By contrast, the opposing worldview reduces life entirely to corporeality, placing the body in dominion over human existence, enslaving us to carnal desires. Under the weight of this outlook, people’s feelings, thoughts, and spiritual capacities gradually wither away. Swept into the relentless vortex of carnality, the individual is reduced to a miserable creature whose chief concern is satisfying hunger and lust. Homes become little more than barns that shelter such lives, while societies resemble herds wandering in search of greener pastures.  

Within this materialistic outlook, the past and the future are dismissed as fairy tales. The afterlife and eternity are treated as mere fantasies, while spiritual joys are regarded as comforting illusions for the poor or the weak. Only the present moment is considered real, and life’s highest aim becomes extracting as much pleasure from it as possible by indulging bodily desires.  

Yet, we have inherited faith and determination from the past, and we look to the future when we think and act – and all of that whisper joys and beauties bigger than life. Within this faith and worldview, we discover the peace and fulfillment that the heart longs for but cannot find elsewhere. With every step we take, we experience a new reunion and witness another veil being lifted.  

In this luminous world, things that pour forth from the depths of the past and from the stream of wisdom of our forefathers are never lifeless memories or mere records confined to the pages of history. Nor is it ever a pipe dream that this ancient and noble tree of humanity will bear the fruits of a glorious future. Rather, all that we have inherited from our noble ancestors carries the echoes of their inner world, unfolding before us thousands of pages of lessons to be learned. Each serves as a torch that illuminates our tomorrows and a guide that teaches us how to prevail.   

It is thanks to this perspective that we live in hope of an enlightened future. For us, that future is the “lost paradise” for which we have long yearned; a paradise we seek to grasp with the arms of our faith, through our dreams and aspirations. It is in its heavens that we soar, it is the air we breathe, and it is there that we strive throughout our lives to find our place.  

We work hard, because ours is the fate of Prophet Adam. Our compulsory place of residence is the forlorn Serendip [1], not the joyous world prior to it. We are the victims of a materialistic world, yearning with all our might for the Gardens we did not appreciate enough and allowed to slip through our hands. After he reached for the forbidden fruit, Prophet Adam lost his home and found himself in much suffering and longing. Today, many are likewise deceived by forbidden fruits in the form of false fantasies and empty promises, falling from a noble status into a pitiful laughingstock.

For the sake of the home we lost yesterday and because of the longing and sorrow we endure today, the present generation is called to undertake the greatest acts of heroism and sacrifice, to render the greatest services with the deepest sense of love, and to rely on God while making use of the soundest means. In doing so, they will ascend once again to the lofty heights we have lost and attain the heavenly ideals they have long envisioned in their dreams.  

They should weave the timeless wisdom of the past into the fabric of the present, preserving its enduring truths while expressing them with the colors and patterns of today’s world. Otherwise, humanity’s longing will continue a while longer.  

With love and enthusiasm in their spirit, songs of eternity upon their tongues, the eyes of their hearts awakened to embrace both the wisdom of yesterday and the realities of today, these long-awaited heroes neither allow themselves to be swayed by worldly interests nor surrender to passions or challenges. As they move forward to reveal what is written in their destiny, they should be filled with such faith, love, and fervor that they inspire future generations with hope while leaving the forces of darkness in despair.

There are already many faithful generations around the world, building their blessed future with unwavering resolve. Delighting in the overwhelming beauty of God’s grace, they have no inclination toward the deceptions of temporal, corporeal desires, nor are they discouraged by the monsters that intercept their path at every turn. They continue their blessed ascent, their minds occupied with thoughts of the summit.  

These sincere souls grow stronger each day—more determined, more steadfast, and ever pressing forward. They feel their spirits taking on an eternal, angelic nature, and as they free themselves from corporeality, they never think of turning back from this enlightened state of being—they would consider such a retreat the greatest sin.

As they dash forward toward the heavenly lights and voices—or rather, toward the divine promises God has planted in their hearts—they will help us reclaim our past and restore the glorious days of a blissful age that now survive only as distant memories scattered here and there. Carried on the breezes of Heaven, they press on with joyful hope, enabling us to embrace the past and the future at once. No obstacle will hinder them. Without being held back by anything, they will advance with extraordinary agility, as though in a triumphal march, toward a world where life is happier and more harmonious. They are the ones who will usher in the sweetest of ages—ages too wondrous to be contained within our hearts, our dreams, or even our highest aspirations.

