The Twentieth Flash

On Ikhlas

[While being the First Point of the Second Matter, which consists of Five Points, from among the Seven Matters of the Seventeenth Note of the Seventeenth Flash, it became the Twentieth Flash in consequence of its importance.]

The âyah

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اِنَّا اَنْزَلْنَا اِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللّهَ مُخْلِصًا لَهُ الدِّينَ اَلاَ لِلّٰهِ الدِّينُ الْخَالِصُ1

and the noble hadith [As he said (asm)]

2 هَلَكَ النَّاسُ اِلاَّ الْعَالِمُونَ وَهَلَكَ الْعَالِمُونَ اِلاَّ الْعَامِلُونَ وَهَلَكَ الْعَامِلُونَ اِلاَّ الْمُخْلِصُونَ وَالْمُخْلِصُونَ عَلَى خَطَرٍ عَظِيمٍ

both indicate how important a principle ikhlas is in Islam. From among the innumerable subtle points of this matter of ikhlas, we shall briefly declare only “Five Points”:

{A Warning: A beautiful ni’mah of this blessed Isparta, which causes one to offer shukr, is this: rivalling disagreement between the people of taqwâ, the people of tarîqah and the people of ‘ilm — compared with other places —  is not seen there. Although the required true love and alliance are not present — compared with other places —  harmful opposition and rivalry are not present either.}

FIRST POINT:

An Important and Appalling Question: Although ahl ad-dunyâ, the people of ghaflah, and even the people of dhalâlah and the people of nifâq unite without rivalry, why do the people of religion, the people of ‘ilm and the people of tarîqah, who are the people of haqq and the people of concord, disagree with each other with rivalry? Although the alliance is the right of the people of concord and opposition is the necessity of the people of nifâq, why did this haqq pass there and that wrong come here?

The Answer: We will declare seven of the numerous causes of this excruciating, grievous and dismaying situation that will cause the zealous to weep.

THE FIRST

Neither disagreement of the people of haqq arises from lack of haqiqah nor the alliance of the people of ghaflah arises from having haqiqah. Rather, the duties of the groups, jamâ’ahs and communities of ahl ad-dunyâ, of politics and of the people of school occupying an appointed duty and a particular service concerning the segments of the social life are designated and divided. And, the material reward concerning livelihood they will receive in return for their duty and the ma’nawî reward concerning the love of rank and fame and glory they will receive from the people’s attention {(Note) Warning: People’s attention is not to be demanded, it is rather given. Even if it is given, it is not to be pleased with. If one is pleased with it, he loses ikhlas and falls into riyâ. People’s attention as a consequence of the desire for glory and fame is not a reward and a prize but a reprimand and punishment received due to the lack of ikhlas. Yes, since people’s attention, glory and fame to the detriment of ikhlas, which is the life of ‘amal as-sâlih, on the other side of the grave, take an unpleasant form as the torment of the grave in return for a minor transitory pleasure as far as the grave's gate, it is necessary not to have the desire for people's attention but to run away from it and be frightened. Let the ears ring of those who worship fame and those who run after glory and fame!} are designated and divided. There is no participation to the degree that will produce the consequence of competition, conflict and rivalry. Therefore, however evil path they follow, they can unite with each other.

But as for the people of religion, the people of ‘ilm and those practising the tarîqah, since the duty of each is concerned with society in general, and their advance reward3 is not designated and specified, and their share in social standing, people’s attention and favourable acceptance are not specified, many become candidates for a single position, many hands might stretch out for each ma’nawî and material reward. Competition and rivalry arise from that point and transform concord to nifâq and alliance to disagreement.

