Adil bir düzen, yeni bir dünya

METHOD OF UNDERSTANDING THE QURAN

AKEVLER MOVEMENT

MILESTONES CALENDAR

SCIENTIFIC - ECONOMIC - ETHICAL - POLITICAL ACTIVISTS

1967

AKEVS WERE FOUNDED

1969

I. DIALOGUE:

AKEVLER-INDEPENDENTS

INDEPENDENT MOVEMENT

1970

MNP WAS FOUNDED

AK-YAY Engineering and Consultancy Office

1972

MSP WAS ESTABLISHED

TEK YOL MAGAZINE

1975

AK YOL PUBLISHING AND PRINTING

AK-YAY SOURCE PUBLICATIONS

1976

II. DIALOGUE:

AKEVLER-MSP

1977

AKEVLER BULLETIN

ABAM WAS FOUNDED

BOOKS ...

1980

SEPTEMBER 12 INTERVENTION

1983

RP WAS FOUNDED

1985

STEEL-FASTING FACTORY

1986

III. DIALOGUE: AKEVLER-RP;

'FAIR ORDER' PROJECT

1991

BISHKEK/ KYRGYZSTAN MIGRATION

BOOKS ... BOOKS ...

1997

30TH ANNIVERSARY MOVE

QURAN AND SCIENCE SEMINARS STARTED…

AKEVLER COOPERATIVE, after the preliminary preparations that started in the early 1960s, was founded in 1967 with the aim of bringing together people who can get along with each other in working and living and to realize scientific, moral, economic and social cooperation and solidarity among them. Elect. Eng. It was officially founded in Izmir/Yesilyurt by Süleyman Karagülle and ten of his friends. Prof. Dr. Ahmed Tahir Satoğlu became the first president and held this position for nearly ten years. During this period, AKEVLER SITE started to be built under the contracting authority of Süleyman Karagülle.

THE INDEPENDENT MOVEMENT was carried out by Necmeddin Erbakan, who was persistently encouraged to enter politics, especially by Süleyman Karagülle. Süleyman Karagülle, one of the founders of AKEVLER, in Aydın province; Ömer Faruk Yeğin also became a candidate in Istanbul. Only Necmettin Erbakan was elected as a member of parliament from Konya and entered the parliament (1969).

MNP and MSP, Izmir and Aegean organizations were established under the leadership and guidance of AKEVLER/AK-YAY. AK-YAY Engineering and Consultancy Bureau, founded by Süleyman Karagülle, M. Gündüz Sevilgen, M. Adil Aktuğ and Reşat Nuri Erol, became the headquarters of the movement. Süleyman Karagülle became the İzmir Provincial President, M. Adil Aktuğ became the Central District President, and Reşat Nuri Erol became the Youth Branch President. (1972-73) M. Gündüz Sevilgen was elected as a member of parliament from Manisa. 15-day TEK YOL MAGAZINE was published by MG Sevilgen, S. Karagülle and RN Erol. (1973) AKEVLER BULLETIN was published by S. Karagülle and RN Erol. The first important books were published in AK YOL (RN Erol) and KAYNAK (Fehmi Koru) publishing houses. (1976-77)

AKEVLER MODEL was tried to be explained to MSP Chairman and Deputy Prime Minister Necmeddin Erbakan by S. Karagülle, M. Adil Aktuğ and RN Erol... (1976)

ABAM (AKEVLER-Mediterranean Scientific Research Center) was founded by about ten academicians and young researchers under the leadership of Arif Ersoy and Süleyman Akdemir, and started to produce and publish its first scientific studies within the framework of the Akevler Model. (1977)

The September 12, 1980 Intervention caused an interregnum that lasted several years. Reşat N. Erol went to S. Arabia. (1981-1988)

The ownership and management of ÖZDEMİR ÇELİK-FASTING FACTORY was taken over by AKEVLER after great struggles and the first trial productions were made by applying the 'Akevler Model'. (1985)

ABAM TEAM (Süleyman Karagülle, Arif Ersoy, Süleyman Akdemir, Ali Sayı, Ali Erişen, Reşat Nuri Erol and young friends) Prof. Dr. They presented the AKEVLER MODEL to Necmettin Erbakan and the 'FAIR ORDER' project emerged. Thus, a new era of dialogue began. (1986)

CENTRAL ASIAN MIGRATION (Kyrgyzstan-Bishkek), Lack of sufficient working and practice opportunities in Turkey; It was also carried out by Süleyman Karagülle, Süleyman Akdemir, Arif Ersoy, M. Adil Aktuğ and Hüseyin Kayahan in order to notify our brothers in the migrated region who had been under 70 years of oppression. (1991)

30TH ANNIVERSARY MOVE (1967-1997) was launched. Scientific studies were intensified and books began to be published as a whole in series under the name 'AKEVLER KULLİYATI'. Master Süleyman Karagülle made a definitive return to Turkey from Kyrgyzstan. (1997)

QURAN AND SCIENCE SEMINARS started in Istanbul… (1997)

PRESENTATION

"UNLESS BETTER IS POSTED,

CRITICISM DOESN'T MEAN ANYTHING."

SÜLEYMAN KARAGÜLLE

SURA RAHMAN

Bismillahirrahmanirrahim.

In the name of Allah, the Most Merciful and the Most Merciful.

1. Rahman.

2. He taught the Quran.

3. He created man.

4. He taught him the declaration.

5. The Sun and the Moon are by calculation.

6. The stars and trees are prostrating.

7. As for the sky, He raised it up and established balance.

8. So that you do not become excessive in the balance.

9. Weigh accurately and do not disturb the balance.

The Quran - the universe - created man, taught the declaration and established the balance; who sent prophets to people as guides; Praise be to God Almighty, who made scientists the heirs of the prophets; The Last Prophet Hz. May eternal peace and blessings be upon Muhammad (pbuh) and his companions.

"Bismillahirrahmanirrahim" he says; We begin with 'In the name of Allah, the Most Gracious, the Most Merciful', continue with 'Bismillah', and we crown our actions and moves that expand and spread with 'Bismillah', with 'Alhamdulillah', with the prayer and wish that a world order based on truth will eventually come true.

We hope that you will find the different and broader expansions of these expressions, 'Besmele' and 'Hamdele', which Muslims use at the beginning and end of everything they do, and their explanations containing a different perspective, in the broadest and most beautiful details in this book.

Our work and efforts are, above all, for God.

Scientific research is based on good will and sincerity.

It aims to be useful to people.

We express this clearly and sincerely.

Just as everything has changed in the world, the speed and nature of change and transformation have also changed. Today's world is a world that is incomparably different from the past. Their problems are different and, accordingly, their solutions will also be different. The whole point is to understand these different problems and produce contemporary solutions. The first human being Hz. Since the era of prophets who were sent to solve the problems of humanity since Adam (pbuh) has come to an end, the task is now left to the end. We will find the cure and cure for our own problems ourselves. To achieve this, we have two blessings such as 'mind' and 'transmission', that is, 'science' and 'book'. We must utilize these blessings and solve the problems of our age.

This book, this humble work of ours, is a small step on this path, like the others. Then others will come. We hope that it will be read, understood, applied in its correct aspects and eliminated from its mistakes, and thus be beneficial.

On the occasion of the 30th ANNIVERSARY of its establishment, AKEVLER is starting a new era with a new scientific move.

AKEVLER COLLECTION will be the general name of our books that will be published in four or five series in the new period.

THE METHOD OF UNDERSTANDING THE QUR'AN is published as the first book of the 'Quran Series'.

THE METHOD OF UNDERSTANDING ISLAM will be published as the first book of the 'Islam Series', immediately after this book.

Our book ISLAMIC STATE AND WORLD ORDER (large size and in two volumes) will be published as the first book of the 'System Series' after these books, as it will be better and easier to understand thanks to our first two books above.

Those who want to know us and our work, our way and procedure, our method and style, our method and our perspective on issues; First of all, they should read these pioneering books of ours with deep attention, away from prejudices. Only then can they take a more useful tour of our other works and deepen on the topics we really want to talk about. We hope that then they will be able to understand us and what we mean in its true and necessary dimensions. Of course, just knowing, understanding and trying to explain something is not enough. We need to share what we know with each other and do what needs to be done together. Because the issues we deal with and talk about are not just our problems, but all of our problems. Since the problems and issues are anonymous, the solution must also be anonymous. On this occasion, we cannot help but remind Mevlana's saying: "No matter how much you know, what you say is only as much as the other person can understand."

When we look back at the past from our perspective, we have waited a long time to reach this level of understanding and expression. We worked together with our friends for many years, living it ourselves and trying to keep it alive at the same time. Years have passed. Now we are in a sweet rush and haste. Now we want to share our knowledge with you. From a certain beginning to today, exactly 30 years have passed. We waited 30 years to depict our paintings in their current form and present them to you in their beauty.

30 years of suffering, effort, research, experimentation, application, advice, notification, patience... etc.

Today, even though we are three generations together, we still continue our walk on the path of recommending the truth, conveying it, and then persevering patiently. Soon, even the fourth generation is about to join us. There is no evolution and construction without suffering, effort, patience and perseverance. This ball of suffering is about to cover several successive generations. When this love enters their hearts like a black love, what is meant to be will happen, God willing. Considering that the first Islamic Civilization, that is, the first Quran Civilization, was established in four centuries, it means that we are only at the beginning of the road.

It is obvious that we are standing on the threshold of a new world, a new world order, and a new civilization in which a worldview based on rights will prevail. In fact, it is clearly seen that those like us, who have been deepening in these issues for years, are now being welcomed into this mysterious door. For minds that understand and eyes that see, this situation is not distant or strange at all. But it takes 30 years of painstaking and patient effort to understand and see. Since the system cannot be 'imported' but must be 'built', it means that the task is left alone and this is what we are trying to do.

