THE TURKISH ISLAMIC UNION AND THE WEST
The resulting stability in the Islamic world, created by the political and economical cooperation between Muslim nations, will enable the West to establish balanced relations with Muslims. With the formation of the Turkish Islamic Union, Muslim nations will first resolve their own internal differences and then follow balanced and stable policies toward the external world. Differences between Muslim nations, as well as tensions between Muslim and non-Muslim nations, will be resolved by the Turkish Islamic Union in a peaceful and just manner.
The Negative Impact of a State of Conflict on America
The artificial tensions between Islam and the West, as well as the "clash of civilizations" scenarios promoted by certain circles, are damaging to the Islamic world and to the West. Thus, the masses live in fear and worry. This situation became more noticeable after 9/11. A large portion of the American people suffers from the psychological effects deriving from the media's ongoing insinuation that "we can be attacked again at any time." The research figures published in the Journal of the American Medical Association by Dr. William E. Schelenger are noteworthy. A survey conducted in Washington, D.C., and New York with 2,273 subjects that sought to measure the effect of 9/11 on the American public yielded the following results:
The prevalence of probable PTSD (post-traumatic stress disorder) among people who were in New York City on September 11 was 11.2 percent, compared to 4.3 percent for the nation as a whole. . . . In addition, the researchers found that the prevalence of probable PTSD was significantly associated with the number of hours of TV coverage of the attacks that participants reported watching, and with the number of different kinds of potentially traumatic events they reported seeing.44
These figures are
only a small example of the damage that tension and conflict inflict
upon the human soul. Clearly, it is dangerous to escalate tension and
feed people's anxieties.
It is certainly important for the American administration to take the necessary precautions to protect America against attacks as well as to remove any worries in this respect. However, the proposed strategy should not further increase tension, and the public mind should not be left under the impression of constant danger. Policies should evoke calmness and follow peaceful methods.
The best way to relieve the American administration's anxieties, as well as those of the public, is the formation of the Turkish Islamic Union. This event will prevent the efforts of those people and organizations that try to legitimize terrorism by misinterpreting Islam. Moreover, it can reveal that their flawed religious interpretations, which place all Muslims under suspicion, have no validity whatsoever, and thereby prevent any mental confusion among the masses. The effectiveness of the propaganda of those seeking to create tension, as well as their efforts to spread it, will naturally weaken and stall. An environment conducive to compassion, peace, dialogue, and cooperation will be created, and peaceful policies will gain the upper hand.
The Danger of the West's Disintegration
War caused serious divisions in the West, and anti-war demonstrators organized mass demonstrations. |
America's Post 9/11 policy, especially the invasion of Iraq, caused serious disagreements and a rift in the West. In America, a polarization between the advocates of war and the defenders of peace materialized, and each party accused the other of barbarism or treason. During the run-up to the invasion and in the post-invasion period, serious disagreements emerged in such international bodies as the UN and the EU, which led some strategists to state that the Western alliance would disintegrate. For example, millions of people throughout the West and the world demonstrated against the invasion.
All of this could have been prevented by a strong Turkish Islamic Union, which could have rapidly answered the legitimate demands of the West for decommissioning Iraq's alleged weapons of mass destruction and preventing support for terrorism. Measures taken by the Turkish Islamic Union would have yielded fast results, and the desired results could have been achieved without the resulting military campaign, which caused a massive loss of life and property.
Excessive Defense Expenditures
When national budgets are examined, it emerges that their largest component consists of defense and military expenditures. During the twentieth century, 250 small or large-scale wars were fought and 110 million people died. The First World War was fought by 20 countries. Ten million people died, and destruction spread from the front lines and devastated civilian urban areas. History's worst war, the Second World War, was fought by 110 million soldiers, of which 27 million died at the front lines and another 25 million civilians lost their lives. This war devastated tens of countries in an area stretching from the Atlantic to the Pacific oceans.
It will be proper and conscientious to divert that part of the budget allocated to weaponry to the education of children and poverty. |
For instance, 1.5 million homes in Germany were destroyed, leaving 7.5 million people homeless. In addition, 6 million homes were destroyed in the Soviet Union, as well as 1,700 towns and cities, and 70,000 villages.45
Between 1990-2000, 56 armed conflicts broke out in 44 different regions of the world.
In short, the last century was an extremely bloody one. However, these losses increased military investments and inflated national defense budgets even further, instead of becoming a lesson and a cause for peace. The material costs of the twentieth century's major wars was huge: The First World War cost $2,85 trillion, the Second World War cost $4 trillion, the Korean war cost $340 billion, the Suez war cost $13 billion, the Vietnam war cost $720 billion, the Israeli-Arab war cost $21 billion, the Afghan war of 1979-89 cost $116 billion, and the Iraq-Iran war cost $150 billion.46
Throughout
this century, military budgets have continued to grow. Reports
published in 2002 showed that the world's total military expenditure
had reached $1 trillion. In comparison, 1.2 billion people subsist on
an income of under $1 per day, 113 million children have no access to
education, and every year more than 11 million children die because of
poverty and bad living conditions. For the same reasons, one in every
48 children is stillborn.47
America tops the military budget list with an annual $400 billion; a further $45 billion was requested by the Congress for the war on terrorism). This figure is greater than the combined military expenditures of all G8 countries.48 Next comes Russia ($60 billion) and China ($42 billion).49 Furthermore, America has military bases in over 40 countries and a smaller or larger military presence in 132 out of the 190 member states of the UN. Military aid to foreign countries is a significant cost factor in the budgets of Western countries, particularly in the case of America.
It can be assumed that America's economy can easily absorb such a huge defense budget, but figures reveal that that this expenditure has a considerably negative effect. Consider the following facts: Right now in America, 31 million people—including 12 million children— live under the poverty line; 3% of UShouseholds experience hunger and 7% of US households are at risk of hunger; and a great proportion of them do not receive any state aid. Since 1994, aid to such people has decreased by a third.50
These figures demonstrate the urgency of bringing peace to the world in order to reduce the amount of resources swallowed up by defense budgets. The Turkish Islamic Union will end all conflict and tension within the Islamic world, and thereby create a global atmosphere of peace and contentment that will allow both Muslim and non-Muslim nations to reduce their military expenditures. As a result, the investments made in arms technology and the money spent on arms development will be diverted to education, medicine, science, and culture. Such reductions will enable far greater resources to be used to solve such problems as famine, poverty, ecological damage, and infectious diseases. With the security issues eased, the living standards of all nations will increase and policies designed to improve the quality of life will be implemented. Funds dedicated to cultural and educational projects will increase, and a spiritually healthy, physically strong, compassionate, and loving generation will emerge.
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This atmosphere of peace is urgently needed in three problematic areas of the Islamic world: the Balkans, Central Asia, and the Middle East. America has a military presence in all these areas. Every year, it diverts huge funds to Israel because of the Arab-Israeli conflict. The one-sided and strong influence of the Israeli lobby over American foreign policy plays an important role in determining the amount of this aid in the Congress. Research by economist Thomas Stauffer reveals that aid to Israel since 1973 has cost the American people a total of $1.6 trillion. Dividing this amount by America's present population puts this figure at $5,700 per person.51 America can and does help its allies, Israel as well as other countries, but removing the basic justifications for this aid will be a positive development for the American economy and for the future of Israeli citizens. The atheist zionists' foremost propaganda message states that Israel is under constant threat from its neighbors and therefore needs to defend itself. There have been wars and skirmishes between Israel and neighboring Arab countries for decades, and tension still exists between them. However, this situation was not created by just one party to the conflict. Under the influence of atheistic zionism, Israel has often pursued aggressive and antagonistic policies.
It is not difficult to change this situation and allow both peoples to find peace and security. The formation of the Turkish Islamic Union will be an important step toward peace in the region, for it will protect the rights of Christians and Jews living in the Middle East and the rest of the Islamic world, so that the West will have no need to devise separate strategies and commit funds for their protection.
Securing Energy Resources
At the beginning of the twentieth century, coal was the single most important source of energy. In the 1950s, coal was replaced by oil. Before the Second World War, industry was driven by steam power, which was fuelled by coal; after that war, oil and combustion engine usage increased dramatically. In the latter part of the twentieth century, natural gas emerged as an alternative energy source and began to play an important role in the world economy.
The global economy depends upon the oil exported from the Islamic world, especially the Gulf region. That region alone contains two-thirds of the world's known oil reserves: Iraq has 11% of the world's oil reserves. The United Arab Emirates has 9.2%, Kuwait has 8.6%, Iran has 13%, and other OPEC countries have 22.6%. In addition, research reveals that the oil exports of the Gulf region will increase by 125% between 2000 and 2020. No doubt, the prevalence of stability and peace in these regions, as well as true democracy, will enable humanity to benefit from these resources in the best way. This is only possible through the establishment of the Turkish Islamic Union. |
At present, countries with oil and natural gas reserves are crucial for the world economy in terms of output, political climate, and technological capability. The oil crisis of 1973 showed just how important this energy source was for the global economy. The sudden and sharp rise in oil prices caused global disorder and recession, and similar crises were experienced in the years after this event.
For this reason, the Muslim countries' great oil, natural gas, and other valuable mineral reserves play an important role in the West's relationship with Muslim nations. These countries' geopolitical importance is another crucial reason why the West seeks control over these resources and influence in the region. In order to strengthen its position, the West develops a variety of strategies that resemble the colonial mentality of their imperialistic past. These strategies destabilize the region, which, in turn, has a negative impact on the West's interests.
Currently, America consumes approximately 20 million barrels of oil per day. In the 1950s, it produced 52% of the world's output; today, it imports 53% of its own consumption. Research suggests that American reserves will be exhausted within the next 20 years. Given that 24% of its imports come from the Gulf region, this region's importance to America is undeniable. Likewise, the reserves in Central Asia are equally important for America and the world. Europe's dependence upon oil and natural gas from these regions is even greater. As a result of these realities, there is an urgent need for genuine cooperation between the West and the oil-rich countries.
The West must support these countries' cultural and economical development in order to form and sustain such cooperation. The creation of stability, peace, and a functioning democracy in these natural resource-rich regions will enable the world community to benefit from these reserves in the most effective way. Disorder and instability in these regions, on the other hand, will prevent, or at least severely hamper, the extraction, production, and delivery of these resources to other countries. In times of conflict, security issues make it very hard to acquire these natural resources. For the same reasons, delivering these resources becomes even more problematic and more expensive, for longer transport routes have to be established. Establishing the Turkish Islamic Union will resolve all of these issues within a framework of security.
The Turkish Islamic Union will contribute to developing a model that will use all of these energy resources in the most effective way without harming any country. Muslim countries will move as part of an economic alliance, just as they will do in all other areas, and will develop common policies on resource usage. As this union will prevent regimes from disrupting these policies, which are based upon justice, the pursuit of stable and balanced policies on crucial economic matters, particularly oil production and pricing, will become possible.
The West's Responsibilities
Every country develops and follows a foreign policy with its own interests at heart in an attempt to benefit its people and its nation's future. However, this is done with the understanding that no country transgresses against or harms the interests of another. The same is true for the West's relationship with Muslim countries. From time to time, some Western countries develop policies in relation to the Islamic world that have nothing but their own interests at heart, even at the cost of the Islamic world's most basic needs. This, in turn, creates anti-Western sentiments among certain circles of Muslims and a mutual distrust and anxiety between civilizations. In reality, both parties' fears and worries can be resolved.
However, this requires Western governments, particularly the American, to be wary of certain powerful circles' influence and desire for a clash of civilizations. These circles can be defined as follows:
1- Hardliners with a Social Darwinist Perspective
This mentality, which considers non-Western civilizations to be primitive, was the dominant view in the nineteenth and early twentieth centuries. Supposedly, it was scientifically justified by Darwin's theory of evolution; however, in reality, it is a remnant of colonialism. As we know, Darwin claimed that humanity and apes evolved from the same ancestor and that there were great differences between the races, for some were highly evolved while others were still "half-apes."
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This theory was widely recognized at the time of its formulation, but has been disproved by the strong scientific data obtained over the past few decades. Western imperialists used Darwin's so-called scientific claims to justify their exploitation and even enslavement of other nations. Claiming that the white race was superior to the "lower races struggling for survival," they tried to legitimize their policies of colonization and imperialism. While colonization was continuing at a rapid pace, colonialists were claiming to bring civilization to these nations. After a while, however, scientific advancements exposed Darwin's theory as lacking scientific substance and as nothing more than a myth. It also became clear that imperialists brought exploitation and misery, rather than civilization, to the lands they colonized. Still, the effects and remnants of the imperialist mentality and Darwinist logic continue to exist, albeit on a much smaller scale.
At the present time, certain circles in the West, under the influence of such flawed reasoning, set out from the premise of their race's and civilization's superiority when determining how the West will relate with the rest of the world. Of course, this is a great error that will only cause more tension and worsen existing problems. Both the Western and the Islamic civilizations are anchored in history, and both have influenced one another deeply. Moreover, the differences existing between civilizations should not be used as fodder for satisfying superiority complexes or, for that matter, as a source of conflict. To the contrary, the two civilizations should be seen as complementary and helpful to one another. Furthermore, all proposals made by the representatives of the military-industrial interest groups should be received cautiously, for they see international tension as a potential market and a source of economic gain—even at the cost of human lives.
2- Advocates of Militant Christianity
The Kach, a radical organization established by Rabbi Meir Kahane in Israel that operates in America under the name of the Jewish Defence League, carried out activities against Muslims in Palestine. Kach embraces some fanatical ideas, among them the idea that Jews are superior to all other people and that all non-Jews are animals (goyim). For this very reason, they advocate the ethnic cleansing of all Arabs in all lands ruled and occupied by Israel. The murder of 67 Muslim worshippers, along with the wounding of 300 others, in the Ibrahim Mosque in 1994 was just one of this fanatic group's deeds. |
Christianity is a religion of peace and love, for the Bible commands Christians to love even their enemies and to do good for people. Many Christians follow this advice and live peacefully. Most churches and religious leaders in America fall within these parameters. However, some other Christian leaders have preserved their Crusader instincts, as reflected in their aggressive and unjustified comments against Islam. On the one hand, they wrong the Muslims with their comments and, on the other, misrepresent the Old Testament by suggesting that there will soon be a war between Muslims and the West— and, even worse, that this war is necessary. These Christian faults reflect a strategic vision in line with some radical zionist elements in Israel, and their error must be explained to them by fellow Christians.
3- Radical and Atheistic Zionists
Among those who desire such a "crusade" against Islam, some radical Israeli politicians and the like-minded Israeli lobby in America are the keenest. Instead of withdrawing from the Occupied Territories and making peace with the Arabs, they believe that Israel must continue its hard-line policies uncompromisingly. As the "Iron Wall" strategy proposed in the 1920s by the fascist zionist leader Jabotinsky requires, they would like to see Israel as a modern day Sparta52 with America financing this war machine.
The American administration must be very cautious in its dealings with this radical view. However, there are orthodox Jews who demand that Israel defend peace, as true Judaism requires, and who advocate peace between Jews and Arabs. They must stand up to this radical movement and stop those who wish to drag the world into conflict from doing so.
As for the Islamic world, the most fundamental issue is to establish a union. Given the current lack of a central authority that represents all Muslim countries, the West finds it very difficult to establish a civilizational dialogue on a sure footing. Sometimes, exceptional actions are blamed on Muslims in general, and, at other times, issues concerning the Islamic world are treated as isolated incidents. Hence, the resulting wrong strategies and harmful incidents cause tension in the Islamic world as well as disorder in the West. Not having a central institution to protect the rights of Muslims, express their joint decisions and demands, and provide guidance for the West causes great difficulties. Thus, the necessity of our proposed Turkish Islamic Union becomes apparent once more.
THE U.S. THE MIDDLE EAST AND THE TURKISH ISLAMIC UNION
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The 9/11 attacks on the World Trade Center and the Pentagon marked a turning point and the beginning of a new world order. Some experts predicted that this attack would lead to greater conflict and violence, while a majority of voices pointed out that America's response and future policies must be measured and just.
In the aftermath of the attacks, America began a large-scale offensive against terrorism. Most countries and international organizations supported this effort, which, in essence, is a military operation directed against terrorism and all organs that support it. At present, despite some partial successes, this war has not met its objectives or achieved a conclusive victory.
One of the primary reasons for this failure is that the American strategy is based mainly on military operations to the exclusion of any educational or cultural measures. Military measures, such as removing regimes that support terrorism, cannot defeat terrorism, for terrorism is a socio-psychological and ideological problem. Such a military-only strategy creates tragedies in which countless innocent people lose their lives, as well as the radicalism that, in turn, becomes yet another factor feeding terrorism. Only an intellectual war can effectively diffuse the terrorists' propaganda and eradicate terrorism. Military operations should be used only when appropriate.
For this reason, the
war on terrorism must be conducted within the rules of international
law and by the use of peaceful but effective measures. Every activity
that ignores the law and human rights, especially when it is causing
civilian deaths, will cast a shadow over this war, even if it began as a
just cause. It is important for the American leadership to remember
such facts when determining its strategy, for it is the ideology of
terrorism that must be destroyed. The so-called "Islamic terrorism"
thought to be behind 9/11 feeds off radical groups that seek to use
Islam as a so-called justification for their quest for violence.
When the ideological structure of or education undergone by these groups are examined, one immediately sees that they possess a Darwinist mindset. There is therefore no significance to the way these groups claim to act supposedly in the name of Islam, because they actually have Darwinist mindsets. What is needed before all else is a powerful intellectual campaign against Darwinism and for people to be taught true religious moral values and the love, affection and compassion that lie at the heart of the Qur'an.
 The Bush administration has stressed several times that this war is not against Muslims but against terrorism. It is surely very important for America to consider issues that are sensitive to Muslims while making their policies. |
It is mainly the Muslims themselves who should replace these mistaken views with the correct understanding of Islamic principles and prevent those who misunderstand Islam from acting upon their rage. Thus, American policy should support a solution from within the Islamic world. As we have stated all along, forming the Turkish Islamic Union is the only realistic solution.
It is in America's best interest to adopt this approach, not to mention within the best interest of the Islamic world and the world in general. Those who think otherwise should reconsider, as they might well be dragging the world into a bloodbath. The American leadership also must be careful not to be distracted by such misrepresentations that lead them to identify Islam as a hostile religion and culture. The people behind such distortions are strategists and ideologues who wish to see a bloody war between the West and the Islamic world. They are doing their best to present American anti-terrorism policies as a war on Islam. Some commonsense announcements by the American leadership, which rejects the idea of a war between the West and Islam, have had positive effects; however, they need to be seen by the global community as affecting American policies.
How Can America Help Achieve Global Peace?
Paul Wolfowitz, the former American Deputy Secretary of Defense, was one of the theoreticians of the "Bush Doctrine" developed after 9/11. |
In the aftermath of 9/11, the Bush administration announced a new national security and foreign policy strategy. One week after the terrorist attacks, President Bush revealed the framework of this strategy in his speech to the nation. Known as the "Bush Doctrine," it proclaimed, in effect, that America would engage in preemptive strikes in order to defend itself. While such attacks may sometimes be justifiable, in actuality it meant the beginning of a new era. This strategy was hammered out under the prevailing psychology in the immediate aftermath of the attacks, drawing heavily on President Bush's patriotic feelings. Some hawkish circles in the country promptly suggested that this new strategy should target almost all of the Middle East and that the nation must be prepared to stomach a 20-year war in the region. Less provocative circles pointed out such an approach's inherent flaws and asserted that it risked escalating terrorism. Before examining the potential risks, it is necessary to clarify the meaning of "preemptive attack."
America, the world's only superpower, quite naturally should have political interest, as well as a strategy, in different parts of the world. Besides, American military intervention has had some positive results. For instance, in the 1990s, American diplomatic and military intervention targeting Serbia, which first attacked first Bosnia-Herzegovina then Kosovo, played an important role in stopping Serbian aggression. The important question here is whether or not such American policies are compatible with international law, and whether they are just and conciliatory, in compliance with human rights, and fairly protect the rights of each group.
 American intervention in Bosnia-Herzegovina and Kosova played a major role in restraining Serbian violence. |
In international relations, precautionary defensive measures by individual countries are usually received with a degree of compassion. Of course, every country wants to defend its existence and future, and therefore develops strategies for this purpose. However, this defensive approach should not allow unjustifiable intervention into other nations' affairs. The most successful and safest strategy for a country to adopt is one that seeks to preserve peace and happiness. Peaceful strategies lead people to prosperity and security, and every attempt to disrupt the peace and prevailing order is very dangerous.
Within the American leadership, those who advocate preemptive attacks are proposing a very risky strategy that far exceeds any country's legitimate rights of self-defense. According to this flawed mentality, which is trying to prepare the ground for all kinds of attacks, the assertion that "they might become a threat in future" is the perfect excuse. However, turning to military means alone to resolve disputes cannot succeed, as history has shown over and over again.