Thus, the salve and remedy for this terrible disease is ikhlas. That is to say, one succeeds in gaining ikhlas by preferring the ‘ibâdah of haqq over the ‘ibâdah of nafs and manifesting the mystery of اِنْ اَجْرِىَ اِلاَّ عَلَى اللهِ4 through the sake of Haqq being victorious over the sake of the nafs and ananiyyah… and manifesting the mystery of وَمَا عَلَى الرَّسُولِ اِلاَّ الْبَلاَغُ5 through displaying istighnâ from the material and ma’nawî reward received from people… {Note: To take the trait of the îsâr6 of Sahâbah praised in the Qur'an as a guide. That is: It is to prefer others to oneself about the matter of acceptance of a present or sadaqa; by not seeking or desiring from the heart the material benefits given in return for religious service and by knowing them purely as a favour of Allah and not being indebted to people, it is not to take the material benefits given in return for religious service. Because nothing should be sought in the world in return for religious service lest ikhlas is lost. Although they have the right to their livelihood being provided by the ummah; they also deserve zakât. But it is not to be asked, but rather given. When it is given, it is not to be said that this is a reward for my service. One can be saved from this terrible danger and gain ikhlas by manifesting the mystery of وَ يُؤْثِرُونَ عَلَى اَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ7 and preferring contentedly as much as possible the nafs of others who are more deserving and competent than his own nafs.} and knowing that the points of favourable acceptance and effect and gaining people’s attention are the duty of Janâb-i Haqq and His favour, and they are not included in the tablîgh, which is one's own duty, nor necessary, nor is one charged with gaining them. Otherwise, he will lose ikhlas.

SECOND CAUSE:

The alliance of the people of dhalâlah arises from their indignity. While the disagreement of the people of hidâyah arises from their dignity. That is to say, since ahl ad-dunyâ and the people of dhalâlah, who are the people of ghaflah, do not rely on haqq and haqiqah, they are weak and abased. Because of their indignity, they are in need of receiving strength. Due to this need, they sincerely embrace the assistance and alliance of others. Even though their way is dhalâlah, they preserve the alliance. Within that wrong, it is as if they perform a sort of ‘ibâdah to haqq; within that dhalâlah, they display a sort of ikhlas; within that irreligiousness, a sort of irreligious zeal; within that nifâq, a sort of concord; they attain success. Because sincere ikhlas, even if it is for sharr, does not remain without a result. Yes, whatever man seeks with ikhlas, Allah grants it. {Note: Yes, 8 مَنْ طَلَبَ وَ جَدَّ وَجَدَis a principle of haqiqah. Its universality is comprehensive, and its comprehensiveness can encompass our way as well.}

But as for the people of hidâyah and religion, the people of ‘ilm and tarîqah, since they rely on haqq and haqiqah and since each of them walks on the path of haqq by thinking only of his Rabb and trusting in His guidance and assistance, they have dignity at heart arising from their way. When they feel weak, in place of men, they recourse to their Rabb and seek help from Him. Due to the difference of outlook, they do not fully feel their need for the assistance of the one whose outlook apparently opposes their own, and do not see their need for the alliance. Indeed, if self-conceitedness and ananiyyah are present, imagining himself to be right and his opponent to be wrong, disagreement and rivalry intervene in place of alliance and love. He will lose ikhlas and his duty will be ruined.

Here, the only remedy for preventing the consequences of this terrible cause is Nine Commands:

1. To act positively, that is to say, acting through the love of one's own way. Enmity for other ways or criticism of others should not interfere in his thought and ‘ilm, nor should he occupy with them.

2. Rather, considering the numerous bonds of wahdah, which will be the means of love, brotherhood and alliance, regardless of the person’s path within the circle of Islam, it is to unite.

3. To take as a guide the rule of justice, which the follower of any haqq way has the right to say about another’s way: "My way is haqq or more beautiful", but cannot say: "My way alone is haqq" or "My outlook alone is beautiful" which imply the falsity or ugliness of the way of another.

4. To consider that alliance with the people of haqq is a cause of the guidance and assistance of Allah and a means of dignity within the religion.