We are trying to fulfill this duty as feebly as we can. Unless someone else fulfills this duty, to be honest, there is no point or meaning in being humble anymore; There is no need; There is no justification... Now, as our esteemed master said; "Criticisms have no value unless something better is put forward."

Those who have known us closely until today may know and remember us as always rushing, impatient, stubborn and persistent... or any other way according to their own understanding. We believe that, as a result of our research, if they had understood what we understood, if they had known what we know, if they had reached the conclusions we have reached; We are sure that they would act at least like us and leave an impression on other people similar to ours. Of course, we, like other people, are among those who know very well what gradualism is and that what needs to happen will not happen unless the conditions are ripe. Even though we seem to be in a hurry, as a famous poet and critic succinctly said; We are rushing slowly. What does "hurry up slowly" mean? A planned and programmed haste and promptness, a strong-willed and insistent patience and perseverance, a sweet rush trying to fit into a lifetime in order to achieve perfection...

After becoming the founder of a unique civilization that underwent rapid change in the first four centuries, the Ummah began to experience a relatively stagnant period that lasted approximately a thousand years. After establishing such a perfect civilization, the Ummah had no problem to rush for centuries. However, in recent centuries, times have turned and the situation has changed. Western Civilization has climbed to the top in our age, completing the sprint it started four or five centuries ago. Now is the time for them to stop and pause, and for us to take action and run quickly. We are of the opinion that, as in every good work, we should rush into the issues we are dealing with when the conditions are complete and they have reached perfection and maturity.

Of course, we have infinite respect for Hatemi, who warned us centuries ago by saying, "He who is slow will reach his goal." However, we should not fail to respect them by listening to the words of our poets who are closer to our age and who know and live our problems:

There's no way, my tolerance is enough, oh heaven

Have I come to this world to suffer from trouble?

Sünbülzâde Vehbi

Wander around and become a predatory lion, lazy one

Why would you want to lie down and be a crippled fox?

Mehmet Akif Ersoy

Hey steed, look at you running!

Çatlarsan doğuran kısrak utansın.

Necip Fazıl Kısakürek

With this understanding expressed succinctly by our poets, we begin our race, our scientific move in the new era, with the 'Quran Series', publish the 'Method of Understanding the Quran' as our first book, and then, with God's permission, our other series and this one. We are moving on to the books in the series...

And then?

And what will happen next?

During the days when we were deep in thought to plan our actions and write these lines, a letter arrived from Master Süleyman Karagülle, who has been in Bishkek, Kyrgyzstan for five years. In one part of the letter, it was almost like pointing out what we were thinking of doing or what we should do from now on:

"Under these conditions, I came to the conclusion that it was not possible to establish a business according to sharia here (in Kyrgyzstan) for now, and since I did not know what to do, I took refuge in the verse "Good deeds remove evil deeds" and started to do whatever good I could.

Dört mezhep üzerindeki FIKIH KİTABInı soru - cevaplar hâlinde çevirdim ve kendi görüşlerimi ilâve ettim.

Thank God, the first thing I wrote is finished.

Then, I started writing 'USUL'.

The benefit of the procedure is that scattered topics can be gathered there. I'm busy with it now.

From now on, I started writing books, the implementation of which will be left to those who come after you.

I want to do this work from now on..."

The letter begins with these lines:

"I first started to preach Islam in my hometown (Borçka/Artvin). (1950s) The reactions of the people matched what was said in the Quran...

Then we started working in Izmir and founded AKEVLER. (1960-70-80's) What the Quran said came true one by one and the conclusion was reached...

In vain, I started this paper in Bishkek. (1990s) This is the era of ignorance. To be truly successful here, one must have the knowledge I have and be between forty and fifty years old. This is the place that is most in need and most suitable for preaching. However..."

Evet, Üstadımız Süleyman Karagülle açısından bakıldığında, tebliğ ile geçen tam 50 YIL; bizim açımızdan bakıldığında tam 30 YIL geride kalmış. Kur'ân, kâinat, insan, sistem araştırmaları ve uygulama çalışmaları,.. ile; tebliğ, hakkı tavsiye, çile, çaba, sabır, sebat, .. ile; bizleri yaratan, Kur'ân'ı öğreten Yüce Rabb'imizin emrettiği sırât-ı mustakîm üzere ve Son Peygamber Hz. Muhammed (s.a.v.)'in gösterdiği yolda geçen yıllar...

In the foreword of the book 'Articles Around the Quran', which we will publish within the 'Quran Series', Dr. Our friend Ali Sayı briefly summarized our views and understanding of the Quran as follows:

"With its harmony that attracts people, its depth that seems unattainable, its style that is revealed to the human soul, and its superior eloquence that excites people in bringing the concepts closer to the mind; it is seen that the Quran is a unique source for minds that are oriented towards unraveling the secrets of life and beyond. In this respect, humanity As long as he cannot recite the Quran and is not made to address the statement in it, he is therefore deprived of the qualities of love, faith, self-transcendence and service for the sake of supreme principles that it instills.

Indeed, what is happening in today's world confirms what has been said. The deadlock that unqualified and depthless people and governments have brought to our lives has ceased to be a local event, and has become a universal problem that has gained such importance that it will direct all humanity to new searches and solutions. This is the only positive outcome of all the pain and suffering experienced so far. Surely Allah is the best of those who make plans, that is, those who devise strategies.

The increase in problems has started to question the Western Civilization, which took away the freedom of humanity that would give it respite and did not give it the right to choose in any way, and did this first by oppression and then by leaving it uninformed or misinformed. However, unless new alternatives are produced against them, it is not possible to end their effects on people and societies.

It is said by every believer of the Quran that the only solution for this is to understand the Quran. However, believers of the Quran are also obliged to create the conditions for this confession to be made by all humanity. This brings before us, first of all, the methods of interpretation of the Quran. This is about method. The History of Quran Interpretation conveys to us an extremely important knowledge on this subject. However, this classical knowledge must be brought to the present day, evaluated within the framework of today's developments and adapted to the conditions..."

The Quran is a divine book that enables those who believe in it and set their heart on it to reach the lofty goals they need to achieve in this world and the hereafter. The Quran defines human beings as individuals, families, clans, tribes, tribes, tribes, ummah and humanity; In other words, as a state and world order; In other words, it is a unique book that contains solutions in every field and at every level of life. The Quran was revealed 14 centuries ago, was well understood in the first 4 centuries, and led to the establishment of a unique civilization based on this understanding. However, it cannot be said that it was understood in the size and shape it should have been in the following centuries and especially today. Since it could not be understood, it could not be applied to life, and after centuries, we came to today's world of problems. We now need to re-enter the path that we can describe as 'Towards the Understanding of the Quran'.

It's enough that we've been waiting, stalling, falling behind, or being late for so long. We have been waiting for a thousand years. It's time to hit the road again or start a new run. After taking this path, it is necessary to prepare books about the Quran, Quran Library, Quran Collection, Quran Library, Quran Complex, Quran Foundation, etc. and take other steps that we cannot express here for now. . We need to reestablish the disturbed balance of the world and the world order.

Everything is summarized beautifully in the Surah Rahman, which we have included at the beginning of this introductory article. Rahman, the Quran, man, the statement taught to man, the universe and the balance. The whole point is to grasp this balance and fulfill what is necessary. In the second part of our book, you will find different interpretations of the verses in question at the beginning of this sura. It is possible to see similar reminders not only in Surah Rahman but also in other suras:

"It is Allah who sent down the Book and the Balance in truth."(Shura[42];17)

"We certainly sent our prophets with clear evidence and sent down with them the book and the balance so that people might do justice."(Hadid[57];25)

Not only his people, but also us, need to try to understand Yunus Emre, who said, "There is a me within me." Our famous poet, in another more easily understandable saying, says:

Science is knowing

Knowledge is knowing yourself

If you don't know yourself

How nice is this to read?

Why doesn't man look at himself, his own structure, the perfect integrity of his creation? Why doesn't he pay attention to this unique and complete being? Can the fact that every organ and everything in the human body is in its place be explained by coincidence? Again, isn't it thought-provoking that billions of people, that is, all humans, were created with the same beauty?

Take a good look at yourself, who are you to the world?

You are the most merciful Adam.

(Look at yourself carefully, look kindly. You are the essence of the worlds.

You are the human being, the apple of the eye in which the universe is hidden.)

Sheikh Galip

Man has to know himself, the Book and the Universe. What happens if he doesn't know these in a balanced and proper way? There is no need for long words. To understand this, it is enough to take a quick look at our current situation or to take a brief look at the problems of our age.

Descartes, born four hundred years ago, calls it the 'great book of the universe'. Galileo compares the universe to a book and says that the language of this book is mathematics. Since Muslims have neglected and forgotten the mathematics and similar sciences that they taught in madrasahs, they have been unable to read the book of the universe and therefore have been unable to fulfill the duties of caliphate that God has given them in this world. They made Islam only the religion of the afterlife. However, this world is the field of the afterlife. Can a person who has no world have an afterlife?!

What should be done in this situation?

Let's listen to the Holy Quran:

"Allah does not change what is in a society until they change their characteristics."(Ra'd[13];11)

"This is because a nation will not change the blessing that Allah has given them until they change what is in them." (Anfal[8];53)

"If you turn away from Him, He will replace you with another community, and they will not be like you."(Muhammad[47];38)

Master Süleyman Karagülle says:

"All sciences consist of the interpretation of the Quran."

What we need to do as humans is to read the book, try to understand it and apply it. Human beings were created with the ability to achieve this and are equipped with the necessary equipment. It is not possible for any sane person to claim otherwise.

In this humble book of ours, 'Method of Understanding the Quran', we try to understand and explain the Book of Allah, in proportion to the knowledge and power granted to us; Thus, we hope to make progress and be instrumental in good things on the way to the implementation stage. This is our biggest prayer and wish. As a matter of fact, the Prophet Muhammad is the source of one of our most important principles. The Prophet (pbuh) says in one of his hadiths:

"The best of you is the one who learns the Quran and then teaches it to others."