According to this flawed logic, international relations depend not upon law, but upon power. These people would like to see America show off its power and clearly demonstrate to its opponents that the nation is still going strong. The hawks believe, mistakenly, that America can maintain its superior military might only through war, and that therefore it must always be the one to strike first. However, not all members of the American administration share this dangerous attitude. From time to time, the hawks gain the upper hand in American politics. However, many bureaucrats as well as advisors advocate a measured and peaceful policy
 The twentieth century was full of wars that killed millions of people and caused heavy material losses. In this new century, humanity must seek peaceful solutions to all such problems. |
All countries, especially America, must strive for peace and protect and support it at all cost. Circles that push the ideas that "might is right" or "the use of force will solve the problems in direct proportion to its use" are, in reality, driving their country into a dead-end situation. One aspect of this is the risk of escalating terrorism. Many strategists point out that America has begun to lose its economic as well as political power. American military might may well have its advantages, but the ongoing threat of war, as well as the continuous state of alarm and readiness for war trumpeted by the hawks, will deal a serious blow to its economy.
Furthermore, if this country is always at war somewhere in the world, people will no longer perceive it as the guardian of human rights, democracy, and freedom. As a consequence of its hawkish policies, America will become a nation feared by, instead of respected by, the world community. Even if some military objectives are achieved, America will suffer economically and damage its international image. So, it would only be a very limited success for the country. In reality, the American government also does not want to end up in such a situation, and so it must be cautious and measured when taking the hawks' flawed views into account and do its best to follow rational policies.
Moreover, these circles should consider the example they are setting for other nations and calculate the potential costs of other countries behaving in the same way to protect their interests. It is fairly obvious what kind of disorder and conflict the world would experience were such nuclear-armed countries as Russia, China, India, or Israel to adopt the strategy of preemptive attack. Even just the possibility of such a scenario represents a great threat.
Clearly, America has the right to protect its national interests and defend itself against potential threats. The international community respects this, especially after the 9/11 tragedy. This right, however, can be used to benefit America and the world at large if its use complies with international law. The most important mechanisms for preventing this strategy from descending to the level of a personal war are international law and the broad consensus of the international community reached within its framework. If these mechanisms are ignored, the proponents of this strategy will lead America into a crisis and will represent a threat to world peace.
United for Peace and Justice is an NGO that uses the Internet to call for peace. Veterans against the Iraq war is another NGO that carries out an anti-war campaign. |
America must reconsider its strategy in the light of all the above concerns. The way to world peace and stability cannot be aggression and violence, but common sense, fairness, and caution. The primary strategy for its war against terrorism must be to support cultural activities. In order to defeat every ideology that considers violence to be a solution, human relationships a source of personal gain, and aggression legitimate, the conditions that give rise to terrorism must be fought. The widespread acceptance of religious morality, which demands conscience, love, and compassion instead of evil incited by anti-religious ideologies, will provide lasting solutions to terrorism and many other social ills.
Appropriate cultural programs can be implemented by American cooperation with non-governmental organizations, many of which are currently working on such issues. This is an encouraging sign, no doubt, but lasting solutions require state backing and a widening of these efforts' scope.
Besides, the American government must not forget that Christianity's central tenets oppose war and hostility. Allah forbids people to incite disorder or endanger peace and security. If America respects religious beliefs, it must become a role model for all people by seeking to bring peace and security, not fear and apprehension. Those members of the Bush administration who often perceive the need to mention their Christian faith must not forget that the Prophet Jesus (peace be upon him) commands them to be ambassadors of peace: "Blessed are the peacemakers." (Mathew 5:9).
American religious leaders have called upon the American administration in this regard. In a letter (50 signatories) to President Bush in the days before the American invasion of Iraq, the National Council of Churches (NCC) gives important messages:
We write out of concern that those same precious gifts [of Allah] may be damaged by actions being contemplated by our nation.
We, leaders of American churches and church-related organizations, are alarmed by recent statements by yourself and others in the Administration about pre-emptive military action against Iraq for the expressed purpose of toppling the regime of Saddam Hussein. Understanding that Mr. Hussein poses a threat to his neighbors and to his own people, we nevertheless believe it is wrong, as well as detrimental to U.S. interests, to take such action.
We oppose on moral grounds the United States taking further military action against Iraq now… Military action against the government of Saddam Hussein and its aftermath could result in a large number of civilians being killed or wounded, as well as increasing the suffering of multitudes of innocent people.
... As Christian religious leaders responsible for millions of U.S. citizens we expect our government to reflect the morals and values we hold dear—pursuing peace, not war; working with the community of nations, not overthrowing governments by force; respecting international law and treaties while holding in high regard all human life.25
Each person faces a particular direction so race each other to the good. Wherever you are, Allah will bring you all together. Truly Allah has power over all things. (Surat al-Baqara: 148) |
The Devastation Caused by War
War is an evil that
always brings pain and tears to the warring parties and causes terrible
losses. Religious morality requires that people resolve their disputes
peacefully and in a conciliatory manner. Those who live according to
religious morality refrain from such harmful attitudes as hate,
revenge, and anger. Instead, they adopt a compassionate and forgiving
stance. When people are distanced from religious morality, an
environment conducive to internal and mutual communal conflict develops.
Accordingly, the two world wars were evils brought about by
irreligious ideologies. The First World War caused devastation from
Europe to the Middle East and killed more than 10 million people, while
the Second World War, which, like the first, had no valid
justification, ended in horrific bloodshed costing 55 million deaths.
The survivors witnessed levels of cruelty rarely seen in history, and
millions of innocent people perished in concentration camps.
However, these two world wars and the resulting devastation still have not convinced many people just how terrible a disaster war actually is. The Second World War did not end conflict and war; instead, new ones broke out all over the world, killing continued, and the political ambitions of the few killed millions of people, crippled untold thousands, destroyed entire cities, and devastated whole nations. Wars have also caused serious psychological damage to the survivors and damaged the spiritual well-being of an entire generation. Wars produced people who experience anxiety attacks, shake uncontrollably, and suffer from sheer fear just by hearing the word "bomb" or seeing a uniform. Some of them have remained schizophrenics for years because of the terror they have witnessed, and others have failed to readapt to society.
Those who believe that war can solve problems only have faith in military solutions. Those who plan new wars, particularly in the Middle East, must remember previous human tragedies and abandon their dangerous plans. The cost of invading Iraq reveals another dimension to such affairs.
Do not corrupt the earth after it has been put right... (Surat al-A‘raf: 56) The two world wars caused great destruction and killed millions of people. Humanity needed a long period of time to heal their wounds. |
Thoughts on the Cost of Invading Iraq
Many statistical studies conducted in America about the costs of invading Iraq reveal that besides the direct costs, there are serious other implications that need to be considered. For instance, the study by Senator Joseph Biden, chairman of the U.S. Foreign Relations Committee, puts this cost at $100 billion. Biden also stated that another $50 billion would be needed to rebuild Iraq, and that the total cost would be more like $150 billion. At present, it appears that the invasion was successful and that everything has been contained within the estimated limits. However, this will not cause the tragedies experienced during the war to be forgotten and does not justify using these resources for this war instead of the American people's prosperity.
The cost of invading Iraq became a major topic of discussion before and after the war. |
The $100 billion cost is not considered a significant amount by the hawks. However, it is three times the education budget for children aged between 0 and 12, four times the country's foreign relations budget, and able to cover the health costs of all American children without health insurance for 5 years. This is indeed a thought-provoking fact: That this amount of money is spent on an invasion that costs the lives of thousands of people instead of used to increase the living standards of all Americans. However, given that these estimated costs have been calculated based on ideal conditions, many retired military and defense experts say that the costs will spiral, considering the potential risks of the post-invasion period.
Past American wars have shown that the costs of these wars far exceeded the planned amount. For instance, the Secretary of the Treasury in Lincoln's cabinet estimated the cost of the Civil War for the North would be $240 million; in fact, the actual cost was 13 times higher ($3.2 billion). In the 1966 budget, $10 billion was earmarked for the war in Vietnam, which was expected to end in the summer of 1967. But the war continued until 1973, at a direct cost of between $110 and $150 billion.26 In addition, 47,000 American soldiers died on the frontline, another 11,000 soldiers died in various circumstances, and a total of 303,000 soldiers were injured. More than 1 million Vietnamese civilians lost their lives, 225,000 Vietnamese soldiers were killed in the war, and 570,000 were injured.27
The Turkish Islamic Union will be a giant step toward world peace. Thanks to this unity, various problems will be resolved peacefully, justly and quickly. |
Allah calls to the Abode of Peace and He guides whom He wills to a straight path. (Surah Yunus: 25) |
These examples reveal that the cost of warfare can spiral out of control when things do not go according to plan. Therefore, all future wars and invasions must be prevented, for the human and financial losses on both sides can increase dramatically. Moreover, a democratic, peaceful, and moderate order cannot be created in the Middle East by means of war, as the American administration is intent on doing. Even if military success is achieved, it is next to impossible to create a lasting peace and order in this way. Winning a war on the battlefield is not necessarily enough to control and rule a region politically. And, what usually happens after any invasion is a very good proof of this.
The Middle East rests on precarious balances. History proves that it is highly unlikely that foreign powers will maintain these balances justly or fairly, or achieve an order that is acceptable to the region's very diverse population. Only a power that shares the region's culture and civilizational ethos can do this. This must be a central authority that unites all Muslim nations, one that reflects and represents their will. This authority is the Turkish Islamic Union, which will not only resolve the problems in the Middle East, but also all problems between the West and the Islamic world. Therefore, the West, especially America, must support the formation of the Turkish Islamic Union, which will unite all Muslim nations under a peace-seeking, compassionate, and constructive umbrella and cooperate with it. In this way, America will find a reliable political union with which to maintain dialogue and cooperation, a union stretching from Morocco to Indonesia.
Many American strategists and thinkers have pointed out this fact, and William Nordhaus, a renowned economist and professor at Yale University, states in the "conclusions and suggestions" section of his report, titled: "The Economic Consequences of a War with Iraq," the following:
From a political point of view, unilateral actions, particularly those taken without support from the Islamic world, risk inflaming moderates, emboldening radicals … in those countries.28
AMERICAN COSTS OF MAJOR WARS
The tables above reveal the losses inflicted on America by the great wars in which she participated. |
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Who Is Behind the Invasion?
It is an interesting question to ask why America invaded Iraq despite the clearly visible damage and negative impact that such an act would engender. Many strategists think that this invasion had been planned well before 9/11, and suspicions concerning the American administration's claim that Iraq had, and possibly intended to use, weapons of mass destruction began to be heard.
Although oil seems to be the real reason for the war against Iraq, researchers say that very different reasons lie behind the scenes. |
This military action is part of America's new Middle East strategy. Those who developed this strategy had decided already in 1997 that America had to hit Saddam and remove him from power. The first signs of this emerged in 1997, when a group of strategists in Washington, under the influence of the Israeli lobby, formed the Project for the New American Century (PNAC) think-tank to advocate for occupying Iraq. The foremost names of PNAC, later to become the most influential people in the George W. Bush administration, were Defense Secretary Donald Rumsfeld and Vice President Dick Cheney. Even if they had originally set out to create a stable world order under American leadership, they acquired the belief, assisted by the Israeli lobby, that a war in the Middle East was necessary. Had they made a comprehensive evaluation, they soon would have realized that such a belief was mistaken. If the purpose was to create stability, it is obvious that war never brings about stability and order. To the contrary, it destroys the existing order and brings about nothing but loss. It is a historic fact that stability can be achieved only by preserving peace.
An article titled "Invading Iraq Not A New Idea For Bush Clique: 4 Years Before 9/11, Plan Was Set," published in the Philadelphia Daily News under the name William Bunch, stated the following:
But in reality, Rumsfeld, Vice President Dick Cheney, and a small band of conservative ideologues had begun making the case for an American invasion of Iraq as early as 1997— nearly four years before the Sept. 11 attacks and three years before President Bush took office.
An obscure, ominous-sounding right-wing policy group called Project for the New American Century, or PNAC—affiliated with Cheney, Rumsfeld, Rumsfeld's top deputy Paul Wolfowitz and Bush's brother Jeb—even urged then-President Clinton to invade Iraq back in January 1998.
"We urge you to ... enunciate a new strategy that would secure the interests of the U.S. and our friends and allies around the world," stated the letter to Clinton, signed by Rumsfeld, Wolfowitz, and others. "That strategy should aim, above all, at the removal of Saddam Hussein's regime from power.29
But what was the reason for PNAC's members to be so persistent about bringing down Saddam? The same article continues:
While oil is a backdrop to PNAC's policy pronouncements on Iraq, it doesn't seem to be the driving force. [Ian] Lustick, [a University of Pennsylvania political science professor and Middle East expert], while a critic of the Bush policy, says oil is viewed by the war's proponents primarily as a way to pay for the costly military operation.
"I'm from Texas, and every oil man that I know is against military action in Iraq," said PNAC's Schmitt. "The oil market doesn't need disruption."
Lustick believes that a more powerful hidden motivator [for war] may be Israel. He said Bush administration hawks believe that a show of force in Iraq would somehow convince Palestinians to accept a peace plan on terms favorable to Israel.30
The relation of the pro-war group to Israel caused serious arguments in America. Patrick Buchanan's article, "Whose War?" deals with information that appeared in the media about this subject. "Is It Good for Jews?" an article that appeared in the New York Times, discusses the benefits Israel will get from the invasion of Iraq. The two articles in the National Review called attention to the error of presenting all Jews as being pro-war. |
In short, the real architects behind the invasion are Israel and its American allies. At this stage, it once again becomes apparent that America's Middle East policy is heavily influenced by Israel. Some radical zionists acting in Israel's interest exercise great influence over America's decision-making mechanisms and convince Washington to act according to Israel's Middle East strategy. Moreover, they do so while claiming that American and Israeli interests are identical, despite the fact that American interests in the Middle East are not compatible with supporting radical zionists in Israel. Just by doing so, the US manages to affront the entire Arab world. Its interests would be better served by persuading Israel to moderate its policies and make peace with the Arabs, with itself serving as a just mediator.
This same Israeli influence can be seen in the planning stage of the invasion. The Israeli lobby misdirected the strategists who would come to hold influential positions in the Bush administration so that they would see the "need" to invade Iraq. However, this has caused new tensions in the region and gradually opened the way for a military action that caused the death of many innocent Iraqi civilians.
Irrespective of how much these strategists talk about American interests, in reality they are defending Israel's interests, because it is not in America's interest to fight with the entire Middle East and to offend and alienate its people. America does not have an anti-Islamic ideology and strategy, as some circles claim. As we stated before, America was one of the greatest allies of the Balkan (e.g., Bosnian, Kosovan, and Macedonian) Muslims who were exposed, during the 1990s, to Serbian atrocities. The only American "frontline" that negatively affects the Muslim masses is in the Middle East, due to certain officials who, under the influence of the incredibly powerful Israeli lobby, take a pro-Israeli stand in foreign policy. Once these officials are freed from such manipulation and thus enabled to assess the Middle East without bias, fairer policies will be developed.
This is the reason behind the American strategy of rearranging the Middle East, which the American administration enacted after 9/11. Israeli radicals, playing upon Israel's long-standing fear of annihilation, have long sought to rearrange the Middle East to make it a more controllable and safer region for Israel. With this goal in mind, they have exerted their influence over America and manipulated its Middle East policy for decades.
Palestine must be a land where Jews, Christians and Muslims can live together in peace. It is possible to re-establish the security that once prevailed in Palestine under Muslim rule. |
In reality, it is not in Israel's interest to be in conflict with the Islamic world either. Jews, Christians, and Muslims have the right to worship as they wish in these lands, but the policies of atheistic zionists influential in Israel oppress Muslims and worries Christians and Jews. It would be far better for the Israelis, as well as for all Middle Easterners, if Israel withdrew from the Occupied Territories and made true peace instead of being in a constant state of war with the entire Middle East. Therefore it is necessary, also for the safety of the 4.5 million Jewish citizens, to intellectually fight the atheistic zionist philosophy that seeks to perpetrate war in the Middle East as well as to incite a clash of civilizations.
Atheistic zionism, a racist, chauvinistic, and oppressive ideology, aims to force non-Jewish residents from Palestine or even to kill them. It also intensely oppresses devout Jewish people. However, the ongoing lack of knowledge and misinformation combine to prevent both Jews and Christians from realizing the truth about atheistic zionism. It is the responsibility of every person working for world peace to show radical views' danger to humanity at large. Genuinely religious Jews, along with conscientious Christians and Muslims, must unite to invite everyone to the righteous path. When people come to realize the truth about the fascist, social Darwinist, and oppressive ideology known as atheistic and radical zionism, this large obstacle to world peace will be removed, and people who now advocate violence will become defenders of peace.
The Turkish-Islamic Union will be the salvation, not just of Palestine, which has suffered terribly for more than half a century, but also of Israel. Israel has effectively imprisoned itself behind giant walls, but will escape the predicament into which it has fallen by way of the justice, peacefulness and loving nature of the Turkish-Islamic Union, and peace and security will come to the whole region. These lands played host to friendship and brotherhood for 400 years under Ottoman rule. Jews, Christians and Muslims lived together in brotherhood, worshiped as they pleased, settled where they wished, engaged in trade freely and lived in complete security. The only means whereby this beauty of the past can be brought back to life, in an even better form, is with the foundation of the Turkish-Islamic Union..
 Both in Israel and America, many Jews advocate
peaceful coexistence with Muslims and that both sides make sacrifices
in order to establish this peace. Jews who advocate peace severely
criticize the Israeli policy of violence against the Palestinians as
well as the Iraqi war. In its website, Tikkun, a Jewish organization in
America, reveals the blunders of pre-emptive military action. News
about the anti-war demonstrations in Tel-Aviv in which both Jews and
Arabs participated (above left). |
AN INTERVIEW WITH MR. ADNAN OKTAR BY TASCA (TURKISH ARAB ASSOCIATION FOR SCIENCE, CULTURE AND THE ARTS), NOVEMBER 21st, 2008 ADNAN OKTAR: The Turkish-Islamic Union is an international one. But let us refer to it as "among brothers," a work among brothers. Of course we are trying to contact all the Turkic states. We are trying to reach all Islamic countries, but Christians and Jews are also entrusted to us by Allah. I feel a great affection for them, and a powerful love and urge to protect them. That is why I particularly want to see Armenia in the Turkish-Islamic Union. I particularly want Israel to be in it. I want them to see the love, concern, interest, support and help they will be given, how free they will be, and the friendly and loving manner they will be treated. Look at how the Jews have been devoted to the Prophet Moses (pbuh) for thousands of years. That is an excellent thing. Christians have been loyal to the Prophet Jesus (pbuh) for 2000 years. And that is excellent, too. But they are unaware. We are living in times resembling the period between the Prophet Jesus (pbuh) and the Prophet Muhammad (may Allah bless him and grant him peace). They may not have realized. They may not have understood the Qur'an. There are people who are inciting them against the Qur'an. But the more they have learned the more they have begun to realize. They have begun realizing the invalidity of belief in the Trinity, for example. The Jews, for instance, have better begun realizing the importance of belief in the Hereafter. It was in the Torah, but they took it out. But belief in the Hereafter can still be seen in the Torah. They have begun strengthening it under the influence of the Qur'an. The more these people are told about Islam and the Qur'an, at least they correct their polytheistic and false beliefs. That is a great success, a blessing and a beauty. In one verse Almighty Allah tells us to unite under a common word, the oneness of Allah. We are calling on people to do that, and they are our brothers. Theirs are old forms of Islam. They have been corrupted, but they are still old forms of Islam, and they are the People of the Book. For that reason, they are just as deserving of love, respect and protection as Muslims. They will therefore enjoy peace and security |
Jewish Religious Leaders Call for a Fast for Peace
 This advertisement, prepared by the Shalom group, explains why sincerely religious Jews have to oppose war. Below is the text of the call, "Fast for Peace." |
Ever since the beginning of the Iraqi crisis, religious leaders from all over the world have made genuine efforts for peace. One such effort was made by Rabbi Waskow, a leader of the peace organization Shalom, which calls upon people to fast for peace. Many religious leaders of various denominations joined in and once more demonstrated that Judaism, Christianity, and Islam are all anti-war:
We call upon Americans to fast:
To reflect, to seek a truer peace, to pray
IIn the name of the God of compassion, Who commands us to seek peace and justice…
God calls on us all to seek peace and pursue it.
Yet with deep concern we see the danger that neither the government of Iraq nor the government of the United States is taking this calling as its primary goal…
God calls us to love our neighbors as ourselves, to love the stranger and the foreigner, to do nothing to others that would be hateful to ourselves…
God calls us to feed the hungry, house the homeless, clothe the naked, heal the earth, free the mind and spirit…
God calls us to reflect—to think, to feel, and to pray before we act
Yet we see that with no evidence of any imminent and urgent danger, our government is rushing into a war that threatens to bring death to many families—"our own" as well as those who live in another country. A war that may engulf in rage and destruction an entire region of the world, one that all our traditions hold especially dear…
At this moment of great danger, we turn toward God…31
Saddam Hussein's Darwinian Ideology
Saddam Hussein was one of the many Arabs misled by the "Arab socialism" that pervaded the Arab world in 1960s. |
From the first day of the Iraqi invasion, the stated main goal was to remove Saddam's regime. Such a strategy, irrespective of the offered justifications, cannot be implemented successfully by military means. The lives lost during the invasion prove that this choice was wrong and that it should have never been made. However, it is also clear that Saddam was a dictator who was damaging to the region and whose regime needed to be removed.
