensible only to those with profound intellectual capacity and native fluency in the language, allowing them to interpret with both precision and depth. Yet one must ask: how can a mathematically structured and divinely ordered work truly be translated into another language without losing part of its meaning? When specific words are repeated a certain number of times to produce a particular pattern or result — itself based on an underlying numerical system — any translation risks distorting that intricate balance. Example: The Word «day» (yawn) appears 365 times in the Qur`an, corresponding to the number of days in a solar year. The plural form « days » (ayyām) occurs 30 times, aligning with the average number of days in a lunar month. Certain word pairs appear in the Qur’an an equal number of times, suggesting a deliberate balance: Life/ Death 145 times, Angel/Devil 88 times, World/Hereafter 115, Man/Woman 24 times, Reward/Punishment 117 times and so on. An examples of conceptual mathematical balance: The word “Sea” (بحر) appears 32 times, while “Land” (برّ / يابس) appears 13 times.→ 32 (sea) + 13 (land) = 45 total mentions. If you calculate 32 ÷ 45 ≈ 0.711, that’s 71.1% water — roughly matching the Earth’s actual ocean coverage! These patterns suggest that the Qur’an’s structure is not only linguistic and spiritual, but also mathematically precise. This brings to mind the mathematician Professor Jeffrey Lang (may peace be upon him), who offered profound analyses of the Quran. As the Qur’an itself states, true understanding lies in recognition , and not everyone is granted insight into what is hidden. Perhaps this is precisely the point: human beings are given the freedom to decide how deeply they wish to understand. As in all major world religions, spiritual growth is the ultimate goal. If understanding came easily, there would be no need to strive for enlightenment or higher purpose. Even the divisions among religions seem, at times, like a game of chance. In the end, however, the belief system that will endure is not one chosen by luck, but one that can stand on both spiritual and scientific foundations. “An important teaching of the Quran is that God chose not to create human beings as one nation or with only one religion so that each religion could compete with the others in order to see which one produces the highest percentage of moral and loving people  (Rabbi Allen S. Maller) Anything that is not aligned with the natural order — the Fitrah , the innate divine nature instilled within every human being — will eventually dissolve on its own. History shows that entire systems collapse when they act against this divine principle. Islam’s global rise  cannot be explained by demographics alone. While higher birth rates and a youthful population contribute to its growth, many people consciously choose Islam for its intellectual clarity, spiritual simplicity, moral discipline, and its message of universal equality before God. At a deeper level, Islam resonates with the Fitrah  — the natural human inclination toward truth and harmony with the Creator. This alignment with our inner nature helps explain why Islam continues to touch hearts and draw people from diverse cultures and generations toward its light. Modern scientific research increasingly suggests that the heart plays a central role in human cognition — perhaps even more than the brain. Nothing in existence stands still; everything evolves. When the right moment comes, new paths and insights emerge, fitting together in ways that suddenly make sense. Only then can we begin to comprehend the previously incomprehensible. Everything in existence is interconnected; nothing has ever been truly separate. The divisions we perceive exist only on the Surface, giving rise to suffering, confusion, and recurring struggles for power. At its core, the true power of language resides within us all. Perhaps we could understand one another more profoundly without  words. According to ancient belief, the world itself was created through a single sound — an invisible resonance that still lives within each of us. A word , a code , a compass. In that sense, we may already be united by this divine connection — this inner “chip. ” Alif. Lam. Mim."? The Quran Speaks at the UN: Islam Waits for Our Return Most visitors to the United Nations headquarters in New York walk past its entrance without noticing the profound words engraved there. Inspired by the Persian poet Saadi, the inscription reads: "Human beings are members of a whole, In creation of one essence and soul. If one member is afflicted with pain, Other members uneasy will remain. If you have no sympathy for human pain, The name of human you cannot retain". What many don’t realize is that these words reflect a Quranic verse (Surah 49, Verse 13) —a teaching revealed over 1,400 years ago, yet as relevant now as ever. Islam is not a relic of history; it is already woven into our global consciousness, shaping values, inspiring art, poetry, law, and even diplomacy. Consider this: the text of the Quran, echoing through Saadi’s poetry, greets the world’s leaders at the UN—the very symbol of international cooperation. If a teaching from Islam can transcend centuries, cultures, and politics, what excuse do we have for letting ignorance, prejudice, or fear guide us today? The rise of Islam is not only in history books; it is alive in our shared human ideals . It challenges us to see one another as equals, respect our differences, and build a world rooted in dignity, justice, and understanding. In the end, Islam’s rise is more than a demographic trend — it is a reflection of a timeless truth. When a faith aligns with the Fitrah , the innate human nature created to seek truth, justice, and harmony, its appeal transcends borders, cultures, and generations. Islam continues to resonate with hearts not merely because it exists, but because it fulfills the deepest longings of the human soul. Its message is clear, its guidance enduring, and its light continues to illuminate the path for those ready to recognize and embrace it.