How happy are those who are on this path and those who walk it.

Effort is from us, success is from Allah.

Of course, only God knows the truth of everything.

The Bottom Line and the Last Word

Let us remind you of a few verses of Allah, without adding any comments, as a summary and final word. Because the most beautiful of words is the word of Allah, and the superiority of the word of Allah over other words is like the superiority of Allah over His servants. Almighty Allah says in His great book, the Holy Quran:

"Say, even if the seas were ink to write the words of my Lord, even if the same amount were added, the seas would be exhausted, but the words of my Lord would still not be exhausted." (Kahf[18];109)

"We have certainly made the Qur'an easy to think about. Therefore, is there anyone who thinks?"(Kamer[54];17)

"We have sent down this Qur'an to you so that you may inform the people of what has been revealed to them, so that they may reflect." (Nahl[16];44)

"Why don't they try to understand the Quran deeply, or have their hearts been locked?" (Muhammad[47];24)

"We will surely guide those who strive for us, and we will guide them to one of the paths that come to us." (Ankebut[29];69)

"You see, Allah sends down rain from the clouds. Then we grew various kinds of fruits with it. We created black roads from the mountains, some white, some red, with various colors. We also created various kinds of colorful species from people, animals walking on the ground, and cattle. Allah Among His servants, the ones who fear Him the most are those who have knowledge." (Fâtir[35];26-27)

"Allah gives wisdom to whom He wills. Whoever is given wisdom means he has been given much good. No one can understand what this means except those with common sense."(Baqara[2];269)

"The end of it is musk; let those who compete in this matter compete."(Mutaffifin[83];26)

STORY STORY

QUOTES

We have another short exposure!

Before you start reading our entire book, we want to do one more thing. We find it useful to make some reminders by making brief quotations from different sections of our book. These quotations, these short and concise reminders; It will contribute to your understanding of the procedure we follow. These bundles we compiled from places we deem appropriate; We hope that it will make it easier to read, understand and be understood.

It is as if, before you start wandering around the scientific flower gardens, we are presenting you with a bouquet consisting of flowers from different sections of the garden of ideas. This section, consisting of different sections and only a few paragraphs, will give a summary of our thoughts, including the first aromas, pioneering scents and essence. Therefore, it will also feature a different introduction to the book.

All of these different presentation attempts arise from our sensitivity to be better understood, to better explain the issues we deal with, and to minimize our mistakes as much as possible. We hope you will tolerate our feeling. Because what is in question is the Word of Allah, the Holy Quran. When speaking or writing on this subject, it is necessary to split hairs, think forty times and say or write once.

Even though we are a little late as a result of our 30 years of research, we thought we would say a little about this issue. In other words, we wanted to share our opinions with you. Speech is one of the supreme attributes of Allah. The Holy Quran, the Word of Allah, deserves every effort and work to be done for it. This word will continue to bear fruit until the end of time. Ours is just one of these humble flowers or fruits.

Let's conclude the word with a verse from the Quran:

"Have you not seen what a comparison Allah made: A good word is like a great tree whose roots are in the earth and whose branches are in the sky; it always bears fruit with the permission of its Lord. Allah makes such analogies to people so that they may take admonition." (Ibrahim[14] ];24-25)

'BESSMELE'

A single cell can become a human being, and even all living things come into being in this way, by revealing the features of creating a similar one, changing its order, changing its order, and combining, which we explain from beginning to end in the 'Bismilah'.

According to what the Quran states, in the beginning "a single cell" was created in the universe. Over time, that cell first transformed into 'plant and animal cells', using the shapes we mentioned above. Then today's 'living world' came into being.

This feature of multiplication in 'Bismillah' continues in Surah Al-Fatiha and throughout the Quran. This form of formation, which is completely similar to the dual dynamic structure of the Quran, makes it easier for us to understand the universe and explain the formation of living things. Thus, when saying "Bismillahirrahmanirrahim", the harmony between the harmony of sounds and the harmony of the universe and living things also creates the aesthetics and mystery in it.

'Bismillah' is a more effective tool than the atomic bomb to resist and destroy this understanding. If people determine the meaning of 'Bismillah' and organize their entire lives according to 'Bismillah', if they understand the order expressed by 'Bismillah', which is an expression of the facts resulting from the data of science; All the authority of the central power and its power based on oppression will collapse.

We can say; The suffering of humanity stems from the fact that it has abandoned believing in God, who created it, and living as He wishes. As research on the Quran continues, this understanding will gradually gain strength and the truth will be reached.

FEATURES OF OUR WORK

The views we put forward are merely our understandings and should never be accepted as definitive and proven. These are similar to the research of archaeologists digging underground. As a result of research, you find a piece and make predictions based on it. Then you find another new piece and make new guesses, building on or partially modifying your old guess. Others also evaluate your predictions. Thus, over time, these predictions come together and common opinions emerge. This becomes 'science'.

This is the 'system of ijtihad' brought by Islam. In other words, instead of talking definitively from the beginning, the aim was to do research with guesses, come up with something, and then evaluate the things that the community came up with together to come up with more definitive results. This is called 'ijma'.

The knowledge accepted by Islamic methodologists is the things that are established by consensus.

Our work and what we say are intended to prepare material for future ijma.

Those who read our works should know this and therefore not be influenced by our mistakes.

NEW ISLAMIC CIVILIZATION

The New Islamic Civilization will also be born with a new language. The new language will exist and be formed through a re-understanding of the Quran.

However, unlike other languages and civilizations, there will be no change in the Quran itself. Quran, Hz. It will preserve its final state, which the Prophet (pbuh) left to his friends.

Just as the scientists who came after him ensured the formation of a new civilization by working on it without changing or corrupting it; Today, we need to take them as an example and carry out similar studies to solve and present the problems of our age in accordance with God's commands, without distorting or changing the Quran.

For this purpose, it is no longer sufficient for scientists to work individually and separately. There is an obligation to act collectively and anonymously within a plan and project.

We are in the preparation and testing of this plan and project in our work that we have been doing for years. The opinions we put forward as a result of our research and studies are in the nature of a draft. The real results can be achieved by establishing and developing the 'QURAN FOUNDATION' as a result of understanding the importance of this issue and by focusing on it and working on it in the broadest way possible for all humanity. This is what needs to be done.

This is the period called 'the era of mujtahids'. This is how the First Islamic Civilization was born; The Second Islamic Civilization will arise and develop in a similar way.

OUR WORKS

Then, the way to do science is not to take what has been proven from the beginning and think accordingly; It means putting forward assumptions and thinking accordingly, and revealing whether the assumptions are true or false according to the results reached. Doing science requires this.

Islam has developed a system of thinking based on assumptions such as "qiyas al-shar'i". Just as we accept a cause for every event, the existence of a cause was accepted for every decision, and the causes were put into assumptions. According to him, systems were formed by making jurisprudence. Different causal assumptions gave rise to different sects.

Our work is not done with the 'deductive method'; It will be done by the 'inductive method'. We will accept some assumptions, make new ones if necessary, and try to evaluate and understand the entire Quran according to those assumptions. The accuracy of our assumptions will be evident by the results.

Objecting to these studies is only possible by producing a better study. Criticisms have no value unless something better is put forward. Doing something is better than doing nothing.

OUR BASIC PRINCIPLE

Our basic principle is this:

'Everyone will be listened to, every word will be heeded, but the best will be obeyed.'

HYPOTHESIS

Hypothesis; It means walking by accepting some assumptions as true and checking whether the assumptions are correct according to the results obtained. There is no other path that can be followed for knowledge, for doing knowledge. Positive science is to first think about something and then find out whether it is true or false. Otherwise, it is not thinking correctly first.

We too; While dealing with the Quran scientifically, just as the mujtahids did 1200 years ago, we should think and interpret the Quran by accepting it as the word of Allah, who is the creator of the whole universe and human beings and who knows them, rather than a human word. we will try.

Readers need to evaluate our words within these assumptions and understand our thoughts accordingly.

KORAN,

BASED ON THE 'PRAYER INSTITUTION'

IT CAN BE UNDERSTOOD THROUGH TEAM WORK

As we said from the beginning; In our age, the interpretation of the Quran is no longer in the form of a building made by a master or a journeyman working alone; It can be achieved by believers working together by dividing labor in a planned manner, and such work will create the new civilization. However, everyone will prepare the plan of planned employees themselves. Just as during prayer, everyone lines up by looking to the right and left, everyone chooses their own place in the row, and follows the imam spontaneously in a natural discipline; These scientific studies will also be like this and will be planned like this.

Everyone will look at what the people around them are doing and what they are producing from scientific studies, and will decide for themselves what they need to do and try to fill the gaps, making sure that they are in line with them.

In order for a person to establish harmony with others and share work, it is necessary to be together with them constantly. Five daily prayers, Friday prayers, and Eid prayers are all institutions established to regulate these relations. Thanks to these, great civilizations were born in history. That's why every religion is based on worship. Just as it is obligatory to 'read the Quran' in prayer, it is also obligatory to 'understand the Quran'. By saying, "They read the book and perform the prayers," he ordered the book to be recited separately along with the prayer. In the beginning, the Companions performed their prayers only by reading. Prayer in its current form was established much later. The purpose of prayer is to read and understand the Quran. It is discussion and conversation about the Quran.

Today, the real purpose of prayer has been abandoned, and merely coming together and performing certain movements is considered as prayer. For this reason, prayer that is incomplete and does not fulfill its main function has begun to become a burden for some people. It has become unable to perform its function. In order to understand the Quran, humanity must revive the institution of prayer as it should be. Only in this way will humanity be able to establish a new world of happiness, a world order based on justice and a new civilization of rights.