Note

1. According to tradition, Serendip is believed to be the place Adam, peace be upon him, descended on earth from the Garden of Eden. Serendip is the ancient name of Sri Lanka.

As we head into the summer in the northern hemisphere, we think of how we can avoid the annual war we fight every year: the war with the flies. The southerners are over with it as they start enjoying the calm that comes with fall. Having seeded the lawn and planted the seasonal flowers, we hope to have a summer with a pleasure to our eyes – but not to be bothered with the flies and mosquitoes! This bothering experience usually has a blinding effect causing us to undermine the marvel hidden in these tiny creatures that keep buzzing and biting for a full summer. Inspired from a verse in the Holy Qur’an challenging false gods that they could not even create a fly, Harun Emre Berk explains in this issue how intricate, and equally amazing, even its wings are. Their unique design, surface, flexible membrane, etc. prove none of it can exist by accident.

Our journey with flies continues with a memoir by M’Shai S. Dash who narrates a personal journey intertwined with the care of houseplants, the onset of a family crisis, and the contemplation of life and loss. In her new home, she starts nurturing plants as a distraction from news of the pandemic. Yet, she realizes an infestation of fruit flies from the beautiful yucca and lily flowers in her kitchen due to overwatering. As she seeks a solution to get rid of them, she grapples with the news of her father’s worsening condition due to cancer. Memories of her father’s teachings and the family’s superstitions resurface, offering insights into the cyclical nature of life’s challenges. The essay navigates the author’s emotional turmoil as she confronts grief, guilt, and the inevitability of death.

From flies, we are now skipping to another member of insects: water striders. These long-legged creatures can stand and make sudden movements very easily on the surface of calm waters. The mystery behind how this is possible has to do with gravity, surface tension, and engineering wonders in the creation of these striders, which provide for us with many items of contemplation and models to try to replicate.

Not so different from a fly buzzing next to our ear, artificial intelligence keeps occupying the news. Dr. Zeynep Orhan gives a comprehensive account as to how we should understand this rapidly growing phenomenon in our lives. In her piece, Dr. Orhan explains that AI itself is not inherently dangerous. It is a powerful tool, like any technology, whose impact depends on the hands that manipulate it. AI can be considered as a super-intelligent student, constantly learning, and evolving.

Other themes covered in this issue include sacrifice, empathy, submission, and spiritual renewal. Enjoy!

At the beginning of the second chapter of the Qur’an, God Almighty declares that He is the actual owner of things and we are temporary keepers: “Out of what We have provided for them they spend…” Namely, what we donate is actually nothing but blessings He has granted us. By pointing out that “He” is the actual Provider of sustenance, He reminds us that there is no need for us to worry about depletion. This point is more directly expressed in another verse, that God Almighty, the Omnipotent One, is the Provider of sustenance of all creatures (al-Dhariyat 51:58).

A person supporting others with their personal wealth—be it in the form of alms or sacrificial meat—is the minimal degree of generosity for one who considers himself or herself a believer.

As for the maximum degree of helping others, let us ponder over the following verse:

“They (believers) prefer [others] over themselves, even though poverty be their own lot.” (al-Hashr 59:9)

Someone who acts with this spirit will offer their time, knowledge, wisdom, wealth, and vision—in short, God’s every bestowal—to the utmost degree and will share what they have with others.

The Festival of Sacrifice (Eid al-Adha) is not only an act of worship observed individually. It is a time when believers conquer hearts in different parts of the world by generously sharing the meat of their sacrifice with others.

The noble Prophet said that for those who observe this good act, God will render their sacrifices given away for His sake into steeds to ride with on the Day of Judgment, when they are most needy. Then, as they will fill with feelings of admiration and wonder, they will try to decide which one to ride.

The noble Prophet demanded everybody who can afford it to offer a sacrifice, and scholars of the Hanafi school ruled that it is no less necessary (wajib) than zakat alms for the wealthy. Those who have the means should not forget the fact that poorer ones have a right to benefit from their wealth.

