Third âyah:

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى اْلآخِرَةِ وَيَصُدُّونَ عَنْ سَبِيلِ اللّٰهِ وَيَبْغُونَهَا عِوَجًا اُولئِكَ فِى ضَلاَلٍ بَعِيدٍ1

Through its three phrases, this âyah, too, looks both to the way of Risale-i Nur and the way of mulhids regarding the conformity of its meaning and certain ma’nawî connections, and it says with its first phrase, “Through the guidance of some people of îmân (even though they have their îmân) and some people of ‘ilm (even though they perfectly know the âkhirah) joining them, those wretches knowingly and willingly prefer the life of the world over religion and the âkhirah, like preferring glasses worth five cents over the diamond, even though they know the diamond and have found it; they obstinately prefer a life of dissipation over religious feelings and take pride in irreligion. This phrase has a special connection with this century because no century has shown such a feature. In the former ages, the people of dhalâlah did not know the âkhirah and denied it; they did not know the diamond as a diamond and preferred the world.

And with its second phrase, which is 2 وَ يَصُدُّونَ عَنْ سَبِيلِ اللّٰهِ, the âyah says, “Since those wretches’ dhalâlah was born out of obstinacy and love for life, they do not remain harmless but transgress. With hostility, they want to dry up the sources of the religion they know and their ancestors are tied to; they want to destroy its foundations and close its doors and roads.

And with its third phrase, which is وَيَبْغُونَهَا عِوَجًا3, the âyah says, “Since their dhalâlah arose from science and philosophy, it gave them bizarre pride, a strange state of the pharaoh and a terrible ananiyyah that spoilt their nafs. They want to see both the rays of the laws of Allah that administer the universe and the principles of those haqiqahs in the world of mankind (Hashâ, hashâ!) as crooked, wrong and incomplete since they do not consider them to be suitable to the inferior appetites and desires of their nafs.

Thus, just as in a ma’nawî manner, this âyah, with its three phrases, looks to a terrible group of dhalâlah in this age and exclusively looks to that group among many of its alikes with a perfect ma’nawî tawâfuq and through its indicative meaning (ma’nâ al-isharî), it also points to them through the tawâfuq arising from its jafr value. Yes, the jafr value of the first phrase الَّذِينَ يَسْتَحِبُّونَ with the calculation of jafr is 13274; if ل with shaddah and ب counted twice, its value becomes 13595; with perfect tawâfuq, it looks to the period of the severe attacks of that rebellious group. Since tanwin is a ن , the jafr value of وَيَبْغُونَهَا عِوَجًا is 12096; with perfect tawâfuq, it looks to the year when the idea and attempts to establish the Western laws in the judicial system as a conspiracy against the Sharî’ah of Islam.

...