Monster Media 1993 #2/Image.iso/text/islamnfo.zip/TREATQU

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                          TREATISE ON QURAN


                Source:Translations from Risale-i-Nur
              Collection of Beduizzaman Said Nursi (RA)

This TWENTY  NINTH  LETTER  consists of nine parts.  This is the
first part containing nine remarks

   In the Name of Allah the Merciful the Compassionate  "The seven
Heavens and the Earth, as well as whoever is in them, glorify Him."[Al
Qur'an 17:44]

   [Translator's Note:  This work was written to fail the intentions
of bad scholars who were about to support government's idea of
replacing the Arabic recitals in the salat with their Turkish
translations.  In the third part of this letter the truth is shown to
be contrary to such ill-fated goal.  This is a piece of heroic defense
of the basis of Islam in those brutal oppression days.]

   My dear, truthful, and very earnest brother in the service of the
Qur'an!  This time in your letter, you are asking for an answer to a
very important matter which I did not have sufficient time nor any
opportunity to respond.  Thus, I will leave this very important matter
to another time; they will be answered gradually in the future as
Allah (SWT) permits an answer to come to the heart out of His Mercy.
However, at present I will only express these nine remarks.

   First Remark:  [It has been said by some that] the Qur'an's
innermost meanings are not known [fully] and the commentators did not
understand their reality (haqiqa) completely.  This floating [vague]
idea has two aspects, and the people claiming this constitute two
groups.

   First Group: These are the people of truth and search (Ehl-i Haqq
and Tedqiq).  They say, "The Qur'an is an unending and inexhaustible
treasure.  The people of each century, in addition to submitting to
and accepting the fundamentals and judgements in the Qur'an (Nusus and
Muhaqemat), also take their share from the hidden Qur'anic truths
which can be categorized as supplementals (tetimmat), without
interfering with someone else's share which remains specific to that
person."  Yes, this means that as time passes, the truths of the
Qur'an grow more and more and become more apparent.  Otherwise, in no
way does it mean that the clear truths (Haqaiq-i Dahiriyye) of the
Qur'an as expressed by the Salef Salihiin are to be even a bit
doubted.

   Moreover, believing in those clear truths and judgements is in fact
a necessary requirement (faraid).  They are very clear-cut, Moreover,
believing in those clear truths and judgements is in fact a necessary
requirement (faraid).  They are very clear-cut, definite, fundamental,
and as such constitute the basis of the religion.  With this
addressing of Allah (SWT), "We have sent it down as an Arabic reading
so that you may reason." [Al Qur'an 12:2], the Qur'an discloses that
its meanings are clear.  The addressing of Allah (SWT) spins around
those meanings throughout the Qur'an and support each other;
therefore, they attain an utmost degree of clearness.  Not accepting
those fundamental (Muhqem) meanings - Allah forbid!- implies the
denial of the commandments of Allah (SWT) and mockery of the
understanding of the revered Prophet (SAW).

   Thus, the meanings of the judgements (nusus) are all sequentially
taken from the Messenger of Allah (SAW).  Even Ibn Jarir Tabari (1)
showed that all the (deduced and established) meanings of the Qur'an
are originated from the Prophet (p.b.u.h) by following the narrative
sequence.  In this way, he wrote one of the important and great
commentaries of the Qur'an. [here, 'sequentially' and 'narrative
sequence' refer to the chain of companions and subsequent Muslims who
transmitted the sayings and doings of the Messenger of Allah
(hadith).]

   Second group: Either they are mindless friends who poke the eye out
while trying to heal the eye-brow or enemies with devilish minds who
want to go against the judgements of Islam and the truths of the
belief.  They -enemies - want to march over the Qur'anic surahs which
are the steel castles of the Qur'an. Unfortunately, these kind of
people producing the above rumors -Allah forbid!- are trying to insert
doubts about the truths of the belief.