Provisions for the Hereafter

Another Qur’anic verse encourages people to donate from what they love: “You will never be able to attain godliness and virtue until you spend of what you love (in God’s cause or to provide sustenance for the needy)” (Al ‘Imran 3:92). Thus, it is advised to choose the sacrificial animal from healthy, robust ones with no physical defect, for it will become a steed on the way to Paradise. Note that everything done here will appear to us in the Hereafter with their true reflection of their meaning. As we cannot know how things will be in the next world, we cannot really imagine in what form they will return to us. Maybe our sacrificial animals will appear before us like a plane, ship, boat, or a good horse in the next life. If we consider the issue with respect to the immensity of God’s graces and the truthfulness of His promises, we can say that they will definitely return to us somehow.

According to a report by our mother Aisha, God’s Messenger distributed two thirds of the animal he sacrificed to the poor and left the remaining third at home for his family. This is the criterion for one who wishes to distribute the meat in compliance with the example of the Prophet.

As a matter of fact, seeking closeness to God in all acts of worship, saying “O God, I did this for Your sake only,” and having due integrity in one’s feelings must be the basis of our actions. When giving from one’s wealth—to which we feel much attached—it is necessary to remember other things one can possibly give and show obedience to Divine orders. During the festival of sacrifice, we remember the situation of Prophet Abraham and his son, who grasped so well the gist of worship and submission to Divine orders, when they were tested with the greatest sacrifice one can possibly make: “Then when both had submitted to God’s will, and Abraham had laid him down on the side of his forehead” (as-Saffat 37:103). 

If a believer begins the worship of sacrifice with such intention from the very beginning, then all of their ensuing acts will be counted as worship and other things done for the sake of this good deed will also return to that person as rewards in the Hereafter.

When the truth of our seemingly small actions is revealed to us in the Hereafter, they will make us say in astonishment, “O God, how bountiful You are! You have taken these little things, made them bloom, flourish, transform, become eternal, and now You are offering them to us!” In this respect, a person should fulfill the worship of sacrifice in this world with an inner feeling of richness and contentment of the heart. The following verse also refers to this fact: “(Bear in mind that) neither their flesh nor their blood reaches God, but only piety and consciousness of God reach Him from you” (al-Hajj 22:37). If a person carries out this act of worship by viewing it as a connection with God Almighty and a chance to be rewarded by Him, then that person will meet very different riches and surprises in the next world.

Eid of Sacrifice is not only an act of worship observed individually in the form of sharing meat with those in close proximity; it is an important means of reaching into hearts in different parts of the world. Right at the beginning of the second chapter of the Qur’an, God Almighty declares the fact that He is the actual owner of things and we are temporary keepers by “out of what We have provided for them they spend…” Namely, what we donate are actually nothing but blessings He had granted us. By pointing out that “He” is the actual Provider of sustenance, He reminds us that there is no need for us to worry about depletion. This point is more directly expressed in another verse that God Almighty, the Omnipotent One, is the Provider of sustenance of all creatures (Dhariyat 51:58).

Actually, a person’s supporting others with their personal wealth—be it in the form of alms or sacrificial meat—is the minimal degree of generosity, without which, one wonders, how a person can consider himself or herself a believer.

As for the maximum degree of helping others, let us ponder over the following verse:

“They (believers) prefer [others] over themselves, even though poverty be their own lot.” (Hashr 59:9)

Someone who acts with this spirit will offer their time, means, knowledge, wisdom, wealth, vision, and shortly God’s every bestowal to the utmost degree for people to benefit, and will share what they have with others.

Similarly, during the festival of sacrifice, believers will conquer hearts by generously sharing the meat of their sacrifice with others.

The noble Prophet said that for those who observed this good act God will render their sacrifices given away for His sake into steeds to ride with on the Day of Judgment, at a time when they are most needy. Then as they will fill with feelings of admiration and wonder, they will try to decide which one to ride.

The noble Prophet demanded everybody who can afford to offer a sacrifice by stating: “Who has the means to offer a sacrifice but does not, let that person not approach our place of prayer!” Since this hadith conveys an intimidating message for those refusing to offer a sacrifice, scholars of the Hanafi school ruled that it is no less than wajib (necessary) to offer a sacrifice. As it is obligatory to give zakat alms for everybody who is wealthy enough, it is similarly necessary to offer a sacrifice for those who can afford it. Those who have the means should not forget the fact that poorer ones have a right to benefit from their wealth and thus support them.