The radical Ba'th ideology made Saddam adopt a cruel policy even toward his own citizens. However, in order to totally eliminate the detrimental effects of this ideology, a cultural struggle must be carried out against the ideologies in question. |
Saddam Hussein was just one of many people who, in the 1960s, were led astray by Arab socialism, which was sweeping through the Arab world at that time. Arab socialism fused extreme fascism with a fanatic third world leftist agenda supported by the Soviets. Stalinism, the Soviet version of communism, stamped its mark upon the worldview of Arab socialists, who developed aggressive, oppressive, and provocative policies. Saddam was a leading Ba 'th Party militant, the embodiment of this erroneous ideology in Iraq. In his youth, he organized and carried out attacks on political organizations and individuals opposed to the Ba 'th movement through the Jihaz Hanin (the Apparatus of Yearnings) terrorist organization. Following the Ba 'thists' first coup d'etat, an interrogation unit was formed under Saddam's command and subjected its sufferers to horrific torture. It was known that Saddam even devised new torture techniques.
Under the influence of the Stalinist ideology in which he fervently believed, he became a ruthless and merciless dictator known for his cruelty. In 1980, he ignited a bloody 8-year war by invading Iran; 2 years after that tragedy ended, he invaded Kuwait. He was violent with all domestic groups and individuals that he considered potential threats, as his chemical weapons attack on the Kurdish village of Halabja (northern Iraq) proved: 5,000 innocent people died. And, this was just one of his regime's crimes against humanity.
All of this clearly proves that Saddam was not fit to rule Iraq. People expect their leader to deliver peace, security, happiness, and prosperity, as well as peace and stability both to their neighbors in particular and the world in general.
Now that Saddam and his regime have been removed from power, the post-invasion strategies are crucially important. It is not enough to portray Saddam as a tyrant for a lasting peace to appear in the Middle East. What is needed is an analysis that can correct the conditions and ideologies that led him to tyranny. What made Saddam a bloody dictator was the Ba 'thist ideology and the fascist culture that sought to resolve all issues with force or even bloodshed. A comprehensive education campaign and enlightened policies are needed if the Arab world is to be cleansed of this ideology and culture, both of which must make way for a civilized generation and people who are compassionate, loving, and humanitarian, as required by Islamic morality. In a society that practices this morality, such problems will not be encountered.
It must not be forgotten that this provocative ideology and culture does not just exist in Baghdad, but also is found in many other regions—often under the guise of religion. Its real solution lies in telling people of the true religious morality in an effective way.
Achieving Law and Order
 Some circles in the American government seek to secure stability and order in the Middle East through war. If their policies are followed, wars will follow one another and the so-called goal of establishing security will bring the entire region closer to war. However, establishing the Turkish Islamic Union will eliminate the possibility of war and thus enable a permanent order to exist. |
It is highly probable that the Iraqi invasion will cause wide-ranging and prolonged instability in the Middle East. It appears that circles with influence over American policy at the period when the invasion started wanted to rearrange the whole Middle East, and even the Caucasus and Southeast Asia, if necessary, by war. Some members of the then American administration expressed the view that "America could take action against '40-50 countries'," by which they divulged such plans.32 Irving Kristol, a PNAC participant, argued that "it is always a positive sign when the American people are prepared to go to war,33 which is another example of this mentality. All of this means that even those who devise these plans will probably not live long enough to see the end of this continued state of war.
This state of war, which will drag the world into pain and destruction, will rock the world order and deeply affect the people in the region and mankind as a whole. As we pointed out earlier, America and all other nations have the right to protect their national interests and to take precautions against situations endangering their security. But like all nations, America, as the only superpower, must use this right on the basis of ensuring world order and peace. The national security strategies of all countries, especially America, must comply with international law in order to prevent arbitrary actions. Also, when issues like terrorism threaten world security, multilateral cooperation and international alliances increase the probability of peace. Reducing tension and resolving conflict by supporting moderate and democratic forces, instead of trying to suppress violence with violence, must become the way forward. If we want to make the twenty-first century one in which all people's prosperity and security are guaranteed, all leaders must drop any ambition of creating a world order in which only the strong rule and have rights by means of continuous warfare.
Both America and other Western nations, as well as all Muslim nations, want potential threats to world peace to be eliminated, wish for economic stability, call for the strengthening of democratic regimes, demand an end to human rights abuses, seek to end all forms of tyranny over people's lives, and seek a better quality of life and an equal share of world's rich natural resources. Some strategists portray Muslims as the intended targets, which, in addition to affronting the entire Islamic world, is an equally dangerous and flawed strategy. People who interpret religion wrongfully are susceptible to myths and false beliefs and become extremists by moving against the grain of religion. Such people, who can be found among Muslims, Jews, and Christians, are all a great danger to world peace. Removing this danger is only possible by preventing extremism and forming an alliance of all moderate, peace-loving, civilized, and sincerely religious people. Only such an alliance can weaken the influence of those who present war as the only option and believe, erroneously, that it guarantees security. Thus, even more bloodshed, tears, and financial losses will be prevented.
Allah calls to the Abode of Peace and He guides whom He wills to a straight path. (Surah Yunus: 25) |
In order to create this alliance, Westerners need to abandon their prejudices, come to really know and understand the Islamic world, and formulate joint policies that will help it develop. All parties can eradicate mutual misunderstandings by means of educational and cultural programs, for radicalism is the result of ignorance. While these educational projects will enable the West to understand Islam better, the myths and false beliefs anchored in the Islamic world will be done away with so that mutual compassion and understanding will take root. Hate, anger, and malevolence will be replaced by peace, compassion, and security. The resulting culture of peaceful coexistence will lead to peace between different civilizations, and cultural sympathy and interaction will deliver social progress, contrary to the claims of those who advocate a clash of civilizations.
Clearly, the Islamic world needs a culture of compassion just as much as the West. From time to time, some Muslims come under the influence of bigoted views that make them hostile to people of other religious denominations or ethnic groups, even though this is against the Qur'an's morality and the Sunnah of the Prophet (may Allah bless him and grant him peace). Throughout history, Islamic societies were centers of justice and compassion, especially at the time of our Prophet (may Allah bless him and grant him peace). Ever since that time, history has been full of examples of oppressed Christians and Jews seeking refuge in Muslim lands, known for their compassion and protection. Bearing this in mind, especially at a time when peace is so badly needed, Muslims need to develop exemplary models based on the prophetic Sunnah and the Qur'an's values. These models will develop the Islamic world's core values and deprive all foreign powers of their ability to claim that they will bring stability and democracy to the Islamic world. Rather, the Turkish Islamic Union will lead the way.
Muslims and the People of the Book
In the Qur'an, God calls Jews and Christians the "People of the Book" and reveals in detail how the Muslims should interact with them. From the birth of Islam onward, tolerance and mutual understanding between Muslims and the People of the Book have usually been very good, for even though their holy books and some of their beliefs have been tampered with, they still have many moral values and concepts based upon divine revelation. The Qur'an encourages respectful and civilized conduct between Muslims and the People of the Book. For example, Muslims can eat their food and vice versa, and Muslim men can marry their women (Surat al-Ma’ida: 5). These rules show that it is possible for individuals belonging to these three religious communities to have friendly and neighborly relations, bond as relatives, and accept each other's invitations to share a meal.
Only argue with the People of the Book in the kindest way-except in the ease of those of them who do wrong-saying, “We believe in what has been sent down to us and what was sent down to you. Our God and your God are one and we submit to Him.” (Surat al-Ankabut: 46) |
Our Prophet, (may Allah bless him and grant him peace), was always just and compassionate to Jews and Christians and sought to establish an atmosphere of mutual compassion and love among all members of these Divinely revealed religions. During his lifetime, he made agreements and gave assurances that the Christians and Jews could practice their religions freely and continue their existence in autonomous communities. In the early years of Islam, some of the Muslims who had endured Meccan oppression and cruelty sought refuge with Negus, the Christian king of Ethiopia, with the Prophet's (may Allah bless him and grant him peace) blessing. On the other hand, the believers who migrated to Madinah with him developed a model of coexistence that became an example for all succeeding generations. In the period of Islam's growth, this entered history as an example of Muslim compassion and justice toward Jews and Christians.
For instance, the text of an agreement dictated by our Prophet (may Allah bless him and grant him peace) and written down by the Christian Ibn Harris b. Ka 'b and his fellow Christians stated: "The religion, churches, lives, chastity and goods of all Christians living in the East and the West are under the protection of Allah, the Prophet and all believers. None of those living by Christianity will be forced to turn to Islam. If any Christian is subjected to any killing or injustice, Muslims must help him."34 And then read this verse from the Qur'an: "Only argue with the People of the Book in the kindest way, saying, 'We believe in what has been sent down to us and what was sent down to you." (Surat al-'Ankabut: 46)
Numerous accounts relate that our Prophet (may Allah bless him and grant him peace) attended Jewish and Christian wedding receptions, visited their sick, and hosted them generously. When the Christians of Najran visited him, he spread out his cloak and asked them to be seated thereon. His marriage to the Egyptian Christian Maria is an example of this mentality. Following his death, the good treatment accorded to the People of the Book had at its heart the same compassion that the Prophet (may Allah bless him and grant him peace) had shown toward these two communities throughout his life.
AN INTERVIEW
WITH MR. ADNAN OKTAR BY THE GULF TODAY, NOVEMBER 2nd, 2008 |
Muslims Treated the People of the Book
with Compassion and Justice
Christianity was born on Palestinian soil but spread towards present-day Syria and Iraq because of the Christian church's oppressive rule. When our Prophet (may Allah bless him and grant him peace) began to teach Islam, there were many Jewish and Christian communities in southern Arabia. Therefore, from the very beginning of Islam, Muslims, Jews, and Christians maintained a dialogue.
With the spread and strengthening of Islam, the region's Jews and Christians came under Muslim rule. Relations based upon compassion and mutual understanding continued, and various agreements made at the time of our Prophet (may Allah bless him and grant him peace) granted the Jewish and Christian communities certain privileges that guaranteed their rights and existence. The privileges granted to the monks of the St. Catherine Monastery at Mt. Sinai are examples of this. These documents guaranteed the legal, religious, and social rights of those Jews and Christians who came under Muslim rule or acknowledged Islam's sovereignty. Problems were resolved by referring to these documents. For example, the history books mention that the Christians in Damascus presented the documents recording their privileges to Caliph Umar when they encountered a problem and asked him to resolve the issue accordingly.35
You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to heedfulness. Fear Allah. Allah is aware of what you do. (Surat al-Ma’ida: 8) ... There is a community among the People of the Book who are upright. They recite Allah’s Signs throughout the night, and they prostrate. They believe in Allah and the Last Day, and enjoin the right and forbid the wrong, and compete in doign good. They are among the righteous. (Surah Al ‘Imran: 113-114) |
The caliphs who succeeded the Prophet (may Allah bless him and grant him peace) practiced Allah's justice according to the prophetic Sunnah. In the conquered lands, both the native population and the new arrivals lived in peace and security. For example, Abu Bakr, the first caliph, gave the following command to his army before sending them toward Syria:
Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery nor depart from the right path. You must not mutilate, nor kill a child or an aged man or woman. Do not destroy a palm tree, nor burn it with fire, and do not cut any fruitful tree. You must not slay any of the flocks or herds or camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat, but do no forget to mention the name of Allah.36
The rapid growth of Islam brought Byzantine-ruled Syria and Egypt, as well as Sassanid-ruled Iraq, under Muslim rule. Each of these regions had large Christian populations. These Jews and Christians witnessed first hand the Muslims' justice and compassion. None of them were asked or pressured to change their religions or traditions. No practice or intervention that would have altered the existing social order or unsettled them was permitted. Various Christian sects that were being oppressed by Rome or Byzantium actually preferred Muslim rule. The Western historian Phillip K. Hitti writes:
Under the stimulus of Islam, the East now awoke and reasserted itself after a millennium of Western domination. Moreover, the tribute exacted by the new conquerors [Muslims] was even less than that exacted by the old, and the conquered could now pursue their religious practices with more freedom and less interference.37
According to Princeton scholar and author Samuel Moffet: :
Under the patriarchal caliphs and all through the turbulent years of the civil wars, apart from the killings and horrors to be expected in any war, treatment of Christians in the [Muslim] conquered territories of Persia and Byzantine Syria proved to be remarkably generous.38
When examining their social and religious lives under Islamic rule, the following picture emerges:
On Islamic territory, true freedom of religion existed. No one was forced to change his or her religion, and communities that rebelled and came back later under the authority of Islam were given the same rights as before. The Islamic authority, save for a few exceptions, never intervened in the election of patriarchs or the appointment of religious authority, and guaranteed not to intervene by signing various agreements. These communities continued to speak their own languages in their private lives as well as in their religious lives. For instance, the Nestorians who left the Byzantine church chose to leave their Greek language also for the Suryani (Assyrian) language, and were free to do so. In the Christian and Jewish schools, religious education continued freely, and monasteries and other institutions that educated the community's future religious leaders preserved their autonomous status. Likewise, the sanctuaries of other religious denominations were protected by the Muslim authorities. During the conquest, places of worship were never harmed, for synagogues and churches were guaranteed protection by agreements made with the People of the Book from the time of the Prophet (may Allah bless him and grant him peace).
In agreements dating back to the initial period of Islam, clauses allowed Muslims to stay in monasteries while traveling. This shows that Muslims sought to develop a dialogue based on mutual respect with the People of the Book. Moreover, these communities were also permitted to rebuild derelict churches or build new synagogues and churches when they wished. For instance, the St. Sergius monastery outside Madain was destroyed by Patriarch Mar Emme (644-647 ce) but rebuilt at the time of caliph Uthman. Many such examples can be cited: Uqba, the governor of Egypt, helped build a monastery for the Nestorians; during Mu 'awiya's reign a church in Edessa was renovated, and the Marcos church was commissioned in Alexandria. The fact that churches and synagogues in Palestine, Syria, Jordan, Egypt, and Iraq still remain is an indicator of the Muslim's respect for other Divinely revealed religions. Another example of Muslim compassion is the Monastery of Mt. Sinai, one of Christianity's important pilgrimage sites.
The source of the Muslim's compassion is the Qur'an's morality, which says:
… if Allah had not driven some people back by means of others, monasteries, churches, synagogues, and mosques, where Allah's name is mentioned much, would have been pulled down and destroyed. Allah will certainly help those who help Him … (Surat al-Hajj: 40)
The People of the Book were free to celebrate their festivities as part of their religious tradition in their places of worship as they wished, and Muslim leaders often joined these celebrations. The Nestorian Patriarch Isho'yab III (650-60 ce) wrote a letter to the Bishop of Persia following the Muslim conquest that voices the Muslim leadership's compassion toward the People of the Book from a Christian perspective:
The Arabs to whom God has given at this time the government of the world … do not persecute the Christian religion. Indeed, they favour it, honour our priests and the saints of the Lord and confer benefits on churches and monasteries.39
|
Besides these freedoms and respect, the justice and fairness with which these non-Muslim communities were treated is remarkable too. The Muslim leaders' sense of justice was renowned, and many Christians brought their cases to the Islamic courts even though they had their own courts. At one time, the number of Christians using Islamic courts reached such high numbers that the Nestorian patriarch Mar Timothee I (780-825 ce) issued a declaration warning Christians.
The People of the Book living in Muslim-ruled lands were not considered captives, but dhimmis, which gave them a legal status: non-Muslim people who recognized Muslim authority paid a jizya tax. In return, their lives and property were protected, they enjoyed freedom of thought and religion, were exempted from military service, and allowed to resolve their internal affairs by their own laws. From time to time, the jizya tax was even returned to them. A majority of historians recognize the fact that the dhimmis lived under a compassionate and just system. The renowned historian Bernard Lewis states:
But by and large their [dhimmi's] position was infinitely superior to that of those communities who differed from the established church in western Europe in the same period. They enjoyed the free exercise of their religion. …40
People of the Book! Our Messenger has come to you, making clear to you much of the Book that you have kept concealed, and passing over a lot. A Light has come to you from Allah and a clear Book. By it, Allah guides those who follow what pleases Him to the ways of Peace... (Surat an-Nisa’: 15-16) |
Our Prophet (may Allah bless him and grant him peace) said: "On the Day of Judgment I will dispute with anyone who oppresses a person from among the People of the Covenant [i.e., a Dhimmi], or infringes on his right, or puts a responsibility on him which is beyond his strength, or takes something from him against his will,"41 thereby describing the correct attitude toward dhimmis. In line with this morality, Muslims considered it one of their important responsibilities to protect the non-Muslims under their authority. During a war with the Byzantine army, our Prophet (may Allah bless him and grant him peace) ordered that the tax collected from non-Muslims be returned, for the Muslim army was unable to protect them.42 This is the type of morality that he taught Muslims. Another good example of compassion and consideration is Umar's words to an old dhimmi woman: "By Allah, we would not be fair if we take from him when he is young and disgrace him when he is old."43 Taking the jizya only from non-Muslims is not unjust, because Muslims had to serve in the army; non-Muslims were exempt from military service.
For centuries, Muslims lived side by side with Jews and Christians in peace and security. Those Jews and Christians who lived in Muslim-ruled lands engaged in free trade and acquired property, chose their desired profession, held offices in the state bureaucracy, and even worked in the ruler's palace. They benefited from the official policy of freedom of thought, were part of their society's scientific and cultural life, and wrote books that we still have today. The exercise of their rights was not challenged or prevented. Considering that at the same time in Europe people belonging to other religions or non-Orthodox sects were cast out, persecuted, and killed, and books that published different views were burned in piles, the freedoms and peace that reigned in the Islamic world becomes even more significant.
All of these practices are requirements of the Qur'an's morality prescribed for Muslims. Peace and security were the norms in the lands administered by Muslims practicing this morality. Muslim administrations sought the people's happiness and prosperity and developed systems that set the standards for generations to come. The Islamic world of today needs to return to the Qur'an's morality and our Prophet's (may Allah bless him and grant him peace) path.
All of these historic facts point to another important matter: Remodeling the Islamic world according to the Qur'an's values is not only important for Muslims, but also for all members of other religious denominations living here as well as for members of all civilizations, especially those living in the West. The existence of strong nations based on the Qur'an's values will remove the West's concerns about the Islamic world and become one of the cornerstones of world peace.
AN
INTERVIEW WITH MR. ADNAN OKTAR BY AKHABER, NOVEMBER
2nd, 2008 |
AN
INTERVIEW WITH MR. ADNAN OKTAR BY AZERBAIJAN AZERNEWS, OCTOBER 23rd,
2008 |
|
THE BENEFITS OF TURKISH ISLAMIC UNIONFOR MUSLIMS
Contemporary world politics make it necessary for nations to integrate into international unions in the interest of their own national security and economy. In these international unions, which are usually based upon geographic location, such factors as natural resources, trading blocs, and even cultural values play an important role. Many neighboring countries combine their resources under the auspices of such organizations, create defensive alliances, and cooperate on a wide array of issues. The goal of such unions is to preserve peace, control the arms race, resolve disputes through diplomacy, promote socioeconomic development, and protect fundamental human rights and democracy. At the present time, NATO, the OSCE, the EU, NAFTA, OPEC, ASEAN, the G-8, the D-8, and APEC are the foremost international political, military, and economic unions.
These institutions
are subject to organizational reforms because of new members or a
widening of scope. All of these organizations, formed in the aftermath
of the Second World War, have contributed to creating stability and
order in the world and have played a major role in global socioeconomic
development. Member nations protect their economic and military
interests, and also acquire a stronger regional and international
position. Even the developed world perceives the necessity of such
partnerships. The creation of free trade zones, regional trade
agreements, abolished customs controls, and even a common currency (as
in the EU) safeguard the future of member states. Defensive pacts
enable member states to reduce military expenditures and to divert those
resources to cultural and educational fields.
A similar organization will provide considerable benefits to Muslim nations. For those that are desperate for technological as well as economic development, the foremost step toward stability is the creation of a central organization or, in other words, a unified Islamic world under the auspices of the Turkish Islamic Union.
Economic Development and Increasing Prosperity
Economic cooperation is necessary on two counts: stability and development. Muslim nations must bring stability and solidity to their economies. Developing industries and making the required investments is vital, as is the need for a comprehensive development plan and the simultaneous development of education, economy, culture, science, and technology. While various sectors are developed technologically, the labor force's educational levels and standards must be raised accordingly. Society must be motivated to become more productive, and the resulting economic cooperation will play a major role in eradicating poverty, illiteracy, the unjust distribution of wealth, and other socioeconomic problems rampant in Muslim countries. This partnership can be formed only by the creation of free trade zones, customs unions, and common economic areas.
|
Most Muslim countries have geostrategic importance as well as rich natural resources (e.g., natural gas and crude oil). These resources and strategic opportunities, however, are not being used effectively. In the Islamic world, 86% of the population's living standards fall below $2,000, 76% under $1,000, and 67% under $500 per year. When the Islamic world's total resources are considered,17 this is quite a paradox: Roughly half of the petrol consumed in the West is exported from the Islamic world, as is 40% of the world's agricultural production.18 Many economists and strategists freely admit that the world economy depends upon the Islamic world's oil and gas exports, in particular those of the Persian Gulf.19
The Persian Gulf holds two-thirds of the planet's discovered crude oil reserves. Data obtained from research concludes that Saudi Arabia alone holds 25.4% of the world's oil reserves, or 262 billion barrels. A further 11% is found in Iraq, 9.6 % in the UAE, 9.2 % in Kuwait, 8.6 % in Iran, 13% in other OPEC member states. The rest is distributed across the remainder of the world.20 Research commissioned by the U.S. Department of Energy shows that between 2000 and 2020, oil exports from the area will increase by 125%.21 This means that the world will continue to meet most of its energy needs by imports from the Gulf region. Moreover, the Middle East has 40% of the global natural gas reserves; 35 % of these reserves are in the Gulf region.22 Algeria, Libya, and other North African countries have 3.7 % of the world's reserves.
