#Worldview

In this chapter, the author redefines the concept of reviving history as more than remembering — it is a spiritual awakening of collective memory, a re-connection with one’s roots, meanings, and national identity. History is not just a sequence of facts — it is a living thread woven into personal and collective consciousness.

Key insight:

“History is not on paper — it is in the heart. Reviving history is not about retelling the past — it is about awakening the mind.”

🧭 History as spiritual space, not just events

The author critiques the tendency to reduce history to state-approved narratives, dates, and ideological templates. Instead, he emphasizes the value of oral memory, legends, blessings (bata), genealogies, and ancestral reflections as carriers of the national soul.

Examples:

“We name Keneсary, but forget the power of his blessing. We honor Shoqan, but neglect the dreams that moved him.”
 “Names remain in archives, but their thoughts fade. True revival requires more than data — it needs resonance.”

🔁 Three levels of historical revival:

1. Informational — recovering facts
2. Semantic — uncovering meaning, symbols, and context
3. Spiritual — reconnecting the present with the sacred past

✍️ Who writes history?

The author states that writing history is not a right of victors but a responsibility of the conscious. History should not glorify dominance, but preserve truth. Revival belongs to those who inherit memory with awareness and humility.

🌱 History as a spiritual compass, not dead weight

To the author, history is a guide to meaning, not a burden. Its purpose is not to fixate on past trauma but to extract values and use them to build a deeper, wiser future.

✨ Highlights:

– History is active soul-memory, not passive chronology
– Revival means bringing meaning back to life
– Names, texts, and rituals are seeds of identity
– True history is the dialogue between humanity and the Divine

In this chapter, the author explores the relationship between the Quran and science, not as rivals or systems of mutual validation, but as complementary ways of perceiving and understanding reality. The Quran is not a scientific textbook, but it cultivates a mind capable of inquiry and reflection. Science observes; the Quran inspires.

Core message:

“Science examines the visible; the Quran awakens perception of the invisible. One is system — the other, foundation. They are not opposed but part of the same truth.”

🧠 Science as structure, the Quran as meaning

The author references verses about creation, embryonic development, planetary motion, and the natural world, arguing that the Quran does not aim to describe science, but to encourage reflection and investigation through symbolic language.

Examples:
– “We created man from a drop” — a metaphor anticipating embryological discovery.
– “God created the heavens and earth in six days” — not literal time, but a framework of intentional order.

Phrases like “Do you not reflect?” and “In this are signs for people of understanding” are presented as spiritual invitations to explore scientifically.

🔍 The Quran educates the scientist, not replaces science

The Quran doesn’t provide formulas but instills mental discipline, moral purpose, and epistemological awareness — a foundation for sincere inquiry.

⚖️ The science-vs-religion conflict is a misconception

The author critiques both militant atheism and literalist fanaticism, arguing that perceived contradictions arise not between the Quran and science, but between limited readings and narrow minds.

Example:

“Science answers how. The Quran points to why.”

✨ Highlights:

– The Quran is not anti-science — it is pre-scientific metaphysical grounding
– Verses are invitations to thought, not scientific formulas
– A Quran-informed mind approaches science with greater purpose
– Conflict emerges from interpretive failure, not epistemic opposition

In this chapter, the author explores the relationship between religion and politics through ethical, historical, and spiritual lenses. Religion is described as light; politics — as a structure. While cooperation is possible, the danger lies in politics using religion as a tool, rather than being guided by its principles.

Core message:

“Religion is light. Follow it, and your path is clear. But use it for power — and your heart grows dark.”

The Prophet Muhammad (peace be upon him) served as a political leader, but he never used religion to control people. Instead, he subjected power to the values of justice and humility.

Examples:

“The Prophet ruled through fairness, not fear. He didn’t use faith as a means to rule — he ruled to uphold faith.”
 “Today’s officials often build mosques to cover their misdeeds. But God cannot be deceived.”

The author is not against religion in public life — he is against the exploitation of religion for political agendas. He lists the consequences:
– dilution of spiritual meaning,
– rise in hypocrisy and superficial religiosity,
– marginalization of sincere believers.

He also discusses the responsibility of religious scholars and public figures, reminding that spiritual authority must not be politicized.

In this chapter, the author presents atheism not simply as disbelief, but as a state of consciousness severed from the metaphysical — from God. Atheism is not merely the denial of a deity, but often the cry of a soul that has lost its connection, shaped by trauma, distorted religious experiences, or philosophical confusion.

Key insight:

“An atheist is not someone who doesn’t believe — they are someone who lost belief. And disbelief is born not from knowledge, but from pain.”

