We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this.
In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail.
Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice.
An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?"
He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you."
The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."
Mektubat
·Yirmi Ikinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life.
FIFTH ASPECT
Social life demonstrates that stubbornness and partisanship are very harmful.
If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship.
"However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves.
"Also, the truth is fully revealed through the diversity of opinions and the variety of views."
Response:
Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively.
Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.
Mektubat
·Yirmi Ikinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
Yes, for example, the evident mercy and kindness seen in the provision and care of the weak and young of animals shows that the Owner of this universe governs with boundless compassion. Could such a compassionate care in His lordship possibly neglect to accept the best prayer of the most excellent of His creation? We have explained this truth in the Nineteenth Word in the manner I mentioned, and here too, let us repeatedly state it:
O my companion who listens with me to my soul! In our allegorical story, we said: "There is a society on an island. A beloved servant is delivering a speech." The truth he pointed to is as follows:
Come, let us depart from this time, and mentally travel to the Age of Bliss and imaginatively go to the Island of Arabia, until we see and visit the Honored Messenger (peace and blessings be upon him) in his position of duty and in his worship.
Look: That Being, through his prophethood and guidance, is the cause and means of eternal happiness. Similarly, through his worship and prayers, he is the cause of that happiness and the means to Paradise.
Indeed, look: That Being is praying in a great prayer, a grand act of worship, for eternal happiness, as if this island, perhaps the whole earth, prays and supplicates with his magnificent prayer. Because, through his worship, he embodies the worship of his followers, and through the secret of harmony, he embodies the secret of worship of all the prophets.
Sözler
·Onuncu Soz
·machine translation (qwen3-32b-sre)