Inkisar, in the terms of the Sufis, means selflessness. The psychology of human nature is such that man feels inclined to hit every head that is raised. Not only man, but all living creatures have that tendency. To protect themselves from that, many intelligent creatures in the lower creation make holes in the earth, to live there, hiding themselves from the beasts and birds of prey. No sooner do they raise they heads from their holes than they are caught by their enemies, who thirst for their blood. As humankind is evolved, man does not immediately hit the raised head, but he cannot keep from being agitated at the sight of it.

Understanding this mystery of human nature and studying the secret of the whole life, the Sufi has traced that spirit in its essence, belonging to the Source of all things. He calls that spirit Kabir, or Kibriyy, the Ego, or Egoistic. It has taught the Sufi a moral, that not only man but even God is displeased by self-assertion. And the manner that he adopts in order not to arouse that agitating spirit he calls Inkisar, meaning selflessness.

In theory it is a small thing, in practice it is a great art. It is an art which wants a great deal of study of human nature, it requires careful observation and constant practice. This art teaches to take precautions before every activity in speech or in actions so as to cause least disturbance to human feeling. It is the thorough study of human susceptibility and practice of delicate manner which teaches man Inkisar.

The further he progresses the more his sense becomes keen; therefore he finds more and more mistakes in his own life as he goes forward in this path. This subject is so delicate that one does not only commit a fault by showing pride or conceit but even in expressing modesty or humility.

Inkisar wants a great delicacy of sense. One must be able to see the lights and shades produced by every action and word one does or says. And once a person has mastered this art he has mastered the same art which Christ promised to the fishermen,

saying, "Come hither, I will make you Fishers of Men."

The Sufi gives more importance to this subject than a yogi, for the way of the yogi is asceticism. The way of the Sufi is the development of humanity in nature. But according to the prophetic point of view the only way of pleasing God is Inkisar, which is greater than so-called goodness.

A good person proud of his goodness turns his pearls into pebbles. A bad person, full of remorse for his faults, may turn his pebbles into jewels.

Selflessness is not only pleasing to man but it is pleasing to God.

There is not one moment in life when God is unaware of man's word or action; and beyond his word or action God is aware of man's attitude, which very often man hides in his words or actions. Nothing is hidden before God, Who is a perfect Judge and Forgiver, and upon Whose pleasure or displeasure depends the happiness or unhappiness of man's life. Therefore man has not only the task of considering the pleasure or displeasure of his fellow-man, but also a duty to God, of considering what is pleasant to God and what is unpleasant. To Him to Whom all the beauty and riches, glory and greatness belong, man can make no offering which is worth anything, except one thing and that is selflessness.

Life may be pictured as a building in which there are several doors that one has to go through and every door is smaller than one's size. And as man's natural inclination is to rise straight, at every attempt he makes to rise, his head is knocked against the frame of the door. And the only thing that can save him from knocking his head against the doors is to bend. It is this logical lesson which the wise turn into a good manner.

Verily, all that leads to happiness is good.