Those who want to combine prayers with reading and understanding the Quran have to look for a method for themselves and start with a method they accept. As long as they work, make effort and move in this direction, God will surely tell them how to act and they will find the right path. Every Muslim starts with 'Bismillah' every time he moves. Another meaning of this is 'I do everything within the principles that the Quran taught me'. Because man can only establish his relationship with God in the best way through the Quran, and the Quran is remembered with 'Bismillah'.

ISLAM

Islam created the earth instead of the lands of such individuals, dynasties, tribes, dictators, and lands torn into pieces; He has made the whole earth safe for all people. It introduced the principle that they should only 'act in the name of Allah', not on behalf of anyone else, and that they should benefit from rights and duties in this way. Just as it brought the tribes living in the Arabian Peninsula to the state stage 14 centuries ago; By establishing the sovereignty of all humanity on earth in the name of Allah, even if they are separate tribes and states, it has made it possible for humanity to live together on earth and not be slaves to each other.

Just as Allah revealed the 'Bismillah' as a sentence spoken before reading the Quran to determine that it is the divine word; On the other hand, by ordering him to start with the 'Bismillah' in his behavior and actions, he revealed it as a key sentence to constantly indicate man's own greatness and his duty in accordance with this greatness.

Thus, 'Bismillah' is a phrase used for the constant confirmation and repetition of the eternal contract that exists between man and God.

Now our duty is; In the age we live in, it will be 'creating a social structure' according to the plan and project by bringing together this human material. The Quran should be handled with this understanding in our age and examined from this perspective. The social structure that God wants should be emphasized.

There will not be a big difference between us in terms of procedure; But our topic will be different.

I. Islamic Civilization was not formed according to the data of the Quran in terms of social organization. In our age, the issue is addressed in II. When we look at it from the perspective of Islamic Civilization, this formation has now become necessary. There is no other solution to the problems of our contemporary world.

NECESSITY OF COMMUNITIES

People do not have the opportunity to benefit from God's mercy on earth on their own. Moreover, they cannot fulfill the caliphate of Allah alone. They must form a community by uniting with other people.

If this community can be done with one's own will and without being forced by others, this is a mercy.

However, if this does not happen and a person is forced into a group and is not given the opportunity to leave when desired; This situation would be 'torment', not 'mercy'. That's why we call such communities 'society of torment'. Moreover, it would be an even greater cruelty to burden a person with the responsibility of a community that he did not join of his own free will.

That's why; Just as people will be in the mercy of Allah by having the power to freely change their tribe, clan, tribe and people; As long as they have the right to freely change their scientific, religious, political and professional groups, they will be in mercy. It is natural that people will also take on the responsibilities of the communities they join of their own will.

STATE

The 'state' emerges from the unification of one hundred provinces. Since the average population of each state will be fifty million, there will be nearly a hundred states in the world.

The state is an organization that also provides external security.

As long as a person has the opportunity to live in the state he wants and stays in a state of his own will, the state will be a mercy, and truly will be the manifestation of 'God's attribute of mercy' on earth.

Unfortunately, today there is no freedom of interstate movement and migration. In addition to passport, visa and customs procedures, organizations such as Interpol make the earth a prison for people. The state has meddled in the provinces, sub-districts and tribes through a centralized administration, and instead of protecting people's rights and freedoms, it has taken them under its control, used them as a means of exploitation for capital or political monopolies through bureaucrats, and has enslaved people. This system of oppression that prevails on earth must change and end. A just new world order must be established. Establishing such an order will be a mercy for humanity.

Throughout history, there have been good and bad periods for humanity, such as the alternation of night and day, summer and winter. It was as if God's attribute of mercy was disappearing, and it was as if there would be no morning. But just as every dark night has its morning, of course, today's world of cruelty and torture will come to an end. God's mercy will illuminate the world, just as the sun illuminates the world, and will enable the formation of a just state or states on earth that are not based on central authority.

Every time we say 'Bismillah', we must all be aware of our duty as God's caliphs on earth, in order to pray and hope for such a morning to come, to understand, learn and apply that order.

IN CONCLUSION...

In short, within the framework of what we have explained, human beings can use the 'Bismillah' and the adjective of mercy in 'Bismillah'; He will have remembered that he is constructive rather than destructive, that he is facilitative rather than complicating, that he is unitary rather than separatist, that he is on duty in certainty rather than uncertainty, and he will have made a commitment to God and therefore to other people.

In order for a person to chart his own path in the capacity of 'mercy', he must listen to everyone and choose the best path.

Additionally, one should help others in good deeds. Instead of being good alone, one should follow the path of being good collectively.

Instead of harboring hatred and hostility towards other people, one should love them and correct them if they have bad things. It should not be spiteful or aggressive.

Finally, as a requirement of the attribute of mercy, it must also be fair. One should not take the side of the unjust and try to eliminate evil by helping the victim.

Man should not forget that the attribute of Allah's mercy is manifested in him and that he is the caliph of Allah.

CIVILIZATIONS

People first ate fruit, then they hunted, then they became shepherds, and then they started farming and cultivated their fields. Then they began to exchange their goods in the market. Later, the merchant class emerged and they bought and sold goods wholesale. Thus, the whole world became a single market. Humanity has gone through these stages since the first creation until today.

Islam appealed to all humanity at a stage when the whole world had become such an economic unit. Thus, the Islamic Civilization was established and spread throughout the world. Then Western Civilization was born. During the Western Civilization period, the era of labor exchange began instead of goods exchange. The interest-based labor system was established. Now this system is also collapsing and a new system is replacing it; Interest-Free Partnership System. All the provisions of this new system are in the Quran and all humanity needs this system. In order to get rid of contemporary problems, it has to embrace this system with all its might and implement it with all its might.

If we look at the issue from another perspective, there have been two types of civilizations in history:

One is the civilization based on the 'Ma'sharī Rights System'; It is based on agreement and peace, not on force. When viewed in this way, Islam essentially means 'entering into peace'.

The other is the 'Central Power System'; It is based on pressure, force and force.

In the first case, whoever is right is strong. In the other case, the strong is right. These civilizations are twins. These follow each other, just like day and night, or summer and winter.

Mesopotamian Civilization is a daytime civilization. It is based on the Universal Rights System and Hz. It is the civilization that Abraham brought. After this came the Egyptian Civilization, which was a night, or winter, civilization based on the Central Power System.

The Hebrew Civilization, which came later, is a daytime civilization, based on the Ma'sharī Right System, and Hz. It was brought by Moses. After this came the dark Greek Civilization based on the Central Power System.

After this civilization came the Christian Civilization as a civilization of peace. This civilization, which is based on truth, was created by Hz. Jesus brought it. After this civilization, came the Roman Civilization, which was based on the Central Power System.

Then, the Islamic Civilization brought all the principles of the Ma'sharī Rights System, and in the meantime, established the institutions of Ijma and Ijtihad. By removing the state from being a religious state, that is, a state where a single religion is dominant, it allowed different religions to live in a state.

Following the Islamic Civilization, Western Civilization was born based on the Central Power System. This civilization tried to bring irreligion, that is, atheism, instead of different religions living in a state. This civilization is a unique civilization with its 'democracy order' where the practice of 'majority' prevails and the 'interest system' that directs economic life. It has two wings: capitalism, which dominates the economy, and socialism, which dominates the administration.

CONCLUSION

It can be seen that throughout the history of known civilizations, a day and a night civilization have come one after another. Thus, in today's age, we are living in the final days of the last of the four dual civilizations. This is what we really want to say. Of course, what will come after this will be a new daytime civilization based on the 'Common Rights System'.

This new civilization is not based on the majority system; It will be based on a proportional system. Not the Interest-based Labor System; It will be based on the Interest-Free Partnership System. This civilization will be based on 'new jurisprudence and consensus', not on new prophets. We can call this civilization the 'Fifth Islamic Civilization' (or 'The Second Qur'anic Civilisation').

Clearly, we have no influence on macro events. It takes place spontaneously within the principles determined by the Quran. Whether we want it or not, the future world will be a civilization in which the Quran is the center, based on the 'Ma'sharī Rights System', and within the principles of the 'Interest-Free Partnership System'.

All this is a miracle of the Quran.

What to do now?

What should we do?

In our opinion, a 'QURAN FOUNDATION' should be established that evaluates all these explanations within the framework of all sciences and deals with the Quran from this perspective.

Our biggest goal and goal today is to establish this foundation and start its activities. We are looking for friends who will work with us on this issue and within the framework of this goal.

In short, this is our exposure.

OF THE BOOK

FOR CORRECT UNDERSTANDING

BASIC PRINCIPLES

READING THE BOOK AWAY FROM PREJUDICE

A correct understanding of a book is possible by reading it without prejudices and preconceptions. This basic principle is also valid for the correct understanding of the Holy Quran. Therefore, in order to understand the Quran, the book of Allah, correctly, it must be read without prejudices.

Bias occurs in two ways:

The first prejudice occurs in the form of moving away from the main thing by taking the information in our own minds and loading it into the book, thus preventing us from understanding what the book expresses.

In other words, something else is meant in the book, but we understand something else from it; or we want to understand. However, in order to benefit from the book correctly, it is necessary to understand what it means. Understanding the information in the book does not mean accepting it. In other words, instead of distorting the meaning of the book and understanding something else, you understand the meaning of the book correctly and accept what suits you and reject what is not. There is no harm in knowing.

Knowing gives the opportunity to benefit from the truth and protect from the wrong, to take what is useful and to discard what is harmful. That is why, when we start reading a book, trying to understand what is expressed in that book should be the main principle before making a distinction between right and wrong.

The second prejudice occurs in the form of accepting the provisions present in the book as true or false from the very beginning. It is necessary to first understand what the book says, and then decide whether what is said is true or false by reasoning about what is said. Accepting that what is in that book is true or believing that it is wrong and rejecting it without doing any research from the beginning prevents you from understanding that book and understanding what it says. This attitude and understanding not only causes the book to be misunderstood; It also causes the loss of proper use of it.

