The Sixth Section, which is the Sixth Risale

[This was written to warn students and servants of Al-Qur’an Al-Hakîm and to not being deceived.]

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

1 وَلاَ تَرْكَنُوا اِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ

InshâAllah, this Sixth Section will cause Six Wiles of jinn and men shaytans to remain barren and obstruct six of their ways of attack.

First Wile: As a consequence of the instruction they receive from jinn shaytans, human shaytans want to deceive the self-sacrificing servants of Hizb al-Qur'an2 by means of the love for rank and position and to make them give up the sacred service and ma’nawî elevated jihâd. It is as follows:

Within man and in each individual of ahl ad-dunyâ, boastfulness and ambition for fame, which are called the love of rank and position, and being seen by the people in a manner of riyâ and holding a position in the public view, which are called dignity and honour, are mostly present to a lesser or greater extent. On account of that desire’s sake, the feeling of worshipping fame drives a person to the degree of sacrificing his life even. This feeling is extremely dangerous for people of the âkhirah; it is a tribulation for ahl ad-dunyâ too; it is also the source of many bad morals and is man's weakest vein.

That is, in order to seize a man and draw him to himself, he ties him to himself by flattering that feeling of his; he also defeats him with that feeling. My greatest fear for my brothers is the possibility of the people of ilhâd taking advantage of this weak vein of theirs. This state causes me much thought. By this way, they drew some unfortunate friends of mine who were insincere and put them in ma’nawî danger. {Note: With the thought “Our hearts are together with Ustadh”, those wretches suppose themselves not to be dangerous. Whereas a man who strengthens the current of people of ilhâd and is deceived by their propaganda, and perhaps who is in danger of unknowingly being used as a spy saying: “My heart is pure and loyal to the way of my Ustadh” resembles the following example: While performing the salâh, someone cannot hold his wind and expels it; his wudhû is invalidated. When he is told that his salâh is invalid, he says: "Why should my salâh be invalidated? My heart is pure."}

O my brothers and O my friends in the Qur'anic service! Say the following to the spies of the cunning ahl ad-dunyâ, or the propagandists of the people of dhalâlah, or the students of shaytan, who come from the aspect of the love for rank and position:

“Firstly, the acceptance and pleasure of Allah, favour of Ar-Rahmân and approval of Ar-Rabb are such a rank that the attention and commendation of men are a particle in comparison with them. If the attention of Rahmah is present that is sufficient. The attention of men is acceptable with respect to its being the reflection and shadow of the attention of Rahmah; otherwise, it is not something to be desired. Because it extinguishes at the door of the grave and is worth nothing!”

If the love for rank and position is not silenced and removed, it is necessary to turn its face to another aspect. It is as follows:

In consequence of the mystery of the following comparison, if it is for sawâb of the âkhirah and with the intention of gaining the du'â of the ummah, perhaps such feeling may have an aspect permitted by the Sharî’ah in point of the favourable effect of service:

For example, at a time when Aya Sophia Masjîd is full of honourable and blessed people from among the people of fadl and perfection, while there are one or two idle children and vagrant immoral men on the porch and door and foreign spectators worshipping amusement on the windows and around them, if a man enters the masjîd and is included into that jamâ’ah and recites a portion of ten âyahs from the Qur'an with a sweet and beautiful voice, the gazes of thousands of the people of haqiqah turn to him and they cause him to gain sawâb through their favourable regard and ma’nawî du'â. Only, this does not please the idle children, vagrant mulhids and one or two foreigners.

If he shouts out insolently vile and obscene songs, dances and jumps when he entered the blessed masjîd and into such esteemed jamâ’ah, he will cause the idle children to laugh and will please the vagrant immoral men since he encourages them to obscene acts and words; he will attract the mockingly smiles of foreigners, who receive pleasure at seeing the fault of Islam. But he will attract a look of disgust and contempt from all individuals of the esteemed and blessed jamâ’ah. In their view, he will appear vile to the degree of falling to the asfal sâfilîn.

Exactly like this example; the ‘âlam of Islam and Asia is an immense masjîd; the people of îmân and haqiqah within it are the honourable jamâ’ah in that masjîd. As for the idle children, they are boothlickers having the mind of a child. As for the vagrant immoral men, they are irreligious men who follow Europe and have no nation. As for the foreign spectators, they are the journalists who disseminate the ideas of foreigners. Each Muslim, especially if he is from among the people of fadl and perfection, has a place in this masjîd according to his degree; he is seen and the attention turns towards him. If regarding ikhlas and the acceptance and pleasure of Allah, which are the fundamental mystery of Islam, the actions and deeds concerning the rules and sacred haqiqahs that Al-Qur’an Al-Hakîm teaches appear from him, and if the language of his being recites the âyahs of the Qur'an, in a ma’nawî manner, he will be included in and will have a share of the du'â 3 اَللّٰهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَات , which is a constant wird of each individual in the âlam of Islam and he will become connected to all of them in a brotherly fashion. Only, his value will not be seen by some of the people of dhalâlah, who are from among the species of detrimental animals, and by some fools, who are bearded children.

By abandoning all his ancestors, who he knows as the source of honour, all of his past, who he knows as the source of pride, and the luminous highway of Salaf as-Sâlihîn, which he considers to be the point of support in his rûh, if that man performs actions and works in the way of bid’ah and riyâ, and by being the slave to his fancies, following his desires and nourishing the love for fame, he will fall, in a ma’nawî manner, to the lowest position in the view of all the people of haqiqah and îmân. According to the mystery ofاِتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَاِنَّهُ يَنْظُرُ بِنُورِ اللّٰهِ4 , however ordinary and ignorant the people of îmân are, although their mind does not understand, if their heart sees such boastful men, they will look coldly and hate in a ma’nawî manner.

Thus, the man mad with the love for rank and position and afflicted with worshipping fame — the second man — descends to the asfal sâfilîn in the view of the immense jamâ’ah. He gains a temporary and evil position in the view of some insignificant, mocking vagrants who talk nonsense. According to the mystery of 5 َاْلاَخِلاَّءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ اِلاَّ الْمُتَّقِينَ , he finds a few false friends, who are harm in the world, torment in the barzakh and enemies in the âkhirah.

The first man in the example, even if he does not remove the love for rank and position from his heart, attains a sort of ma’nawî rank permitted by the Sharî’ah on condition that he takes ikhlas and the acceptance and pleasure of Allah as his principle and does not accept the love of position and rank as his aim; he attains a glorious rank at which he will perfectly satisfy the vein of the love of rank and position. This man loses something insignificant, very insignificant, but he finds numerous valuable and harmless things in its place. Indeed, he makes a few snakes run away from himself but finds numerous blessed creatures in their place; he becomes familiar with them. Or he makes stinging wild hornets run away but draws bees, the blessed makers of sweet beverages of rahmah, to himself. As though eating honey at their hand, he finds such friends that through their duâs, his rûh will always be made to drink the faydh like the water of Kawthar from all around the ‘âlam of Islam and those faydh will be made to record on his book of good deeds.

At one time, when a little man who occupies a high rank of the world became a laughing-stock in the eyes of the ‘âlam of Islam, through perpetrating a great wrong on the way of worshipping fame, I gave the lesson of the meaning of the above comparison to him; I hit it to his head. It shook well, but because I had not been able to save myself from the love of rank and position, my warning did not awake him.