The answer

 

I will set forth seven of the many causes for this painful, tragic, and heartrending situation.

 

The first

Just as the disagreement of the people of truth does not come from their lack of the truth, so too the agreement of the worldly people who are heedless of Divine guidance is not based on following the truth. Rather, modern social life demands a division of labor and has caused the formation of social classes, professional groups, and political parties, each of which has its own particular duties, wages, renown, and popular respect.2

So, there is almost no point of rivalry, conflict, and dissension. It is for this reason that however evil the way that each follows may be, they can come together for their interests.

However, as for religious people, particularly scholarly ones, and those following Sufi ways, their duties are concerned with the whole people, and there are no worldly wages determined for them, nor do they have a specified place, or share of fame or popular acceptance. Many may demand the same position, and many hands may be stretched out for the same material and immaterial reward. This may cause conflict and rivalry, and discord and disagreement may take the place of concord and agreement.

The cure for this dreadful disease is sincerity. That is, by preferring attachment to the truth to self-love, always holding the truth over selfish motives, following the Prophetic rule, My wage is only due from God (10:72), remaining indifferent to any material or immaterial wage that comes from people;3 and in accordance with the principle, What rests with the Messenger is only conveying the Message (24: 54), knowing that it is God Who will bestow popular respect and acceptance if He wills, and that obtaining popular respect and acceptance is not included in religious duties, one can attain sincerity. Otherwise, sincerity will vanish.

Bediuzzaman Said Nursi

2  A Reminder: Public attention and respect cannot be demanded, but may be given by people themselves. If it is given, one should not be pleased with it. If one admits it with pleasure, one loses sincerity and ostentation takes its place. If public attention and respect come in return for seeking fame and public honor, it is not a reward but a reproach and punishment for a lack of sincerity. Harmful to sincerity, which is the life of all good deeds, fame and public attention are only a temporary, slight pleasure that lasts until the door of the grave, but takes on the form of torment in the grave. Therefore, one should not seek public attention or respect, but be wary of it and flee from it. Be warned, all you who are fame-seekers and who pursue public attention and respect!

3  One should take as a principle the altruism of the Companions or the quality of preferring others to one’s own self, which the Qur’an praises. One should prefer others to one’s own self in receiving gifts and alms, and not seek any worldly return for religious service. If it comes without demanding, it should be considered as a Divine favor, and one should not place oneself under any obligation towards people. No wages should be demanded or received in return for religious service. Demanding any worldly return for religious service causes a loss of sincerity. The community should provide for people of religious service, who also have the right to receive a share from the Zakah. But they should not demand it. If it is given without having been asked for, it should not be regarded as a reward for the service done. Rather, one should act in perfect contentment, and prefer others who are qualified for the same service and who are more deserving of the reward to one’s self. By acting so as to be able to be included among those whom the Qur’an praises, Indeed, they prefer them over themselves, even though poverty be their own lot (59: 9), one can attain sincerity.