The Holy Quran should be read with such an understanding in accordance with this basic principle.

Bu prensip sebebiyledir ki Kur'ân daha ikinci surenin başında: "Bu kitap muttakilere hidayettir" (Bakara[2];2) diyor. "Muttaki", kendisini koruyan, yani doğruyu doğru, yanlışı yanlış kabul eden kimse demektir. Diğer bir ifadeyle, hakka, gerçeğe, doğruya teslim olan kimse demektir. Yani, kendi kafasındaki putları peşin olarak hak kabul edip o putlara uyanları doğru, putlara uymayanları yanlış kabul eden kimse değildir. Araştırma yaptıktan sonra hak nasıl tecelli edecekse, hak nasıl ortaya çıkacaksa, onu olduğu gibi kabul edip ona baştan inanıp ona göre yola koyulan kimse bu kitaptan yararlanır. Bu kitap, ancak böylesine geniş ufuklu bakış sahibi olanlara yol gösterir ve kılavuzluk yapar.

KNOWLEDGE, INCEPTION AND CONSENSUS

Scientific studies begin, first of all, with presenting the issues that everyone will accept and where there is no controversy or hesitation.

When entering into the science of tafsir, we must first reveal the language in which the book is written. Matters that are not discussed or commonly accepted within the rules of the language should be taken as basis. For this reason, those who wrote the dictionary and grammar of Qur'anic Arabic based on the poems of the period of ignorance and the language used by the Badiye Arabs.

Therefore, when starting these studies, we will try to focus on the Arabic of the Period of Ignorance, before the meanings given and interpreted later in the Quran.

The knowledge accepted by Islamic methodologists is the things that are established by consensus.

Our work and what we say are intended to prepare material for future ijma.

Those who read our works should know this and therefore not be influenced by our mistakes.

PEOPLE AND LEARNING

When God created man, he taught him to speak. This teaching was in the form of counting the names of visible entities. In other words, humans first began to speak by learning the names of entities that can be seen and shown with signs. Demonstrable entities are entities that can occupy space and are a part of space. They are designated as ground and human limbs.

In the second stage, 'species, species and genus names' were born by calling similar entities with the same name, that is, by first learning the name of a certain mountain as its proper name and then calling those similar to it by that name. Man started to do this with his own natural creation.

Later, in order to distinguish green and red apples standing side by side, 'adjectives' were formed by using the name of a green being. Adjectives are the permanent characteristics of entities. In addition, temporary properties and movements began to be used as infinitives as adjectives, and 'infinitives of verbs' were born.

Arabs 'future tense' by using the verb first and then the infinitive; They started to explain the 'past tense' to the other party by using the infinitive first and then the perpetrator. That is, if he said "I come", first there is himself and then there is the verb, this is the 'future tense'. If he said "Come with me", there is the verb first and then itself, so it is 'past tense'. Over time, some words became shorter or fragmented and turned into letters. For example, "I came" consists of three words. The original meaning is "come and stop". "Rur" was dropped from "Durur" and became "geldu". The voice became "came" to ensure harmony. The "n" was dropped from "men" and became "i came".

Thus, words show a historical development and change in terms of both pronunciation and meaning. Different meanings and different expressions emerged depending on whether the words were said before or after. It is possible for us to observe these through research we conduct on a child.

In order to understand the Quran correctly, we need to investigate the stages through which the language he used became the language of the Quraysh and try to know how and what new meanings the Quran attributed to it. When it comes to the Science of Tafsir, it is necessary to understand the reading of the Quran, its words, the production of words in different ways, sentence structure, meanings, ways of use and structure.

The last prophet, Prophet Muhammad (pbuh), had his friends read and memorize the Quran, had them write it down in parts, and applied some of it to the period in which he lived throughout his life. After him, his friends collected the Quran and compiled it into a book. They read it to those who came after them and made them memorize it. Both the recitation of the Quran and the Prophet Muhammad. The practices of the Prophet (pbuh) were turned into written form in the third century. In addition, many mujtahids emerged in the third century and made studies for the correct understanding of the Quran, and as a result of these studies, they formed fiqh sects. Later, the Arabic Language was discussed within the principles mentioned above, and issues related not only to the Quran but also to all life began to be examined with the scientific methods used by the Western world today. The West has recently applied these scientific examination methods to natural sciences and enabled the development of today's industry. Therefore, these studies have pioneered the development of humanity.

CIVILIZATIONS AND THE NEW ISLAMIC CIVILIZATION

Civilizations are born, develop, rise, grow old and eventually collapse. This is how the Islamic Civilization was born as a civilization, developed, aged and eventually collapsed at the end of its life.

This is because civilization is based on language.

As a civilization develops, language develops first.

Just as a person first thinks and then acts; Communities first think, express these thoughts with new words, and then apply them. Application brings innovations. Over time, the old language cannot express this new development. A new language cannot be produced within development. Just as an old person cannot become younger, civilization cannot change and renew itself and collapses. This situation is 'sunnatullah', that is, 'social law' and is predestined for every occurrence. Just as new ones can be born and develop in place of the dead, new ones can be born and develop over collapsed civilizations. In other words, civilizations are born with new languages.

The New Islamic Civilization will also be born with a new language. The new language will exist and be formed through a re-understanding of the Quran.

However, unlike other languages and civilizations, there will be no change in the Quran itself. Quran, Hz. It will preserve its final state, which the Prophet (pbuh) left to his friends.

For this purpose, it is no longer sufficient for scientists to work individually and separately. There is an obligation to act collectively and anonymously within a plan and project.

This is the period called 'the era of mujtahids'. This is how the First Islamic Civilization was born; The Second Islamic Civilization will arise and develop in a similar way.

BASIC PRINCIPLES OF SCIENTIFIC STUDY:

ASSUMPTIONS AND INDUCTIVE METHOD

Science begins with thinking the opposite of what first appears.

The world appears flat; but it is actually round. The world seems to stand still; but it actually rotates. So, first images can be deceiving. Therefore, research is required to reach the truth.

Kendilerini alışılmışın dışında düşünmeye uyduramayanlar ilim yapamazlar. İlim, varsayımlara dayanır. Varsayım, ispat edilmemiş bir şeyi baştan doğru kabul edip ona göre doğru düşünmek demektir.

People cannot think of accepting such unproven things as true and cannot work accordingly. Thus, they cannot find the opportunity to unlock knowledge. However, science is 'thinking'; It is not doing. The meaning of the proverb "Measure forty and reap once"; It means "think forty times, do once".

Thinking is inexpensive. In other words, it's free. Because of this, you may think wrong. You should not be afraid of thinking wrong. But you should be afraid of not thinking.

It is necessary to accept assumptions in order to think, even if they are wrong at the beginning. You think and explain events based on assumptions. If the assumptions you made from the beginning are correct, you will get the results you want. If it is wrong, the results will be of no use to you.

This 'assumption system' did not exist before Islam. Thinking was done based on principles that the human mind thought to be absolutely true. This is called the 'deductive system'.

Since most of these failed in practice, they were not popular enough among the public and lost their vitality. A small number of sects continued their existence for a long time, such as a thousand years, due to their success in their practices.

OUR WORKS

Objecting to these studies is only possible by producing a better study. Criticisms have no value unless something better is put forward. Doing something is better than doing nothing.

There is a basic rule of military service: "The worst decision is better than indecision." This military rule, which was found as a result of the experiences of war, is also one of the basic facts of civilian life and emerged as a natural result of experiences.

We make rules for assumptions. At the beginning of these rules; We adopt the rule of "assuming is better than ignoring."

If we find a piece of rock in the middle of a room and someone says 'this happened spontaneously' and ignores the reason, and someone else stands up and says 'no, demons brought this'; We prefer the assumption of the one who says 'the demons brought this' to the one who says 'this happened spontaneously'.

Those who want to do scientific work should familiarize themselves with assumptions and ask in their minds, 'How can we accept things that have not been proven as true?' They must get rid of their obsessions.

This is more difficult than believing in the roundness of the earth. But it is not possible to gain knowledge in any other way. It is not science to accept the assumptions of those before us as true and our own as wrong. Instead of thinking and making jurisprudence, accepting the contradictions between them without thinking and revealing them is nothing but imitating them. That is not science either.

Our basic principle on this issue is this:

'Everyone will be listened to, every word will be heeded, but the best will be obeyed.'

Knowing the best is possible with our assumptions. Otherwise, it would not be possible for us to choose between them otherwise. From the beginning, we have stated that our information and what we say are not definitive. This in no way means that these studies are useless or meaningless.

To be is better than not to be at all.

Existence is better than nonexistence.

However, if something is better, we can waive them. The best comes out at the end of such studies. We always pray and say; In this way, let the number of employees increase and help us.

THE LANGUAGE OF THE BOOK

THE IMPORTANCE OF CORRECT UNDERSTANDING

Languages for every society; In fact, it has a different meaning for each person. When everyone says "mountain", the mountains around them where they live come to mind. If a person has not received a special education, all the mountains are like the mountains around him. When reading a book, it cannot be understood correctly without considering the author of that book and the author's environment. It cannot be understood. The further you are from the person and the environment, the less or differently you will understand the meanings expressed and intended in that book. Since it does not fit with the life you live and your knowledge, and because you cannot understand its true meaning, you think that the author of the book is a backward-thinking and simple person.