Today, I found a huge spiderweb in the old shed at the back of my garden. Soon, that shed will be replaced by a more welcoming little garden house — hopefully with a more confortable place to write. I spent a long time observing the tiny spiders under the eaves, sitting on my bench, wondering what I could write about. This morning, I woke up with a word in my mind: Al- Ankabut . I didn’t even remember what it meant. I looked it up, reopened the Qur’an, and reread the Surah. One of the most powerful verses in this Surah is: Verse 29:41 “ The likeness of those who take protectors other than Allah is like the spider who builds a house. But indeed, the weakest of houses is the house of the spider — if they only knew.” And the next verse continues : Verse 29:42 “ Indeed, Allah knows whatever they invoke besides Him. And He is the Exalted in Might, the Wise.” These two verses raise a subtle but profound question: Why the spider?  Why is its home considered weak? And what does this have to do with idolatry — with the false securities we build for ourselves? When we observe the behavior of spiders, disturbing dynamics emerge. For example, when one of the small ones dies — even if it’s a "sibling" raised alongside the others — the rest have no hesitation in eating it. In fact, they prefer consuming the fresh bodies over the ones left for days. As if to say: As long as you’re alive, you belong. But the moment you stop being useful, you become a resource to exploit.  Even the mother is not spared. Among spiders, the law of the strongest prevails. Cannibalism is common , and survival is ruthless. The Qur’an uses this exact image to describe the human condition when we place our trust in anything without divine foundation  — whether it be ideologies, power, relationships, or material wealth. To an untrained eye, a spider’s web can appear like a work of art: symmetrical, orderly, even strong. But all it takes is a gust of wind or a gentle touch to bring it down. So it is with the false securities  we build as humans — ideas, groups, leaders, idols, possessions — all seem strong at first glance, but they crumble when tested by life… let alone by eternity. This powerful metaphor presents us with a clear choice: ·        On one side, the fragility of man-made constructions, clever but doomed to collapse. ·        On the other, the unshakable stability that comes from a true connection with God. Those who place their trust in Allah find a solid foundation — a rock that cannot be shaken by time or the storms of life. The Qur’an urges us to see through the illusion of fleeting webs and to hold tightly instead to the only thread that holds: the bond between the soul and its Creator. A spider and its web may be visually fascinating. But the spider’s purpose is simple: to trap and devour. And when there are no more prey, even its own kin are not spared.

If the Qur’an states that we are all born equal, in peace and submission to God and without sin, unlike other religions, and that we will "perhaps" die as Muslims (so once again in Islam, in peace and submission to God), based on my thought that everything is a "return", like time which I define as a circle and not a straight line, life would be – logically – just a ride on a merry-go-round, as Tiziano Terzani beautifully wrote in his book “Un giro di giostra” . A returning to oneself, a completion of a turn, and the test would be precisely to return to Islam (to peace and submission) which one has forgotten in the first years of life. Children, in fact, are still very connected to God and the invisible world, and the elderly, in turn, become like children again. But what does it mean to return? Unfortunately, many have a very distorted idea of Islam, interpreting it literally while ignoring the key message, and here I quote the words of Gary Wills, who during a conference stated that Islam is the most inclusive religion. Very interesting is the meaning of the word “religion,” however not clear, but it would contain within itself a concept of “binding together,” “reuniting.” In fact, the Qur’an makes no distinction between race or status, skin color or belief. To be Muslim, one must abandon the idea of being worth more than someone else and abandon the belief that it is one’s social status that defines a person’s value. Furthermore, Islam does not force anyone to return “to this state”, to being “Muslim” or rather “peaceful and submissive to God”, but it is hoped that man will turn back on his path, and the “obligations” of the Qur’an would be nothing but ways/means to return to God and to live a life in respect of oneself and others. Otherwise, Allah would not have written that He wants to make life easy and not hard for us humans. "Allah wants for you ease and does not want for you hardship." — Surah Al-Baqara (2:185) This verse is linked to fasting in Ramadan. Because Islam is a path, a journey, but a journey that is truly in balance with the entire surrounding environment, from nature to society. In light of what is written above, the concept would support all of humanity, as during the journey of life, many tests must be faced, and the purpose is to rediscover the lost truth, one's God, one’s true home, like an orienteering race where the Qur’an itself does not give orders but precious advice, clearly showing the dangers such as the cliffs one can fall into, because everyone