Provisions for the Afterworld

Another verse encourages people to donate from what they love: “You will never be able to attain godliness and virtue until you spend of what you love (in God’s cause or to provide sustenance for the needy)” (Al Imran 3:92). Then one had better choose the sacrificial animal, which will become a steed on the way to Paradise, from robust ones. The religious rules for offering sacrifice already necessitate the animal’s being a healthy one without defects as a broken horn and the like. Note that everything done here will appear to us in the Hereafter with their true reflection of their meaning. As we cannot know how things will be in the next world, we cannot really imagine in what form they will return to us. Who knows, maybe our sacrificial animals will appear before us like a plane, ship, boat, or a good horse in the next life. If we consider the issue with respect to the immensity of God’s graces and the truthfulness of His promises, we can say that they will definitely return to us somehow.

According to a report by our mother Aisha, God’s Messenger distributed two thirds of the animal he sacrificed to the poor and left the one third at home for not depriving his family of it. This is the criterion for one who wishes to distribute the meat in compliance with the example of the Prophet.

As a matter of fact, seeking closeness to God in all acts of worship, saying “O God, I did this for Your sake only,” and having due integrity at feelings must be the basis of our actions. When giving from one’s wealth, to which people feel so much attached, it is necessary to remember other things one can possibly give and show obedience to Divine orders. During the festival of sacrifice we remember the situation of Prophet Abraham and his son who grasped so well the gist of worship and submission to Divine orders when they were tested with the greatest sacrifice one can possibly do: “Then when both had submitted to God’s will, and Abraham had laid him down on the side of his forehead” (Saffat 37:103). 

If a believer begins the worship of sacrifice with such a sound intention from the very beginning, then all of their ensuing acts will be counted within worship and other things done for the sake of this good deed will also return to that person as rewards for the Hereafter.

When the truth of our seemingly small actions is revealed to us in the Hereafter, they will make us say in astonishment, “O God, how bountiful You are!  You have taken these little things, made them bloom, flourish, transform, become eternal, and now You are offering them to us!” In this respect, a person should fulfill the worship of sacrifice in this world with an inner feeling of richness and contentment of the heart. The following verse also refers to this fact: “(Bear in mind that) neither their flesh nor their blood reaches God, but only piety and consciousness of God reach Him from you” (al-Hajj 22:37).  If a person carries out this act of worship with considerations in the heart like taking it as a means of connection with God Almighty and of being rewarded by Him, then that person will meet very different riches and surprises in the next world.

On the Islamic Feast of Sacrifice, Christians and Muslims come together to celebrate abundance.

Thursday, November 1st, 2012. A normally quiet afternoon at Tangaza College is suddenly vibrant. Life buzzes by the massive benjamina trees just in front of Pamoja Cafeteria. Tables are laden with pots of steaming rice and meat stew. There are several crates of soft drinks. Some excited students sway to the beat of the music reverberating nearby.

This celebration was All Saints Day. Celebrated every November 1st, in the Catholic tradition, it is a time to remember not only the well known saints, but all holy men and women, even those beyond the boundaries of the institutional church (Payne, OCD). To mark this solemn occasion, free lunches were generously offered to members of Tangaza College by Muslim neighbors as part of their own important celebration, Eid-ul-Adha (Feast of Sacrifice). Indeed this was an extraordinary, atypical way of commemorating the feast of all saints, a celebration in style.

Some watched the festivities – Muslims, as represented by members of the Respect Foundation and Christians of Tangaza College, celebrating with Christians – and labelled it “unusual,” “historic,” “rare,” or even “remarkable.”

The festivity started with Fr. Steven Payne, OCD, Principal of Tangaza College, welcoming our Muslim brothers and sisters. He continued by reminding the gathering of the positive attitude of the Catholic Church towards different faiths and traditions, particularly Muslims, as expressed in the documents of the Vatican Council II. Lumen Gentium, one of its documents, states that “the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these are the Muslims, who, professing to hold the faith of Abraham, along with us, adore the one and merciful God, who on the last day will judge humankind.” One declaration says that it is the duty of Catholics to foster unity and charity among all peoples. He also stated clearly that the Church has high regard and esteem for Muslims who share some beliefs with Christians, value leading moral lives, and worship God, especially through prayer, almsgiving, and fasting.

