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)
· · ·
A very important event, a matter, and a phenomenon!
An important journal named es-Siddiq, published in Pakistan, has come into our hands. We found that nearly half of this fifty-page journal consists of some articles from the Risale-i Nur. In particular, we noticed that the first chapter of the 22nd Letter of the Risale-i Nur was written with great importance and appreciation as a kind of invitation to the Islamic world, especially to the verse "Indeed, the believers are brothers." Now, there are two or three reasons for presenting the Turkish original of the article translated into Arabic in this journal to the general public, especially to the leaders and officials of this Islamic government, as we did a year ago, with full information:
Firstly, it has been clearly established through the definite, hundredfold signs and evidences, and confirmed by many events in the collection Sikke-i Tasdiq-i Gaybi from the Risale-i Nur:
The Risale-i Nur, by fulfilling its service of a Quranic barrier against spiritual destruction, anarchy, and Bolshevism, against materialism and doubt, and against absolute disbelief, has indeed become a means of protection for this homeland from this dangerous world storm, and has become an accepted offering, and has formed a spiritual defense against the Second World War and other calamities that have occurred in other countries. Even the most critical philosophers who have studied the Risale-i Nur have been compelled to confirm this claim. Thus, the Risale-i Nur, with its half a million students and six hundred thousand copies, has ensured that everyone's heart has a guardian of faith, and has secured peace and tranquility. This is achieved by applying the fundamental Quranic law, "2. And no bearer of burdens shall bear the burden of another," meaning "No one can be held responsible for the sins of another," and by the fact that none of the millions of readers have suffered any harm from reading it. Therefore, it has been proven to be a Quranic miracle and a means of averting calamity for this homeland and nation. However, for twenty-five years, secret committees and conspiracies have worked against it, and courts have ruled against it.
Emirdağ Lâhikası - II
·Mektup 106
·machine translation (qwen3-32b-sre)
· · ·
A matter of attention and concern: Once, a judge lost a thief's hand out of anger, and because of this act of wrath, the just and fair ruler removed him from his position. Because if he had cut off the hand in accordance with the religious law, divine law, his self would have felt compassion. And his heart would not have been filled with anger, but would have cut in a way that was neither wrathful nor merciful. Therefore, since he derived some benefit from this ruling for his own ego, he did not act with justice.
A regrettable social condition and a terrible disease of Islamic social life that makes the heart of Islam weep: "To forget and abandon internal enmity in the face of the emergence and aggression of external enemies." Even the most primitive tribes recognize and act upon this social interest, yet what has happened to those who claim to serve the Islamic community? While countless enemies are advancing one after another, they are not forgetting their petty enmities and are instead preparing the ground for the enemies' attacks. This situation is a kind of silence, a kind of savagery, and a betrayal of Islamic social life.
A story worth remembering: Among the Bedouin tribes, there was the Hasenan tribe, which had two warring clans. Despite having killed more than fifty men from each other, when a third tribe such as Sipkan or Hayderan appeared against them, those two warring clans would forget their old enmity, stand shoulder to shoulder, and not remember their internal enmity until they had driven out that external tribe.
O believers! Do you know how many tribes have taken the position of aggression against the tribe of believers? There are more than a hundred circles within each other. While they must unite and stand hand in hand to defend against each of them, is it fitting for the people of faith to show partiality and stubbornness that facilitates the enemy's attacks and opens the doors for them to enter the sacred realm of Islam? These enemy circles, from the people of deviation and heresy to the people of disbelief, from the world's troubles and misfortunes to the people of the world, are in a harmful position against you, looking at you with anger and rage from behind each other. Perhaps there are as many as seventy different kinds of enemies.
Mektubat
·Yirmi Ikinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
Against all these, the strong weapon and shelter is the fortress of Islamic brotherhood. Know and understand how much this Islamic fortress is shaken by small injustices and excuses, and how much it is against conscience and the interest of Islam.
It has been reported in the noble hadiths: "In the last times, individuals like Sufyan and Dajjal, who are the deceptive and harmful figures of hypocrisy and heresy, will take advantage of the greed and conflicts of humanity and Islam, and with a little strength, they will dominate the human race and enslave the entire Islamic world." 1
O people of faith! If you do not want to fall into slavery in this disgrace, take control of your minds.
Against the oppressors who take advantage of your conflicts, enter the sacred fortress of "Indeed, the believers are brothers," 2 and unite. Otherwise, you will not be able to protect your lives or defend your rights.
It is well known that when two heroes fight each other, a child can beat both of them. When two mountains are in balance with each other, a small stone can disrupt their balance and play with them, raising one and lowering the other.
Therefore, O people of faith!
Because of your passions and biased partisanship, your strength becomes nothing; you can be crushed by a little strength. If you have a connection with your social life, make the noble principle "A believer is to another believer like the bricks of a building, supporting each other" 3 the principle of life, and be freed from worldly poverty and spiritual loneliness.
Mektubat
·Yirmi Ikinci Mektup
·machine translation (qwen3-32b-sre)