will agree if I write that falling into alcoholism, killing, stealing, drug abuse, corruption, and so on are traps for the human being. The Qur’an itself is a discovery, and the recurring question is why Allah would transmit a life manual so difficult to interpret? Perhaps the primary difficulty for those who do not read classical Arabic is getting stuck in non-compliant translations. Let us not forget that the Arabic language is composed (based on some studies) of about 12.5 million words. For comparison, the German and English languages boast only a few hundred thousand. Allah in the Qur’an says to turn to people who have knowledge, so at each stage of life each of us has the opportunity to ask for help to continue on our “ride.” "Ask the people of the reminder (Ahl al-Dhikr), if you do not know." — Surah An-Nahl (16:43) ( Also repeated in Surah Al-Anbiya, 21:7). The beauty of Islam is transmitted through its eloquent message, sealed and unchangeable both linguistically and mathematically. Overall, the Qur’an is a practical and very simple guide, but it is useful to read it with a magnifying glass, if one wants to discover a treasure at each stage. At the end of the ride, everyone will have a bag full, half-empty, or empty, depending on the dedication and commitment one has taken or managed to take in this life to do good, to oneself and to others. "So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people..." — Surah Ar-Rum (30:30) "Indeed, to Allah we belong and to Him we shall return." — Surah Al-Baqarah (2:156) "To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ." — Surah Al-Ma'idah (5:48) "There is no compulsion in religion. The right path has become distinct from the wrong..." — Surah Al-Baqara (2:256) "And if your Lord had willed, He could have made mankind one community; but they will not cease to differ." — Surah Hud (11:118) "And if Allah had willed, He could have made you one nation [upon one religion], but He causes to stray whom He wills and guides whom He wills." — Surah An-Nahl (16:93) "Indeed, those who believed and those who were Jews or Christians or Sabeans — those [among them] who believed in Allah and the Last Day and did righteousness — will have their reward with their Lord..." — Surah Al-Baqara (2:62) The Qur’an acknowledges multiple communities and leaves final judgment to Allah.

The structure of a tree in my garden made me reflect on the idea that time might not be linear, but circular or branching, as if it revolves upon itself. In fact, it has neither a beginning nor an end, no "now" or "tomorrow," but only a "yesterday" that was once a "tomorrow" for those awaiting it. In nature, everything turns. The Earth revolves around the Sun, electrons orbit the nucleus, plants turn toward the light, and during Hajj, believers circle the Kaaba in a sacred and universal movement. This circular rhythm suggests that time, as we perceive it, might not be chonological — understood as a sequential order of events measured by clocks and calendars. Perhaps it is a more relative, symbolic kind of time, embedded in cycles and perceptions that vary from being to being, from era to era. In recent weeks, I drew a family tree inspired by a large tree that grows in my garden. I noticed how everything, in a certain sense, is interconnected: branches that split and reunite, lines that stretch, generations that intertwine. This made me think of the structure of the Surahs in the Qur’an: they are not arranged in chronological order, but follow other criteria — length, theme, harmony. The longer Surahs are at the beginning, like the strong trunk of a tree, while the shorter ones are at the end, like light leaves moved by the wind. It is an organization that reflects a wisdom beyond historical time. In the Qur’an, time appears as a creation meant for human use — a system of orientation within the material world. It is a time limited to creation, while only Allah is unlimited and infinite. In the verse: "Has there not come upon man a period of time when he was not a thing even mentioned?" ( Surah Al-Insān, 76:1 )It is emphasized that man has not always existed, and is but a momentary appearance within the vast project of creation. Modern science estimates that Earth has existed for about 4.54 billion years, while humans have inhabited it for only 200,000–250,000 years. This aligns with the Qur’anic perspective: humanity is part of a greater plan, appearing at a precise moment, for a precise purpose. In another verse: "On the Day you see it, every nursing mother will forget what she was nursing, every pregnant woman will abort her pregnancy, and you will see people intoxicated while they are not intoxicated; but the punishment of Allah is severe." ( Surah Al-Ḥajj, 22:2 ). Time seems distorted: days and months vanish, and yet the Last Day may arrive suddenly. Many people today say they feel that time is moving faster. Some scientists explain this with slight changes in Earth’s orbit or solar activity. In fact, the Earth moves closer to and farther from the Sun each year, which can also influence our perception of time and our bodies. But all of this brings us back to a deeper truth: our perception of time is fragile, subjective, and depends on where we are, how we live, and what we observe. If I watch a tree for a whole year, without ever using a calendar or a clock, I understand time not through