5. At the time of the attack of the people of dhalâlah and injustice by the genius of a strong ma’nawî collective personality in the form of jamâ’ah arising from their solidarity, to preserve justice and truth by realising that individual resistance of the most powerful person succumbs to that ma’nawî collective personality and by creating a ma’nawî collective personality against that fearsome ma’nawî collective personality of dhalâlah with an alliance on the side of people of haqq.

6. In order to preserve haqq from the attack of bâtil,

7. by abandoning his nafs and ananiyyah

8. and his dignity, which he considered wrong,

9. and his insignificant feelings, which arise from the rivalry, one can gain ikhlas and can properly perform his duty. {NOTE: According to a sahîh Hadith even; just as in the âkhirzaman, the true pious followers of Îsâ (as) will unite with the people of the Qur'an and withstand zandaqa, their common enemy; in this time, too, by temporarily suspending the means of contention and dispute in the points causing disagreement, the people of religion and the people of haqiqah need to unite sincerely not only with their fellow believers and brothers and those who follow the same way but also with the true pious spiritual Christians against their common enemy, the transgressing irreligious people.}             

THIRD CAUSE:

The disagreement of the people of haqq does not arise from baseness and the lack of zeal, nor does the alliance of the people of dhalâlah arise from their exalted efforts. Rather, the disagreement of the people of hidâyah arises from the misuse of the exalted efforts and the alliance of the people of dhalâlah arises from weakness and impotence emerging from the lack of zeal. The ambition for sawâb and discontentment with duties pertaining to the âkhirah that are considered praiseworthy qualities from the point of view of the âkhirah drive the people of hidâyah from the exalted efforts to their misuse hence the disagreement and rivalry. That is to say, thinking "Let me gain this sawâb, let me guide (Irshâd) these people, let them listen to my words", he takes up a position of rivalry towards his true brother who is in real need of his love, assistance, brotherhood and help. Thinking "Why are my students going to him? Why don't I have as many students as him?", his ananiyah seizes an opportunity from there and causes him to incline to the blameworthy quality of love of rank; it causes him to lose ikhlas and opens the door of riyâ.

The medicine for this error, this wound and this dismaying sickness of the rûh is this: The acceptance and pleasure of Janâb-i Haqq are gained by ikhlas, not by a great number of followers or great success. Since they belong to the duty of Allah, they are not to be demanded but rather given sometimes. Yes, sometimes a single word becomes the cause of salvation and the means of acceptance and pleasure of Allah. The importance of quantity should not be the cause of consideration. Because sometimes guiding one man (Irshâd) becomes a means of acceptance and pleasure of Allah as much as guiding a thousand men. Also, as for the ikhlas and ‘ibâdah to haqq, they are to support Muslims being benefited no matter from where and whom. Otherwise, the thought of "Let them take lessons from me and cause me to gain the sawâb" is a trick of the nafs and ananiyyah.

O man, greedy for sawâb and uncontented with the deeds pertaining to the âkhirah!  Certain prophets have been sent, they received the infinite reward of the sacred duty of prophethood although they had only a few limited followers. That is to say, the accomplishment is not through a great number of followers. Rather, it is through gaining the acceptance and pleasure of Allah. What do you suppose yourself to be that you forget your duty and interfere in the duty of Allah with such ambition by saying: "Let everyone listen to me"? To make people accept and make them gather around you are the duties of Janâb-i Haqq. Perform your duty; do not interfere in the duty of Allah. Moreover, it is not only men, who listen to the haqq and haqiqah and cause the one who speaks them to gain sawâb. The conscious creatures, rûh beings and malâikah of Janâb-i Haqq have filled the universe and caused every part of it to become cheerful.