The Caucasus and Central Asia are also rich in oil, natural gas, and other natural resources. For instance, Kazakhstan has between 10-17.6 billion barrels of proven oil reserves, and its natural gas reserves are estimated at between 53 and 83 trillion cubic feet. Turkmenistan has between 98 and 155 trillion cubic feet of natural gas reserves, making it the fourth largest producer.23 Some other Muslim countries have valuable mineral resources. For instance, Uzbekistan and Kyrgyzstan are two of the world's leading gold producers. Turkey has one of the world's richest boron reserves, only recently discovered to be very important, and Tajikistan has the world's largest aluminum producing facilities.
Thanks to joint ventures, each Muslim country will benefit from the other country's experiences, and the investments will benefit both of them. Each country's different geography and economic conditions will turn into wealth and bring abundance. |
These advantages will become more important in the twenty-first century, which some have already christened the "energy century." Energy is an essential element of modern society in terms of the military, industry, urbanization, and transport. Given that economic activity and manufacturing depend primarily upon energy, nations will do their best to achieve control over these energy resources. The Islamic world is not using its resources effectively, for many of its members lack the infrastructure and technology to increase the production and use their natural resources to develop their industries. Therefore, the resources' contributions to the country's economy are limited to export earnings. These countries do not have the means to process their own crude oil, use it in their industrial complexes, or to develop their industries. Worse still, some Muslim nations do not even have the necessary means to explore and research their natural resources or to discover and extract them. Explorations undertaken by foreign companies reveal that other Muslim nations have oil and gas reserves, but they cannot benefit from their resources.
Naturally, the ineffective use of natural resources is not the Islamic world's only economic problem. However, solving this problem can begin the process of solving many other problems. The economies of Muslim nations contain differences in structure and functioning. Some nations' economies depend upon mineral resources, such as the members of OPEC, while other nations' depend upon agriculture. These differences are also reflected, to some extent, in their social structures, such as the widely varying degrees of rural and urban populations. Developing complementary relationships and helping each other in their respective areas of expertise can turn these differences into a source of riches. All of this will be possible with the Turkish Islamic Union.
Joint ventures and project partnerships will be an important step in the right direction, for they will enable countries to benefit from one another's experiences and the income earned from investment projects will benefit all of the participating countries. Such mutual financial support is compatible with Islamic morality, for helping the needy and having a sense of social responsibility are important characteristics that Muslims strive to acquire. With many verses in the Qur'an, Allah reminds Muslims to watch over the needy.
Society's internal
cohesion must be extended to international relations. As international
cooperation within a partnership cannot be one-sided, employment and
income levels will rise in both countries. For example, one country
will produce oil and another one will process it, and agriculturally
dependent countries will be able to import the food they need from
agriculturally developed countries. A manpower-poor country's need will
be met by another Islamic country, while rich countries will be able
to invest in and help out a manpower-rich country that does not have
enough jobs for its people. This will be to the benefit of both.
Sharing know-how and experience will increase prosperity, and all
Muslims will benefit from technological developments.
Joint ventures that realize the Islamic world's unification of opportunities and means will enable Muslims to produce hi-tech products. The Islamic common market will make it possible for Muslim-made products to be marketed in other Muslim countries without the hindrance of customs, quotas, and other cross-border obstacles. The marketplace will grow, the market share and exports of all Muslim nations will rise, industrialization will speed up, and economic development will bring progress in technology. When all of this comes to pass, Muslim nations will operate as a consortium against other investment groups and will become an important part of the global economy.
AN INTERVIEW WITH MR. ADNAN
OKTAR BY MPL, NOVEMBER 21st, 2008 |
The living standards and wealth of Muslim nations will increase, and their existing inequalities will disappear. Some free trade agreements are already in place between countries in the Gulf, the Pacific Rim, and North Africa. Trade agreements signed by Turkey are already operational in the Islamic world. Bilateral cooperation exists in some regions; however, their scope must be widened. Such cooperation will safeguard the rights and interests of all Muslim nations and lead to all of them becoming developed—a result from which all of them will derive a far greater benefit than if they do not cooperate with each other.
Moti Masjid, 1662, Delhi Badshahi Mosque, 1673, Pakistan The men and women of the believers are friends of one another. They command what is right and forbid what is wrong, and perform prayer and give the alms, and obey Allah and His Messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All-Wise. (Surat at-Tawba: 71) |
All of these can be realized only under a central authority's leadership and coordination. Achieving this will be possible if Muslim nations adopt the Qur'an's values and the Prophet's (may Allah bless him and grant him peace) Sunnah, or, in other words, if they adopt Islamic culture. The Turkish Islamic Union must lead the way to this cultural awakening, as well as the resulting political and economic cooperation.
Mutual cooperation among Muslims, part of the Islamic code, must be adhered to by all Muslims, for Allah commands people to refrain from avarice and to guard the needy and support one another. In fact, destitute people have a due share of the believers' wealth (Surat adh-Dhariyat: 19). As Allah states in the Qur'an:
Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives, the very poor, and those who have migrated in the way of Allah. Rather, they should pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful. (Surat an-Nur: 22)
He who has plenty should spend from his plenty, but he whose provision is restricted should spend from what Allah has given him. Allah does not demand from anyone more than He has given it. Allah will appoint ease after difficulty. (Surat at-Talaq: 7)
Our Lord also reveals that believers are one another's guardians (Surat at-Tawba: 71). The word "guardian" conveys such meanings as friend, helper, mentor, and protector. It also expresses the importance of cooperation and solidarity between Muslim nations. The cooperation that will arise from this fraternal awareness between Muslim nations will bring prosperity and wealth to Muslims and eradicate poverty, an important problem of the Islamic world. Societies that follow the Qur'an's values will not experience famine, destitution, and poverty. Muslims will develop their nations by following rational and long-term policies, establishing good relations with other nations and people, valuing trade and development, and learning from other cultures' experiences. This was so in history and, Allah willing, under the Turkish Islamic Union's leadership it will be so once again.
AN INTERVIEW WITH
MR. ADNAN OKTAR BY PATRONLAR DUNYASI [BOSSES' WORLD], OCTOBER 13th, 2008 Adnan Oktar: Of course, if we have the Turkish-Islamic Union there will be no crisis or economic dilemmas, no terror and no troubles. There will be an outstanding wealth and plenty, an extraordinary wealth and a wonderful standard of well-being. |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY MARAS AKSU TV, NOVEMBER 20th, 2008 Adnan Oktar: And there is huge spending on arms and personnel. All that will come to an end. The Turkish-Islamic Union will totally resolve the security issue and terrorism will be eliminated from the face of the earth. America would want that, and so, therefore, would Russia. |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY KANAL 67, MARCH 22nd, 2009 Adnan Oktar: Once there is a Turkish-Islamic Union you will be unable to find any terrorists even if you want to. You won't even have time to say, "Stop! What are you up to?" These things will vanish instantly. There will be nothing of the kind once the Turkish-Islamic Union is established. They had had a whiff of it and are already trembling in their boots. |
Creating Peace and Security
Instability does not affect a given region alone; rather, it has a negative impact on the world as a whole. The Islamic world is one such region. Therefore, Muslim nations should not be considered as separate and independent entities. Tensions in the Middle East are felt in North Africa. Events in the Caspian region affect the future of the Middle East. What happens in the Persian Gulf has a direct bearing on Southeast Asia, which means that such apparently regional conflicts, troubles, and tensions are felt throughout the entire Islamic world. Naturally, the same is true for peace. For example, solving such long-term conflicts as the Arab-Israeli war would have a positive effect throughout the Islamic world.
Throughout the
twentieth century, a major part of the Islamic world remained locked in
continuous warfare, conflict, and instability. The resulting waste of
resources nearly brought economic development to a stand-still, caused
living standards to drop to rock-bottom, and most importantly, cost the
lives of millions of Muslims. Even now, intra-Muslim disputes and
conflicts continue and engender tensions from time to time. Wars and
conflicts between Muslim and non-Muslim nations are a great source of
instability and discontent. One significant benefit of the Turkish
Islamic Union is the role that it will play in delivering peace and
security to the Islamic world. The Turkish Islamic Union must resolve
intra-Muslim disputes and conflicts, as well as overcome the wars,
conflicts, and tensions between them and non-Muslim countries, by
peaceful and reconciliatory means. For example, an Arab-Israeli peace
would have the following benefits for the Islamic world: :
-
Peace would enable each country to reduce military expenditures and divert financial resources to wealth-creation in society. As all Muslim countries would be members of the joint defense pact, they would achieve greater security and stronger defenses with a smaller budget. Investments now being made in the arms industry and technology could be channeled into educational, scientific, and cultural development. Consider the following facts: The total arms expenditure of Middle Eastern countries in 1991, when the Gulf war broke out, was $70.7 billion. Arms spending dropped to $52.2 billion during the following years, but soon began to increase again. Military spending stood at $61 billion in 2000 and $72 billion in 2001.
- Present instability and conflicts in the
Islamic
world cause many of the region's doctors, engineers,
academics, scientists,
thinkers, and writers to migrate to the West, where they
continue their
work, for they do not feel secure in their home countries.
Research
reveals that this migration from Arab countries has cost the
Islamic
world $200 billion. In fact, 450,000 of these migrants are
college or
university graduates.24
An environment of peace
will eliminate internal tensions and end this migration. As a
result,
the work and skills of highly educated individuals will
primarily benefit
Muslims.
-
Present instability and conflicts in the Islamic world cause many of the region's doctors, engineers, academics, scientists, thinkers, and writers to migrate to the West, where they continue their work, for they do not feel secure in their home countries. Research reveals that this migration from Arab countries has cost the Islamic world $200 billion. In fact, 450,000 of these migrants are college or university graduates.24 An environment of peace will eliminate internal tensions and end this migration. As a result, the work and skills of highly educated individuals will primarily benefit Muslims.
Any blessing you have is from Allah. Then when harm touches you, it is to Him you cry for help.
(Qur’an, 16:53)
- Economic development will gain momentum. At present, there
are many disputes among Muslim nations, especially those involving
borders, which only intensify economic problems. For instance, the
source of the difficulties experienced in transporting and exporting
trade goods is unsafe transport routes. This also is true for water,
which is a major cause of conflict in the Middle East. Such conflicts
could be resolved if Muslim countries would cooperate and resolve their
disputes peacefully.
- Differences of culture and ethnicity will become a rich
resource in an environment of peace, one that is characterized by
compassion and dialogue. People will be more open-minded and
productive, and such a diverse cultural mix will enable the rise of a
new civilization.
- Peace also will strengthen Muslims living outside of the
traditional Islamic world. Islam is one of the fastest growing
religions in many non-Muslim countries. If these ethnically diverse
groups of Muslims unite, they will further the spread of Islam and
enable themselves to make a stronger cultural impression on their
societies. The effectiveness of individual efforts made by small and
separate Muslim communities is incomparable to the combined
intellectual efforts made by a united alliance. Muslims of course will
preserve their national identities; however, they will become a much
stronger force if they act as one body guided by Islamic awareness and
morality.
- A peaceful Islamic world will become a model for other countries, and existing conflicts will be resolved peacefully according to the example set by the Islamic world. Muslims will be living examples of finding peace and security when the Qur'an's values are practiced. In addition, they will bear witness to the fact that Islam is a religion of peace and compassion. Peace in the Islamic world might even guide many people to Islamic morality.
Rebuilding a Spectacular Civilization
With the establishment of the Turkish Islamic Union, peace and security will take hold, economic problems will be resolved, and a massive cultural advancement will take place, for there will be growing budgets for education, science, and culture. In this way, Muslims will build a new civilization that will serve as a role model for the rest of the world. Practicing the unity and solidarity commanded by the Qur'an will cause its values to have a direct impact upon all Muslims' everyday life, art, decoration, fashion, medicine, science, and technology. Friendship and fraternal feelings will prosper, peace and order will rule social life, people will find more time to reflect and conduct research, and they will be more free-thinking and open-minded when they do so. Environments free of disorder, destitution, and troubles are places in which new ideas take shape, new products emerge, beneficial inventions are made, and continuing progress is achieved. The Turkish Islamic Union will create such an environment throughout the Islamic world.
So eat from what Allah has provided for you, lawful and good, and be thankful for the blessing of Allah if it is Him you worship. (Surat an-Nahl: 114) |
In the book's first part, we examined the history of Islamic civilization. This civilization is an indicator of the environment in which future generations of Muslims will live. History shows that Muslims who practiced the Qur'an's values built a strong civilization that lasted for many centuries. In the Qur'an, Allah commands people to reflect, observe, and notice subtle details. Muslims are asked to ponder the beings in their surrounding environments, reflect on the order in which they live, and try to comprehend the wisdom behind it all. Our Lord says:
Have they not looked at the sky above them, how We structured it and made it beautiful, and how there are no fissures in it? And Earth, how We stretched it out, cast firmly embedded mountains onto it, and caused luxuriant plants of every kind to grow in it—an instruction and a reminder for every penitent human being. And We sent down blessed water from the sky and made gardens grow by it, and grain for harvesting and soaring date-palms with layered spathes. (Surah Qaf: 6-10)
Those who live by the Qur'an's values, who contemplate without coming under the spell of dogmas, false beliefs, or prejudices, ponder whatever they witness from all angles. As a result, they can see and consider ahead of their times. These qualities enable them to invent beneficial items for humanity and devise systems that ease the burdens of life and increase human comfort. The Turkish Islamic Union will open a new chapter in science and technology for the Islamic world, and, having acquired this vision, Muslims will build a civilization that produces science.
One area in which the Muslims' subtle thinking and deep awareness shows itself is art. At the core of art lie the abilities to reflect, notice subtleties, enjoy what is seen, and convey the resulting joy to others. The artistic awareness of someone who believes in and practices the Qur'an's values is of a superior nature, because Muslims consider art to be a Divine form of beauty, and works of art as objects that reflect Allah's Power and Might and the magnificence in Creation. In the Islamic world, artists are inspired by the beauty of Allah's Creation and thus produce works of art that are both inspired by the Qur'an's values and have unequaled depth, talent and intellect. With the formation of the Turkish Islamic Union, far more works of art will be produced that reflect the Muslims' sense of art, cities will be made more beautiful, spectacular buildings will rise, and the quality of life will increase immensely.
Islamic nations will be known for their cleanliness, order, works of art, cultural achievements, and technological developments. Their inhabitants will benefit from the means and comforts provided by technology, for prosperity, wealth, and beauty will dominate every aspect of life. Muslims will always meet with beauty, for their homes, gardens, house decorations, clothing, music, entertainment, theaters, cinemas, paintings, and conversations will reflect their inner spiritual beauty.
For all of this to take place, however, a great awakening must occur. False traditions, social structures, and mentalities that hold Muslims back must be removed and replaced with a Qur'an-based vision and morality so that the union will be rational, decisive, vibrant, and open-minded—just as it was with the first generations of Muslims. Islam does not require abstinence from the world; rather, Muslims are required to comprehend the world's true nature and then light the path for all people to follow. It is the Muslims' right to enjoy the blessings of this world. Those who believe sincerely and live by Allah's commands will experience all of the beautiful things that Allah has revealed in the Qur'an, one of which is a good life on Earth, as follows:
What is with you runs out, but what is with Allah goes on forever. Those who were steadfast will be recompensed according to the best of what they did. Anyone who acts rightly, male or female, being a believer, We will give them a good life and will recompense them according to the best of what they did. (Surat an-Nahl: 96-97)
AN INTERVIEW WITH
MR. ADNAN OKTAR BY BASKENT TV, FEBRUARY 13th, 2009 |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY MALATYA TV, FEBRUARY 22nd, 2008 |
Introducing Others to Islamic Morality
"Let there be a community among you who calls to the good, enjoins the right, and forbids the wrong" (Surah Al 'Imran: 104). One of the Muslims' important duties is to command goodness, prevent evil, and call people to Islamic morality. However, the present disorder in the Islamic world prevents Muslims from fulfilling this duty, even though many non-Muslims have an increasing interest in Islam and the Qur'an's values. Allah's existence and oneness, the basic tenets of Islam, our Prophet's (may Allah bless him and grant him peace) life, the Qur'an's commands, and how Islamic society should be structured have now become common topics in the West. As interested people naturally direct such questions toward Muslims, Muslims must be able to represent Islam in the best possible way. In the West, this means through professional audio-visual productions, conferences and meetings, and publications. Moreover, on an individual basis they must serve as role models to the people with whom they come into contact.
The Muslim Union is also necessary to resolve many problems caused by people's remoteness from religious morality. Circles that oppose religious morality work to make irreligion prevail and often coordinate their actions so that they can move forward in unison. Irrespective of how much their alliance is based on self-interest, their coordinated action makes it much easier for them to achieve their targets. Although every system of thought that opposes religious morality is destined to be defeated, Muslims must nevertheless engage these systems in a great ideological struggle to defeat them. For this reason, one of the Muslims' most urgent responsibilities is to drop their internal differences so that they can spread the Qur'an's values and invite people to the path of Allah. Our Lord reveals the believers' responsibility in this regard in the following verse:
Those who do not believe are the friends and protectors of one another. If you do not act in this way (protect each other), there will be turmoil in the land and great corruption. (Surat al-Anfal: 73)
The formation of the Turkish Islamic Union will increase the pace of all efforts made to spread the Qur'an's morality. As in many other areas, such a combined effort will be rewarded many times over, and true knowledge will reach all people far more quickly and in a much better manner. At present, Muslims are making individual as well as combined efforts to explain and spread Islam. However, the Turkish Islamic Union will make these efforts more practical and systematic. Furthermore, some people who claim to represent Islam but display aggression and crudeness, which are not part of Islam, will be defeated; true Islam will be defined; and the erroneous stereotypes created by certain people will be destroyed.
WHAT KIND OF TURKISH ISLAMIC UNION?
The First World War and the Second World War taught humanity a lesson in the form of wanton slaughter on a global scale, major European cities reduced to rubble, flattened housing estates, and genocidal concentration camps. The West, caught in the middle of these wars, drew a very important lesson from these tragedies: form alliances in order to have an efficient, easier, and quicker conflict-resolution mechanism. Other European countries had tried to form alliances in the past, but these were never long-lived either because of a conflict of national interest or for some ideological reason. This time, the West knew that the desired union had to be more than just an economic or a joint defense pact; it had to be a union established upon common cultural values. Obviously, this is a lengthy process.
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And when your Lord announced: “If you are grateful, I will certainly give you increase, but if you are ungrateful, My punishment is severe.” (Surah Ibrahim: 7) |
These wars devastated Europe's economy and industry. The survivors had to rebuild hundreds of cities, repair infrastructure, and reestablish a functioning education and health system. The war was over, but now the colonies were demanding independence. It appeared to be a hard job to create stability as well as a union amidst all of this disorder. The first step in this direction was the European Coal and Steel Federation, formed in 1951 primarily to serve and develop industry. This union eventually became the European Economic Community (EEC), then the European Community (EC), and finally the European Union (EU). Eventually, it became a strong union in which products, services, capital, and labor freely circulate between member states; a union having a common currency, compatible laws, and even state bureaucracies. Today, the EU is one of the major players on the international political stage.
The military, political, and economic unity of the Islamic world will enable a better use of the available resources and allow it to accomplish major cultural and economic development. |
AN INTERVIEW WITH MR. ADNAN OKTAR BY DENGE TV, JULY 2008
|
AN INTERVIEW WITH
MR. ADNAN OKTAR BY KRAL KARADENIZ TV, JANUARY 2nd, 2008 |
The Organization of the Islamic Conference (OIC) has 56 member
states and is the largest Muslim organization in terms of number of
members and of geography. In addition, there are several regional
military and trade alliances between neighboring Muslim nations, each
of which fulfills important functions and represents a positive
development. However, the Islamic world needs a more comprehensive
union, one with permanent institutions empowered to take binding
decisions, develop and implement common policies, represent the entire
Islamic world, and produce solutions for all Muslims rather than just
in a few regional hotspots. This union's power must be economic,
military, and social. The existence of such a union will create an
environment of mutual trust and agreement so that a sense of solidarity
will develop. Accordingly, the member states' security concerns will be
addressed, and the resulting extensive cooperation will result in
higher standards of living in the member states. Acting as one body in
all affairs concerning it, either directly or indirectly, this world
will be able to develop strategies that are in the Islamic world's best
interest.
 |
In the second half of the twentieth century, developments in Palestine, Bosnia, Kosovo, Nagorno-Karabakh, Kashmir, and Aceh brought an important truth home to the Islamic world. In these regions, where thousands of civilians lost their lives, countless children were orphaned and savagery and violence reached shocking levels, the West either did not react at all or was slow to take preventive action. Such indifference reminded the Muslims once more that all of them are responsible for protecting the rights of other Muslims and meeting their needs. Therefore, the Islamic world has be very responsive and proactive, for only united Muslim nations can guarantee the safety of all Muslims by speaking for all Muslims in the international political arena with one voice.