Fr. Payne then welcomed Mr. Fatih Akdogan, Chairperson of the Respect Foundation, Kenya Chapter. Mr. Fatih briefly explained the meaning and significance of Eid-ul-Adha to the Islamic community. The feast is one of the two greatest feasts in the Islamic calendar marked at the end of the Hajj (pilgrimage) to Mecca every year. It is a celebration that commemorates Ibrahim’s (Abraham’s) submission and consequent tribulations when God asked him to sacrifice his son, Ishmael. As the story goes, confirming Abraham’s total submission, God provided a ram to be sacrificed in place of the son. During Eid-ul-Adha, Muslims slaughter animals as a sign of their willingness to make sacrifices in order to remain right with God. The meat is divided into three parts. One portion is retained by the family or community, the second portion is donated to the needy, while the third portion is given to friends and neighbors, regardless of race and religion. Quoting Yunus Emre, a Sufi poet, Fatih added that this love extends to all of creation because God is the creator of everything.

The Chairperson of this organization that promotes interfaith and intercultural understanding went on to say that both Muslims and Christians describe Abraham as a “father in faith.” This gives Christians and Muslims one common heritage in faith. In spite of Christian-Muslim religious strife in many countries, the Qur’an recognises Christians as those nearest to them; both are children of Abraham and believe in the same God or Allah.

There were no elaborate speeches, as would normally have been expected of an institution of higher learning. Soon, I recited a universal prayer of blessing for the food. Then everyone present was invited to share the meal before us.

This was a one of a kind treat. There was enough food to feed more than 500 people. Laughter and excitement ruled the air. Amid the sounds of joy and eating, there were silent questions, some of which may never be answered. But above all else, there was the curiosity to know what these celebrations were for.

Fr. Steven Mr. Fatih and I are optimistic that the new-found relationship between Tangaza College and the Respect Foundation will be nurtured by all concerned parties. Grateful that their Muslim brothers and sisters took the initiative to extend their generosity and love, the Tangaza fraternity also hopes and prays that the spirit and embers of such inter-faith liaisons will be reignited every day.

Sr. Lilian Curaming is a Franciscan Missionary of Mary, Directress of St. Anthony of Padua Institute of Africa (SAPIA) and Coordinator of Franciscan Studies of Tangaza College

Selflessness is when one relinquishes oneself from certain personal desires and aspirations, forgoing certain goals associated with property or wealth, and even values associated with one’s self-honor and dignity, all for the sake of lofty aims and noble goals. When a person is able to actualize such renouncements in their life, then that person can be considered to be a selfless person.

For example, when one, either through individual or collective efforts, relentlessly endeavors to exalt faith and spirituality, and in their pursuit builds centers and institutes for learning, establishes schools, or when dormitories and youth centers are built to cater to the needs and demands of the younger generations, when all these are enabled, either through financial support or through one’s own voluntary work, then such acts are considered to be sacrifices. Given that the intent behind is purely to serve an exalted aim that is greater than the self, then the only criteria is to make the doer of these acts a selfless person, or a person of sacrifice.

A closer examination will reveal that there is no contradiction between selflessness and reason. In other words, selflessness, or sacrifice, is not a mere emotional expression that is incongruent to reason. In fact, not only does reason justify selflessness, arguably it necessitates it. At an immediate and rather superficial glance, a contradiction between the two may be observed. Let us take, for example the numbers of selfless people who, while working tirelessly in educational institutes and campaigns, make great self sacrifices, although fully aware that none of the fruits of their genuine labor will show immediate results. Yet they devote their entire lives and health to these campaigns. It is as if God has bestowed on them special favors, for their work becomes far more efficient and productive then reason would allow. The cycle continues, as they in turn use these favors for furthering their efforts.

For those onlookers who may view the matter with little reflection, such attitudes can be considered to be apparent contradictions to reason. To selflessly strive for some cause and sacrifice thousands of other truths for the sake of one truth may appear to them to be a sacrifice that unnecessarily conflicts with reason.

However, if the heart has attained enlightenment beyond the discernment of the inner workings of the universe, then the depth in appreciation takes on a different aspect. If one realizes that everything in creation flows towards the Hereafter and if the compelling beauty of The Most Beautiful One is felt within one’s conscience, then thousands of years of happiness in this world cannot equate a single minute of life in Paradise and thousands of years of life in Paradise cannot equal a moment’s view of the beauty of Almighty God; here then the tradeoff between the fleeting pleasure of this world to that of the unending Hereafter will not be even as precious as the wing of a small insect. A person with such depth and foresight can perfectly exercise reason and will willingly make apparent sacrifices for real returns that will be attained from the transcendent realms.

