Islamic Sharia, however, establishes positive principles in place of its negative foundations.
• Indeed, the point of support is right in place of force; this is where justice and humility lie.
• In the goal, virtue replaces interest; this is where affection and mutual support lie.
• In the aspect of unity, religious, patriotic, and class-based connections replace tribalism and nationalism; this is where sincere affection and mutual respect lie, and the sole defense against external aggression.
• In life, the principle of struggle is replaced by the principle of cooperation; this is where unity and solidarity lie.
• It is guidance instead of passion; this is where progress and spiritual development of humanity lie. It curbs passion. Instead of indulging the soul's base desires, it satisfies the spirit's noble feelings. FOOTNOTE
Suâat
·Suaat
·machine translation (qwen3-32b-sre)
Islamic Sharia, however, establishes positive principles in place of its negative foundations.
• Indeed, the point of support is right in place of force; this is where justice and humility lie.
• In the goal, virtue replaces interest; this is where affection and mutual support lie.
• In the aspect of unity, religious, patriotic, and class-based connections replace tribalism and nationalism; this is where sincere affection and mutual respect lie, and the sole defense against external aggression.
• In life, the principle of struggle is replaced by the principle of cooperation; this is where unity and solidarity lie.
• It is guidance instead of passion; this is where progress and spiritual development of humanity lie. It curbs passion. Instead of indulging the soul's base desires, it satisfies the spirit's noble feelings. FOOTNOTE
Suâat
·Mektup 25
·machine translation (qwen3-32b-sre)
And with the third sentence, "wa yabghunaha 3iwajan," it says: "Because their deviation comes from science and philosophy, they have been given an extraordinary pride, a strange Pharaonic attitude, and a terrible conceit, so much so that they have pampered their souls to such an extent that they do not consider the divine laws governing the universe and the principles of those truths in the human world suitable for their lowly desires and inclinations—God forbid!—and thus they seek to find them crooked, wrong, and deficient." Indeed, this verse, with its three sentences, metaphorically corresponds perfectly to a strange and deviant group of this century, and with its symbolic meaning, it particularly points to many individuals, and with its numerical correspondence, it also points to them by placing a finger on their heads.
Yes, the position of the first sentence, "alladzîna yastahibbûna," is 1327; if the doubled letters L and B are counted as two each, it becomes 1359 in the Arabic calendar, which exactly corresponds to the time of that rebellious group's uprising. The position of "wa yabghunaha 3iwajan," with the tenvin (n) being considered as N, becomes 1209, which exactly corresponds to the idea and attempt of introducing foreign laws into the judiciary as an attack on Islamic jurisprudence. And just as these signs and many other indications show, the verse strongly points to the opponents of the Risale-i Nur, and with the meaning of opposing deviation, it also fully corresponds to the Risale-i Nur. Indeed, in the fourth verse, it favors the Risale-i Nur being in Turkish, and in the fifth verse, it reminds the people of the Eastern provinces, where the people do not fully know Arabic and Turkish and whose guides and scholars are confused, of the Risale-i Nur's assistance and of the events that have befallen them more than any other group, and of the calamities mentioned in the verse as "bi ayyâmi Allah," and commands them with a symbolic and metaphorical meaning to take heed and be guided. Since I cannot explain this important sign at the moment, I will only briefly mention the symbolic meaning of each one. Namely:...
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)