Since you want many sawâb, take ikhlas as your foundation and think only of the acceptance and pleasure of Allah so that units of the blessed words within the air that issue forth from your mouth can be brought to life by ikhlas and truthful intention, and they can illuminate innumerable conscious beings by going to their ears and cause you to gain sawâb. Because for example, you said "Alhamdulillah"; this phrase, millions of great and small words of "Alhamdulillah" are written on the air with the permission of Allah. Since The Embroiderer (Naqqâsh), Who is Hakîm, does not do anything without purpose nor waste, He created innumerable ears that will listen to those multiple blessed words. If those words in the air are brought to life by ikhlas and truthful intention, each of them enters into the ears of the rûh beings like a tasty fruit. If the acceptance and pleasure of Allah and ikhlas do not give life to those words in the air, they are not listened to, and sawâb, too, will be limited to the single word within the mouth. Let the ears ring of hâfidhes saddened by the fewness of the listeners and their voices not being more beautiful!

FOURTH CAUSE:

Just as the rivalling disagreement of the people of hidâyah does not arise from narrow views or not pondering consequences, so too, the sincere alliance of the people of dhalâlah does not arise from elevated views or pondering consequences. Rather the people of hidâyah, although following the far-thinking inclinations of the heart and the mind through the influence of haqq and haqiqah and not being deceived by the blind feelings of the nafs, cannot protect that high rank and fall into disagreement since they cannot protect istiqâmah and ikhlas.

As for the people of dhalâlah, through the influence of the nafs and its desires and the requirement of the blind feelings, which prefer an ounce of immediate pleasure to a ton of future pleasure and do not see consequences, they unite intensely and sincerely for the sake of advance benefit9 and immediate pleasure. Indeed, vile men without a heart, who perform ‘ibâdah to their nafs, cooperate and unite sincerely around, worldly and immediate pleasures and benefits. Since the people of hidâyah turn toward the fruits and perfections pertaining to the âkhirah and concerning the future through the elevated principles of the heart and the mind, it is possible to have a well-grounded istiqâmah, complete ikhlas and cooperation and union with great self-sacrifice. But since they cannot divest themselves of ananiyyah and due to the ifrât and tafrît, they lose the union, which is an elevated source of power; ikhlas is also shattered and the duty pertaining to the âkhirah is also harmed. The acceptance and pleasure of Allah cannot be gained easily.

The salve and remedy for this important disease are the following: Through the mystery of “الحُب في اللّه ”10 , to take pride in accompanying all those travelling on the path of haqq, to walk behind them, to leave the honour of being an Imam to them, to gain ikhlas by abandoning ananiyyah through the possibility of who so ever is on the path of haqq being better than oneself and knowing that an ounce of the deed with ikhlas is preferable to a ton of deeds without ikhlas and preferring being a follower to being followed, which is the cause of responsibility and danger, he can be saved from this disease and gains ikhlas and completely performs his duty pertaining to the âkhirah.

FIFTH CAUSE:

Just as the disagreement and disunity of the people of hidâyah do not arise from their weakness, so too, the powerful union of the people of dhalâlah does not arise from their strength. Rather the disunity of the people of hidâyah arises from the point of support coming from the perfect and complete îmân and the power originating from the point of support, so too, the union of the people of ghaflah and the people of dhalâlah arises from their weakness and impotence due to not finding the point of support at heart. Since the weak need the alliance, they unite intensely. Since the strong do not feel the need completely, their alliance is weak. Since lions do not need union like foxes, they live individually. Wild goats form a herd to protect themselves from wolves. That is to say, the community and ma’nawî collective personality of the weak are strong, {Note: Among the European committees, the most forceful and effective and in one aspect the strongest one is the Women’s Committee — the gentle, weak and delicate sex — of the Rights and Liberty of Women in America. Also, the committee of the Armenians, who are weak and small in number among the nations, corroborate our claim through the strong self-sacrificing state they display.} but the community and ma’nawî collective personality of the strong are weak. A fine indication of this mystery and a graceful subtle point of the Qur'an is that it decrees:  وَ قَالَ نِسْوَةٌ فِى الْمَدِينَةِ11