In our time we have sent out rockets to explore the speculative possibilities of cities in space. Let us take this as a reality and for a moment imagine that such a source of comfort, which is beyond both the sight and hearing of human beings, has actually been discovered; here, life does not resemble our way of living and is beyond our comprehension. Large amounts of funds are spent to transport humanity there. In this process, there is a good probability that some will fail to perceive the possibility and may question the motives for such a prospect; this is because they are unfamiliar with these worlds and the goal may sound unfathomable to them. Objections may be raised with arguments like: “Many people are dying of hunger in Africa, but you are traveling to outer space with shuttles for the sake of adventure and are wasting large amounts of money.”

This approach is the outcome of superficial reasoning. What if, indeed, such a world was discovered? What would happen if one day a happier world outside this contaminated and muddled earthly life was to be found and somehow we could all be moved there, where our lives-with God’s grace-could continue happily for years to come? That is, a time will come when everyone will realize that this service has good and valuable implications for all of humanity and is certainly compatible with reason.

The innate ability to fathom far-reaching and multi-dimensional reasoning surely surpasses the limits of our logic; yet, it is clearly conceivable on a logical basis, beyond the influence of five sensory shackles, that every act of sacrifice made to this end is necessary. Therefore, endeavors to achieve greater future benefits cannot be considered to be illogical.

Similarly, a believer’s quest can be likened to the above. In order to attain a life of genuine happiness in Paradise and the privilege of meeting with the Prophet, peace and blessings be upon him, and in order to be mesmerized by the beauty of Almighty God Himself, all efforts or selfless acts made in the process only confirm the need for such a logical investment.

Most of the time, the criticisms that are hurled at those people of sacrifice come from no deeper an analysis than the above; they are usually based on shallow reasoning. In fact, such criticisms stem from two streams of different perspectives of the world. Hasan al-Basri once touched on this difference when he profoundly remarked: “If you had seen the Companions of the holy Prophet, you would call them ‘mad.’ … and if they had seen you, they would hesitate and ask, ‘are they believers?’”

Today is no different; some people may regard those who are engaged in sacrificial services as “mad” and question “why should you work so hard without any material gain?” This perception is revealing and delineates those who contemplate personal return and benefit in every act. In other words, for those mindsets who carry the proverbial attitude: “what’s in it for me?” it is not possible to understand why an elderly or infirm person would want to continue working just like an ordinary person, for example in the construction of a building or campaigning for donations for their good work, or for that matter, allocate all their physical and/or mental efforts towards a cause. Indeed, such mindsets cannot conceive the possibility of making all these sacrifices just to please God. As a result of their failure to grasp this, they will continue with their misguided considerations and false accusations of such selfless work.

On the other hand, for those of us with the insight to see beyond the materiality of things, selfless acts are perfectly normal and the most intelligent person is the one who is prepared to give up everything they own to serve God by serving humanity. If a person with such breadth and depth of heart is not seen to sacrifice all of their wealth all at once, then chances are high that they are most probably cherishing the noble thought: “Let me hold back part of my wealth so that I can invest it to earn more therefore continue to spend in the path to God.”

To sum up, it is clear there is no essential contradiction between selflessness and logic. I can safely and confidently assert that logic entails sacrifice. Whoever can grasp this fine point will use their logic to make more profound sacrifices.

In our essay, we will briefly introduce Wach’s basic understanding of each of the four concepts, namely teacher, student, master, and disciple, and then elaborate, examining in detail some of the perspectives. At the same time, we will try to look at some different aspects of the subject upon which Joachim Wach did not focus.

According to Wach, the teacher is the possessor of certain crafts, for example, knowledge in a certain subject or of a skill, and he teaches what he knows or possesses to his students. Therefore, he it is not his person itself that is respected by the student, rather it is his knowledge or skill. On the other hand, the very character and participation of the master are crucial in the learning process; therefore, it is not his knowledge or skill that is admired and esteemed by the disciple, but rather his very essence and individuality. Consequently, while the teacher is considered as a replaceable object in the educational process, the master is regarded as an essential component.

The teacher provides only knowledge, ability, or a definite subject matter, and his merit consists in his willingness to give freely. On the other hand, to give is also a kind of merit for the master, but he gives something different to his disciples from what the teacher gives to his students. The master gives himself to his disciples and consumes himself. However, the teacher lives for a certain task and gives a certain craft; consequently, he is consumed by his task.