The Islamic world has to become one bloc in terms of military, politics, and economics. An Islamic world united from within will ensure world peace and prevent radicals from moving toward a clash of civilizations based upon their ideologies of self-interest and conflict.
The Turkish Islamic Union's General
Structure
The Turkish Islamic
Union must have a structure that preserves member states' independence,
national borders, rights, and interests. Each sovereign state must
strive to unite under a shared Islamic culture, develop common
policies, and establish the legislative and administrative organs that
will implement them. The purpose here is not to achieve a structural
merger of states, but to unite behind common policies and interests in
order to achieve the political power that such a union would have.
In such a union, the world's Muslims will be in direct touch with one another, know each other's problems intimately, and help one another. Separatism, factionalism, and fanaticism will be put aside for the principle of Muslim unity. The fact that the Islamic world has not been able to reach consensus among the different views, systems, and models that characterize its members has prevented it from acting in unity. The proposed union's call for unity will not be made according to race, economic condition, or geographical location, and all animosity arising from differences of race, language, or culture will cease under the umbrella of this union. Its members' sense of unity will not be based upon the superiority of one culture, nation, or group over another, but upon the spirit of solidarity engendered by equality, compassion, love, and friendship.
One of the primary reasons for establishing the Turkish Islamic Union is to create a central authority capable of directing the general Muslim population. For this reason, the central authority must have a structure that reaches all Muslims or, in other words, must be able to accommodate all different views under its umbrella. The Turkish Islamic Union must be based on Islam's central tenets, receive practical as well as theoretical differences in views with compassion and understanding, and successfully turn these differences into cultural diversity and wealth. These differences must not be allowed to obstruct the application of political will and joint action. All disputes between Muslim nations must be resolved, and their differences must be settled within the framework of this central authority. An Islamic world that can manage its internal affairs will be able to resolve potential differences with other civilizations easily and to produce the joint policies that its central authority will implement and administer.
The Islamic world has many issues that need to be resolved and that are continuing problems for the international community: such political tragedies as Palestine, Kashmir, and Iraq; the ideological war on terrorism; and such social issues as underdevelopment, poverty, health, and education. These main topics are not regional or local matters; rather, they have a direct bearing on all Muslims. Given this reality, the Islamic world must achieve solidarity in order to resolve them. No one can suggest that what happens in Palestine concerns only the Palestinians, that the innocent Muslim Kashmiri civilians suffering from oppression should sort themselves out, or that starving children in some Islamic country are only the responsibility of the country in question. Muslims cannot accept this situation as a matter of faith. of faith.
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However, Muslims have failed to form a strong alliance among themselves and so other—and non-Muslim—countries are offering solutions to these and similar problems. The proposed solutions, however, do not have the Muslims' best interest at heart, or else offer only short-term solutions. In many conflict-riven regions, the Muslims' relative weakness prevents them from having any real voice at the negotiating table. In addition, the so-called peace plans often incorporate certain clauses that do more harm than good. The Islamic world has an obligation to produce a joint action plan to safeguard the affected Muslims' rights.
The number of issues awaiting resolution by the Turkish Islamic Union indicates that it will have a busy schedule. To function efficiently, it needs to have a permanent operational headquarters, form the legislative and administrative organs that will coordinate their activities (including their subdivisions), and ensure that these institutions will function properly. The infrastructure that will deliver the right decisions at the right time must be built, the union must inspire trust with its activities, and its members must be reassured that their rights are fully protected.
The Turkish Islamic Union must have the flexibility to adapt to changing political conditions and the foresight to develop appropriate strategies. The need for an active central authority that can take the initiative, instead of giving reflexive responses to world events or being content with either criticizing or voicing opinions, is obvious. This center must shoulder the responsibility for coordinating, supervising, and serving the interest of all member states equally. It must consider all developments objectively and be guided by the Islamic world's demands. A Turkish Islamic Union that can arbitrate between member states, resolve their conflicts of interests, and protect Muslims in their dealings with other nations will increase the Islamic world's cultural, economic, and political influence.
For the Turkish Islamic Union to become a united force and a unifying structure, it must protect modern social values, respect the human rights of all people, and be based on democratic principles. Not surprisingly, all of these values are central to Islamic morality.
AN INTERVIEW WITH
MR. ADNAN OKTAR BY TEMPO TV, DECEMBER 3rd, 2008 |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY TIMOTHY FURNISH, DECEMBER 14th,
2008 |
A Peaceful and Harmonious Turkish Islamic Union
The Turkish Islamic
Union must work to bring peace to all people, not just Muslims, and
compassionate and peaceful in its decisions and practices. The core of
Islam is the good morality revealed in the Qur'an, which requires
Muslims to be friendly, gentle, compassionate, just, understanding,
patient, and devoted. Islam invites people to a peaceful world:
O you who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of satan. He is an outright enemy to you. (Surat al-Baqara: 208)
Muslims are defined as people who obey Allah's commands, try to practice the Qur'an's morality diligently, make the world a nicer place, build it up, and deliver peace and happiness. They strive to do good, pleasant, and nice things for people, and make a great effort to reflect our Lord's infinite compassion and mercy. Allah told His followers to be good to people, take an interest in his or her surrounding environment, and call people to the right path. Allah describes in the following verse the difference between people who have no positive effect on their surrounding environment and those who always try to do good:
Allah makes another metaphor: two men, one of them deaf and dumb, unable to do anything, a burden on his master, no matter where he directs him he brings no good. Is he the same as someone who commands justice and is on a straight path? (Surat an-Nahl: 76)
The message of this verse must guide the Turkish Islamic Union, which must be a platform for implementing Islamic morality's understanding of devotion, unity, friendship, honesty, justice, loyalty, fidelity, and service. Islamic morality guarantees people's freedom of thought and life, discourages tension and dispute between people, and even forbids suspicion, negative thoughts and words about one another. Our envisaged union must be formed by Muslims who operate on that basis and work for world peace.
The Qur'anic morality requires that Muslims refrain from war and conflict and resolve disputes by dialogue and agreement. In the Qur'an, Allah considers war to be an unwanted necessity and a last resort that must abide by strict humanitarian and moral rules. Muslims are charged with always siding with peace and agreement, and fighting only in self-defense if attacked by the enemy. Allah reveals that it is evil-doers who begin war and that He does not like them:
Each time they kindle the fire of war, Allah extinguishes it. They rush about the land corrupting it. Allah does not love corrupters. (Surat al-Ma'ida: 64)
Our Prophet Muhammad's (may Allah bless him and grant him peace) life shows that war is only fought for defensive purposes when all else has failed. The Qur'an was revealed to the Prophet (may Allah bless him and grant him peace) over a period of 23 years. For the first 13 years, Muslims lived as an oppressed minority community under pagan rule. Many Muslims were physically tortured, some were killed, and others had their property looted. As a community, they were constantly exposed to humiliation and threats. Nevertheless, they remained peaceful and continued to invite the pagan Meccans to peace. When the oppression reached unbearable levels, the Muslims migrated to Yathrib (later Madinah), where they found freedom and friendship, and where they gradually established their own rule. Not even then did they declare war on the aggressive pagans of Mecca.
The nature of an Islamic society is measured and balanced, for people are invited to do good and commanded to refrain from evil. Allah states in Surat al-Baqara: 143 that Muslims are witnesses as well as role models to people as a "middlemost community." Allah reveals in another verse that they are required to be an example of good for humanity:
You are the best nation ever to be produced before mankind. You enjoin the right, forbid the wrong, and believe in Allah. (Surah Al 'Imran: 110)
An organization formed by Muslims who abide by Allah's teaching is obviously required to protect and represent this good morality and show the Turkish Islamic Union's way forward. It must first resolve intra-Muslim disputes and deliver peace to the Islamic world, oppose any movement that incites violence and war, and constitute a preventive force against all warmongers. Furthermore, it must cooperate with the international community on terrorism and international crime, as well as on matters of general concern (e.g., weapons of mass destruction), and even lead the fight against these threats.
A Generator of Solutions
We have briefly
mentioned some problems (e.g., Palestine, Kashmir, Afghanistan and
Iraq) that the Turkish Islamic Union could resolve quickly. Thus, once
it is established, this union will have to shoulder huge
responsibilities and become an organization that can generate realistic
and appropriate solutions.
The current situation has a negative effect not only on Muslims, but also on many innocent people around the world. Untold millions continue to suffer from the curses of corruption, poverty, immorality, the unfair distribution of wealth, ruthlessness, tyranny, conflict, and injustice. Babies die because there is no food, children and the elderly are left to fend for themselves on the streets, refugees are forced to live in tents or barracks, and sick people cannot afford any medical treatment—all of these problems affect not only the Islamic world and the underdeveloped world in general, but also, to a lesser extent, the developed world.
Many innocent and needy people are waiting for a helping hand. The Muslims' responsibilities in this regard are as follows:
What reason could you have for not fighting in the Way of Allah—for those men, women, and children who are oppressed and say: "Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!?" (Surat an-Nisa': 75)
The Turkish Islamic Union will resolve the disputes between Muslims and non-Muslims as well as conflicts between Muslims. Currently, even intra-Muslim disputes are being resolved by Western countries or international organizations under their control. Foreign powers, unfamiliar with Muslim history and culture, do not appear to be capable of delivering appropriate solutions, even if they do provide some little help from time to time. Muslim nations should solve their own problems, for then their problems will not be dragged into the international arena, the proposed solutions will be in their interest, and a united Islamic world will send out a message of power and stability. One of the Islamic world's greatest troubles is its current inability to produce such common policies and effective strategies even on matters of direct concern.
Hungry and poor people need every kind of help. |
The Turkish Islamic Union must find solutions for the Muslim nations as well as for all people seeking peace and security. Each nation has its own political, demographic, and economic problems, and different regions have their own regional problems too. Although each of these problems requires different solutions and measures, the fundamental problems and their solutions are everywhere the same. Much suffering and trouble is caused by the fact that the Qur'an's morality is not practiced as it should be, which means that the required solutions are not devised according to its guidance. If just and realistic solutions are to be reached, such qualities as open-mindedness, flexibility, and free thinking, together with honesty, devotion, justice, and helpfulness, all of which are derived from the Qur'an's morality must guide the Muslims.
There is an important link between solving economic problems and social morality. For instance, one of the greatest economic problems is social injustice, which is essentially a moral problem. There can be no social injustice in an Islamic society, for Allah requires that all surplus goods or wealth be shared with the needy and prohibits conspicuous consumption. Financial means should not constitute the basis for privilege and become a value shared by the few, for the Qur'an's morality requires social solidarity and awareness of one another's needs. Sincere Muslims have such a devotional character that they give their food first to the poor and the captives, even if they are in need themselves. They do so only to earn Allah's good pleasure, for:
They give food, despite their love for it, to the poor and orphans and captives [saying], "We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks." (Surat al-Insan: 8-9)
The solidarity and cooperation between individuals can easily be achieved in international relations, for Islamic morality will guide the union's member nations. It is intolerable that some countries enjoy exaggerated luxury while, in another country, thousands of newborn babies die of starvation. Every conscientious person should be disturbed by this situation.
Many charitable and international organizations are actively seeking to assist these poor and suffering nations. However, their efforts usually do not go beyond delivering aid packages to the affected regions. And, this aid often does not reach its intended recipients due to the failures of the underdeveloped nation's system and their mafia or gang-type organizations. All of these must be eradicated, and a new mentality based on conscience and common sense must be nurtured through mass education campaigns.
When wastefulness is prevented, when solidarity develops and sharing is encouraged, and especially when people have learned to be guided by their conscience, such economic imbalances can be eradicated. The most suitable structure to implement these solutions will be the Turkish Islamic Union.
AN INTERVIEW WITH
MR. ADNAN OKTAR BY TURKMENELI TV, APRIL 22nd, 2008 |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY AZERBAIJAN APA NEWS AGENCY, AUGUST 16th, 2008 |
AN INTERVIEW WITH
MR. ADNAN OKTAR BY RADIO RFA (Radio Free Asia), JUNE 14th, 2008 |
Private and Individual Rights Must Be Just and Respected
In a society shaped
by true Islamic morality, individual rights and freedoms are very
important. Personal rights and freedoms are guaranteed so that people
can live a free and dignified life. Allah has revealed in the Qur'an
that all people are equal in His Presence, for superiority is based
upon one's awareness of Allah, and He commands Muslims to be just,
compassionate, forgiving, and understanding toward people. Therefore,
they must respect differences and be fair when evaluating them.
Our Prophet's (may Allah bless him and grant him peace) practices in the first Islamic society (Madinah) have shown the way for all Muslims with regard to social structure and governance. The "Constitution of Madinah," considered the Muslims' first constitution, reflects an advanced level of understanding of law and exemplifies Islamic society's sense of justice and individual rights. Under it, all people of whatever religion were given their fundamental rights and freedoms, and people's property, life, family, and places of worship were safeguarded. With this agreement, everyone could live under one political entity and peace was brought to tribes that had been feuding with one another for many years. Outside of the Constitution of Madinah, the Prophet (may Allah bless him and grant him peace) always treated the pagans fairly, honored their pleas for safety and protection and desired friendly and civilized relations between people.
Fourteen centuries ago, Islam brought such values as individual rights, law and order, equality before the law, and economic freedom to humanity. As Islam spread, the justice that prevailed throughout its domain became the envy of all nations. This sense of justice, which is still remembered today with respect and approval by many Western thinkers, led many people and nations to embrace Islam and welcome Muslim rule. Our Prophet Muhammad (may Allah bless him and grant him peace) practiced the Qur'anic system of justice in the best possible way, and his Companions and Muslims in general continued to practice this superior morality. This enabled the Muslims to become a community that achieved justice between people:
Among those We have created there is a community who guide by the Truth and act justly according to it. (Surat al-A'raf: 181)
Oil complexes in Azerbaijan and Indonesia. |
Islam teaches freedom of thought and participation in government. A broad-based consultation process is one of Islam's most fundamental social requirements, for Allah commands Muslims to govern by mutual consultation, namely, to discuss their affairs among themselves:
[Believers are] those who respond to their Lord and perform prayer, manage their affairs by mutual consultation, and give of what We have provided for them. (Surat ash-Shura: 38)
When action follows consultation, all individuals will have had an equal right to voice their opinions and then to consider the matter from many different perspectives. This reduces the possibility of error and, therefore, results in an agreed-upon and appropriate decision.
The degeneration and moral collapse in societies where people are far removed from religion's morality is a major problem in many countries. |
The most important aspect of consultation is that each representative does his or her best to respect and understand the different viewpoints. Their main concern is to find the right ideas, rather than who proposed them. In other words, consultation's main purpose is to make those decisions that are in society's best interest. Islamic morality requires that Muslims not insist upon their own views, but adopt the view that is closest to their conscience and justice. Muslims must refrain from the insistence and pride inherent in thinking that "my views are the best, my views must be recognized by all," for such behavior does not please Allah. Muslims must know that that there is always someone who knows more than they do, and that it would be a grave error to insist that their own ideas are the best:
Over everyone with knowledge is a knower. (Surah Yusuf: 76)
The Islamic principle of consultation is a leading light for the Turkish Islamic Union, which must be built on a political culture of free speech without fear of recrimination, where their rights are safeguarded, and where everyone's views are listened to with equal respect. In this way, its member nations will develop societies in which people respect each other's views; where equality, justice, and freedom rule; and where oppression and injustice are eradicated. Such achievements will enable the Islamic world to guarantee the Muslims' safety and happiness, and also will become the driving force of our world's culture and civilization.
Projects of "greening the deserts" play an important role in the Muslim world's economic recovery. The projects carried out in Egypt, Jordan, and Morocco have been quite successful. Economic cooperation among Muslim countries will yield better results in similar projects. |
The Ultimate Goal: Developing the Islamic World
... He gave you refuge and supported you with His Help and provided you with good things so that hopefully you would be thankful. (Surat al-Anfal:26) |
One of the Islamic world's most serious problems is its general underdevelopment. Therefore, one of the Turkish Islamic Union's priorities must be to develop the Islamic world by supporting the poorer countries and resolving their economic problems. This can be done by fighting poverty,—encouraging new investments, creating jobs,—achieving law and order throughout society, removing economic injustice and guaranteeing social justice, and strengthening international as well as regional cooperation and dialogue.
Problems and tensions within the Islamic world caused by financial inequality must be reduced. A union and cooperation between Muslim nations in the economic, political, and, most importantly, the cultural arenas will enable the underdeveloped nations to advance rapidly. Moreover, those that have the necessary infrastructure in place will be enabled to maximize their productivity. Such a union will benefit economic growth and scientific and technological development.
Economic growth will increase investment in science and technology, and technological advancements will fuel further economic growth. Economic development will raise educational standards, and society will develop in many ways. Under the umbrella of the Turkish Islamic Union, individuals will be able to travel freely without the obstacles of visas or borders, and a system of free trade and enterprise will drive the Islamic world's rapid growth and development.
This development will naturally result in the Islamic world's modernization and reaching the standards found in the developed world. While Islam's economic principles diverge from the hedonism that dominates the majority of the West, free trade is just as essential to Islamic societies as it is to Western societies. Islam recognizes everybody's right to private ownership and free enterprise, but Islamic morality places certain responsibilities on individuals in order to achieve social justice. The poor have a share in the wealth of the rich, but not in the form of enforced taxation. Rather, the rich give this share to the poor willingly because of their beliefs. Islam's version of social justice is not achieved by central planning and enforcement, as socialism proclaimed but failed to deliver, but by the society's dominant moral values. Islamic morality also prevents the rich from indulging in conspicuous consumption and extravagance.
Islamic morality instructs people to avoid waste and extravagance. This is a key element in establishing social justice in Islamic societies. Social justice in Islam can be established by the society's prevalent moral values. Consequently, living by the Qur'an's values and Islamic unity will cause the Islamic world to become more prosperous. |
The materialistic social model encourages consumption, selfishness, and the ruthless oppression of others by individuals who have lost their respect and love for their fellow citizens. Over the past two centuries, this social model has come to dominate the majority of the Western world and has eroded its moral values. As a consequence, many Western countries are forced to fight widespread drug abuse, prostitution, corruption, gambling, alcohol abuse, and organized crime. Furthermore, weakening religious beliefs has created an identity crisis: Materialist philosophies, which assert that the purpose of life is to acquire material wealth and live a life of pleasure, cannot satisfy people's spirituality and so end up creating a void of aimlessness. Under the banner of freedom, its adherents abandon themselves to their own selfish desires.
... so that it (booty) does not become something which merely revolves between the rich among you... (Surat al-Hashr: 7) |
Islamic morality, on the other hand, frees people from all kinds of worries and anxieties that trouble their minds. Believers only heed Allah and seek to win only His good pleasure. Fully aware of their responsibilities to our Lord, they live by their conscience at all times and, as such, are content and well-balanced individuals. They offer their environment goodness and beauty. This morality frees people from the pressures of envy, excessive desire, fear of the future and death, and other attitudes and fears that are incompatible with religious morality. Freed of these negative characteristics, they experience the freedom and peace derived from submitting to Allah.
Therefore, the development and advancement encouraged by the Turkish Islamic Union will not be identical to the development envisaged by the West. During its period of development, the West experienced great social injustice. For instance, the driving force of development in eighteenth- and nineteenth-century England was ruthless exploitation. The working classes endured terrible working and living conditions. Children as young as 7 or 8 were made to work in filthy coal mines for 16 hours a day; many of them died before they were 20 years old. In the 1840s, the average life expectancy of coal miners fell to an average of 17 years.16 On the other hand, the rich lived in excessive luxury and extravagance. All industrialized Western countries went through these horrific experiences, and they built themselves upon the exploitation and oppression of millions of poor people.
The developmental model of a society dominated by Islamic morality will comprise social justice. The West suffered great injustice during its own development because its leaders adhered to materialism's misconceptions of human nature. Islamic morality, however, requires people to be entrepreneurs and pioneers in all fields, as well as compassionate, selfless, and just to others. Throughout the rise of Islamic civilization, Muslims were world leaders in economics and very successful traders. However, the resulting wealth did not remain in the hands of the few, but spread throughout society. Such social aid institutions as charitable organizations, social complexes, soup kitchens, caravanserai (large inns), public baths, and libraries show that wealth and culture did not remain in the hands of a few Muslims, but were accessible to all. The envisaged Turkish Islamic Union must adopt this developmental model.
They will ask you what they should give away. Say, “Any wealth you give away should go to your parents and relatives and to orphans and the very poor and travelers.” Whatever good you do, Allah knows it. (Surat al-Baqara: 215) The metaphor of those who spend their wealth in the Way of Allah is that of a grain which produces seven ears; in every ear there are a hundred grains. Allah gives such multiplied increase to whoever He wills. Allah is All-Encompassing, All-Knowing.(Surat al-Baqara: 261) |
Another aspect of this developmental model is open-mindedness. Islamic morality requires Muslims to be open-minded or, in other words, that they maintain relations with other cultures and benefit from their achievements. For this reason, Muslim thinkers and scientists examined earlier Greek, Chinese, Roman, and Indian scholarly works, from which they acquired knowledge and then developed and enriched with an Islamic understanding. The Islamic world of today must examine other cultures, in particular those of the West, benefit from their accumulated knowledge, and then use and advance them further for their own—and humanity's—benefit.