If you start reading the Quran by accepting it as the work of a human being, you will go to Arabia 1400 years ago and have to try to understand it within the thought, logic and life of a person who grew up as an orphan in a street of Mecca. Then this book would be nothing more than a story of a poet or a storyteller in history that we can hardly understand today. We can only evaluate and understand the Quran as much as we can evaluate and understand the structures in ruined cities today. Since the hadith, fiqh, tafsir and Sufism books that explain the Quran that we have were compiled much later, the Quran that those books introduce is also about the Prophet Muhammad. It is not the Quran that Muhammad (pbuh) revealed in Mecca. Considering such a book with this logic may be useful in terms of historical determinations. However, this will not be of any use beyond revealing the archaeological excavations of an ancient town.

Hz. The Prophet and his friends practiced the Quran by living it; They did not make comments or explanations.

The scientific study of the Quran occurred in the second and even third century.

The scholars living in these centuries discussed the Quran based on a number of assumptions. Chief among these assumptions was the belief that the Quran was a divine word. In other words, when they gave meaning to the Quran, they handled it not within the framework of the thought and logic of a person in Mecca, but by accepting it as a book sent down by Allah, who created the universe and all humans, who is all-powerful and all-knowing. and they interpreted it accordingly.

Undoubtedly, people at that time sincerely believed this.

Today, very few Muslims are outside this belief.

However, science is not based on belief. On the contrary, a Muslim's faith should be based on knowledge.

It may be thought that it is not scientific to accept any word or any book as the word of God from the very beginning and to interpret that book as such from beginning to end. However, as we explained from the beginning, today's scientific studies are based on assumptions.

We too; While dealing with the Qur'an scientifically, just as the mujtahids did 1200 years ago, we should think and accept the Qur'an as the word of Allah, who is the creator of the entire universe and humans and who knows them, rather than a human word. We will try to interpret it.

Readers need to evaluate our words within these assumptions and understand our thoughts accordingly.

section

IN UNDERSTANDING THE QURAN

BASIC ASSUMPTIONS

FIRST ASSUMPTION:

ASSUMPTION THAT THE QURAN IS THE WORD OF GOD

Throughout history, people have been under the influence of two opposing thoughts when thinking:

One is the idea that accepts the existence of God and resurrection after death.

The other is the idea that the universe came into existence on its own and that people will no longer live after death.

Although unbelievers have become more dominant from time to time, civilizations were established with the work of believers and rose on their shoulders.

Denialism, destructiveness; Faith has become the source of constructiveness.

In our age, denialism is supported by silence.

Today, when we start with the methods used by science, it is not possible to deny the existence of God.

The principle that nothing can exist without a cause has now entered everyone's life and has become a principle that directs all thoughts. Today, it has been scientifically proven that the universe came into existence later and is around 10 billion years old. This knowledge and proof means definitive proof of the one who created the universe.

However, by making it seem as if thinking about these issues is shameful and reactionary, they are committing complete blasphemy. The old deniers might have had an excuse of ignorance. But today's deniers have no such excuses. People today do not have such luxury or justification.

The principle of existence after death is also mandatory within the methods of today's science. Since nothing can perish, we should not perish even if there is no God. Moreover, today's physical research has revealed that the changes in the universe are not in the form of extinction, but in the form of a change in the image in a movie. That is, neither the future exists nor the past disappears. Only we are traveling from the past to the future. The four-dimensional understanding of space has revealed these facts as clearly as the roundness and rotation of the earth. Thus, the afterlife appears before us as a phenomenon that cannot be denied scientifically.

Moreover, in order to understand the Quran within its own claims, we assume the existence of God and that the Quran is the divine word and try to understand it accordingly. Trying to read the Quran without relying on this assumption means not being able to understand what it means.

When listening to someone, it is necessary to first understand what he means and then accept or reject it. Rejecting or accepting what he said without understanding it is not rejection or acceptance of what he said, but rejection or acceptance of an understanding you have created in your mind.

We consider the Quran as the words of God, that is, the Word of Allah. When you read the Quran, you should read it with this understanding and try to understand it. Notice that we are not saying that you should try to believe; We say, you should try to understand. Believing is at your discretion. But, understanding someone else is not at your discretion.

Let us also point out here that; Belief in God and the afterlife does not conflict with the understanding that nature exists and continues to exist as a unity in an order. If the universe created itself, it is God. A nature that creates mountains, seas, suns and planets by itself also creates the Quran by itself. Essentially, the understanding of unity sees everything as the work of the same force. Marxism's or Materialism's denial of God also happens by God's will. It is God who created Marx and gave him that thought; Or, as naturalists put it, it is nature.

When you start to see it with this eye, it becomes easier to understand the universe and humanity. Opposite views and occurrences are a contradiction for man, but a balance for God. In other words, there is a balance established between unbelievers and believers. Thanks to that balance, development occurs. The fact that one is right and the other is wrong does not mean that the right was created by someone else and the wrong was created by someone else. There are two sides in a game. But those who put those sides do not have to be two sides. It can form and play teams by dividing the members of the same organization into two. Everyone has to play for their own team. The actor cannot give up taking sides just because it is the same person on stage. We are also on the team of believers. Even if there is a possibility of changing the front later, we have to think on this side for now. In other words, we should consider the Quran as a prover, not as a denier.

Thus, we state our first assumption:

The Quran is the words of Allah, who created the universe and man.

SECOND ASSUMPTION:

ASSUMPTION THAT THE QURAN HAS NOT CHANGED

It is assumed that books of other religions, such as the Torah and the Bible, are the words of God. However, it is also accepted that these books were changed and distorted by people over time. Because, there are expressions that do not correspond to the facts.

By accepting the same assumption for the Quran, if there are expressions that do not correspond to the facts, we can interpret it as adding it later. In this case, we can accept what we want in it and reject what we want, so instead of understanding the Quran, we can choose to adapt the Quran to us.

Therefore, in addition to the assumption that "the Quran is the word of God"; We must also accept the assumption that "the Quran has not changed, it has been handed down to us exactly as it is."

When expressions no longer respond to life over time, people make some changes in them in order to give them vitality, that is, to adapt them to their own times or communities. Thus, as time passes, texts gradually become different and emerge separately from their original state. Sometimes this

In this way, we may encounter a more improved text. However, there will be no such improvement for the words of God, that is, the Word of God. Because the changes are being made by people, the texts produced will lose their quality of being the Word of God.

Changes are made not only for the purpose stated above, but also deliberately in many cases. When sanctity is attributed to the text, it is not possible to reject and deny it within the community. If what the text expresses is not appropriate, then the thing to do is to put the text into the desired form. In this way, it is possible to direct people who believe in it to the desired direction. In other words, change occurs as a result of a change in people's understanding without being aware of it, and sometimes it also occurs as a result of a change made knowingly by those who interpret or convey it.

Changes are also made by renewing old expressions and words that are no longer used by the public. During the Ottoman period, there was a 'sultan'; Now there is a 'president'. If what is meant is 'sovereign', using the word 'president' instead of 'sultan' in the expressions would mean understanding the text within the understanding of the age. This is how new interpreters use new words, distorting the original expression over time and removing it from its real meaning. Especially if translated texts begin to replace the original text, this distortion will increase even more and become much easier.

We will try to interpret and understand the Quran assuming that it has not undergone such changes.

Most of the changes occur in meanings rather than words. Words are born, develop, grow old and die like living beings. Their meanings are constantly changing. This feature of the language enables it to be adaptable to different times and places without any change in itself. This change of words is similar to a living thing changing. A living human being maintains its existence, although it undergoes changes from the moment it is born until it dies. So it is the same entity. The aging person is not another person. Words are like that too. Although their meanings change, they also maintain the same. If the change occurs in a way that does not preserve its identity, that text will be falsified. This is where the difficulty in the texts comes from. We will interpret it in a way that suits the new age and the new world, and we will also preserve the meaning God commanded.

This is very difficult to achieve.

However, our assumption on this matter is this: While God sends this word, He ensures that it is understood correctly in different ages and in different communities.

That is, we understand it as being in accordance with the will of God. Even if we make a mistake, that mistake is in accordance with His will because He made us make that mistake. Our responsibility is not to make intentional mistakes and not to fail to understand. God is always everywhere and watches over us. Therefore, it is not possible for us to make mistakes, that is, to change or corrupt the Quran, even in its meaning, without His permission.

So;

"Kur'ân Allah'ın sözüdür" varsayımı yanında," Kur'ân lafzıyla ve diliyle değişmemiştir, bozulmamıştır" varsayımını da eklememiz gerekmektedir. Kur'ân'ı böyle anladığımız takdirde, "içinde hiçbir hata ve yanlış yoktur" sonucunu kabul etmiş oluruz.

THIRD ASSUMPTION:

ASSUMPTION THAT EVERYTHING IS GOVERNED IN THE QUR'AN

Assuming that the Quran is the word of Allah means assuming that it does not get old, does not change and that there is no mistake in it.

In order to understand the Quran in a way that solves today's problems, a third assumption is needed. This is the principle of "Everything has a ruling in the Quran". Not a period or a community or a subject; We assume that it appeals to all people, all ages and all subjects, and that we can find the answer to every question we are looking for. We understand the Quran accordingly.

The Quran emerged 1400 years ago among people who had not yet reached the state stage and were living a desert life. If we understand it like other books, we must first learn about that desert life, and then look for some solutions and benefits by comparing our current life with that life. However, starting from the assumption that "the Quran is the word of God, it has not changed, everything is in it", we accept that "the Quran has now been sent down in a way that will solve our problems and we try to understand it accordingly".

Muhammed İkbal and Mehmet Akif Ersoy clearly expressed their views based on this fact.

The statement "Everything is in the Quran" is a difficult assumption to understand and accept. Undoubtedly, it is impossible for human words to accept such an assumption. That is why this third assumption was put forward after the first two assumptions. Because the Quran is the Word of Allah and Allah willed it this way, we say "it has everything". This assumption was also accepted by ancient scholars. However, they did not have the information we have today.

There are hundreds of thousands of male cells in one drop of semen. There are chromosomes (salsal) inside the cell. There are genes (hame') on it. There are potentially all the characteristics and life of not just a person, but an entire generation. This also applies to pollen in a forest.