Although it is feminine in two respects, the group of females being called with the masculine form of the verb 12 قَالَ and the group of males being expressed13 قَالَتِ اْلاَعْرَابُ with the feminine form of the verb 14 قَالَتْ subtly indicate that a group of weak, mild and soft women gets strength; acquiring hardness and forcefulness, it gains a certain kind of virility. Since it requires the masculine form of the verb, the phrase وَ قَالَ نِسْوَةٌ befits well. As for the strong men,cxa in particular, if they are Beduin Arabs, their groups are weak since they trust their strength, and the feminine form of the verb is requisite since they take a state of softness and vigilance and assume a kind of characteristic of feminity, therefore, their group being expressed with the feminine form of the verb قَالَتِ اْلاَعْرَابُ is most suitable.

Yes, with tawakkul and submission arising from îmân in Allah, which is an extremely powerful point of support, the people of haqq do not present their needs to others or seek their aid and assistance. If they seek, they do not self-sacrificingly adhere. Since ahl ad-dunyâ fall into ghaflah about their true point of support for worldly matters, they fall into weakness and impotence and intensely feel their need for helpers; they sincerely, rather, self-sacrificingly unite.

Thus, since the people of haqq do not consider and seek the strength of haqq within the alliance, they fall into the unjust and harmful consequence of disagreement. As for the unjust people of dhalâlah, since they recognize the strength within the alliance by means of their weakness, they have gained the alliance which is the most important means for the aims.

Thus, the salve and medicine for this disease of unjust disagreement of the people of haqq are: To make the severe prohibition of Allah in the âyah 15 وَلاَ تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ and the command of Allah containing great hikmah for social life in the âyah 16 وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى principles for actions; by considering how disagreement harms Islam and how it facilitates the people of dhalâlah to prevail over the people of haqq, it is to join the caravan of the people of haqq self-sacrificingly and sincerely with an utter weakness and impotence; by abandoning riyâ and pretence through forgetting his personality, it is to gain ikhlas.

SIXTH CAUSE:

Just as the disagreement of the people of haqq does not arise from the lack of manliness, zeal and public spirit, so too, the sincere alliance of ghâfil ahl ad-dunyâ and the people of dhalâlah about the matters pertaining to the life of the world does not arise from manliness, zeal and public spirit. Rather, by thinking mostly of benefits pertaining to the âkhirah, the public spirit, zeal and manliness of the people of haqq are divided into those important and numerous matters. Since they do not expend their time, which is the true capital, on a single matter, their alliance with the followers of the same way does not become firm. Because the matters are numerous and the sphere, too, is wide. As for the ghâfil ahl ad-dunyâ, since they think only of the life of the world, they severely embrace the matters pertaining to the life of the world with all their feelings, rûh and heart, and adhere strongly to those who help them in those matters. Like a crazy diamond dealer Jew giving five dollars for a piece of glass worth five cents, they restrict their time worth five hundred dollars to matters which in the point of view of haqiqah are not worth five cents and the people of haqq do not give any value. Since paying such a high price and embracing them with intense feelings are sincere ikhlas even if it is on the bâtil way. They succeed in that matter and prevail over the people of haqq. As a result of this victory, the people of haqq fall into abasement, condemnation, pretence and riyâ, and lose ikhlas and are obliged to fawn some ahl ad-dunyâ who lacks manliness, zeal and public spirit.

O people of haqq! O people of Sharî’ah, people of haqiqah and people of tarîqah, who perform ‘ibâdah to haqq! Against this terrible disease of disagreement, do not see each other's faults and close your eyes to one another's flaws! Gain the adab of Furqân, which is وَاِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا 17 ! Regard abandoning internal disputes at the time of the attack of external enemies and saving the people of haqq from collapse and abasement as the primary and most important duty pertaining to the âkhirah! Practise the brotherhood, love and cooperation intensely decreed by hundreds of the âyahs and hadiths of the Prophet! With all your feelings, unite with your fellow believers and with followers of the same way stronger than ahl ad-dunyâ do! That is to say, do not fall into disagreement! Do not weaken the alliance by withdrawing by saying "Instead of spending my valuable time on such minor matters, I will spend that very precious time of mine on valuable things such as dhikr and tafakkur".