Trying to isolate the Islamic world from other cultures making it self-contained will not benefit Muslims. Islamic morality demands that technology be used to the full. For instance, Muslims must build their own film industry to teach humanity righteousness and goodness, as a counterweight to films that seek to impose a materialistic twist on Islamic morality. If some art trends contain negative influences, Muslims must produce a more beautiful and splendid art form. If people admire the impressiveness, cleanliness, comfort, and liveliness of cities, Muslims must build even better cities and make the world an even better place in which to live.
Surely Muslims can build a civilization comparable to the great Islamic civilization of the past, but to do so they must live according to the aesthetics and artistry, open-mindedness, moderation, and justice of the Qur'an's values. Islamic art, culture, and civilization will not only bring prosperity to Muslims, but to all of humanity. The world's greatest libraries, most stunning architecture, cleanest streets, the brightest lit roads, and best schools, universities, and hospitals will be built by Muslims, and all people will have equal access to them.
The rise of Islamic civilization is possible under the leadership of an Islamic central power, and the twenty-first century can be an enlightening one for the Islamic world. At a time when globalization is gaining momentum, Muslim nations must resolve their conflicts; enter into joint scientific, technological, and trading ventures; and combine their forces in the interest of all Muslims.
Good land yields up its plants by its Lord’s permission, but that which is bad only yields up scantily. In this way We vary the Signs for people who are thankful. (Surat al-A’raf: 58) We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so turn away graciously. (Surat al-Hijr: 85) |
Finally, it must be stated that Muslims do not divide the world into two opposing poles: "Westerners" and "Muslims." First, the majority of Western people are People of the Book and therefore share many of the Muslims' moral and religious values. That is why many aspects of Western culture (e.g., freedom of belief, democracy, and family values) are central to Islamic morality as well. On the other hand, many people in the West have chosen Islam as their religion and continue to do so. Considering that the Qur'an's values have so far not been made available correctly and comprehensively in the West, it is realistic to expect many more people to embrace Islam. Muslims must adopt this attitude to the West and its culture. Also, they must remember that some circles have been under the influence of materialistic philosophies for over two centuries, and that they still need to be freed from their prejudices. This is the responsibility of Muslims.
If you tried to number Allah’s blessings, you could never count them. Allah is Ever-Forgiving, Most Merciful. (Surat An-Nahl: 18) Allah knows what you keep secret and what you make public. Those you call on besides Allah do not create anything. They are themselves created. (Surat an-Nahl: 19-20) |
WHY A TURKISH ISLAMIC UNION?
Many contemporary philosophers think that the future of the Islamic world has a direct bearing on world peace and security, for it is potentially a serious power. Approximately one-fourth of humanity follows Islam, their lands contain rich natural resources, and the entire region has a great strategic importance. Until the Second World War, most Muslim countries were European colonies. Some of them had to undertake wars of liberation to gain their independence. This situation changed the look of Islamic geography. However, the real change took place after the cold war ended. Until then, the Islamic world was considered in terms of Africa, the Middle East and Asia; now, it has become more of a Eurasian affair with Albania and Bosnia to the west and Chechnya and Tajikistan, Kyrgyzstan and Kazakhstan to the east. In the 1980s, Turkey was the only Muslim country represented in the Organization for Security and Cooperation in Europe (OSCE). Now there are nine Muslim countries:Albania, Azerbaijan, Bosnia and Herzegovina, Kazakhstan, Kyrgyzstan, Tajikistan, Turkey, Turkmenistan, and Uzbekistan.8
Such changes in the Islamic world's demographic distribution have had an impact on the term "Islamic geography." Until the beginning of the twentieth century, except for short-term invasions, Muslims for the most part lived on Muslim soil under Islamic rule. From the beginning of the twentieth century onward, Muslims have migrated by choice to Europe and America, where they gradually became significant minorities. Currently, Islam is the fastest growing religion in those lands. This increase has enabled these Muslims to play a more active role in Western society and politics.
If you tried to number Allah’s blessings, you could never count them. Allah is Ever-Forgiving, Most Merciful. (Surat An-Nahl: 18) |
Therefore, Islamic geography does not only refer to Muslim-majority or Muslim-ruled lands, but comprises a much greater area. From the Caucasus to Tanzania, and Morocco to Fiji, the Islamic world now stretches over a huge area and covers the lands that gave rise to the greatest civilizations in history. The region's geopolitical, cultural, and geo-economic qualities place this geography on the agenda of international relations and world politics even today.
Buddhism used to be widespread in the Maldives, a land known for its striking natural beauty. Later on, its people embraced Islam due to the missionary activities of Muslim travelers. Today, nearly all of its people are Muslims.
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The crossroads and transit routes of world trade are located within this area. Considering that the canals and straights joining the Black and Mediterranean seas, the Mediterranean Sea and the Persian Gulf with the Indian Ocean are under Muslim control, the Islamic world's importance in terms of global balance becomes better understood. Additionally, the world's richest lands, in terms of such strategically important natural resources as oil and natural gas, are located in Muslim countries. The effective use of these resources represents a strategic opportunity for the Islamic world to increase its impact on world politics.
Islam is the world's most rapidly spreading religion. This map shows the general distribution of Muslims.
Oil complexes in the United Arab Emirates and Saudi Arabia. |
The current situation
clearly suggests that Muslims will influence the developments of the
twenty-first century in one way or another. However, what really
matters here is that this influence must benefit the Islamic world in
particular and humanity in general. The first thing that comes to mind
at this stage is whether the Islamic world can play such a role, given
its present condition. No doubt, Muslims have the necessary ability and
awareness to shoulder this responsibility. However, looking at Muslim
nations today reveals many problems, among them the lack of established
democracy, the inability to keep up with technological progress, and
an underdeveloped economy. An Islamic world preparing to play an active
role in world politics must solve these and similar problems first.
Hold fast to the rope of Allah all together, and do not separate. Remember Allah’s blessings to you... (Surah Al ‘Imran: 103) |
The Islamic world's disunity and fragmentation is an even more urgent and vital problem that must be resolved. The fact that the Muslims have not been able to create a powerful and active Islamic Union is a major contributor to many of today's ills. When a strong Turkish Islamic Union is formed, such problems will either not arise or will be resolved far quicker than anticipated.
It must be stated here that the diversity found in the Islamic world, as well as the existence of various schools of Islamic thought, is not an issue in this regard. Likewise, unity does not equal the same practice or system. Rather, this diversity must be united under the umbrella of faith and on the basis of mutual compassion and solidarity. Differences of thought, practice, or point of view are normal and common in all societies. Islamic morality requires that Muslims never forget that they are all brothers and sisters, irrespective of their differences. Whatever the race, language, nation, or branch of Islam one might follow, all Muslims are brothers and sisters. Therefore, such differences must be appreciated as a source of richness instead of as a source of potential conflict and fragmentation. Such a mistaken view only diverts one's attention from the real issues and delays urgently needed and important preventive action.
Subsequent chapters will deal with the need for a Turkish Islamic Union and what it will mean for world peace from economic, sociological, and political perspectives. However, first we must investigate the process that led to the Islamic world's disintegration and how this development can be reversed.
The Causes of Fragmentation
The Islamic world began to disintegrate during the early years of the twentieth century. Until then, Muslims of different sectarian persuasions, races, and languages lived together in harmony and safety under the rule of Islam, and they were strong.
The twentieth century was one of oppression, violence, war, and conflict. Millions of innocent people lost their lives. |
One of the most destructive movements of the nineteenth century, radical nationalism, had a powerful impact on the Islamic world, for some Muslims fell under the influence of the Western ideologies imposed upon them. With the weakening and then collapse of the Ottoman Empire, the vast majority of Muslim lands were colonized by Europe and the Soviet Union. Before the colonialists withdrew decades later, they drew up artificial borders and thereby created many new countries. When combined with the radical nationalism disseminated among Muslims, the region turned into a quagmire. Ethnic differences became sources of conflict, and the different Muslim ethnic groups, who had lived in the same land until recently, suddenly found themselves living on different sides of these artificial borders. Soon, these artificial nations began disputing with each other over borders and other matters, and feelings of hostility arose. Some of these disputes even escalated into full-scale brutal wars, as in the Iran-Iraq war. A 100-year long period of instability had begun.
All race-based theories, such as those adopted by Hitler, are great misconceptions. No race is inherently better or superior to another. |
One's love of nation, people, and independence is a proper and honorable feeling. However, nationalism becomes intolerable when love turns into fanaticism. If someone feels hostile toward other nations without due cause, he will, in the interest of his own country, disregard the rights of other nations or people. As a result, one country will seek to acquire or plunder another country's land, and thereby become intolerable. Likewise, if people turn their love for their own nation into racism, claiming to be genetically superior, they will have developed an insupportable idea. It is also an error to turn nationalism into a racist ideology, for this damages the Islamic principle that "all Muslims brotherhood and sisters," or to let animosity do away with it for good.
Allah points out this
wrong attitude, known as "fanatical rage," and reveals that it is an
aspect of ignorance. In the Islamic context, ignorance means people and
societies that are far removed from the true religion, as Allah makes
clear in the Qur'an:
Those who do not believe filled their hearts with fanatical rage—the fanatical rage of the Time of Ignorance—and Allah sent down serenity to His Messenger and to the believers, and bound them to the expression of heedfulness, which they had most right to and were most entitled to. Allah has knowledge of all things. (Surat al-Fath: 26)
Allah speaks of fanatical rage on the one hand and, on the other, that He gave believers serenity. The frame of mind of people who become angry and aggressive out of love for their own nation is against Islamic morality. The nationalism that developed in nineteenth-century materialist Europe was aggressive and radical. And this was the type of nationalism exported to the Islamic world and to many other lands, where it has caused nothing but conflict and political instability.
It is against Islamic morality to distinguish between people according to race or to allow ethnic differences to engender strife. Our Lord says in one verse: :
O Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah's Sight is the one of you who best performs his duty. Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)
Allah also reveals that racial and national differences are among His signs. These differences are not to be sources of conflict and hostility, but rather of richness and diversity:
"Collision of Arab Horsemen." Oil painting on canvas, The Walters Art Gallery, Maryland. |
It is against Islamic morality to distinguish between people according to race or to allow ethnic differences to engender strife. Our Lord says in one verse:
O Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah's Sight is the one of you who best performs his duty. Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)
Allah also reveals that racial and national differences are among His signs. These differences are not to be sources of conflict and hostility, but rather of richness and diversity:
Among His Signs is the Creation of the heavens and Earth, and the variety of your languages and colors. There are certainly Signs in that for every being. (Surat ar-Rum: 22)
History is full of examples of Islam's ability to resolve ethnic differences. Our Prophet (may Allah bless him and grant him peace) warned his Companions to avoid tribal or racial separatism; dividing people according to race, sex, language, or clan; and distinguishing between people according to financial means. In his Farewell Sermon, he proclaimed: "O people! Verily your Lord is one and your father is one. All of you belong to one ancestry of Adam, and Adam was created out of clay. There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab, nor for the white over the black nor for the black over the white, except in [terms of] piety. Verily, the noblest among you is he who is the most pious."9
Tens of thousands of Muslims lost their lives in the Iraq-Iran war. |
The continuing conquests under our Prophet (may Allah bless him and grant him peace) and the four rightly guided caliphs greatly expanded the borders of the Islamic world, and many different nations united under the flag of Islam. The Middle East, until then full of tribal wars and unrelenting blood feuds, found peace, and the inter-Arab tribal wars ceased both at home and abroad. Ongoing warfare between Christian sects was resolved peacefully, and tribes that had been mortal enemies learned to respect each other's rights and lived under the Islamic flag.
Muslims of today must acquire the same outlook. In their mutual relations, faith and good character are important, not race, ethnic origin, language, financial means, status, or office. Love between sincere believers develops through their fear and awareness of and true love for Allah, and good deeds and a good character. If people dedicate themselves to the path of Allah, follow it in all their actions and behavior, and do good in the hope of acquiring Allah's good pleasure and mercy, other believers will love and respect them. As a result, their skin color, race, or financial status will be irrelevant and have no bearing on the love others feel for them. The same criteria must be true for relations between Muslim nations, which must be based on the Qur'anic insight that Muslims are one another's helpers and guardians.
One of the foremost reasons for
the Islamic world's current fragmentation is its lack of this
consciousness, the disregard for Islamic morality, and the effect of
irreligious ideologies and movements. Some intellectuals were misled by
various European philosophies and ideologies, which were full of
errors, and believed that introducing them into the Islamic world would
aid its progress. The damage caused by this historic mistake are still
visible today. Instead of the justice, devotion, compassion,
open-mindedness, and progressive thinking brought by the Qur'an's
values, the attempted imposition of false philosophies and ideologies
have replaced the order and solidarity of the Islamic world with
disorder and disunity. In some countries, models opposing the Qur'an's
values were developed in order to end the disorder. However, this only
brought about despotic regimes that oppressed the people.
It is important to learn from these past mistakes when choosing a new strategy and to be aware of misleading manipulations and suggestions. History clearly shows that the Islamic world can rise again only if it returns to its own central tenets and values, the most important of which is Muslim unity and solidarity.
AN INTERVIEW WITH MR. ADNAN OKTAR BY AL BAGHDADIA TV, JUNE 29th, 2008 Reporter: Muslims are being
massacred. First in Bosnia and now in Iraq and Afghanistan. What do you
think should be done in Palestine? |
Example from History: The Islamic Union of Salah
ud-Din al-Ayyubi (Saladin)
The Islamic world's stance against the Crusaders is an important example in this regard. When the armies of the First Crusade reached the Middle East, the Muslims were divided into fractions stemming from various disputes and arguments. This disunity prevented them from putting up an effective resistance, and so the barbaric European invaders were able to create an empire centered on Jerusalem after slaughtering the native population. However, decades later, the Muslim commander Saladin united the different Muslim groups under his command and defeated the invaders.
A painting showing the Crusaders' 1099 massacre and destruction during their invasion of Jerusalem. |
Nevertheless, defeating the Crusaders was not going to happen overnight. Saladin not only united the Muslims under one flag, but also started a scientific and moral awareness. The Encyclopedia Britannica says:
It was an essential part of his [Saladin's] policy to encourage the growth and spread of Muslim religious institutions. He courted its scholars and preachers, founded colleges and mosques for their use, and commissioned them to write edifying works . . . Through moral regeneration, which was a genuine part of his own way of life, he tried to re-create in his own realm some of the same zeal and enthusiasm that had proved so valuable to the first generations of Muslims when, five centuries before, they had conquered half the known world.10
When this moral, scientific, and religious regeneration combined with political unity, Islamic civilization rose once more. Saladin, commanding a united Islamic army, defeated the disbanded and demoralized Crusaders at the Battle of Hattin in 1187 and freed almost all of the occupied Palestinian land, including Jerusalem.
One of the most prominent aspects of Saladin's Islamic Union was that it represented the Qur'anic ideals of justice, moderation, and peacefulness. While best known for this military victory, Saladin was also very forgiving and just toward the Crusaders as well as all other Christians. Even though the Crusaders had inflicted unspeakable cruelty on the Muslims, Saladin exacted no revenge upon them, and no civilian was harmed when he freed Jerusalem. In addition, he maintained his authority over the radicals within his own ranks. Following the slaughter of 3,000 innocent Muslim civilians at Castle Acre, ordered by King Richard the Lion-Hearted, commander of the Third Crusade, some Muslims demanded revenge: They wanted to massacre Jaffa's (today's Tel Aviv) Christians. Saladin successfully calmed his soldiers down and extinguished their bloodlust, and so guaranteed the safety of Jaffa's Christians.
The borders of the Ayyubid Sultanate before and after Saladin's reign. |
In the end, Saladin brought peace to the Holy Land by granting the Crusaders some privileges and concessions. On 28 August 1192, the two parties agreed upon and signed a peace treaty. Saladin made a great gesture: He invited the Crusader's commanders, who had killed thousands of Muslims in their quest to conquer Jerusalem, to stay there as his guests. Those Crusaders visiting Jerusalem were astonished by the Muslims' great forgiveness, compassion, and justice. On one occasion, upon learning that his former enemy King Richard was sick, Saladin sent his own physician to treat him, along with some ice to reduce his temperature. Saladin became a legend throughout Europe for his righteous character, which was based on the Qur'an's values.
In short, Saladin's Islamic Union gave the Muslims power and victory, as well as the opportunity to realize the justice, compassion, and peacefulness central to Islamic morality. Muslims were moved to serve Islam, prevent some radical movements from spreading among Muslims, and live according to the Qur'an.
Eight centuries have passed since the time of that Islamic Union. Today's Muslims need an Islamic Union for the same reasons as they did back then. Although the Islamic world is not under attack by a coalition army, as it was at the time of the Crusades, it is facing many threats. Furthermore, the Islamic world has fallen behind other civilizations in terms of science, technology, culture, art, and thought. Ever since the nineteenth century, the Islamic world has been seriously harmed by the many false ideologies and philosophies produced elsewhere, imported into its midst by misguided people, and spread among those who were not familiar with the Qur'an's values. On the other hand, some radicals who claimed to represent Islam while doing their best to subvert its morality, often unknowingly helped those who were consciously sewing the seeds for later conflict.
For all of this to end, Muslims must rebuild their civilization so that it can once again guide the world, light the path, and deliver peace and justice. But if this vision is to become a reality, they must follow Saladin's method: working for the rebirth of Islamic morality, knowledge, and faith, and achieving the Islamic world's political union.
Uniting with Respect for Differences
The necessity for such a union is based not only on the need for a political solution to end the current situation; rather, and more importantly, unity is a requirement of being a Muslim. As in all areas of their lives, Muslims have to abide by the Qur'an's values in their national and international policies. As this morality requires the Islamic world's reunification as a priority, taking Islamic morality as the guiding principle will make this alliance possible, as well as long-lived and active.
Mankind! We created you from a
male and female, and made you into peoples and tribes so that you might
come to know each other... |
Islamic morality requires Muslims to be conciliatory at all times and to be brothers and sisters in faith, as well as in solidarity and union. Allah commands the believers to: "not quarrel among yourselves" (Surat al-Anfal: 46), for doing so will only weaken them. Allah commands the following in another verse:
Do not be like those who split up and differed after the Clear Signs came to them. They will have a terrible punishment. (Surah Al 'Imran: 105)
It is impossible for Muslims who have common sense and conscience not to unite with other believers or to be engaged in an ongoing dispute with them. This is true on an individual basis, as well as on the level of communities and nations. Allah points out this fact in the Qur'an and forbids Muslim nations to be unfair or hostile to one another. Allah states that those who engage in such harmful activity must be stopped, and instructs other Muslim nations to "make peace between them":
If two parties of the believers fight, make peace between them. But if one of them attacks the other unjustly, fight the attackers until they revert to Allah's command. If they revert, make peace between them with justice and be even-handed. Allah loves those who are even-handed. (Surat al-Hujurat: 9)
Of course, there can be cultural, traditional, and local differences of attitude and practice between Muslim nations due to different views, interpretations, and schools of thought. Such things are natural. However, these differences should not lead Muslim nations to antagonize one another, end their mutual dialogue, and consider the other nation as foreign and hostile, instead of agreeing on their common values. Doing so only leads to intolerable situations.
AN
INTERVIEW WITH MR. ADNAN
OKTAR BY DENGE TV,
DECEMBER 9th, 2009 |
AN INTERVIEW WITH MR. ADNAN OKTAR BY INDONESIA'S ANTARA NEWS AGENCY, SEPTEMBER 16th, 2008 Adnan Oktar: For one thing,
they must love one another, and there must be no sectarian differences.
Alawite, Sunni or Shiite, we are all brothers. They must have joyous,
loving ties to one another. The coming of Hazrat Mahdi (pbuh) is
imminent. The Prophet Jesus (pbuh) will return at any moment. They will
see that what I am saying is true within the next 10 years. All of the
signs have come about. People must joyously prepare for the
Turkish-Islamic Union. By Allah's leave, our lives in Paradise will also
be most delightful, insha'Allah. We may hope for that from Allah if we
make such genuine efforts. We are entities for whom eternity has
already begun. We are entities who will exist for all eternity, once we
have been created. Insha'Allah, we will live on in Paradise. |
Allah warns Muslims away from such mistakes and reveals the People of the Book's (the Jews and Christians) errors in this respect as an example of what can happen. Allah states in Surat al-Bayyina: 4 that they were divided among themselves and went their own ways, even though they received Clear Signs to the contrary. Allah states in other verses that the causes for this split were such evil character traits as envy, injustice, and rebellion against truth. The following are some of these verses:
They only split up after knowledge came to them, tyrannizing one another … (Surat ash-Shura: 14)
The religion with Allah is Islam. Those given the Book only differed after knowledge had come to them, envying one another. As for those who reject Allah's Signs, Allah is swift at reckoning. (Surah Al 'Imran: 19)
Jewish and Christian history is full of conflict because of this continuing disunity. Christianity's first 16 centuries also can be described as the history of warring Christian sects. Even small differences in interpretation led to mutual accusations of heresy. Over time, the Catholic Church gained the upper hand and began to persecute other religious schools of thought that it considered heretical, such as Docetism, Montanism, Adoptionism, Sabellianism, Arianism, Plagiarism, and Gnosticism. The Catholic Church's persecution of such religious denominations as the Cathars and the Bogomils from the eleventh century onward, as well as the century-long bloody war between the Protestants and the Catholics, coincide with the darkest era of European history. It is interesting to note that European civilization began to rise after this sectarian warfare ended. As political scientists acknowledge, modern Europe was only born after the various Christian sects agreed to mutual compassion at the Peace of Westphalia in 1648.