   Second Remark:  In the Qur'an, Allah (SWT) swore on different
things.  "Each agent (of the Qur'an), being one sample out of the
all-truth, directs, encourages, and alerts the minds to the (specific)
truths.  Bottom line: the one who is unaware of and does not ponder
about the large and small scale bodies, is alerted by the oaths in the
Qur'an.  Yes, the Qur'anic oaths are qarel Asa (warnings given by a
physician) to those who are drowsing in heedlessness. - from The
Muhakemat ."

   There are many great wisdoms and riddles in the Qur'anic oaths. For
example, in the oath, "By the Sun and its (glorious) splendor" [Al
Qur'an 91:1], the universe is shown in the form of a palace or a city
as also indicated in the essence of the parable in the Eleventh Word.
Further, by the oath of the verse, "Ya Sin.  By the Qur'an full of
Wisdom" [Al Qur'an 36:1], the sublime degree of the Qur'anic i'jaz (2)
is emphasized such that the power of that i'jaz is shown in such a
revered degree that it can be sworn with.  In the oaths "By the star
when it goes down" [Al Qur'an 53:1], and "Furthermore I call to
witness the settings of the stars, And that is indeed a mighty
adjuration if you but knew" [Al Qur'an 56:75,76], it is indicated that
jinns and devils were cut off from receiving information from the
unseen alems by the thrown stars so that any doubt about interference
of soothsaying with the Qur'anic revelations were completely
eliminated.

   Moreover, the greatness of Allah's Power and Allah's perfect wisdom
are shown in the actions such as placing the stars in their orbits
with utmost order despite their enormous bodies and spinning those
numerous planets in the utmost spectacular way and ease.  The oaths in
"By the Winds that scatter broadcast" [Al Qur'an 51:1] and "By the
(Winds) Sent forth one another" [Al Qur'an 77:1] direct the attentions
to the benefits in the air-waves and their cleaning of the air.  By
the oaths made on the official angels of the winds, these ayats draw
the attention to the fact that the events which seem to be occurring
at random are in fact serving many important and delicate functions.
Similarly, the stature (Makam) of each oath has different remarks and
wisdoms.

   Because of insufficient time, we will briefly explain one remark
-out of many- in this oath: "By the Fig and the Olive" [Al Qur'an
95:1]

   In meaning, Allah (SWT) informs us of His Great Power, Perfect
Mercy, and valuable favors displayed on the fig and olive trees by
means of this mighty oath.  By doing so, Allah (SWT) is warning that
the human who are leaning towards deviation should change their
direction towards the high ranks of thanksgiving, reasoning on purpose
of their creation, believing in and submitting to their Rab only, and
doing good deeds so that they would be gifted with the spiritual
perfections.

   The reasons -out of many- that He chooses the fig and olive among
His favors are: these two fruits are bountiful and beneficial, and
there are many wondrous and bountiful characteristics in their make-up
(Khilqat). Olive has a very important share in the nourishment of
humankind, and constitutes a big portion of the basis of the social
and business life of human.  Similarly, the make-up of the fig-tree
stores and contains all the programs of its big body and life-story in
its tiny little seed.

   By the oath in this ayat, as Allah (SWT) demonstrates His Wonderful
Power by storing all the details of the huge fig tree in its tiny
seed, He also directs the attention of human to all of His beneficial
favors -the fig being the particular one which is created in a very
different way from the other fruits.   In turn, He gives lesson to the
human by offering them the way of belief and tawheed, and doing good
deeds so that they do not fall into any deviation.

   Translator's Footnotes: (2)  I'jaz: human's inability to reach the
level of the Qur'an in any aspect.  (Irving's Translation of the
Qur'an, p.xxi)

   ThirdRemark: The letters at the beginnings of some surahs (like
"Alif Lam Mim" [Al Qur'an 2:1]) are secret combinations.  Allah (SWT)
is giving some secret indications to His special servants.  The keys
to those combinations are given to that special servant. The Wise
Qur'an is addressing to all ages and all human groups; therefore, it
may have many comprehensive and different aspects and meanings looking
at each group of people in each century. The purest share belongs to
the Salef Salihin as expressed in their declarations.  People of
Salihin and Search (Awliya and Tahqiq) found many indications in these
letter-combinations for their manewi (spiritual) progress.  In the
tafsir of Isharat-ul Ijaz (*), we mentioned about the letters at the
beginning of Surah al-Baqara with regard to their aspects of belagat
(eloquence) and i'jaz.  You may check them.