numbers, but through its leaves, its light, its winds, and its silences. In a previous article, I wrote: "Earth, Cataclysm, and the New Orbit". It is possible that, following a cataclysm, the Earth changed orbit, drawing closer to the Sun. This could explain events such as the rapid melting of ice or mass extinctions. The Qur’an does not specify dates for great events but describes them as sudden, inevitable. Many scholars have speculated that the next upheaval could happen at any moment, and that humanity may already be living in a phase of the "Resurrection," given the growing moral and spiritual confusion. The line between good and evil appears ever clearer — just as it will be on the Day of Judgment. Scientists like Newton, Aristotle, and Einstein tried to understand the nature of time: Newton saw it as absolute, Einstein described it as relative, flexible, dependent on space and speed. But the Qur’an goes further: it transcends time. Its structure, its language, and its message are multidimensional — scientific, spiritual, historical, ethical — and speak to every era. The Qur’an does not chase science; it precedes it and accompanies its evolution. The more science discovers, the more the Qur’an unveils. And like every precious thing, the truth of the Qur’an is veiled, protected, accessible only to those who seek sincerely. What is certain is that the Qur’an calls us to live consciously in our time on this Earth — a time made of cycles, trials, and meanings, not merely of dates and clocks. To manage this time — and to understand its relativity — is part of the test we live.

“La ilaha illa Allah” — There is no god but Allah. أشهد أن لا إله إلا الله وأشهد أن محمدًا رسول الله This declaration begins with a powerful negation. It states: There is no god , except for Allah. And that in itself should make one pause. Who is Allah? In today's world, churches are emptying. Many are leaving religion behind — often because of contradictions and inconsistencies in their scriptures. Doubt grows where there is no coherence. Meanwhile, the Qur'an not only aligns with science — it sustains it. The Qur'an doesn’t discourage questioning. It encourages it. It invites people to observe, to reflect, and to seek knowledge. The very first word revealed in the Qur'an was “Iqra” — Read . An open call to learning . Islam urges believers to explore the world, to think deeply about the universe, and to find truth through study and observation. Unlike many ideologies that separate reason from spirituality, Islam integrates them. It presents a worldview where scientific discovery and divine revelation are not in conflict but in harmony. In fact, many modern discoveries — in embryology , cosmology , oceanography , and even quantum physics  — echo descriptions found in the Qur’an, written over 1400 years ago, long before such knowledge was accessible to humankind. Why This Matters Many who have converted (or reverted) to Islam say this harmony between science and scripture  was a major reason they embraced the faith. They found a religion unafraid of the microscope or the telescope, a faith that doesn’t ask you to abandon reason — but to use it as a path to God. The Garden as Proof My own garden reflects this truth. The more I observe the natural world — the patterns, the timing, the synchronicity — the more I see the divine order the Qur’an speaks of. This personal experience deepened my interest and intensified my studies of Islam. The Shahada: A Negation That Frees the Mind To become a Muslim, one must recite the Shahada : “There is no god but Allah.” It starts with a negation — denying that any  god exists — except Allah . This is no accident. Believing in Allah also means believing in His nature: logical, transcendent, and beyond space and time. God cannot be “contained” within creation, because He is the Creator of space itself. Imam Ali expressed this beautifully: “God created space for His creation, so He cannot be limited by space Himself. He is greater than any place that could contain Him.”   Still, Allah is not absent. He is actively present everywhere, in the mountains, the depths of the oceans, and within the human being. The Qur’an says: “We are closer to him than his jugular vein.”   (Qur'an 50:16) Saying that God is not in  a specific place doesn’t mean He’s nowhere  — it means He is everywhere , unlimited, infinite, and fully aware of all things. Divine Omniscience in the Qur’an One of the most powerful verses reflecting this reality is: “With Him are the keys of the unseen—no one knows them except Him. He knows what is in the land and sea. Not even a leaf falls without His knowledge, nor a grain in the darkness of the earth or anything—green or dry—but it is written in a perfect Record.”(Qur’an 6:59) The Qur’an: An Ocean of Wisdom Reading the Qur’an is like diving into a vast, deep ocean. You cannot touch the bottom. The deeper you go, the more you realize that you never want to come back up. Because in those depths, you begin to truly feel close to your Creator . The Qur’an is not just a book. It’s a journey — and once you begin to walk that path, your heart will recognize a truth that the mind alone cannot reach.   al-Mufid, Shaykh. Al-Irshad: The Book of Guidance into the Lives of the Twelve Imams, Vol. 1. Translated by I.K.A. Howard. London: Muhammadi Trust of Great Britain and Northern Ireland, 1981. Page 210.