People diverge in their religious practices and understandings because they do not practice morality, as commanded by Allah. This morality recognizes modesty. Those who distance themselves from this modesty perceive their own ideas as the ultimate truth, disregard those who think differently, and feel animosity toward them. Since they do not doubt the truth of their own views, they do not question themselves and so cannot improve themselves and find the truth. Allah describes those who only value their own opinions in the following way:
They disagreed and split up, dividing into sects, each party exulting in what it had. (Surat al-Muminun: 53)
Humayun's Tomb, India. One of the most important works of the Mughal Empire. ... You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah Al ‘Imran: 103)
|
Muslims who fear and respect Allah, and who believe that they will have to account for their actions on the Day of Judgment, must be aware of this situation. Those who realize the importance of this matter must warn other Muslims about the dangers of disunity, fragmentation, and segregation, and work for Muslim unity under the Qur'an's values.
Exemplary Muslims approach other people with love, compassion, and mercy, for they view all people as manifesting some of our Lord's names and attributes. They consider all people who share the same belief, and who believe in the Qur'an, obey Allah's commandments, and abide by the Sunnah of our Prophet (may Allah bless him and grant him peace), as their brothers and sisters, and never forget that they are one another's guardians. They must refrain from factionalism rooted in cultural, traditional, or differences of opinion and, instead of making an issue of them at every opportunity, must support unity under the Qur'an's values. Muslims must support one another in this union and be compassionate and understanding when dealing with disputed matters. As we pointed out previously, sincere Muslims who are aware of this issue's importance, as well as the Islamic world's leading thinkers and intellectuals, are especially obligated to work resolutely for Muslim solidarity and unity. A solidarity based upon love, respect, and compassion must be established in the Muslim world.
At its core, Islamic morality envisages religious unity and common values, rather than disputes and segregation. The Prophet Muhammad (may Allah bless him and grant him peace) showed the way for Muslims with the following hadith:
I have left among you the Book of Allah and the Sunnah of His Apostle. If you hold fast to them, you shall never go astray.11
We just have to abide by this advice. Our Lord commands all believers to follow the true religion and refrain from disunity. Allah says:
He has laid down the same religion for you as He enjoined on Noah: that which We have revealed to you and which We enjoined on Abraham, Moses, and Jesus: "Establish the religion and do not make divisions in it." What you call the idolaters to follow is very hard for them. Allah chooses for Himself anyone He wills, and guides to Himself those who turn to Him. (Surat ash-Shura: 13)
Fostering a Sense of Unity
"The city of Faytoum." Paul Renoir, Mathaf Gallery, London. |
Unity requires awareness, devotion, allegiance, and loyalty. Allah prescribes unity for Muslims and reveals that satan will attempt to create conflict in order to prevent this unity. Muslims are obliged to refrain from hurtful words, anger, disrespectfulness, and all other behavior that could damage this sense of unity when dealing with fellow Muslims. Each Muslim is required to be devoted to others, patient, work for the good of others, and loyal and true. All Muslims must adopt these superior qualities.
A good example of this is the relationship between those Muslims who emigrated to Madinah with our Prophet (may Allah bless him and grant him peace) and those Muslims who were already settled there. The Muslims who pledged their allegiance to our Prophet (may Allah bless him and grant him peace) in Madinah welcomed the Meccan migrants in the cause of Allah in the nicest possible way and took good care of them. These two different communities, which had no mutual tribal bonds, considered loyalty to Islam to be the only important yardstick. The Muslims of Madinah proved their loyalty by opening their homes, sharing their food, and considering the migrants' needs before their own. Our Lord reveals their good conduct in the Qur'an:
Those who were already settled in the abode, and in faith, before they came, love those who have emigrated to them; do not find in their hearts any need for what they have been given; and prefer them to themselves, even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Surat al-Hashr: 9)
"Interior of the Mosque of the Metwalys," by British painter David Roberts. Obey Allah and His Messenger and do not quarrel among yourselves lest you lose heart and your momentum disappear. And be steadfast. Allah is with the steadfast. (Surat al-Anfal: 46) |
The exemplary and superior character demonstrated in this verse reveals how the relationship between two Muslim communities should be. Our Prophet (may Allah bless him and grant him peace) describes solidarity in the following hadith:
Muslims are like one body. If the eye is sore, the whole body aches; if the head aches, the whole body aches.12
The love between Muslims and the absence of any ill-will are great gifts of Allah. Allah says the following about this gift, which will be completely fulfilled in Paradise:
We will strip away any rancor in their hearts—brothers, resting on couches face-to-face. (Surat al-Hijr: 47)
Therefore, Muslims must act with the awareness that solidarity, fraternity, and a sense of belonging are gifts that must be protected by means of patience and strong will. Allah also reveals the importance of this unity in the following verse:
So heed Allah and put things right between you. Obey Allah and His Messenger if you believe. (Surat al-Anfal: 1)
Our Prophet (may Allah bless him and grant him peace) states the importance of unity in the following hadith:
Do not envy one another, do not hate one another, do not turn away from one another, and do not undercut one another. Rather, O servants of Allah, be brothers…13
Muslims are always obliged to be forgiving, but if the other party consists of Muslims, the first party must be even more patient. They must remember that the second party consists of fellow Muslims, and that both parties fear Allah, obey the Prophet (may Allah bless him and grant him peace), and abide by the Qur'an's definitions of right and wrong. All Muslims know that they must have only goodwill toward their fellow Muslims; that they should be considerate; and that they should respond with patience, compassion, and love when disagreements arise. Allah reveals the prayer of Muslims for their fellow Muslims:
Those who have come after them say: "Our Lord, forgive us and our brothers who preceded us in faith, and do not put any rancor in our hearts toward those who believe. Our Lord, You are All-Gentle, Most Merciful." (Surat al-Hashr: 10)
The prevalence of violence and cruelty reveals dimensions of the responsibility upon Muslims. |
Just as Muslims are obliged to mediate in friendship between their each other, they are obliged to resolve any dispute between two Muslim communities. Allah says:
The believers are brothers, so make peace between your brothers and heed Allah, so that hopefully you will gain mercy. (Surat al-Hujurat: 10)
Clearly, this mentality creates a very strong sense of belonging and unity, for our Lord states:
Allah loves those who strive in His Way in ranks like well-built walls. (Surat as-Saff: 4)
Do you not see how Allah makes a
metaphor
of a good word: a good tree whose roots are firm and
whose branches
are in heaven? |
This ideological struggle against irreligious philosophies and ideologies is a duty of all Muslims. No doubt, it is a historical mistake to develop a closed community struggling with internal affairs instead of shouldering the responsibility of this ideological struggle to bring light to an otherwise dark world. At present, humanity, especially the oppressed Muslims, is looking for a way out of this situation and is awaiting the arrival of a guidance that will bring peace, happiness, and justice to the world and remind all people of the true purpose of their existence. This guidance is the responsibility of the Islamic community, and all Muslims are obliged to act with awareness.
The fact that violence, terror, cruelty, fraud, dishonesty, immorality, conflict, and poverty are common proves that the world is full of "corruption." In the face of this reality, many issues that have become a problem among Muslims lose their importance. All of this cruelty and degeneration feeds off the false systems established by those who deny Allah's existence and unity and do not believe in the Hereafter. Therefore, people of conscience must unite in righteousness.
This unity will be one of the most important phases in the defeat of irreligious ideologies. Our Lord points out the nonbelievers' alliance and reveals the necessity of Muslim friendship and solidarity in order to rid the world of cruelty. Allah says:
Those who do not believe are the friends and protectors of one another. If you do not act in this way [protect each other], there will be turmoil in the land and great corruption. (Surat al-Anfal: 73)
Given that the Muslims have such a large responsibility, they must unite. If situations prevent them from doing so, they should consider the following questions:
"Is this issue more important than the unity of Islam?"
"Is it beyond resolution?"
"Is it acceptable to dispute with another Muslim community instead of
working against irreligious ideologies?"
Everybody who answers these questions conscientiously will know that the higher priority is to refrain from endless disputes and to establish a union based on the Qur'an's values.
Muslims must never forget that satan is always working to cause enmity between Muslims in order to prevent their unity and solidarity. Our Lord warns believers of this danger:
Say to My servants that they should only say the best. Satan wants to stir up trouble between them. Satan is an outright enemy to man. (Surat al-Isra': 53)
With this verse, Allah advises Muslims to avoid directing hurtful, mocking, harsh, and accusing words against other Muslims and points out the need for decent conduct in the pursuit of unity.
By acting in a spirit of unity and cooperation, the Muslims will set a very good example for all other societies. The essentials of the Qur'an's values, such as justice, compassion, love, and understanding will spread to the rest of the world. In other words, Muslim unity will be a blessing for all of humanity. |
In the Qur'an, Allah also points out that such disputes and other damaging behavior impair one's sense of belonging and weaken the Muslims' power. Our Lord says:
Obey Allah and His Messenger and do not quarrel among yourselves, lest you lose heart and your momentum disappear. And be steadfast. Allah is with the steadfast. (Surat al-Anfal: 46)
As stated earlier, this is true for Muslim individuals as well as Muslim nations. If the Islamic world wants to erect a powerful, stable, and prosperous civilization that guides and illuminates the world in every aspect, it must act in union. The lack of such a union is responsible for the Islamic world's discord and separation, the absence of a common voice, and the defenselessness of innocent Muslims. Countless poor women, children, and elderly people are desperately in need of rescue from oppression in Palestine, Kashmir, East Turkistan (home of the Chinese-ruled Muslim Uighur people), the southern Philippines (home of the Muslim Moro people) and many other regions. The responsibility for these people belongs to the Islamic world before anyone else. Muslims must never forget the Prophet's (may Allah bless him and grant him peace) following words:
A Muslim is a Muslim's brother. He does not wrong him or abandon him.14
The Islamic world must put its various disputes aside and remember that all Muslims are "brothers" and "sisters" so that it can provide role models who reflect the true character of Islam and its ideals. This unity of the believers is a gift and grace of Almighty Allah. Sincere Muslims must thank our Lord for these benefits and obey His command "not to separate":
Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies, and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire, and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah Al 'Imran: 103)
Unity Will Make the Muslims Strong
As mentioned earlier, quarrels and disputes cause internal disintegration, which weakens Muslims' spiritually. This is one of the many secrets that Allah reveals to believers, and it points to another important reality: Just as disputes and quarrels weaken them spiritually, unity and solidarity strengthen them. Allah tells Muslims to unite and resist when they are wronged (Surat ash-Shura: 39). This Divine order contains great wisdom. For instance, destroying irreligious ideologies will be possible only when the Muslims unite.
However, what truly makes the believers' union so strong is their faith and loyalty. Since only genuine faith can engender true friendship and alliance, Muslims must love one another with a pure heart and for the good pleasure of Allah, without the slightest selfish interest. A union built on the strongest foundation known to humanity—the fear and love of Allah—will never shatter, unless Allah wills otherwise. Such a strong alliance will naturally give the Muslims rarely achieved power. With the following verse, Allah points out that success does not depend upon a group's size:
How many a small force has triumphed over a much greater one by Allah's permission! Allah is with the steadfast. (Surat al-Baqara: 249)
A union of Muslims based on faith and devotion will provide them with the necessary enthusiasm and willpower for great success.
We purified their sincerity through sincere remembrance of the Abode. In Our eyes they are among the best of chosen men. (Surah Sad: 46-47) |
Their hostility toward each other is intense. They are full of bravado in each other's company. You consider them united, but their hearts are scattered wide. That is because they are people who do not use their intellect. (Surat al-Hashr: 14)
Irrespective of how solid a union appears to be, it is in fact very unstable if it is not built on sincerity and genuine intentions, for this means that it is based only on various interests. And, when any of these interests is threatened, the union will fall apart quickly. Since Allah has revealed this secret in the Qur'an, the Muslims' union is not shaken by worldly losses; rather, it is strengthened. This awareness makes the union very solid. The great Islamic scholar Said Nursi uses the following example to explain why a union formed by sincere Muslims will be strong:
So we are surely in need of solidarity and true union,
obtained through gaining sincerity—for the mystery of sincerity
secures through four individuals the moral strength of one thousand
one hundred and eleven—indeed, we are compelled to obtain it.
Yes, if three alifs [the letter "A" in Arabic which
takes the shape of a single vertical stroke, like the letter
"I" or the number 1] do not unite, they have the value of
three. But if they do unite, through the mystery of numbers, they
acquire the value of one hundred and eleven. If four times four remain
apart, they have a value of sixteen. But if, through the
mystery of brotherhood and having a common goal and joint duty, they
unite, coming together shoulder to shoulder on a line, they have the
strength and value of four thousand four hundred and forty-four. Just
as numerous historical events testify that the moral strength
and value of sixteen self-sacrificing brothers have been greater than
that of four thousand.
The underlying reason for this mystery is this: Each member of a true and sincere union may see also with the eyes of the other brothers and hear with their ears. As if each person of a true union of ten has the value and strength of seeing with twenty eyes, thinking with ten minds, hearing with twenty ears, and working with twenty hands.15
The subjects we have explored so far show the need for Islamic world's unity and the nature of such a union. The rest of the book will deal with the features of this Turkish Islamic Union.
ISLAM ILLUMINATES THE WORLD
Recite: In the Name of your Lord Who created, created man from a clot of congealed blood. Recite: And your Lord is the Most Generous, He Who taught by the pen, taught man what he did not know. (Surat al-'Alaq: 1-5) |
Allah's revelation of the Qur'an to the Prophet Muhammad (may Allah bless him and grant him peace ) fourteen centuries ago, together with the morality of Islam, taught the violent, barbaric, and ignorant people of the region peace, reason, and civilization.
At the beginning of the seventh century, Arabia was one of the world's most disordered places. Many tribes lived on these lands, and each of them worshipped a different idol. They would declare war on each another, shed much blood, and even kill children for their misguided beliefs and idols. Their belief system exalted ruthlessness, hate, and violence instead of love, compassion, and kindness. Women were considered lower beings, and the poor and the slaves were ruthlessly exploited.
This dark and bloody world changed entirely with the arrival of Islam and its moral codes. Although the Arabs were the first to join Islam, many other nations soon embraced the light brought by its morality. The Qur'an's revelation enabled Muslims to achieve unequalled progress in science, culture, thought, and art. With the revelation of the Qur'an's first verse, the people of the region, who until this event had been stuck in a vicious circle of dark ignorance and bloody violence, were invited to read and think for the first time:
Recite: In the Name of your Lord Who created, created man from a clot of congealed blood. Recite: And your Lord is the Most Generous, He Who taught by the pen, taught man what he did not know. (Surat al-'Alaq: 1-5)
The structure of Arab society began to undergo a complete transformation with the arrival of Islam. For instance, Arab tradition decreed the death of all prisoners of war, whereas our Prophet (may Allah bless him and grant him peace), guided by Allah's revelation, ordered such prisoners to be treated well and fed from the Muslims' own rations. Allah reveals these Muslim qualities in the following verse:
They give food, despite their love for it, to the poor and orphans and captives. (Surat al-Insan: 8)
The only thing required of such prisoners was that if they could read and write, they had to teach these skills to the Muslims. Perhaps for the first time ever, Arabia was witnessing compassion, forgiveness, and civilization. As a result, it experienced one of its greatest periods of cultural advancement.
As the years passed,
Islam's justice and high morality spread in waves across Arabia. The
Muslims' fairness, honesty, and determination attracted many Arab
tribes. The mighty Muslim army marched on Mecca in 630. Its idolatrous
Meccans feared the vengeance that the Muslims would wreak upon them as
retribution for their past cruelty. According to Arab tradition, the men
of the defeated tribe were killed and the women and children enslaved.
But our Prophet (may Allah bless him and grant him peace) reflected
Allah's mercy by announcing that no one in Mecca would suffer
retribution and that no one was to be forced to accept Islam. This act
of forgiveness and compassion has attracted the attention of Western
historians. In PBS documentary Islam:Empire of
Faith, Michael Sells, a lecturer at Haverford University, relates
our Prophet's (may Allah bless him and grant him peace) virtue in the
following way:
When Mohammed came into Mecca, he not only did not carry out a bloody revenge, but actually embraced the very Meccans who had fought him for three years and attempted to annihilate him. It was very shocking to the people in his milieu. So within the very founding of a religion, one finds episodes of great generosity, often extraordinary acts of kindness and mercy.1
The important thing was to free the Meccans of their false beliefs. Therefore, our Prophet (may Allah bless him and grant him peace) headed straight for the Ka`bah, entered the holy mosque, and destroyed all of the idols inside. This event marked the end of idolatry and ended all of the cruelty, injustice, barbarism, and violence committed on its behalf. After being educated by the Qur'an, the Arabs replaced all of the pre-Islamic era's injustice, exploitation, and blood feuds with a new order based on respect, love, compassion, and justice among all people.
This era was later known as the "Blessed Period."
Justice and Compassion in Islamic Morality
Islam's rapid spread continued even after the Prophet's (may Allah bless him and grant him peace) death. Within a few decades, Islam spread to all of Mesopotamia and North Africa, and reached Spain in the west and India in the east.
The Arabs, who had been tending their flocks in the desert just a few decades ago, were now the rulers of an empire due to the reason, culture, and awareness they had acquired through Islam. This was the fastest growing empire ever. Within 100 years, the Muslim empire spread over an immense area and firmly established itself. In this huge geographic area, many different religious denominations existed side by side. Most of them, however, were composed of Christians and Jews. The Muslims, as a general rule, were always very compassionate toward all religious groups in their lands, did not force people to embrace Islam, and respected every person's freedom of conscience, for Allah says:
There is no compulsion where religion is concerned. (Surat al-Baqara: 256)
Churches and synagogues were protected. At a time when enforced proselytization was a common practice, such compassion was unique.
One of the most extraordinary examples of this compassion was the conquest of Jerusalem. The patriarch of the city's Church of the Holy Sepulcher feared that his church would be destroyed by the Muslims. Thus, Caliph `Umar visited the church and said that there was nothing to worry about. When the time for prayer came, he asked the patriarch for permission to leave so that he could pray nearby. The al-Aqsa mosque was built later on that very spot.
Say: “We believe in Allah and what has been sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes; and what Moses and Jesus and all the Prophets were given by their Lord. We do not differentiate between any of them. We are Muslims submited to Him.” (Surah Al ‘Imran: 84) |
The Muslims gave Jerusalem one of the world's most spectacular works of architecture: the Qubbat as-Sakhrah (Dome of the Rock), which was built on the rock believed to be the place from where Prophet Muhammad (may Allah bless him and grant him peace) ascended to the heavens. The stunning motifs and golden dome of this architectural masterpiece reflects Islam's sense of art and civilization.
In this environment of compassion, non-Muslims were even given the democratic right to voice their complaints. During the Umayyad era, many Christians in Damascus (Sham) occupied important positions in the state bureaucracy and fulfilled their religious obligations as they wished. Some wrote even books that criticized Islam and Muslims without fear of retribution.
At the same time,
Europe was governed by a dark fundamentalism and barbarism. The
Catholic Church was oppressing the Jews and even Christians of other
denominations. Forced proselytization, as well as torture and murder in
the name of religion, were common. On the other hand, Muslims have
always treated the People of the Book (Jews and Christians) with
compassion, for Allah orders this in the Qur'an.
The St. John church of Damascus is another example of this compassion. The Muslims who conquered the region began to perform their Friday prayers in the church, and allowed the Christians to continue to use it for their Sunday services. Two separate faiths were sharing peacefully the same sanctuary. As the number of Muslims in the city grew, the Muslim leadership bought the church from the Christians with their consent. Next door, a mosque was built, and the décor of the forecourt buildings was enriched by Islamic motifs. Byzantine-era pillars were decorated with stunning examples of Islamic art.
Throughout the history of Islam, its compassion toward Jews and Christians continued. Jews fleeing the terror of the Spanish Inquisition found refuge and peace on Ottoman soil. The source and reason for such compassion was the morality of the Qur'an, for Muslims are told:
Only argue with the People of the Book in the kindest way—except in the case of those of them who do wrong—saying: "We believe in what has been sent down to us and what was sent down to you. Our God and your God are one, and we submit to Him." (Surat al-'Ankabut: 46)
Muslims and Science
 SOME MUSLIM SCIENTISTS Ibn an-Nafis Thabit ibn Qurra Ibn Sina Al-Kindi Abu al-Qasim al-Zahrawi Muhammad Zakariya ar-Razi Ali Kushji Al-Battani |
One of the lights of Islamic morality that illuminated humanity's path was scientific thought. Pre-Islamic Arab and some other Middle Eastern societies had never been concerned with the universe and how nature came to be or how it works. But this attitude changed with the Qur'anic revelation, for Allah tells people to inquire into the origins of the heavens and Earth:
[People with intelligence are] those who remember Allah, standing, sitting, and lying on their sides, and reflect on the Creation of the heavens and Earth [saying]: "Our Lord, You have not created this for nothing. Glory be to You! So safeguard us from the punishment of the Fire." (Surah Al 'Imran: 191)
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This awareness started the scientific rise of Islamic civilization, and it then embarked upon a scientific journey like none ever seen before that time. Its powerhouse was Baghdad, capital of the Abbasid Empire and the Islamic world. Scientists, thinkers, researchers, and other scholars from all over the Islamic world came together in Baghdad's famous Dar al-Hikmah ("House of Wisdom") to research and investigate the secrets of Allah's universe.