Translator's Note:
(*) Anybody interested in obtaining the original Arabic text of this
tafseer (I'aratul 'Icaz-i Quraniyye) may send a e-mail to this postings
address.

   Fourth Remark: The Twenty Fifth Word (1) proved that it is
impossible to produce a real translation of the Qur'an. Further, the
high-statured style (ulwi uslub) in its i'jaz-i manewi (spiritual) can
in no way be retained in a translation. It is really difficult to
describe and understand the beauties and truths coming from its
high-statured style in its ijaz-i manewi (2).  However, we will
indicate a few aspects just to show the road.

   That is, the miraculous Qur'an, with the ayats like; "And among His
Signs is the creation of heavens and the earth, and the variations in
your languages and your colors" [Al Qur'an 30:22], "And the Heavens
will be rolled in His right hand" [Al Qur'an 39:67], "He makes you in
the wombs of your mothers, in stages, one after another in three vails
of darkness" [Al Qur'an 39:6], "Who created the heavens and the earth
in six days" [Al Qur'an 7:54], "And know that Allah comes in between a
man and his heart, and that it is He to Whom you shall (all) be
gathered" [Al Qur'an 8:24], "Who knows the unseen - from Whom is not
hidden the least little particle" [Al Qur'an 34:3], "That is because
Allah merges night into day, and He merges day into night" [Al Qur'an
22:61], "Allah knows well all the secrets of the heart" [Al Qur'an
3:119], describes and shows the truths of the creation to the minds
with the utmost degree of high style in i'jaz.  They show the Creator
of the worlds, the Maker of this universe at work.  Whatever the tool
He is using to hammer the sun and the moon in their orbits, with the
very same tool, He is at the same time positioning the particles in
their proper places such as the retinas of the living things. With
whatever measure and unseen tool He opens and arranges the skies, with
the same arrangement, He at the same time removes the curtains of the
eye-sight, and opens, arranges, and positions the eyes. Further,
whichever the unseen hammer of His Power, the Almighty Creator nails
the stars in the sky, with the same unseen hammer, He decorates the
innumerable differentiating points in human faces, and sets their
outer and inner faculties in their places.

   Since through His works and arts the Almighty Creator wants to show
His Power and Majesty to the eyes as well as to the ears, He uses the
mighty statured style of the Qur'an for the same purpose.  For
example: The wording of the ayat is such that a hammer is pounded on a
particle, and with the other words of the same ayat that same hammer
is pounded on the sun nailing it to its center.

   (1) A tafseer (I$aratul 'Icaz-ul Qur'aniye) describing the ijaz of
the Qur'an and showing its miraculous aspects in many ways.  Anybody
interested in obtaining a copy of the original Arabic text should send
a mail to this posting's e-mail address.

Translator's footnote:
(2) I'jaz: human's inability to reach the level of the Qur'an in
any aspect.  (Irving's Translation of the Qur'an, p.xxi)

   Furthermore, with their highest styles, these verses show the
Oneness within the Uniqueness, the infinite Majesty (Jalal) within the
utmost Beauty (Jamal), the infinite Greatness within the immense
secrecy, the infinite vastness within the infinite care, the infinite
dominance within the infinite mercy, and the infinite distance within
the infinite proximity.  The furthest degree of bringing the opposites
together which is considered impossible is expressed and proved in the
degree of necessity (3). Hence,  this kind of style and these
expressions are making the most eloquent people to postrate before the
Qur'anic verses.