Some people take to the streets to rebel, but there are also ways of rebelling in silence — through words, through patience, through nurturing creation. True change begins not in crowds but within the self. The Qur’an declares: “Indeed, Allah will not change the condition of a people until they change what is within themselves”  (Surah Ar-Ra’d, 13:11). When hearts remain locked, shouting becomes only an echo in the wind. Allah says: “Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil”  (Surah Al-Baqarah, 2:7). A voice raised in the streets may not be heard by ears sealed with arrogance, nor touch hearts hardened by heedlessness. In such a world, silence becomes its own form of protest. Instead of feeding what nourishes corruption and ego, Islam calls for a deeper jihad — a struggle against the self and a refusal to participate in injustice. The Qur’an says: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression”  (Surah Al-Ma’idah, 5:2). Boycotting what sustains oppression can become louder than slogans, because action rooted in sincerity carries weight beyond noise. This world (dunya) is only a passing shadow, a projection of belief. The Qur’an reminds: “And this worldly life is nothing but diversion and amusement. And indeed, the home of the Hereafter — that is the [eternal] life, if only they knew”  (Surah Al-Ankabut, 29:64). Those who are oppressed are not forgotten. “Do not think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision”  (Surah Al-Imran, 3:169). Faith grows stronger in hardship. The more oppression tries to silence it, the deeper its roots go. Resistance does not only exist in the streets; it exists in the quiet tending of the heart, in prayer for the oppressed, in words written for souls who still search for truth. Light does not always come from noise or banners but from subtle illumination — like a lamp guiding in darkness. The Qur’an says: “Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp…”  (Surah An-Nur, 24:35). The greatest rebellion against war is to boycott what fuels it. Refuse to fight, reject the profits of a global market built on corruption, and abandon the greed of capitalism. Live fully by the principles of Islam—justice, mercy, and truth—and corruption will crumble on its own. When faith guides actions, the systems of oppression lose their power without a single bullet fired. Follow the path of Islam unwaveringly, and watch how the empire of injustice falls by its own weight. “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” (Surah An-Nisa 4:135)

We live in a world overflowing with imagery — screens, signs, beauty, and distraction. Our physical eyes are constantly open, constantly absorbing. But according to the Qur’an, true blindness has nothing to do with the eyes. It’s something much deeper. "For indeed, it is not the eyes that are blind, but the hearths within the chests that are blind"-Qur`an 22:46 This verse shakes us awake. It tells us that the real blindness is not physical — it's spiritual. It's the blindness of the heart, the soul, the inner self that can no longer feel truth when it touches it. Seeing and Perceiving You can see a tree  and still be blind to its Creator can read a sacred text  and still miss its wisdom. You can walk through the world  and miss the signs shouting to your heart. The Qur’an speaks often of signs (āyāt)  — in nature, in history, in ourselves. But it also reminds us: not everyone sees them. Some hearts are so closed, so distracted, or so hardened by ego and fear that they no longer recognize the truth. What Does It Mean for the Heart to Be Blind? A blind heart: Refuses reflection or humility Ignores injustice and suffering Rejects divine reminders Replaces meaning with distraction Lives in a world without spiritual responsibility In contrast, a heart that "sees" is: Awake to beauty and meaning Sensitive to truth, even when uncomfortable Guided by mercy, not just logic Humble before something greater than itself The Eyes of the Heart In Islamic spirituality, the heart (qalb) is the center of understanding — not just emotions, but deep awareness and connection to God. True knowledge flows from the heart that is polished, soft, open, and aware. The Prophet Muhammad ﷺ said: "There is a piece of flesh in the body-if it is sound, the whole body is sound. If it is corrupt, the whole body is corrupt. It is the heart" -Sahih al Bukhari & Muslim. So healing begins from within — not with vision correction, but with soul correction . Blindness is not just about seeing — it's about missing the truth , even when it's in front of us. May our eyes see, and may our