The student respects the teacher as a body of knowledge and the teacher-student relationship exists in the common interest that is the subject matter. The disciple is interested in the personality of the master rather than his knowledge. For that reason, the master-disciple relationship survives in different interests; that is to say, while the master’s interest is the student himself, the student’s concern is the master’s very existence. On that ground, the master and disciple have an irreplaceable value for one another, while in the teacher-student relationship, both components are replaceable.

When the student opens himself to the teacher, he makes himself dear, and his value depends on his success or failure in the subject. The sharpness and intelligence of the student stimulates the praise of the teacher. On the other hand, for the master, the sharp eye or the intellect of the disciple makes no difference. Moreover, being a disciple is not based on personal worth, but is rather a relationship in which a fellowship of destiny is predominant.

After introducing the main nuances of the teacher-student and the master-disciple relationships, as Wach perceives them, let us elaborate on some points that are given only a brief mention in Wach’s paper.

One of the points that Wach explores concerning comparison between teacher and master is time. Wach asserts that the teacher is worried about time, especially its passing, while the master’s concern focuses on the moment. The teacher has much to teach and wants to have completed his task at the end of the course. He wants his students to graduate so that they can go out and teach what they have been taught. However, the master has no concern about when his disciples will complete his course, because the right time for the matriculation of the disciple cannot be determined in advance. In other words, the right time can be at any moment. Consequently, each moment is a treasure for both the master and the disciple in this learning process; the right knowledge or the gnosis-in the Sufi sense-can be given and obtained at any moment.

Moreover, the teacher teaches a certain type of knowledge or skill; therefore, his course must end at a certain time period. However, the master teaches of himself and provides knowledge of life; therefore, this teaching phase may last for a life time.

Approached from a different angle, time is a valuable concept in the teacher-student relationship only when the teacher teaches, as this relationship is based on teaching and learning. On the other hand, time is a valuable component in the master-disciple relationship, because even the master’s silence or a look can be a great method of teaching. In other words, the master-disciple relationship is not based solely on certain actions.

When we look at the issue from the perspective of the student and the disciple, we can determine that students plan that they will give a certain time period to their teacher, but the disciples are ready to sacrifice their whole life to their master. The students are worried about the passing of the time; this is not a fault. Yet, the disciples do not worry about time; if they do worry, it means that they feel a great need to spend much time with their master.

Another issue that Wach raises in his paper is about the future of students and disciples. He asserts that the student will become a teacher, but the disciple will never become a master. Wach states that as the master’s existence is irreplaceable, the disciple can never take the place of his master. On the other hand, the teacher is not unique; therefore, the student can replace him. Agreeing with Wach about this specific idea, we also would like to say that although the disciple cannot replace his master, he certainly can become a master and there are many examples of this in the history of the master-disciple relationship. For instance, one of the famous Sufi masters, Abdussalam b. Mashish, had only one disciple during his whole life, Shazili, through whom he gained fame. This was because Shazili, after his master Ibn Mashish, also became a great master and founded the Shazili Sufi order. As the example shows, the disciple can never be his master, but he can be a master who carries on the tradition.

One of the distinctions between discipleship and studentship that Wach makes is that while discipleship drives the disciples to envy and jealousy, studentship is usually a base for mutual love. This stems from the fact that in the master-disciple relationship, the master’s very existence is the sole interest of all the disciples; therefore, they are unable to share him. On the other hand, in the teacher-student relationship, the common interest of the students is the subject matter; therefore, students usually do not experience any problem in terms of sharing. Agreeing with these contentions of Wach, we also would like to add that although discipleship usually becomes a base for jealousy, the masters do not desire that their disciples feel jealousy towards each other.

One of the great masters was Said Nursi, who lived in Turkey and died in 1960. He had a very different approach to the disciple-master relationship. Nursi’s significance rests in the very core of his teachings. In his teaching, he creates a completely new concept called fana fi’l-ikhwan and according to this concept, disciples must annihilate themselves in their fellow disciples instead of annihilating themselves in the character of the master. This mutual annihilation that occurs between disciples is called tafani and both these concepts, fana fi’l-ikhwan and tafani are fundamental in the teachings of Nursi.