Because in this ma’nawî jihad, a matter you consider minor might be very great. Just as one hour watch of a soldier under important and special conditions is equal to a year’s ‘ibâdah, so too, in this time of the defeat of the people of haqq, your valuable day spent on a minor matter concerning the ma’nawî jihad can gain thousandfold value like the hour of that soldier; one day of yours can be a thousand days. Since it is for the sake of Allah, it is not to be considered with regard to its being minor or great, valuable or valueless. A particle on the way of ikhlas and acceptance and pleasure of Allah becomes like a star. The essence of the means is not to be considered but its results. Since its result is the acceptance and pleasure of Allah and its source and essence is ikhlas, it is not minor but great.

SEVENTH CAUSE

Just as disagreement and rivalry of the people of haqq and haqiqah do not arise from jealousy and greed for the world, so too, the alliance of ahl ad-dunyâ and the people of ghaflah does not arise from generosity and noble character. Rather, the people of haqiqah fall into rivalling disagreement and have caused significant harm both to themselves and to the jamâ’ah of Islam because they are unable to completely preserve the competition, which arises from haqiqah and is a noble character and exalted effort and is praised on the path of haqq, and partially misuse it due to the unfits being included among them. As for the people of ghaflah and dhalâlah, in order not to lose their benefits, which they madly love, and not to offend their leaders and friends, who they worship to for the sake of benefit, due to their abasement, lack of manliness and public spirit, they sincerely co-operate with their unconditional friends, even if they are vile, treacherous and detrimental; they also sincerely unite in whatever form with their partners gathered around the benefit. As a result of that sincerity, they benefit.

So, O people of haqq and the possessors of haqiqah who are struck by calamity and fell into disagreement! Since you have lost ikhlas and you have not exclusively made acceptance and pleasure of Allah your main purpose in this age of calamity, you have caused this abasement and defeat of the people of haqq. In matters pertaining to the âkhirah and religion, there should be no rivalry, ghibta,18 envy or jealousy, and in the point of haqiqah, there cannot be.

Because the cause of jealousy and envy is that they fall into ghibta then jealousy due to competition, conflict and rivalry, which arise from many hands being stretched out to a single object and many eyes being fixed on a single rank and a single bread being desired by many stomachs. Since many desire a single thing in the world and because the world is unable to satisfy the limitless desires of man due to its being narrow and transitory, they fall into rivalry. However, through the indication of a five-hundred-year {Note: An important question from an important aspect: It has transmitted in the riwâyât; five-hundred-year Jannah will be given to a man in Jannah. How can the capacity of the earthly mind comprehend this haqiqah?

The Answer: Just as in this world, everyone has a private and temporary world as broad as the world. And the pillar of that world is his life. And he benefits from that world of his with his inner and outer senses. He says, "The sun is a lamp of mine, the stars are my candles." Just as the existence of other creatures and beings possessing rûh does not prevent ownership of that man, on the contrary, they build up, cultivate, beautify and adorn his private world, in the same way, but thousands of times higher than it, for each mu’min, apart from his private garden containing thousands of palaces and houris, there is a private five-hundred-year wide Jannah from the general Jannah. With his senses and feelings that are unfolded according to his degree, he benefits in a way worthy of Jannah and eternity. Participation of others does not lessen his ownership or benefit but strengthens and adorns his private and vast Jannah.