hearts never forget how to feel. In a world obsessed with appearances, let us be among those who strive to see with the heart. Scientific Facts Heart neurons:  The heart has about 40,000 neurons, forming its own “mini brain” that can send signals to the brain. Heart-brain communication:  The heart and brain constantly talk through nerves and chemicals, affecting emotions and thinking. Heart Rate Variability (HRV):  Variations in heartbeat timing show how well the heart adapts to stress and emotions. Hormones:  The heart produces hormones like oxytocin, which influence feelings like love and trust. Electromagnetic field:  The heart creates the strongest electromagnetic field in the body, stronger than the brain’s.

Colonization doesn’t always come with flags and guns. Sometimes, it comes for your flowers. Your fields. Your seeds. The systematic destruction of agriculture is one of the oldest—and most effective—tools of domination. Because to erase a people, you start by starving them. You take what feeds them. What roots them. What grows. Syria. Palestine. Afghanistan. Ukraine. Sudan. Nora`s Garden? Wherever war arrives, the soil is the first to suffer . Seed banks are looted. Indigenous crops are eradicated. Entire ecosystems of knowledge, memory, and life—gone in a flash. Not by accident. By design. This is agro-colonialism. And yes, it’s real. Even the Flowers Aren’t Safe Think about the Damask rose.  It's a global symbol of luxury, fragrance, and beauty. But where does it come from? Damascus. And where is it grown now? Commercialized, repackaged, exported—stripped from its origin, sold without memory. Tulips? Stolen from Central Asia, claimed by the Dutch. Syrian olive oil? Marketed as “Mediterranean.” Seeds from Kabul? Vanished. The Euphrates water? Controlled. This isn’t just about plants. It’s about power. It’s about memory theft. It ’s about who gets to feed the world—and who doesn’t. Who Owns the Seeds, Owns the Future Major international seed banks now control samples from every corner of the Earth. They say it’s to "protect humanity." But who defines 'humanity' ? And who profits? When seed access becomes privatized, so does survival . Whoever controls the seeds decides: ·        Who can farm. ·        Who can eat. ·        Who can live. They call it preservation. But it's a quiet war. A war fought with patents instead of tanks, gene editing instead of airstrikes. And before they erase a people, they erase their food systems. “The real terrorists wear suits, not masks.” Tal Hadya, near Aleppo, once held about 16,000 plant samples   from Syria, Jordan, Turkey, and Iran—wild grains, legumes, heirloom seeds from the heart of the Fertile Crescent. A genetic treasure. Gone. Farming as Resistance. Farming as Faith. Islam doesn’t just tolerate farming—it uplifts it. The Prophet Muhammad ﷺ condemned hoarding and waste, honored farmers, and called for compassion toward the land and animals. Cultivating the earth is an act of worship. A form of jihad. A legacy. And yet, today, that legacy is fading. Urbanization, war, and consumerism are severing us from our roots. Many young Muslims no longer know that farming is a spiritual act —that sustainability is a sacred duty. The Earth Remembers. Do We? They can steal the seeds. They can poison the soil. But the land remembers. Even scorched earth can rise again—if we are willing to defend it. Maybe one day, Europeans will migrate to Africa , chasing clean water and fertile soil, having destroyed their own. But without seeds… who will feed them? To those who stay silent, who turn away thinking they won’t face the fallout—wake up. Like flowers left untended, they wither alone in shadow. The earth does not forget; injustice roots deep and spreads wide. But change begins not just in the soil, but in the soul. Make your own garden—begin with your heart. Nourish it with courage, water it with hope, and watch as life blooms beyond the darkness. Jannah is near—for those who stand, who fight, and who believe in the promise of renewal.   “Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?” — Surah Al-An'am (6:95) “With Him are the keys of the unseen — no one knows them but Him. He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain (seed) is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.” — Surah Al-An’am (6:59)