Just as a very small thing inherited all the characteristics of very large communities; The Quran also bears all the past and future characteristics of the entire universe and man. We say, "Just as God, who created the universe, fit the whole universe into a piece of a cell, He also fit the entire existing universe into the Quran." We assume this and interpret it accordingly.

Just as living things have 'hereditary characteristics', they also have 'actual characteristics'. The environment and conditions in which he lived gave him different characteristics. This is separate from hereditary traits; In other words, these features are not present in the genes. This difference separates beings and life from each other. However, the specific characteristics revealed by this environment arose as a result of hereditary characteristics and can be explained by them.

"Everything is in the Quran"; However, everything needs to be understood and evaluated according to the environment, age and community. In other words, the Quran solves people's problems and guides them through ijtihad and ijma.

Just as the 'droplet' that is not conceived or fertilized does not become a child, just as the seed that is not planted in the ground does not become a tree; The Quran that is not interpreted through ijtihad and consensus does not become vital.

When he says "Everything is in the Quran"; What we want to say is "there are hereditary characteristics, that is, there are basic principles." We say, "We can find anything in it, even by comparison." Otherwise, this is our understanding; It does not mean "There are all kinds of details in the Quran, we can open it and look at it without doing ijtihad, and as soon as we look at it, we will find what we are looking for there."

As a matter of fact, the Quran also says on this subject; Just as he stated that we will not fully understand the Quran by saying, "We have given you very little of the knowledge."(Isra[17];85); By saying, "We told you the stories of some prophets, but we did not tell you about others." (Mu'min[40];78), he expresses that everything in the Quran has been revealed to us in its basic principles, not in detail. That is, even if everything is in the Quran, we are not in a position to understand everything.

With this assumption we come to the following conclusion:

We are looking for everything in the Quran, but since we cannot understand the entire Quran, there are things we cannot know and cannot find.

This is why; Instead of saying "This is not in the Quran", we will have to say "we could not find it" and continue to search. We will try to understand life by solving everything within the principles of the Quran. With this assumption, 'a world view' will emerge. This worldview will include many aspects of the life we live and may have shown us the accuracy of these assumptions. By obeying him, we will have faith.

FOURTH ASSUMPTION:

THE ASSUMPTION THAT THE QURAN SHOULD PROVE ITSELF THAT IT IS THE WORD OF GOD

After the assumptions that "the Quran is the word of God, it has reached us unchanged, and everything is in the Quran"; Finally, there is a need to make a fourth assumption. This assumption is that "he must claim and prove that the Quran is the word of God."

We assume that after doing sufficient research on the Quran, it should and will eventually come to light that it is the word of God. We proceed by examining the Quran from beginning to end with this perspective.

Just as a person who collects mushrooms in the countryside, the first thing he pays attention to for each mushroom he encounters is to check whether it is poisonous or not; The first thing we should pay attention to when interpreting each sentence in the Quran is to think about whether that sentence can be the word of God. It must be proven by its own expressions and understanding that it is the word of God.

When we look at people's faces, we can know who they are without hesitation. So, we have a recognition mechanism. Therefore, we need to be able to know whether the Quran is the word of Allah or not and to be able to recognize it. Today, developing sciences can not only determine who a person is, but also reveal exactly who that part belongs to, through chemical analysis of any part taken from a person.

With the knowledge to be discovered and developed, it can be proven whether every verse and sentence in the Quran is the word of Allah.

The person who committed an act can be scientifically proven by fingerprints, lines on the bullet, and similar patterns.

Whether the Quran is the word of God or not can be determined by the news it brings and the scientific data it provides; It can be determined whether it is the word of God or not by the results of the provisions it brings.

Just as when a person eats a poisonous mushroom and becomes ill, it becomes clear that the mushroom is poisonous; Accepting it as if it were the word of God even though it is not the word of God, or accepting it as if it were the truth even though it is not, causes poisoning in humanity and makes the pain of the mistake felt, even if it is late. War, inflation, hunger, AIDS and immorality, some of the diseases that the Western world is suffering from in our age, have all arisen from this misdiagnosis. People in the Western world have become corrupt by assuming that God does not exist in the universe, that is, by eating poisonous mushrooms that they find with their minds.

Accepting a word that is not the word of God as the word of God is like eating poisonous mushrooms. To reject a word that is the word of Allah is to die of hunger by not eating mushrooms.

When reading the Quran or any book, we need to study it without such preconceived notions. Only then can we come to solid and healthy conclusions. Otherwise, we will catch various diseases and perish.

The book itself should also reveal the assumptions. In other words, in order for us to accept the assumption of a book that "this book is the word of God", it must also put forward this assumption. Otherwise, even though the author of a book says, "These words are my words, a human being," we say; We cannot say "no, you are lying, these words are God's words."

This is how some people understand the words of the dictators of our time. Even philosophers never claim that they have the power of God. They are just expressing their opinions.

None of the books that claim to be the word of God (except the Quran) claim that they do not change, that everything is contained in them, and that they have miracles proving that they are the word of God. Such a work is not seen in history. Even if it was seen, it has not been accepted and adopted by humanity and has not survived until today. In this respect, the Quran is a unique book.

CONCLUSION

Those who begin to study the Quran have difficulty in comprehending and understanding it because they reject these features of the Quran from the beginning. However, since the Quran puts these forward, then this book should be examined from this perspective and the results should be evaluated. Only then can accurate and healthy results be achieved.

The First Islamic Civilization unanimously accepted these four assumptions.

Mezhepleri ne olursa olsun her Müslüman Kur'ân'ın Allah sözü olduğunu, değişmediğini, içinde her şeyin bulunduğunu ve bir mucize olduğunu kabul etmiş ve Müslümanlar buna dair bir çok deliller ortaya koymuşlardır. Sonunda da bu anlayışla I. İslâm Medeniyeti doğmuştur.

This civilization subsequently gave birth to Western Civilization. We have come to today's advanced but painful world, with Westerners moving away from the path shown by the Quran from the very beginning and Muslims gradually moving away from the path shown by the Quran. The problems and diseases experienced by our contemporary world arise from this wrong and flawed understanding.

Today, we will examine the Quran by accepting these 'four assumptions' on which the First Islamic Civilization is based. We will compare it with the data of science and apply what we see parallelism. Thus, since there is nothing else to do, we will do this application out of necessity. This understanding and application. finally us II. If it leads to Islamic Civilization, a world without suffering, a new world order based on truth and justice, then our assumptions will be correct.

The most important difference between our study and the First Islamic Civilization studies is this:

They took the individual into consideration and revealed what the person should do and what he should not do. So they produced individual materials for construction. I. This was the duty of the Islamic Civilization; 'raising good individuals'.

There will not be a big difference between us in terms of procedure; But our topic will be different.

FEATURES OF THE QURAN LANGUAGE

section

SECOND PART

FEATURES OF THE QURAN LANGUAGE

The Quran, like every speech used by humans, consists of sounds. Sounds are produced in the dagger and shaped in the mouth. The sounds are sorted according to their output. Sounds are sorted according to their place of origin as well as classified according to their output characteristics. Thus, there is a kinship between the sounds in terms of sound and characteristics. This closeness causes the sounds to transform into each other.

Although the sound produced by the dagger is a single sound, its formation in the mouth causes it to diversify. This formation causes different voices to emerge in different communities. Some communities separate sounds that are close to each other and turn them into separate sounds and give them different meanings. Some communities use those voices as a single voice. Thus, different sound sets are formed in different languages. The same is true for Arabic and Turkish. It is possible to better understand the sounds in Arabic by comparing the sounds in Arabic with the sounds in Turkish.

THE DIFFERENCE BETWEEN ARABIC AND TURKISH

In Arabic, letters are first divided into two:

Those in the first group are 'middle letters'. There are fourteen of them.

Those in the second group are 'side letters' and are divided into 'back letters' and 'front letters'.

Back letters are the letters coming from the throat and there are ten of them.

Front letters are the letters that come from the lips, and there are four of them.

It is twenty-eight letters in total.

There are no vowels or long letters in these letters.

Another important difference between Turkish and Arabic is that while vowels are considered separate letters in Turkish, vowels are taken as vowels in Arabic.

A third difference is that, although thick and thin sounds are given in Turkish, in Arabic, since the vowel is seen as a feature of the letter, thick and thin are attributed to the consonant, not the vowel, and are counted as separate letters. For example, when saying "sa" and "se", both of them are written as 'superior' in Arabic, and one of the letters is called "sad" and the other is called "sin". "Sad" is the bold form of "sin". However, in Turkish, the consonant letter is accepted as one in both cases, and the vowel letter is expressed as "E" or "A".

In Arabic, instead of a vowel, a vowel is used to indicate the character of the letter.

Just as there are four types of vowels in Turkish, each vowel has a high and low voice. In Arabic, there are three types. E and A, superior; İ and I, esre; While Ü and U are included as eutra; Ö and O do not exist in Arabic. These movements have long pronunciations. Of these, U is a letter transformed from 'vav'/. İ is a letter transformed from 'ya'. A can be transformed from both 'ya'/ and 'vav'/. Sometimes İde may have changed from 'vav' to Uda 'ya'.

Although there is no consonant corresponding to vowels in Turkish, this letter is called "hemze"/ since vowels are considered to be a feature of a letter in Arabic. Therefore, it is seen as a separate letter. This can sometimes turn into 'A' and sometimes into 'Y'. Thus, apart from twenty-eight letters; There is a three-letter long letter called vav, ya, elif. If the two forms of 'nun' are added to these, they become four. This is called "sunne".