Yes, just as in this world, a man benefits from a one-hour garden, a one-day promenade, a one-month country and a space of a year’s journey, with his mouth, his ear, his eye, his zawq, his sense of taste and other feelings, in the same way, the sense of smell and taste in this transient country, which barely benefit from a one-hour garden, will receive benefit from a one-year garden in that eternal country. A sense of sight and hearing, which here barely benefit from a space of a year’s journey, will there benefit from a space of a five-hundred year’s journey in a manner worthy of such a country that is magnificent and adorned from end to end. Each mu’min enjoys, derives pleasure and benefits with his senses and feelings that are expanded and unfolded according to his degree and in proportion to the sawâb and good deeds he has earned in the world.} distance of Jannah being bestowed and seventy thousand palaces and houris being given to a single man in the âkhirah and everyone among the people of Jannah being perfectly satisfied with his share, it is demonstrated that there is no cause for rivalry in the âkhirah, nor can there be rivalry. In which case, there cannot be rivalry in ‘amal as-sâlih belonging to the âkhirah; jealousy has no place in it. The one jealous is either a hypocrite; he seeks worldly results by means of ‘amal as-sâlih, or a faithful ignorant, he does not know where ‘amal as-sâlih looks towards and does not understand that ikhlas is the rûh and foundation of ‘amal as-sâlih. Carrying a sort of enmity for awliyâ in the form of rivalry, he accuses the abundance of the rahmah of Allah. An event corroborating this haqiqah:

A man from among our old friends had enmity for someone. In his presence, his enemy was described praisingly with ‘amal as-sâlih and even with being an awliyâ. That man was not jealous or annoyed.

Then someone said:

"That enemy of yours is brave and strong." We saw that a strong vein of jealousy and rivalry awaken in that man. We said to him:

"Wâlayah and righteousness are a strength and exaltedness like the diamond of an eternal life. You were not jealous of him from this aspect. Worldly strength is present even in ox, and bravery in beasts; in comparison with wâlayah and righteousness, they are like an ordinary piece of glass compared to a diamond."

The man replied:

"In this world, we have both fixed our eyes on a single point and single rank. Our steps to rise there are the things like strength and bravery. Therefore, I was jealous of him. The ranks of the âkhirah are infinite. While he is my enemy here, he might be my intimate and beloved brother there."

O people of haqiqah and tarîqah! Servicing to haqq is like carrying and protecting a great and heavy treasure. The more powerful hands run to the aid of those who carry that treasure on their shoulders, the more happy and grateful they become. Let alone being jealous, while it is necessary to applaud with pride and extremely sincere love the aid, strength and effect — which are more than theirs — of those who come, why is it that those true brothers and self-sacrificing helpers are looked at with rivalry and because of that state ikhlas is lost? You are accused in your duty; the people of dhalâlah expose you with terrible accusations that are a hundred times lower than you and your way, such as gaining the world by religion, earning livelihood by ‘ilm of haqiqah and rivalling on the way of greed and ambition.

The only remedy for this disease is to accuse one’s own nafs and to always take the side of his opponent fellow, who follows the same path, not his own nafs. Amongst the ‘ulamâ of the science of âdâb and the science of debate, the principle of justice and equity that serves haqq is this: "In a debate on a matter, if a person takes the side of his word’s being turned out to be right and becomes happy with his being turned out to be right and if he is pleased with his adversary being turned out to be wrong and mistaken, he is unjust and has no sense of equity." He also suffers loss. Because in such a debate, when he turns out to be right, he does not learn anything that he does not know, but rather he might suffer loss with the possibility of pride. If haqq emerges in his adversary's hand, he will benefit without any loss and will be saved from the pride of the nafs by learning a matter he does not know. That is to say, one who is equitable, just and worships to haqq, breaks the influence of the nafs for the sake of haqq. If he sees the haqq in his adversary’s hand, he will still accept it with pleasure, take his side and will be glad.

Thus, if the people of religion, the people of haqiqah, the people of tarîqah and the people of ‘ilm adopt this principle as a guide for themselves, they attain ikhlas and succeed in their duties pertaining to the âkhirah. And with the rahmah of Allah, they will be saved from this grievous collapse and present calamity.

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