The Twenty-First Flash

You know that Imam AliAlī ibn Abī Tālib, the fourth Rightly Guided Caliph and a leading Companion of Prophet Muhammed (saw). (ra) and the Ghawth-i Azam“The Greatest Helper”; an honorific title of Shaykh Abd al-Qādir Gīlānī (1077–1166), the renowned Islamic scholar and Sufi master associated with the founding of the Qādiriyyah Sufi order. (quddisa sirruhū"May his spiritual secret be sanctified.” An expression of respect and supplication used after the names of deceased Sufi saints and spiritual masters, asking Allah to preserve the purity and sanctity of their inner spiritual reality.), through the extraordinary karāmātMiraculous events granted by Allah through righteous believers who are not prophets. manifested in their writings, made reference to you on account of your sincerity. With compassion, they offer you consolation for the hardships you endure and implicitly praise your devotion to the Qur’an.

Have no doubt that their attention is due to your sincerity. If you knowingly compromise that sincerity, you will suffer the consequences. Remember the Merciful Warnings in the Tenth Flash.

If you wish to receive the support of such spiritual heroes and have them as your masters and guides, you must attain pure sincerity, in accordance with the profound meaning of the verse:

وَيُؤْثِرُونَ عَلٰى اَنْفُسِهِمْAnd they give preference to others over themselves. — The Qur’an 59:9

Give preference to your brothers over your own nafsThe aspect of the soul associated with lower desires and negative traits. in matters of honour, rank, the attention of others, and material benefits that gratify the nafsThe aspect of the soul associated with lower desires and negative traits..

Even though conveying a subtle and beautiful truth of īmānFaith; belief in the six articles of faith: Allah, His angels, His revealed scriptures, His prophets, the Hereafter, and divine decree (qadar). to another person is, in itself, an innocent and praiseworthy act, it is better, whenever possible, to leave even this task gladly to another brother, so as to guard against egotism.

If, however, you cannot restrain your nafsThe aspect of the soul associated with lower desires and negative traits. and wish to convey such precious truths yourself in order to earn thawābThe rewards granted in the Hereafter for deeds performed in pursuit of Allah’s pleasure and acceptance., there is certainly no sin or harm in doing so. Nevertheless, bear in mind that this may weaken the sincerity that binds you together.

The Fourth Principle

You should regard the virtues of your brothers as your own and take grateful pride in the esteem in which they are held.

The SufisFollowers or practitioners of Sufism, the spiritual tradition within Islam that emphasizes purification of the heart, remembrance of Allah (dhikr), sincerity, and drawing closer to Allah through worship and spiritual discipline. observe principles such as annihilation in the shaykhA title of respect for an Islamic scholar, religious teacher, or spiritual guide, particularly one recognised for his knowledge, wisdom, and religious authority. and annihilation in the Prophet. I myself am not a SufiA follower or practitioner of Sufism, the spiritual tradition within Islam that emphasizes purification of the heart, remembrance of Allah (dhikr), sincerity, and drawing closer to Allah through worship and spiritual discipline.. Nevertheless, the principle of annihilation in the shaykhA title of respect for an Islamic scholar, religious teacher, or spiritual guide, particularly one recognised for his knowledge, wisdom, and religious authority. may find a valuable application in our own way as annihilation in one's brothers.

Among brothers, this principle is known as tafānīA spiritual state in which a person becomes deeply devoted to fellow believers, setting aside personal interests and concerns out of selflessness, love, and brotherhood., meaning mutual self-effacement in one another. It entails setting aside one's own virtues and interests and turning one's attention instead to the virtues and feelings of one's brothers.

In any case, the essence of our way is brotherhood. It cannot be likened to the relationship between father and son, or between a shaykhA title of respect for an Islamic scholar, religious teacher, or spiritual guide, particularly one recognised for his knowledge, wisdom, and religious authority. and his disciple. Rather, it consists of bonds of genuine brotherhood, within which, at most, a relationship of teaching and guidance may arise.

Since our way is the way of khalīliyyahA spiritual state of intimate friendship and closeness with Allah, characterized by sincere love, complete devotion, and unwavering trust in Him, particularly associated with Prophet Ibrāhīm (as), who is known as Khalīlullāh (the Friend of Allah)., it is founded upon sincere friendship. Such friendship requires us to be close friends to one another, sincere companions, appreciative comrades, and brothers who hold one another in esteem.