The Six Schemes
I seek refuge in Allah from the accursed Satan.
And follow not the footsteps of Satan.1
At every time there is an earthly Satan. Now, in the guise of man, the treacherous, sowing discord, the cunning Hannas, with his six schemes, through practical propaganda, is exploiting the hidden springs and erratic sources in men and human communities, and is finding their weak veins.
He stirs up the revengeful, the envious, the greedy, the arrogant, the irreligious, and even stranger, the bigoted, and uses them as instruments for his politics.
FIRST SCHEME: He says or suggests: "You yourselves admit that you are deserving of this affliction. Divine decree is not unjust, but just. Therefore, be content with the treatment you receive."
We must say against this temptation: The Divine decree sends affliction as a punishment for our rebellion. To be content with it is to repent from that sin. You, cursed one! You are oppressing and do oppress not for our sins, but for our Islam. To accept or choose this rebellion—God save us—is to abandon and turn away from Islam.
Yes, the same thing—this affliction—is given by Allah, who acts justly. Because He gives it secretly to make us give up our sins and evils. At the same time, the same thing is given by man, who acts unjustly. Because he gives it as a punishment for other reasons. Just as the enemy of Islam does the same thing to us. Because you are Muslim.
Hutuvât-ı Sitte
·Birinci Hatve
·machine translation (qwen3-32b-sre)
· · ·
SECOND ARGUMENT: He says (or makes him say): "As you are friends and supporters of other disbelievers, be my friend and supporter as well. Why are you afraid?"
We say against this temptation: Accepting the hand of assistance is one thing; kissing the hand of enmity is another. Since every attribute of a disbeliever is disbelief and it is not necessary to derive benefit from disbelief, to accept the hand of assistance from an old and hostile enemy of Islam is a service to Islam. But you, O cursed disbeliever, your enmity is not something from which benefit can be derived. Accepting the hand of enmity is not the same as even touching it, and both are considered enmity towards Islam.
THIRD ARGUMENT: He says (or makes him say): "Those who have ruled over you until now have been corrupt and have caused confusion. Therefore, be satisfied with me."
We say against this temptation: O deceiver! The real cause of their corruption is you. You have narrowed the world for them, cut the veins of life, and mixed your illegitimate offspring with theirs. You tried to lure them to godlessness and demanded religious bribes. Accepting you in exchange for them is like washing a garment stained with filth only with impure water. You are leaving us only a temporary, wretched life for your animal-like existence; you are killing the human and Islamic way of life. We, however, want to live both as human beings and as Muslims. We will live according to our will, despite you!
FOURTH ARGUMENT: He says (or makes him say): "Those who have ruled over you and taken an adversarial stance towards me—these are the lords of Anatolia—have different purposes. Their intention is not religion or Islam."
We say against this temptation: The influence of intention in means is small; it does not change the reality of the purpose. Because the purpose is based on the means itself; it does not look at the intention within. For example, I dig a well to find treasure or water. Someone comes, helps me dig to hide himself or to bury his sins. The intention of finding water or treasure does not affect the result. Water looks at the action, the digging, not the intention. Similarly, they are leading us to the Kaaba. They want to elevate the Quran. The source of all our misfortunes, the friendship with Europe
Hutuvât-ı Sitte
·Hutuvat I Sitte
·machine translation (qwen3-32b-sre)
· · ·
SECOND ARGUMENT: He says (or makes him say): "As you are friends and supporters of other disbelievers, be my friend and supporter as well. Why are you afraid?"
We say against this temptation: Accepting the hand of assistance is one thing; kissing the hand of enmity is another. Since every attribute of a disbeliever is disbelief and it is not necessary to derive benefit from disbelief, to accept the hand of assistance from an old and hostile enemy of Islam is a service to Islam. But you, O cursed disbeliever, your enmity is not something from which benefit can be derived. Accepting the hand of enmity is not the same as even touching it, and both are considered enmity towards Islam.
THIRD ARGUMENT: He says (or makes him say): "Those who have ruled over you until now have been corrupt and have caused confusion. Therefore, be satisfied with me."
We say against this temptation: O deceiver! The real cause of their corruption is you. You have narrowed the world for them, cut the veins of life, and mixed their offspring with your illegitimate progeny. You tried to lure them to godlessness and demanded religious bribes. Accepting you in exchange for them is like washing a garment stained with filth only with impure water and the filth of a donkey. You are leaving us only a temporary, wretched life for your animal-like existence; you are killing the human and Islamic way of life. We, however, want to live both as human beings and as Muslims. We will live according to our will, despite you!
FOURTH ARGUMENT: He says (or makes him say): "Those who have ruled over you and taken an adversarial stance towards me—these are the lords of Anatolia—have different intentions. Their purpose is not religion or Islam."
We say against this temptation: The influence of intention in means is small; it does not change the reality of the purpose. Because the purpose is based on the means itself; it does not look at the intention within. For example, I dig a well to find treasure or water. Someone comes, helps me dig to hide himself or to bury his sins there. The intention of finding water or treasure does not affect the result. Water looks at the action, the digging, not the intention. Similarly, they are leading us to the Kaaba. They want to elevate the Quran. The source of all our misfortunes, the friendship with Europe
Hutuvât-ı Sitte
·Ucuncu Hatve
·machine translation (qwen3-32b-sre)
· · ·
SECOND ARGUMENT: He says (or makes him say): "As you are friends and supporters of other disbelievers, be my friend and supporter as well. Why are you afraid?"
We say against this temptation: Accepting the hand of assistance is one thing; kissing the hand of enmity is another. Since every attribute of a disbeliever is disbelief and it is not necessary to derive benefit from disbelief, to accept the hand of assistance from an old and hostile enemy of Islam is a service to Islam. But you, O cursed disbeliever, your enmity is not something from which benefit can be derived. Accepting the hand of enmity is not the same as even touching it, and both are considered enmity towards Islam.
THIRD ARGUMENT: He says (or makes him say): "Those who have ruled over you until now have been corrupt and have caused confusion. Therefore, be satisfied with me."
We say against this temptation: O deceiver! The real cause of their corruption is you. You have narrowed the world for them, cut the veins of life, and mixed your illegitimate offspring with theirs. You tried to lure them to godlessness and demanded religious bribes. Accepting you in exchange for them is like washing a garment stained with filth only with impure water. You are leaving us only a temporary, wretched life for your animal-like existence; you are killing the human and Islamic way of life. We, however, want to live both as human beings and as Muslims. We will live according to our will, despite you!
FOURTH ARGUMENT: He says (or makes him say): "Those who have ruled over you and taken an adversarial stance towards me—these are the lords of Anatolia—have different purposes. Their intention is not religion or Islam."
We say against this temptation: The influence of intention in means is small; it does not change the reality of the purpose. Because the purpose is based on the means itself; it does not look at the intention within. For example, I dig a well to find treasure or water. Someone comes, helps me dig to hide himself or to bury his sins. The intention of finding water or treasure does not affect the result. Water looks at the action, the digging, not the intention. Similarly, they are leading us to the Kaaba. They want to elevate the Qur'an. All our misfortunes stem from the friendship with Europe.
Hutuvât-ı Sitte
·Ikinci Hatve
·machine translation (qwen3-32b-sre)