Salamanders are vanishing. Not because nature has failed them, but because humanity has. Their habitats are torn apart — forests flattened, wetlands drained, ecosystems shattered in the name of “progress,” “security,” “development.”But underneath those words lies the same old violence: the erasure of what is different, wild, uncontrollable. They say some lands must be cleared, occupied, reshaped. That certain lives are expendable — inconvenient. But nature does not forget. When you uproot life with poison and fire, it doesn't disappear quietly. It resists. Slowly. Silently. But relentlessly. The salamander is more than a species. It's a symbol — of regeneration, of persistence. Try to wipe it out, and it returns, stronger. That’s the truth tyrants never learn: what grows from the soil cannot be erased by force. You can bomb a forest, but you can't kill the seed. And here’s the part we keep missing: every living thing matters. Whether you call it a pest or a prophet, nature sees no hierarchy. The web of life doesn’t ask for your politics. Pull one thread — flood one valley, silence one voice, pave over one river — and the whole system starts to fall apart. We build walls and drop bombs and call it order. But the earth knows better. It was designed — by whatever divine force you believe in — with balance, with purpose. And we’re dismantling it. You don't need to scroll through headlines or memorize talking points to see what’s wrong. Just look at a salamander struggling to breathe in a dried-up stream. That’s the future we’re building — for them, and for ourselves. So I wish for everyone to spend less time shouting and more time listening — really listening — to the whispers of the wild. Because without justice for the smallest of lives, there will be no peace for the rest of us. No sustainable future without coexistence. No freedom for some without dignity for all. No lasting peace until we stop pretending the earth belongs to us, and start remembering we belong to it.

Preserving the environment is not a trend. It is justice. It is responsibility before the Creator. Being Muslim is not only about praying. It is about understanding that freedom means choice… and every choice carries weight. We are not puppets: we are responsible. Allah says: “There is no compulsion in religion: the right way has become distinct from error.”  (Surah al-Baqara, 2:256). Concrete Proofs, Not Myths The Qur’an does not bring myths: it brings proofs. One of the most striking examples? Pharaoh. Exhumed and recognized by Dr. Maurice Bucaille, a French scientist, who had to admit: the Qur’an had told the truth centuries before. Allah says: “This day We shall preserve your body, that you may be a sign for those who come after you. But verily, many among mankind are heedless of Our signs.”  (Surah Yunus, 10:92). This is not about words. This is about facts . Man and Nature: One Heart Man is nature, and nature is man. To destroy the environment is to destroy ourselves. This is not poetry, it is reality. “Corruption has appeared on land and sea because of what the hands of men have earned, so that Allah may let them taste some of what they have done, in order that they may return.”  (Surah al-Rum, 30:41). Look at the world: droughts, wars, pollution, imbalance. These are not blind punishments: they are the consequences of our own hands. “And do not cause corruption on the earth after it has been set in order.”  (Surah al-A‘raf, 7:56). The Cry of the Earth Is Our Cry The planet is crying out. But it is not only the cry of Palestine—it is the cry of all humanity. Every innocent child killed, every tree cut down without reason, every river poisoned is a reminder of who we are. To be Muslim is not to fall into corruption. It is to guard the Earth. It is to believe in the proofs of the One Creator. “And indeed We have honored the children of Adam…”  (Surah al-Isra’, 17:70). One Human Family Today we are called to awaken. It is not enough to watch the seasons change or smell the flowers: we must act. Islam means peace, it means justice, it means unity. “Indeed, this community of yours is one community, and I am your Lord, so worship Me.”  (Surah al-Anbiya, 21:92). This is not only a call to Muslims, but to all humanity. The proofs are before our eyes—like the body of Pharaoh. It is up to us to decide: remain blind, or recognize the signs and change. And Pharaoh’s body is only one among countless proofs the Qur’an has already given us... The Body of Pharaoh – Prof. Dr. Bucaille’s Proof of the Qur’ an For centuries, the story of Pharaoh was read as history, myth, or legend. The Qur’an, however, revealed something unique more than 1,400 years ago: that Pharaoh’s body would be preserved as a sign for all generations to come. Allah says: “This day We shall preserve your body, that you may be a sign for those who come after you. But verily, many among mankind are heedless of Our signs.”  (Surah Yunus, 10:92). At the time of the Prophet Muhammad ﷺ, no one could have known that Pharaoh’s body would survive. The mummification of the ancient Egyptians was not discovered until modern archaeology in the 19th century. Yet the Qur’an had already declared it. In the 1970s, Dr. Maurice Bucaille , a French physician and scientist, was invited to examine the mummy of Merneptah (believed by many scholars to be the Pharaoh of the Exodus) at the Cairo Museum. What he found shocked the scientific world: ·        The body showed clear signs of drowning , with traces of salt in the flesh. ·        The corpse had been preserved—not destroyed—as the Qur’an had foretold. ·        Bucaille, who was not Muslim at the time, admitted that no human being in the 7th century could have known this fact. In his famous book "La Bible, le Coran et la Science", Bucaille wrote that the Qur’an contains knowledge about Pharaoh that only modern science confirmed. For him, this was “an exact proof” that the Qur’an could not have been authored by man. The Pharaoh’s body is not a myth. It is not a story. It is a physical sign, lying in a museum, visible to our eyes —a warning to all of humanity. And yet, just as Allah said, “many are heedless of Our signs.

When most people hear the word Halal , they think of meat, slaughter methods, and whether Muslims can eat certain foods. But the concept of Halal is far deeper. It is not just about what you put on your plate, but how you live, how you think, and how you interact with the world. And here lies one of the most misinterpreted truths about Islam: Halal is not restriction—it is freedom. Beyond the Plate Halal doesn’t stop at meat or alcohol. It extends to business, speech, relationships, habits, and even the way we dress. Something can be Halal not because it is actively recommended, but simply because it is not forbidden. And here is where human conscience comes in: we are called to use our intellect to decide whether to act or refrain. If there’s no prohibition, the default is freedom. This flexibility allows Muslims to adapt across cultures, eras, and environments. The Spectrum of Rulings Islamic law doesn’t just divide the world into “Halal” and “Haram.” There are five key categories that guide human action: Wājib (Obligatory):  Acts that must be done and bring reward. Mandūb (Recommended):  Good deeds that are encouraged. Mubāḥ (Permissible):  Neutral actions—do them or don’t, no sin. Makrūh (Disliked):  Not sinful, but better avoided. Ḥarām (Forbidden):  Clear red lines. When viewed this way, Halal becomes a dynamic framework—far from rigid rules, it is a spectrum of moral reasoning. The Western Challenge Living within the boundaries of Halal is particularly difficult in the West. It’s not just about food; it’s about constant exposure to alcohol, drugs, cigarettes, and a culture that normalizes harmful habits. Teenagers are pushed into intoxication as a rite of passage. Legal systems may not forbid it, but that doesn’t make it good. The real question is: why is the “Islamic alternative” rarely considered? Perhaps because it challenges billion-dollar industries that profit from addiction and disease. Tobacco, alcohol, even parts of the pharmaceutical world—they thrive while society suffers. The tragedy is that Islamic wisdom, which protects individuals and societies from these harms, is demonized as “extremism.” A Protective Wisdom Halal is not about fear—it is about protection. From fasting that cleanses the body and mind, to staying away from intoxication, even to guarding one’s tongue from harmful words, the philosophy is holistic. Modern science is only now catching up with what Islam has taught for centuries: a healthy lifestyle prevents disease, both physical and mental. Halal is not an opinion—it is a proven safeguard. Quality Over Quantity For new Muslims especially, the struggle is consistency. But Islam is not about ticking boxes. A pure heart can be more Halal than rigid outward practice. Of course, consistent actions—prayer, fasting, honesty—purify over time. But the essence of Halal is balance: integrating values into daily life without extremism. Halal as the Future In a world spiraling deeper into addiction, disease, and moral confusion, Halal is not a cultural curiosity. It is a necessity. A framework that insists on logic, conscience, and protection. The Qur’an does not suffocate life—it liberates it. Halal is not about fewer choices, but better ones. And maybe, just maybe, that’s what frightens the world’s monopolies the most. Halal isn’t about restriction. It’s about survival—and freedom.