How Does a Human Live?

From the moment a human becomes aware of their existence, they contemplate how and why they exist, the purpose of life, and how to navigate it beyond death. As a thinking being, the human is prepared for learning through education provided by the family into which they are born. It is also possible to plant the seeds of instruction in the same environment. When individuals reach the age where these educational seeds have sprouted and grown, they begin to question their own existence. Thus, the journey of being begins mentally, and later spiritually.

During the educational process, fundamental abilities and values necessary for living are imparted to the human—such as speaking, walking, eating, sitting and standing, and understanding time. These values can be said to form the bed of life’s flow. For the human who carries this flow within them and lives alongside it, the orderly construction of this bed is of great importance. Managing potential floods, the intensity of the flow, emotional depth, outbursts, the turning of ideas, and the heartbeat of the soul—all these require learning methods passed down from generation to generation and rooted through education. These methods are too deeply woven into life to be adopted merely by copying what is visible.

The differences an individual observes within themselves while striving to understand their current self are typically cultural fragments that others also perceive as “differences.” These cultural fragments, infused with flavor and rich aromas, simultaneously shape the individual as “themselves” within society and as “another” within themselves.

Gül Güneşi, the embodiment of mercy, kindness, gentleness, insight, courage, and submission on earth, and the teachings and methodology of Prophet Muhammad (peace be upon him), serve as a guide for every human, despite their diverse colors. This guide equips the human with the capacity to recognize the “other” within themselves, to internalize it as “self,” to become acquainted with their own being, and to perceive their needs by looking anew at themselves. By blending the spirit of civilization with the human spirit, it offers a roadmap toward becoming a refined and dignified human model.

^{A Red Rose at the Center of the Universe (Generated by Artificial Intelligence)}

With this methodology, the individual who has developed the capacity to think and question re-examines the bricks of education and instruction they have built within themselves. They carry the potential to discover the most reasonable path for restoring these bricks (if necessary) and for laying the bricks for future generations.

The Prophet Muhammad (peace be upon him), who has experienced nearly all the events that can befall a human—indeed, who was made to live these events by Allah (exalted be He) as the Most Excellent of Creation—serves, if one may say so, as a “prototype of humanity” on the journey of being. He endured the loss of spouse and children, the death of his mother, being born fatherless, betrayal, disappointment, sorrow and hope, war, wounds, migration, trials from the closest ones, leadership, command, headship of the household, fatherhood, imamate, friendship and brotherhood, loyalty and worth, valuing the child’s heart, giving to each their due, discerning between the lawful and the forbidden, and perfectly balancing the fine line between life and death. Whatever combination of experiences one needs, he embodies them and becomes sustenance for the path. His name is life to the world, his methodology is the measure for science, art, economics, family, and life: Nur-i Muhammedi.

Beyond belief or disbelief, through the methodology of Prophethood, the human, as a force that opens pathways of the mind, can experience the pleasure of assimilating and distilling knowledge gained moment by moment by re-educating themselves.

For the human, who is renewed and continues to exist with every new day, every new hour, and every passing minute, knowing how to live is a struggle and the very reason for existence. One struggles for this cause and makes their existence its cause. By knowing how to live as the sign of being, one can transform the nothingness brought by death into an eternal grace of “being.”