'Ğunne' also exists in Turkish. In old Ottoman language, this was a separate letter. For example, when saying "God" it was expressed as "Tengri". In many of today's dialects, this ğunneli 'nun' is pronounced differently. While saying "give me your pen", ğunnneli nun; When saying "give him his pen", nun without nun was used. However, although there are nuns with and without ghunnah in Arabic, they are not used in different meanings. When ğunne is added in long letters, it becomes thirty-two letters. With ghunnah, 'A' comes from the middle, 'U' comes from the lips and 'I' comes from the throat. Thus, half of the letters disappear again.

In Turkish, there are letters that appear in four different groups. There are five letters from each source. It's twenty letters in total. The number of vowels is counted as eight letters since the vowels and vowels are considered separate. And it's twenty-eight in total. In Turkish, there are four letters coming out of the throat: G, K, H, Ğ. The letter R also appears close to here. The letters coming out of the palate, apart from R, are C, Ç, Ş, Y and L. The letters coming out of the teeth are D, T, Z, S and N. On the lips are the letters B, P, F, V and M.

In Arabic, the letter P does not come out of the lips. Therefore, the lip letters are four. There are two more letters coming out of the teeth, which we call the lisping letters Z and S. These letters appear between the tip of the tooth and the tongue. Additionally, since the letters S, Z, D and T have bold letters, their number is ten. On the other hand, since there is no letter C, the number of letters coming out of the palate is three. These are C, Ş and Y. The letters L and R also come from here. The letters coming from the back are G, Ğ and H in Turkish, but there is no G in Arabic. It has the letter A instead. H's appear in three forms: X, P, H. There is also a hamza.

Arabic grammarian Halil found the origins and characteristics of these sounds for the first time and made an alphabet accordingly. With a classification similar to this, we can list the letters as follows:

The letters Hemze, H, X, G, Ğ, P, Q, K, C, Y, İ are the back letters.

W, J, Z and Ş, S, Ç, T, D, O are letters that appear in the middle and cannot be semi-continuous.

The letters N, L and R are semi-continuous letters that appear in the middle. A and ğunne also originate from here.

M, V, F, B and U also come out of the lips.

THE MIRACLE OF THE QUR'AN AS A LANGUAGE

If there are two separate entities and they are related to each other, it is said that there is balance between them. If the relationship breaks down, they become separated from each other. If they unite completely, they become one entity. So, balance occurs between two things, with the attraction and repulsion of two opposing forces. Thus, in its simplest form, balance is established between four things. The universe is in balance and consists of the combination of binary relations. As the Quran states, everything was created in pairs.

BESMELA AND ITS FEATURES

The "basmala" verse repeated in the Quran also consists of such pairs. Bismillah consists of four words. Two of them are defined letters, one is an uninflected word and the other is a compound word. So, four words are grouped into two and two.

Bismi, Allah, er-Rahman, er-Rahim.

Eight types of letters, twice the number of four, are used in the Basmala.

Half of these eight types of letters are umbrella letters and half are kameriyye letters. Half of the Kameriyya letters come from the back and the other half come from the lips.

These are the letters N, L, R, S, H, X, B and M. Twice these, that is, sixteen letters, were used. Half of these letters are umbrella letters and half are kameriyye letters. Half of the camera comes from the back and the other half comes from the front. These sixteen letters are: N, LL, RRRR, S, H, XX, I, B, VVV.

Here, I is counted as a letter, but it is not counted among the letter types. Because the letter I is a letter transformed from Y. But since it is an adjective for another letter, like a vowel, it is not a different type of letter. For this reason, it is not counted among the varieties. There are also two letters A. These are the 'elifs' in Allah and Rahman. These alifs are transformed from either 'vav' or 'ya'. In that case, each is a letter like I. Or it is just an extended form of the superlative vowel, in which case it is a vowel and not a letter.

To understand this, these letters A are known to show themselves in cems or tasgir (diminutive) nouns. For example, the plural form of the word 'mosque' is 'cevami'. The combination of 'Rahman' is 'Rehamin' and not 'Rehamiin'.

By the way, we understand that the alifs in the words 'Rahman' and 'Allah' have been transformed from letters, not letters. That's why we didn't count separate letters. However, it appears that there are two of them. These two letters are not seen in writing.

There are also letters that are sometimes read and sometimes not. Those letters are called 'wasl alif'. There are actually four vasl alifs in the Bismillah. However, one of them, the vasl in the name, was not written only for the Bismillah. Thus, three letters remain in writing. If added together with sixteen letters, it becomes nineteen. If two alifs are added to this, it becomes twenty-one. Twenty-one is seven times three.

In future topics, it will be stated that in the Quran three, seven and ten are specially chosen numbers like two. All of these are included in the Basmala. Sixteen letters; It is distributed in words such as three, three, five, five. There are also five essences. Two silences and three sheddes also make five. Since there is no vowel in the 'i' of 'Rahim', the sum of the others is five.

It can be seen that the letters and words in 'Bismillah' were not chosen randomly but in specifically desired numbers. This special selection can be further deepened.

Such selection is present in all speeches. That's why every speech has a poetry. This poetry can be measured with probability calculations in mathematics. With the program we mentioned before, the probability of this distribution in 'Bismillah' occurring spontaneously is around one in a million.

It is possible to find these features not only in the Basmala but also in Fatiha and all other verses and suras of the Quran. We will point out a few as examples. Only through a joint study can these features in the entire Quran be revealed.

The Quran challenges and; "If you doubt this, bring a word similar to this," he says. He also says, "Unite and help each other if you want."

Now, try saying a sentence that has such a feature and carries the meaning of the Basmala, which we will explain later, in another language, for example in Turkish, that is, translate it, but make it a translation like this. Put it in the program, let's see how many degrees you will get.

Here, as we accept in the fourth assumption, "the Quran proves itself to be the word of God" has shown itself here as well.

GOD, UNIVERSE, HUMAN, QURAN

STAGES IN THE FORMATION OF THE UNIVERSE AND

PARALLELOLOGY WITH THE QUR'AN:

FORMATION STAGES:

I.Safha

In order to establish a construction or production business, first of all, an entrepreneur is needed to establish and run this business. The first thing the entrepreneur does is to design and project what he will do. We call this 'phase one'.

In this 'first phase' the pair 1/project and 2/entrepreneur emerges.

II. Safha

In the next 'second phase', a place is needed to implement the project. Additionally, 2/workers are needed to carry out this project.

So in the 'second phase'; There is a fourfold formation: 1/entrepreneur, 2/workers, 3/location and 4/project.

III. Safha

In the next 'third phase', a flow chart is needed next to the project. The project is a static arrangement. The flow chart is the second part of the project that organizes the entrances, exits and internal flows in the business. Where will water enter a building, where will it be used and how will it get out and be disposed of? Diagrams showing the paths of such movements are needed.

Additionally, 2/materials are needed. In the next stage, managers are needed so that workers can work in unity and harmony. There is also a need for 4 auditors and controllers who monitor and inform whether the work done is in accordance with the project.

Böylece bu 'üçüncü safha'da; 1/proje, 2/şema, 3/malzeme, 4/yer, 5/işçi, 6/yönetici, 7/denetçi ve 8/müteşebbis olmak üzere sekizli bir oluş ortaya çıkar.

IV. Safha

In addition to all these developments, a 'fourth phase' is needed for the construction to be carried out. The project is not enough. In addition to the project, a plan is also needed. The plan is an appendix of the project that shows the order in which the tasks in the project will be done. However, it is separate from the project. It is not enough for the diagrams to show the paths; the magnitudes also need to be calculated. These are facilities built by taking into account the thickness of the water pipe, the thickness of the electrical wires, and the thickness of the columns. There are not enough materials and 3/energy is needed to replace the materials; There is not enough space and 4/4 time is needed to do the job. In addition, the mere existence of workers, managers and supervisors is not enough; they must 5/work, 6/manage and 7/supervise. In addition, the entrepreneur must also run the 8/business.

Thus, in this last 'fourth phase'; 1/project, 2/plan, 3/account, 4/scheme, 5/material, 6/energy, 7/time, 8/place, 9/worker, 10/work, 11/manage, 12/manager, 13/ A sixteen-fold formation emerges: auditor, 14/control, 15/operation and 16/entrepreneur.

Parallelism with 'BESMELE':

In small and medium-sized enterprises, the entrepreneur and the operator are the same person. But in large enterprises, there are no entrepreneurs at the head of the business. Instead, they appoint an operator as their representative. The business is run by this operator. The entrepreneur intervenes if there is a disruption in the system. As long as the system operates normally, the entrepreneur will not be seen. The system literally works on its own.

It is obvious here that a business is established in four stages; It is formed by a multiplication of two, four, eight and sixteen. Therefore, this situation shows parallelism with the words, letter types and number of letters of 'Bismillah'.

Parallel with the universe:

The universe we live in must have an entrepreneur. 2/Operator, 3/supervision, 4/supervisor, 5/manager, 6/management, 7/work, 8/worker, 9/location, 10/time 11/energy, 12/material, 13/scheme, 14/account , 15/plan and 16/project must be made. Thus, the largest enterprise in the world of existence will emerge.

It is not possible for humans to see this business from the outside. But it has manifestations in humans.

It is the 'idea faculty' that makes the enterprisingness within a person.

The 'scientific institution' in the community also becomes a 2/operator.

The 'religious institution' acts as a 3/controller in the community.

The 'feeling faculty' in humans emerges as 4/controller.

The 'faculty of familiarity' in humans emerges as 5/manager.

'Political institution' is also seen as 6/governance.

'Economic establishment' constitutes 7/work in the community.

The 'will faculty' in humans also performs its work as a worker.

The universe has 9/space, 10/time, 11/energy, 12/material exists as matter. Life is a 13/flow chart. Plant is a 14/calculation. The community also realizes the 15/plan, that is, writes history. The person draws this 16/formation project.

TO CONTINUE

METHOD OF UNDERSTANDING THE QURAN

Hello

Email us or fill out the form

Fair Order - All rights reserved 2023

Contact us