   For example, lets consider this verse, "And among His Signs is
this, that heaven and earth stand by His command. Then when He calls
you, by a single call, from the earth, behold, you (straightway) come
forth." [Al Qur'an 30:25] With this high statured style Allah shows
His Majesty in His Governing, Administering, and Guiding (Saltanat-i
Rububiyat).  That is to say, the sky and earth are pictured like two
obedient military grounds and shown in the form of two army centers.
With just one command or a blowing of a pipe, creatures in those army
grounds, which are waiting behind the curtain of death and
nothingness,  will reply by saying, "Yes, we obey," to the call of
Allah (SWT) with perfect quickness and then will appear in the
hereafter.  Thus, while describing the resurrection and hereafter with
the utmost miraculous high style, He indicates to a very persuasive
proof [of the hereafter] within the same ayat. That is to say, we
witness how the seeds which are hidden under the ground like dead
corps, and how the droplets which are not present in the air [locally]
at all times but instead are distributed and hidden everywhere in the
atmosphere are all gathering so immediately and so quickly and showing
themselves up in the realm of experience and test [the world].  At the
same time, the grains in the ground and the droplets in the air
demonstrate the examples of the resurrection repeatedly. Consequently,
the big resurrection will take place in the same way and easiness.
Because the human do observe these facts, they have no reason to deny
the reality of the hereafter. Similar to these ideas, one can compare
the degrees of the eloquence and i'jaz in other Qur'anic verses.  How,
then, could it be possible that the Quranic ayats with such a mighty
stature can be translated thoroughly.  Of course, by no means.  Only a
very brief, word to word translation is possible, and for each
sentence of the verses, at least a seven-or-six line commentary must
be given.

   [[Translator's footnote: (3) This togetherness of the opposites
means that while Allah (SWT) is governing the bigger objects, He also
creates and functions in an insignificantly small thing. His measure
to the bigger and smaller objects is the same.  No matter how big and
complex the universe is, His attention and care never divides amongst
particular things.  Thus each Name of Allah manifests its dominion in
a rather delicate and precise way.

   The unity among the kinds are manifested by the Name Wahid (the
One), but this unity takes place together with a notion of uniqueness
which is a manifestation of the Name Ahad (the Unique) in the form of
differentiating marks specified for each individual.

   "Ahadiyat means that most of  the Names of Allah are manifested in
every individual thing with specific marks, whereas Wahidiyat is
manifested in the collective characteristics  and coherence among
things.  For example: With regard to the light of the sun covering
everywhere on the earth, this is one example of the Wahidiyyat.  With
regard to the light, heat, and the colors in the radiation of the sun
being found in each transparent material like a droplet and a
glass-piece, this is one example of  the Ahadiyyat.  Most of the Names
of Allah are manifested in each thing especially in human.  In this
respect human shows the Uniqueness of their Creator.  - from the
Risale-i Noor."

   With the Name Rabb (the Cherisher, Sustainer, and Administer),
Allah (SWT) governs this vast universe with enormous number of its
components, yet the Name Rabb manifests with utmost care and without
any negligence regardless of how small the sizes and the scales are.]]


   Fifth Remark:  For example, "Alhamdulillah (Praise be to Allah)" is
a Qur'anic sentence.  Its shortest meaning is "Kulli Ferdin Min
Afradel Hamde Min Ayin Hamidin Sadada We 'Ala Ayin Mahmudin Waka'a
Minal Azale Elal Abade Khasson Wa Mustahiqun Lithatel Wajibel Wujudel
Musemma Billahe."  That is, the totality of thanks and praises offered
by whomever or addressed to whomever during all the past times and
will be offered during all the future times are specific to and
deserved by the Wajibel-Wujud (Necessary Existent) whose name is
Allah.

Grammar Analysis:

"The totality of hamds and praises" is indicated by the letters
[Alif and Lam in 'Alhamdulillah'].

   The condition "Offered by" is implied by the verbal-noun-form of
"Hamd" [to thank in 'Alhamdulillah'] because absence of the subject
related to the verb, 'Hamd', implies generality.

   Not specifying the object [in the sentence Alhamdulullah] maintains
generality with respect to the position of addressing. Therefore,
"Addressed to whomever" condition is implied.

   The condition 'for all the past and future times' is implied
because the grammar-rule, which determines the transition of a
sentence from verb-form into noun-form, establishes continuity and
uniformity.

