social and worldly life, which I cannot do, and also in stormy times it is not possible to perform such service soundly. Therefore, I left aside that aspect and chose the aspect of service to belief, which is the most important, the most necessary, and the soundest. I leave that door open so that the truths of belief I have gained for myself and the spiritual remedies I have myself experienced may be acquired by others. Perhaps Almighty God will accept this service and make it atonement for my former sins. Apart from Satan the Accursed, no one, be it a believer or an unbeliever, one of the veracious or an atheist, has the right to oppose this work. For unbelief resembles nothing else. In tyrannizing, vice, and grievous sins there may be an inauspicious satanic pleasure, but in unbelief there is no sort of pleasure at all. It is pain upon pain, darkness upon darkness, torment upon torment.
Just how contrary to reason it would be for someone like me who is unattached, alone, and compelled to atone for his former sins to leave aside working for an endless eternal life and serving a sacred light like belief, and to cast himself in old age into the unnecessary, perilous games of politics—just how contrary to wisdom, just what a lunacy it would be even lunatics would understand!
But if you ask why service of the Qur’an and belief prohibit me, I would say: Since the truths of belief and the Qur’an are each like diamonds, if I was polluted by politics, the ordinary people who are easily deceived, would wonder about those diamonds I was holding, “Aren’t they for political propaganda to attract more supporters?” They might regard the diamonds as bits of common glass. Then by being involved with politics, I would be wronging the diamonds and as though reducing their value. O you whose view is restricted to this world! Why do you struggle against me? Why do you not leave me to myself?
If you say: The shaykhs sometimes interfere in our business, and they sometimes call you a shaykh.
I reply: Good sirs! I am not a shaykh, I am a hoja [teacher]. The evidence is this: I have been here four years and if I had taught a single person the sufi way, you would have had the right to be suspicious. But I have told everyone who has come to me: Belief is necessary, Islam is necessary; this is not the age of sufism.
If you say: They call you Said-i Kurdi; perhaps you have some nationalist ideas, and that doesn’t suit our interests.
I would reply: Sirs! The things the Old Said and the New Said have written are clear. I cite as testimony the certain statement, “Islam has