One of the points that Wach should have dealt with more clearly in his paper is the emotional nature of the master-disciple relationship. For us, the master-student relationship is a relationship of compassion-love. As Wach points out, the master’s very concern is humanity; it is through his sacred knowledge that the master can perceive the ability of humanity to live cheerfully and painlessly. Therefore, the master willingly takes on the role of savior and bravely says ‘Yes’ to his destiny. His soul is willing to be sacrificed. Apparently, the main emotion that rests in the soul that accepts sacrifice is compassion; the master’s group of disciples is a small sample of humanity, so therefore, the master is always compassionate to his disciples. He cares for them deeply; lives and dies for them. On the other hand, the disciple returns this compassion with his deep love.

To elaborate on the compassion of the master, we can say that the master’s compassion toward his disciples, thereby, toward humanity, contains three main emotions: protection, endurance, and sacrifice. The relationship of the master to his disciples is like that of a mother to her children. Therefore, the master is always worried about the security of his disciples. The security that we talk about here is generally not a physical one. Since the master is aware that the life of humanity is generally cheerful and painless, he wants to protect his disciples from this type of life style. The master knows and deeply believes that such an easy life is a dead and void life.

The master’s heart burns to protect his disciples, in particular the young disciples who are usually not aware of the great dangers that await them. It is due to this unawareness that they are sometimes unable to display obedience to the advice of the master. When this happens, the master’s position becomes a very heavy burden to bear, but his compassion towards the disciples provides for him the endurance that he needs.

The last main nuance of the master’s compassion is his saying “Yes” to his destiny. As soon as the master obtains his sacred knowledge, he becomes aware of his sacrificial destiny. He knows that his task is very difficult and this task may even drive him to his death. There is no other choice for him but to say “Yes” to his death. He is able to do this because of his incomprehensible compassion. At this point, although Wach sees death as the greatest sacrifice of the master, we disagree; perceiving rather that living for the sake of humanity and enduring the difficulties of the task is a greater sacrifice for the master than the acceptance of death. The difficulties that the master accepts and bears throughout his life are heavier than death itself. It is for this reason that Mawlana Jalaladdin Rumi and many others call death Shab-i Arus, “the wedding night.” It is on this night that the lover meets his beloved and the master meets his Lord; for the master, death is the end of suffering.

While the master’s compassion contains protection, endurance, and sacrifice, the love of the disciples contains respect and obedience. The following quote from Ibn Arabi symbolizes the respect of the disciples toward their master: “When I would sit before him [Abu Ya’qub al-Qumi] or before others of my Shaykhs, I would tremble like a leaf in the wind, my voice would become weak and my limbs would shake.” The respect that the disciples display for their master stems from their deep love. The other main reflection of that deep love is obedience. Although the disciples are aware of the benefits of obeying their master, these benefits are not the main reason for their obedience. Rather, such obedience arises out of their love.

Regarding this obedience, in Sufism the disciple is considered to be as a corpse in the hands of the person washing the body in preparation for burial.

In conclusion, the subject that Wach deals with in his paper is a complicated subject, and there may well be many other aspects that need to be discussed, yet it should be stated that Wach seems to have accomplished much in this field. A university professor, Wach, if not a master, certainly stands at the boundary between the realms of the master and the teacher realms.

Some mothers are silent, indistinct, and unknown but nevertheless undertake the highly sensitive and difficult task of raising children, who resemble roses and fine plants; others sacrifice so much that even their portrayals in legends and main characters is novels cannot do them justice.

Earth is a mother to seeds and a spring to a waterfall, just as Eve is mother to humanity, the Virgin Mary to a Spirit, and Amina is a mother to reality, creation’s secret, and the essence of secrets (Prophet Muhammad).

There are mothers who are good and those who are not so good. People gladly sacrifice their lives for good mothers, and stay silent for those who could not make their children happy or were not made happy by their children.

Mothers and their children are two spirits in one body. Children are a piece of their mother’s body, a heartbreaking lover in their laps, a crawling baby at the beginning, and later on a brazier that burns the bosom, a spear in the heart with endless separations.Each developmental period and educational experience makes a mother’s hearts jump with fear. She weeps when her precious one starts school, goes to college, joins the service, and gets married. Yes, she always cries and extends her love like an incense burner extends its scent throughout one’s house. Sometimes she is consoled; sometimes she bursts into tears.

Don’t cry anymore, Mother, for the clouds formed by your tears are coming to give you peace of mind, and all of us are trying to ease your sorrow and pain.