   The "Lam" in the name "Allah" is for the 'specification' since that
"Lam" serves the role of specification.

   Explanation for the Wajibel Wujud (Necessary Existent): the
Necessary Existence is the mandatory requirement of being Divine [the
Creator of all things] and it is considered as a title (unwan) to the
Owner of Majesty.  The Name Allah contains (implies) all the other
Names and Attributions and is the greatest Name because of the
requirements of being Divine. Thus, since the Wajibel Wujud is the
requirement of being Divine, it is also implied by the name 'Allah'.
[Translator's Note: Anything other than Allah (SWT) is not Wajibul
Wucud, therefore does not deserve to be thanked to as the real
source.]

   Now, if a clear, brief, and unanimously agreed meaning of
"Alhamdulillah" by the Scholars of (Qur'anic) Arabic is this much
involved and comprehensive (jamii), how then could any translation
into any other language keep the same magnitude of ijaz and
conciseness?

   Further, among the lingual sciences, the Arabic language and its
grammar (sarf and nakhiw) is the most comprehensive and richest. How
then the words of the Qur'an which are very comprehensive and eloquent
and which came down in the Arabic language miraculously reflecting the
knowledge of All-Knowing Allah (SWT) Who knows and governs all the
aspects of all things can be substituted with the words of other
languages which belong to the people who have very tiny minds and dark
hearts, weak conscious and confused ideas.  Even I claim and can prove
as well that each letter of the Qur'an contains a treasure of some
truth, and sometimes, even one letter contains one page full of true
knowledge.

     Sixth Remark: To enlighten this matter further, I will tell
about an illuminating state of the heart and a truthful thought
of the mind which I had once experienced.  At one time I thought
about the letter "Nun (N)" in "Iyya Ke Neabudu Wa Iyya Kenastain
(You do we worship and You do we call on for help)" [Al Qur'an
1].  My heart sought the reason why the form "Neabudu" is used.
Thereafter, the blessings and essences of praying with
congregation were magnified as a result of thinking about that
letter, "Nun."  I noticed that each member of the congregation
in the Bayazid Mosque [in Istanbul] (where I was praying) became
a witness to and corroborated with the declarations and
judgements which I was reciting in the prayer.  I then had more
courage to present my prayer -individually with its many
shortcomings- to Allah (SWT) within the great and valuable
prayer of the congregation.

   Immediately, another curtain was opened.  All the mosques in
Istanbul united such that Istanbul became like a huge Bayazid Mosque.
Thereafter, I felt that I joined to the prayers and confirmations of
all the congregations in Istanbul.  Going further, I saw myself within
the large circles of congregational prayers around the revered Kaba;
now that the earth had become a huge mosque.  I said "Praise be to the
Lords of the worlds that I have this many witnesses who are all
asserting and conforming whatever I am declaring."  After this curtain
was opened, the revered Kaba became a direction.

   While I was calling at the big congregation to witness to my
declarations in the prayer (i.e., "I bear witness that there is no god
but Allah and Muhammed is His messenger"), which contains the
fundamentals of the belief, another phase was opened.  I noticed that
the global congregation which I joined consisted of three groups.

   The first group was the largest congregation of the Muslims and
People of tawheed from all around the world.  The second group, to
which I belonged, was the whole creatures offering great prayers and
praisals.  Each kind was busy with prayers and praisals specific to
themselves, that is to say, all things were offering their special
prayers and praises to Allah (SWT) through the very mode of their
specific functions and rendered duties.  In this situation, I said
"Allah is the Greatest !" and bow my head down out of wonder.
Subsequently I looked at myself and saw a very unusual world in me,
the third group.  That world qualitatively and apparently was small,
but with regard to its reality and duty, it was rather a vast tiny
world.  Starting from the particles of my body to my outer senses, I
saw congregations in many levels which were busy with prayers, duties,
and praisals.  Representing this third group, the Rabbani faculty in
my heart was saying "You do we worship and You do we call on help".
When I was in the other two groups, my tongue and intention affirmed
the very same thing by wording and considering their prayers,
respectively.