The author notes that religious formalism, fear-based preaching, and shallow ritualism can drive people away from faith more than secular arguments.

Examples:

“If a child grows up hearing only threats of Hell — they don’t imagine God, but fear.”
 “If a scientist’s sincere question is met with blame instead of reason — they may reject the whole foundation.”

He encourages approaching atheists not as enemies, but as seekers — souls hungry for meaning, whose doubts can become paths to deeper understanding, if guided with patience, not pressure.

The author also differentiates atheistic thought from pure materialism, reminding that not all materialists are disbelievers, and not all atheists are anti-religious.

In this chapter, the author discusses the foundational categories of Islamic legal actions — fard (paryz), wajib, sunnah, mustahabb, mubah, haram, makruh, and mafsad — not merely as legal designations, but as a spiritual compass guiding believers toward inner harmony and ethical living.

Core message:

“Sharia is not restriction — it is order. The soul seeks not burden, but structure.”

Each classification is designed to cultivate rhythm and purpose in daily life, aligning actions with divine intention. The author illustrates the terms with relatable examples:

– Fard (paryz) — strictly obligatory.
Example: “Prayer is fard. It disciplines both time and heart.”

– Wajib — nearly obligatory.
Example: “Sacrificing on Eid is wajib — a gesture of gratitude.”

– Sunnah — the prophetic way.
Example: “Breaking fast with a date is sunnah — a beautiful expression of intention.”

– Mustahabb — recommended.
– Mubah — permissible and neutral.
– Haram — strictly forbidden.
– Makruh — discouraged, but not sinful.
– Mafsad — leads to corruption and spiritual decline.

The chapter emphasizes that sharia does not eliminate freedom; it channels it into conscious, responsible action.

In this chapter, the author addresses a profound element of Islamic creed — the belief that all things, including good and evil, occur by the decree of Allah. This is the sixth pillar of iman, yet often misunderstood. The author clarifies that belief in destiny (qadar) is not about surrender or passivity, but about inner balance, resilience, and elevated trust.

Key insight:

“Belief in destiny is not surrender — it is a refined form of patience and gratitude. Man acts — Allah affirms.”

The author explains that humans are granted freedom of choice, but outcomes lie in divine wisdom. This reveals a delicate harmony between effort and submission.

Examples:

“If illness strikes — that is a test. How you respond — that is your choice.”
 “If one becomes wealthy — it is provision. How one uses it — that is accountability.”

Using Quranic verses and prophetic traditions, the author shows that faith in qadar does not excuse inaction. Rather, it teaches to accept with dignity, stay humble in success, and resilient in trial.

Main ideas:
 – Destiny as understood in Islamic theology
 – The fine line between free will and divine will
 – Good and evil as opportunities for response, not judgments
 – Patience, gratitude, and trust as pillars of belief in qadar
 – Destiny is not fatalism — it is a guide for striving with wisdom

This chapter serves as the conceptual foundation for the entire book. The author explores the notion of “ақиқат” (truth) not as a static dogma but as a living reality, one that can be discovered through belief, reflection, intuition, and the traditional worldview of the Kazakh people. In this framework, truth is not merely theoretical — it is the alignment between heart, reason, word, and deed.

A central focus of the chapter is the semantic deconstruction of the Kazakh word “дәстүр” (tradition). The author divides this word into two meaningful components:

• “Дәс” (des) — the inner moral essence or spiritual code of tradition, a reflection of deep ethical grounding;
• “Түр” (tur) — the external form or ritual expression.

The author asserts:

“The path to truth lies not through ‘tur’ (ritual form), but through ‘des’ (inner essence).”

This conceptual model is used to challenge superficial approaches to religion. A faith based solely on outward observance, detached from sincere moral content, cannot lead to truth. True spirituality, according to the author, arises from sincerity, internal order, and an intuitive connection to the Divine.

The text also explores the relationship between intellect and heart:

“Reason is the edge of illusion; the heart is the dwelling place of truth.”

This idea reflects Sufi influence, in which the heart is regarded as the primary vessel of divine knowledge. The chapter gracefully weaves together Islamic theology, philosophical reasoning, and Turkic metaphysics.

There is also a mention of the author's model of the “eight categories of sharia”, which attempts to systematize religious practice across multiple dimensions — legal, ethical, spiritual, and cultural. This model reinforces the idea that sharia is not merely a legal framework, but a structured path toward inner harmony.

Overall, this chapter is not simply a theoretical preface, but a spiritual roadmap. It encourages the reader to begin the quest for truth within — through the purification of speech, intention, and the heart itself.