   In brief, the letter "N" in "Neabudu" is an indication to these
three big groups.  While I was in this phase, I thought of the revered
Prophet (pbuh) explaining and teaching the Qur'an and declaring in
Madina-i Munawara with his spiritual personality, "O mankind! Worship
your Lord" [Al Qur'an 2:21].  I felt that as if every member of those
three groups heard that addressing, and altogether responded to that
call by saying "You do we worship".

   The Creator of the worlds speaks to all of His creatures, but among
them, He is addressing to human in a special way.  This revered
Messenger -peace and blessings be upon him- proclaimed and taught that
special addressing to the humankind and all the other creatures with
souls and consciousness.  At that moment [of thought], the past and
future united with the present time. All the humankind had become one
congregation forming different lines [separated by time], and that
addressing had been propagating through them [over centuries].  I then
noticed that each of the Qur'anic ayats were coming from the highest
and all-embracing position (maqam) and from the Eternal Word, Whose
Majesty and Greatness are infinite, towards many different important
addressees [i.e., human in different centuries, and jinns].

   I further noticed that those verses were carrying a very bright
light of ijaz, conciseness, eloquence, and powerful glory proclaimed
by the revered Messenger (pbuh), the owner of the most beloved rank
(maqam-i mahbub uzma).  At that time, I understood that not only the
whole Qur'an nor a surah or an ayat, but each single word of the
Qur'an was a unique miracle. I said "Praise be to Allah for providing
us with the lights of the Qur'an and belief."

   Finally, I got out from that truthful thought and understood that
not only the ayats or the words of the Qur'an, but also some of the
letters like "N" in "Neabudu" are enlightening keys to many important
facts.


   [[Tranlator's Note: (1) There is a narration from Prophet ASW
saying in meaning, "One hour of pondering (tefekkur) is equivalent to
one year's praying." This elaboration on just one letter "N" is a very
good example to such pondering.]]

   After the heart and thought left the state of such pondering, the
mind met them saying, "I too ask for my share, but I cannot fly like
yourself (i.e.,heart and thought) and my foot are attached to proofs
and signs.  Therefore, you should show me the road in 'Neabudu' which
should bring us closer to Allah (SWT), Who is the only One deserving
to be worshiped."

   Then the heart replied to that hesitant mind by saying, "Look at
the creatures in the world regardless of whether they are living or
not.  With utmost order and obedience, they perform a kind of prayer
by  carrying out their duties.  Most of them -although they are
senseless and unconscious- are functioning in an rather orderly,
conscious, and obedient fashion.  Thus there must be one unique
Administer Who guides them towards their mode of prayers and employs
them in their duties.  Again look at all the creatures, especially the
living ones whose many different desires and necessities for their
continual existence are numerous, yet their hands cannot reach to the
smallest of those necessities and their power are very weak.  On the
other hand, we are observing that those innumerable desires and needs
are provided from extremely unexpected places, and yet in a very
orderly, timely manner.

   Thus, contrary to these creatures' infinite poverty and infinite
needs, the fact that they receive so many wonderful, unseen, and
merciful assistances clearly shows that there must be one Absolutely
Rich, Munificent, All-Powerful Sustainer and Protector.  Indeed, every
single creature calls and relies on Him; as if saying 'You do we call
on help'."

   At that instant of the conversation the mind said "I confirm that
you indeed said the truth".

   Seventh Remark: Later in that phase (of thought), when I said "Show
us the straight path, the path of those whom You have favored" [Al
Qur'an 1], I resumed thinking: Among the human groups emigrated to the
past, there was such a radiant shining group, namely "The prophets and
the sincere ones (the lovers of truth) and the martyrs and the
righteous," [Al Qur'an 4:69] that they all had been going on the
straight path which breaks the darkness of future and extends through
the eternal happiness.  This verse showed me the road to join that
group.  Immediately, I said "Praise be to Allah !"  The one with the
least amount of intelligence would understand how much a big
bankruptcy and calamity it is not to join this great radiant group who
enlightened the darkness of the future and had gone on the straight
path with perfect peace and comfort.  From where can the people who
deviated themselves from that great group by inventing innovations
(bid'as) receive any light and guidance, and in which way can they go
in safety?  The honorable Rasul - peace and blessings be upon him-
said "All innovations (bid'a) are of  deviation (dalala) and all
deviations are of fire." What kind of wisdom and permission do those
few unfortunates, who deserve to be called corrupt scholars, have so
that they are unnecessarily and yet very destructively going against
this definite order and considering to change the Islamic signs
(shaa'ir, e.g.: Qur'anic alif-ba, Arabic Adhan, Muslim's greetings,
Islamic dressing code, masajid, and etc.) and the clear commandments
(e.g.: iman, salat, fasting, no-interest, etc.).  These unfortunate
scholars can only fool themselves by their own misgivings.

   For example: If an animal or a fruit were to be skinned off, they
can keep their beauty only for a very short time.  However, after that
short time, that delicate and nice fruit would decay and smell without
having its natural skin. Similarly, the expressions of Allah (SWT) or
His Messenger contained in the Islamic signs are definitely like that
living and beneficial skin.  After that skin is removed, the light in
their meanings may temporarily appear at most in one degree; however,
like the peeled fruit, the souls of those blessed meanings flies away.
Their light (noor) goes away, and the smoke remains leaving a humanly
state in those dark heads and hearts.

   Eighth Remark:  We should first mention a truthful rule about this
matter. There are two rights (huquq): personal rights and general
rights.  The latter is called 'Allah's huquq' (Huququllah).  Hence,
some of the matters of the Sharia are related to individuals, and some
of them concerns the whole Muslim Umma, and thus are called the
Islamic signs (shiar).  Since these Shiar have connection with all the
Muslims, all the past and future Muslim Umma has a share in them.
Therefore, without the consent of the whole past and future Umma,
changing them would be a blatant assault to those general rights.  The
smallest matter of Shiar, even if it is at the degree of sunnah (i.e.,
not farz), is extremely important.  As they are all directly related
to the Islamic world, they are the chains which link the majority of
Muslims since the time of Prophet (Asr-i Saadet) till the end of the
world.  Those who help to break, destroy, and distort that lightful
chain must consider that they are making a very bad mistake.  If they
have a least amount of consciousness, they should tremble before they
do anything!

   Ninth Remark: Some of the matters of the Sharia is called "Teabudi"
which are not subject to the judgements of the mind (1).  They are
applied solely because they are so commanded.  Their sole cause is the
order of Allah (SWT).  Other kind of matters are called "Maqul Al
Mana", that is, they are associated with a wisdom and benefit and thus
are preferred to become the subjects of the Sharia. However, those
benefits and wisdoms cannot constitute the primary cause ('illa) as a
basis for their application since that primary cause is solely Allah's
order and prohibition.  The Islamic signs which belong to the former
kind cannot be altered because of any claimed wisdom or benefit.  The
aspect of their being "Teabud" must be preferred and remain as is.
Even if thousand wisdoms were to appear (supposing the impossible),
they cannot be altered.

   It cannot be concluded that the importance of the Islamic signs
stems from the already known wisdoms.  For instance, if someone comes
and says "The wisdom of the Adhan is to call people to prayer;
therefore, firing a rifle suffices the job".  However, that crazy
person does not know the fact that that wisdom is just one among
thousands.  If the sound of rifle fulfills that one wisdom, how could
then the content of the adhan which is a proclamation of tawheed, the
highest result of the creation, made on behalf of the humankind or
people of a certain city, and which is the best way to show and
proclaim the truth of worshiping Allah (SWT) as the Rabb-il Alemin
(Administer of the worlds), ever be substituted by any other means and
still fulfill all these purposes? In brief: The hell is not
unnecessary.  There are so many things that proclaim "Long live hell"
with all their power.  The Paradise too is not cheap. It demands an
important price.

   "Not equal are the Companions of the Fire and the Companions of the
Garden: it is the Companions of the Garden, that will achieve
felicity." [Al Qur'an 59:20]
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