This awareness that Muslim scientists acquired by adhering to the Qur'an's morality enabled history's most rapid leap in scientific progress until that time. Open-mindedness, a wisdom Muslims are taught by the Qur'an, enabled them to analyze and then develop further the scientific achievements of other civilizations without prejudice. Muslim scientific records were full of observations, experiments, calculations, and research on various subjects. In the schools of science, women were entitled to the same education as men and made their own scientific contributions.
Muslim mathematicians developed the decimal number system and invented algebra and trigonometry. Muslim scientists were very keen on astronomical observations, and thus discovered and established the principles of modern astronomy. Muslim scholars calculated the moon's orbit around Earth and recorded the formulas. The spectacular works of architecture throughout the Islamic world were made possible only by the scientific infrastructure put in place by the Muslims.
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While Muslims treated their patients in extremely clean and well-kept hospitals, patients in Europe were abandoned to death. A front view of the famous Mansur Hospital at that time (to the left). The picture showing the streets of Venice at the same period reveals the civilizational gap between the two worlds. |
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Muslim scholars in the field of medicine had a high level of knowledge. Their works became basic reference books throughout Europe. The diagram used by Muslim scientists in treating broken bones (at the bottom). Drawings of Muslim scholars showing human anatomy and the digestion and circulation systems (to the left). |
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Examples from Muslim scientists' works Apparatus designed by al-Haskafi to measure changing water levels. The drawings used by Muslim scientists to calculate solar and lunar eclipses. |
Some of the Muslims' greatest achievements were in the field of medicine. Back then, ignorant Europeans considered illnesses to be a curse of evil spirits and so did not even have the concept of treating or actually curing the afflicted people. Muslim scientists, however, reached the research-based conclusion that illnesses were caused by tiny creatures invisible to the naked eye and that patients needed to be isolated from healthy people during their treatment. The world's first modern hospitals were conceived in this way. Muslim hospitals had different wards for different illnesses, and Muslim doctors had scientifically developed methods of treatment. Muslims treated mental illnesses with music and therapy, while Europeans believed that the mentally ill were satan's slaves and so burned them at the stake. Muslim reference works on the human anatomy were so accurate that they were used for 600 years in Europe's faculties of medicine.
Ibn Sina's notebook in the National Museum of Damascus. |
A documentary about the world of Islam, prepared for the BBC by the commentator Terry Jones, says the following on the high scientific standards of Islam:
One philosopher from the town of Harran for example had already correctly calculated the distance from the earth to the moon. Well another had suggested that if you could divide the atom, you'd release enough power to destroy city the size of Baghdad. In this medical school built here in Damascus in 1154, doctors were already teaching anatomy, inventive medicine, hygiene surgery, the circulation of the blood, centuries before Harvey.2
Centuries before their European counterparts, Muslim physicians knew about blood circulation and took their patients' pulses during their examinations. Childbirth took place under the most hygienic conditions possible at the time. Surgical instruments, as depicted in medical books of the era, are evidence of advanced medical knowledge.
Muslim scientists made important discoveries in optics and the nature of light. The first person to reveal the eye's structure in detail was Ibn al-Haytham, whose extraordinary research on lenses cleared the way for the camera's invention. Muslim physicians discovered the reasons behind sight impairments and performed successful cataract surgery 1,000 years before any European physician.
The great scientific heritage of the Islamic world made the European Renaissance possible. Christian scientists established European schools of science with the knowledge and methods acquired from Muslims. The light of Islam also illuminated them.
The Splendor of Islamic Civilization
The Taj Mahal, India |
One quality acquired from Islam's morality is the high sense of art and esthetics. The Qur'anic depictions of Paradise are pictures of the highest quality, finest taste, and stunning grandeur. Muslims had this sense of art in their hearts, which is reflected in their work, and thus the lands they ruled became the world's most modern and select regions. When Islam spread outward in all directions, it brought prosperity and development with it.
Muslims took civilization wherever they went. They designed an effective water purification system for the drinking water requirements of a Tunisian town. Water was stilled and purified in two large basins and then brought into the town by an enclosed pipe system. Only centuries later did Europeans began to concern themselves with such things. Muslim engineers in Syria designed a fantastic system of watermills to deliver water to the cities.
The capital of the Islamic world, Baghdad, was the world's most splendid and modern city. Urban planning and architecture were stunning. A traveler visiting Baghdad wrote the following:
All the exquisite neighborhoods covered with parks, gardens, villas and beautiful promenades are filled with bazaars and finally built mosques and baths. They stretch for miles on both sides of the glittering river.3
Andalusia (Muslim Spain), another spectacular center of the Islamic world, gradually became Europe's most modern and advanced country. Its capital city of Cordoba was full of amazing beauty with its clean, well-lit streets, libraries, hospitals, and palaces.
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In the same era, such great European cities as Paris and London were filthy, dark, and neglected. As a result, European Christians visiting Cordoba were amazed and dazzled by the city's splendor, culture, and art.
In Islam:Empire of Faith, Historian Sheila Blair of Boston College describes Cordoba's splendor with the following words:
The city of Cordoba in the 9th and 10th centuries was one of the biggest and most exciting in Europe. We have descriptions by people coming and seeing all of these flowers everywhere this open streets, this wonderful light coming down. Northern cities were dark. Cordoba had running water. People lived in big houses. In contrast, in Paris, people lived in shacks by the side of the river.4
Muslims who spread Islamic civilization throughout the
world erected glorious mosques and other buildings in these lands. |
The Cordoba Mosque has an impressive beauty. Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Surat an-Nahl: 90) |
Say: “My Lord has commanded
justice.
Stand and face Him in every mosque and call on Him,
making your
religion sincerely His. |
One of the few remaining examples of Cordoba's grandeur is the Catholic cathedral located in the city center. Originally it was a mosque of an esthetic style that captivated the minds of those who entered it. Christian explorers who came to Cordoba were deeply affected by this splendor. In the tenth century, a Saxon nun by the name of Hrotsvitha described Cordoba as the ornament of the world.
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One of Andalusia's most spectacular buildings was the Alhambra
palace, which was decorated with stunning examples of Islamic
esthetics and art. Every detail reflected the same fine taste of
Islam's higher spirit. Its gardens were full of fountains powered by a
system based on gravity. The Muslims who built it were inspired by the
Qur'anic depictions of Paradise.
Here are some verses about Paradise:
They will have preordained provision: sweet fruits and high honor in Gardens of Delight on couches face to face; a cup from a flowing spring passing round among them, as white as driven snow, delicious to those who drink, which has no headache in it and does not leave them stupefied. (Surat as-Saffat: 41-47)
[They will be] shaded by spreading branches. (Surat ar-Rahman: 48)
They will be reclining on couches lined with rich brocade, the fruits of the Gardens hanging close to hand. (Surat ar-Rahman: 54)
[Gardens of Paradise are] of deep viridian green. (Surat ar-Rahman: 64)
[They are] on sumptuous woven couches, reclining on them face to face. (Surat al-Waqi'a: 15-16)
[They are] Amid thornless lote-treesand fruit-laden acacias. (Surat al-Waqi'a: 28-29)
And wide-spreading shade and outpouring water and fruits in abundance never failing, unrestricted. And [they are] on elevated couches. (Surat al-Waqi'a: 30-34)
They will have Gardens of Eden with rivers flowing under them. They will be adorned in them with bracelets made of gold and wear green garments made of the finest silk and rich brocade, reclining there on couches under canopies. What an excellent reward! What a wonderful repose! (Surat al-Kahf: 31)
As well as architecture, Muslims had an advanced quality of and taste in clothing compared with Europe. Their textile shops produced unprecedentedly beautiful fabrics, which made European clothing appear quite ordinary. For this reason, Muslim clothing and fabrics became symbols of luxury and status among Europeans. The church's most valuable holy objects were kept in Muslim-made fabrics. Indeed, some clothes in Christian paintings made during the Middle Age had Islamic writing on them. In fact, Muslims dictated fashion to the world.
Europe received other practices of civilizations from Muslims, such as bathing and using soap. Islamic civilization also contributed greatly to the development of European music. For example, string instruments widely used in the Islamic world were later adopted by Europeans. The guitar, a basic instrument of the Western music, is an adaptation of the classical ut.
Islamic Civilization and the Ottomans
The Ottoman Empire, founded in 1299, was developing as one of the Islamic world's greatest and grandest empires. The official Ottoman worldview, based on compassion and justice, left its mark on the lands it ruled with its sublime architecture, textiles, calligraphy, and a perfected educational system envied by Europe.
The sultans' subtlety and taste in art was admired by Europeans, who were deeply affected by the Ottoman Empire's splendor.
The hilya below belongs to a special collection. The other ornamental objects of the sixteenth and the seventeenth centuries are displayed in the Turkish Islamic Art Museum. |
The Ottoman Empire was one of the largest and longest-lived empires. In fact, only the Roman Empire at its peak covered a greater area. However, it did not manage to preserve its size as long as the Ottomans did. Many countries that now form parts of Europe, North Africa, Central Asia, and the Middle East have historically important Ottoman monuments and artwork decorating their towns. Examples of Ottoman architecture and urban planning are still standing in many European cities (e.g., Sofia, Belgrade, and Sarajevo).
The Ottoman state and governing system was based on the Qur'an, and many present-day political scientists refer to it as one of the best state systems. Ottoman state diplomacy formed the basis of the modern era's multi-track diplomacy.
Ottoman civilization had a direct impact on Western European culture: The Ottomans introduced rice farming to Hungry, the Habsburg envoy Busbecq introduced tulips to the Benelux countries after visiting Istanbul in the sixteenth century, the Italians acquired their fabric weaving and dying techniques from the Ottomans, and the Ottomans introduced the tradition of military bands to Europe.5
These historical facts show that Islamic morality played a leading role in the modern world's development. From the very beginning of its revelation, Islam has served as a guiding light, leading humanity to truth, reality, and beauty. The Muslims took their morality with them wherever they went, along with compassion, reason, science, art, esthetics, hygiene, and prosperity. At a time when Europe was sunk in dark dogmatism and barbarism, the Islamic world was the world's most advanced and modern civilization. The values acquired by individual Europeans from the world of Islam played a fundamental role in developing European civilization. Historian Eugene Myers expresses this reality in the following way:
… From the late ninth century until the twelfth, Islamic influence on Western science and culture was great… The cultural importance of the work of Islamic scholars and translators for the development of science and humanities can hardly be overestimated… Thus, the roots of Western thought are a mixture of Greco-Arabic and Hebrew thought.6
On the other hand, one of the major reasons why the Islamic world fell behind in some respects was because it became estranged from the reason, sincerity, and open-mindedness taught in the Qur'an. We say this because the Qur'an is the greatest source of guidance leading humanity out of darkness of ignorance and into the light of true knowledge. As Allah revealed to our Prophet (may Allah bless him and grant him peace):
Alif Lam Ra. This is a Book We have sent down to you so that you can bring mankind from the darkness to the light, by the permission of their Lord, to the Path of the Almighty, the Praiseworthy. (Surah Ibrahim: 1)
Present-day Muslims should know the splendid past of Islamic civilization and honor the responsibility that comes with it. Let's not forget that Muslims are the representatives of a sacred, glorious, and honorable heritage that built one of the greatest civilizations on Earth. Moreover, they have always been envied and admired in equal measure by the representatives of other civilizations or religious denominations. The famous Middle East expert Daniel Pipes speaks of the Muslims' confidence in one of his articles:
Contributing to this internal confidence is the memory of outstanding achievements during Islam's first six or so centuries. Its culture was the most advanced, and Muslims enjoyed the best health, lived the longest, had the highest rates of literacy, sponsored the most advanced scientific and technical research, and deployed usually victories armies. This pattern of success was evident from the beginning: in A.D. 622 the Prophet Muhammad fled Mecca as a refugee, only to return eight years later as its ruler. As early as the year 715, Muslim conquerors had assembled an empire that extended from Spain in the west to India in the east. To be a Muslim meant to belong to a winning civilization.7
Muslims today should not just bask in the glory of their past, but must work to help the Islamic world rise once again. Of course Muslims can build a similarly splendid and world-illuminating culture and civilization again, but not until they recreate the spirit of unity and solidarity that drove their predecessors. If they can establish a democratic, constructive, and peace-loving culture that works only for the benefit of Islam and humanity and disregards personal interests, they can build the greatest civilization of the twenty-first century. Thanks to the core values of Islamic morality (e.g., love, compassion, and sympathy), the despotic regimes ruling Muslim lands will fall; cultural and economic development will be achieved; Muslims suffering from oppression, cruelty, and even cold-blooded massacre will find peace and security; and a new "Blessed Period" will become a reality.
INTRODUCTION
The Ottoman Empire's collapse at the beginning of the twentieth century was a defining factor that determined the state of the Islamic world for the rest of the century, for many new countries arose from its ashes. However, none of them ever achieved the same degree of stability and contentment their people enjoyed during the Ottoman era.
In the twenty-first century, many problems await a solution and many conflicts need to be resolved. The balances destroyed by the Ottoman collapse were never properly restored, and thus hotspots and highly sensitive areas—most of which happen to be in the Islamic world, were created. Some of these problems were overcome by temporary measures, whereas others continue to fuel conflict and tension until today.
Most of these conflicts directly affect lands densely populated by Muslims (e.g., Palestine, Kashmir, Iraq, Afghanistan and others). Furthermore, the increasing assertions about the inevitability of a clash of civilizations, as well as aggressive anti-Muslim propaganda, make the Islamic world a target in the eyes of some circles. This attitude, in turn, causes unnecessary and artificial tension and anxiety in society. Such matters trigger the question as to which strategy the Muslims of the first twenty-first century should adopt.
To determine the correct strategy, one must have a very clear understanding of the Islamic world's present condition and situation. At this point, our analysis of the contemporary Islamic world is presented below.
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Islamic civilization, as represented by the great Ottoman, Safavid, and Mughal empires in the sixteenth and seventeenth centuries, was the dominant power in central and southern Asia, northern Africa, and southern Europe. The Ottomans ruled a large territory covering the Balkans, Anatolia, Mesopotamia, and parts of Arabia and North Africa; the Safavids ruled Persia and some neighboring territories; and the Mughals ruled much of the Indian subcontinent. However, Islam's rule gradually shrank and weakened. First, the Mughal Empire collapsed and thus opened a new era for South Asian Muslims. The heir to the Safavid Empire, the Qajar dynasty, managed to survive until the 1920s, albeit without power or influence. Gradually, these lands came under British and Russian rule. Meanwhile, the Ottoman Empire, which was being weakened by the continuing loss of land and internal turmoil, finally collapsed in the aftermath of the First World War.
The collapse of the Ottoman Empire, the largest and most influential state in the Islamic world, led to historical changes in Islamic geography, particularly in the Middle East and parts of the Arabian Peninsula. Throughout the twentieth century, the nation-states formed by the invading European powers remained the source of the region's tension and discontent. The Islamic world, which had given rise to great civilizations, began to withdraw into itself. Muslims in the Middle East, as well as in North Africa and South Asia, suffered oppression under colonial rule. Most of these countries managed to gain their independence only in the second half of the twentieth century. The struggle for independence was very bloody in some countries, such as in Algeria. Millions of innocent people perished, and countless people were left crippled by torture and persecution. Even after independence and the colonial powers' withdrawal, these lands have not found peace and security. In short, a great part of the Islamic world spent the twentieth century enduring warfare, conflict, destitution, and abject poverty.
However, the world of Islam was not always like this.
The history of the past fourteen centuries reveals an altogether
different picture: Humanity's most brilliant cultural and scientific
advancements were made possible by Islam. At a time when Europe was
still shrouded in darkness, Muslims founded the most amazing
civilization on the planet, and Islamic morality illuminated the
world.
The map showing the borders of the Saffavids, Mughals,
and Ottomans,
the three great Islamic empires.
FOREWORD
The Islamic world
covers a huge geographic area populated by about 1.5 billion Muslims.
In this book we will explain how it is a matter of urgency to bring
about a Turkish Islamic Union.
One of the first things we notice when analyzing the state of the Islamic world is its many internal divisions due to deep-rooted distrust and disputes. Recent history has seen the Iran-Iraq war, Iraq's occupation of Kuwait, and East Pakistan's (Bangladesh) war of independence from West Pakistan. The civil wars and internal conflicts in Afghanistan, Yemen, Lebanon, Iraq and Algeria due to political and ethnic differences made it obvious that something is wrong with the Islamic world. In addition, very divergent religious views and models are being practiced in the Islamic world, because there is no central authority to determine what is and what is not compatible with Islam, establish consensus, and provide guidance to the general public. Catholics have the Vatican and Orthodox Christians have the Patriarchate, but there is no religious unity or central authority for Muslims.
However, solidarity is central to Islam's character. After the death of our Prophet Muhammad (may Allah bless him and grant him peace), the Islamic world always had a leader, which institution provided religious guidance to the Muslims.
In our day, too, a progressive central authority could be formed. Establishing a Turkish-Islamic Union and a central Islamic authority, based on democratic principles and the rule of law, would be major steps forward in resolving the Islamic world's current problems.
As we progress through this book, we will analyze several aspects of this proposed Turkish-Islamic Union, such as its ability to:
1- Possess
a conception based on the love, affection, brotherhood and compassion
required by the moral values of the Qur'an, aim to watch over and
protect everyone and provide a high quality and prosperous standard of
living to all.
2- Have a democratic and laic nature and
construct a union of hearts that maintains the unitary structure of all
states in bringing the Turkish-Islamic world together under a spiritual
leadership.
3- Reach all of the Islamic world. Therefore,
it must be founded upon Islam's core principles and not become the
organ of a particular denomination or sect.
4- Support human rights, democracy, and free enterprise, and seek to achieve its mission of economic, cultural, and scientific development in the Islamic world.
5- Establish friendly and harmonious relations
with other countries or civilizations, and cooperate with the global
community and the UN on such issues as controlling weapons of mass
destruction, terrorism, international crime, and the environment.
6- Deal with the minority
rights of Christians and Jews, as well as foreigners who migrate to
Islamic countries, consider their safety a priority, and approach people
of all faiths and ideas with love and compassion.
7- Seek fair and peaceful
solutions to end conflicts between the non-Muslims and Muslims in
Palestine, Kashmir, the southern Philippines, and other regions. It
must defend the rights of Muslims as well as prevent radical Islamic
movements from driving the situation to into a dead-end.
Such a rational, considered, and just leadership will benefit the 1.5 billion Muslims who are struggling with so many problems, as well as all humanity at large. A Turkish-Islamic Union founded upon Qur'anic principles will enable humanity to find peace and justice, and the good character prescribed by the Qur'an will deliver happiness. Since the era of the Prophet Muhammad (may Allah bless him and grant him peace), Muslims led the way in science, reason, thought, art, culture, and civilization, and produced many benefits for humanity.
When Europe was in its dark ages, Muslims taught the world science, reasoning, medicine, art, hygiene, and countless other subjects. In order to restart the rise of Islam, powered by the Qur'an's light and wisdom, present-day Muslims have to acquire guidance based on the Qur'an's morality and the Prophet's (may Allah bless him and grant him peace) Sunnah (His example, or way of life).
How can this project be realized? We will investigate this issue as we proceed. Also, it must be remembered here once again that , as stated earlier, out of all Turkic Islamic nations, Turkey in particular has an important role to play . As a consequence of its historical and sociological infrastructure and as imparted by our Prophet (may Allah bless him and grant him peace) in the hadith, Turkey will undertake very important responsibilities in the End Times we are living in. Heading the list of these important responsibilities is playing a leading role in the unification of the Turkish-Islamic world. It should also be remembered that Turkey is the heir of the Ottoman Empire, the founder of such a Turkish Islamic Union which it ruled successfully for over 5 centuries. Turkey has the social infrastructure and state tradition necessary to fulfill the requirements of this important responsibility. Furthermore, of all Muslim states, it has the best-developed relations with the West and is therefore ideally placed to mediate the differences between the West and the Islamic world. Turkey also has a tradition of compassion and harmony, and represents the Ahl as-Sunnah belief as the majority of Muslims believe. All of this makes Turkey the most qualified candidate for leading the envisaged Turkish Islamic Union.
AN INTERVIEW WITH MR. ADNAN OKTAR BY ART TV (USAK), August 19th, 2008 Uşak Art TV: It would
seem from what you say, and especially from your works on the subject,
which I have read, that you attach great importance to the
Turkish-Islamic Union. Going into a bit more detail, you say things
that emphasize Islamic Union, and that stress the Turkish-Islamic
Union. |
Finally, the solutions proposed here need to be implemented immediately, because certain circles increasingly try to provoke a clash of civilizations between the Western and Islamic worlds. Setting up the Turkish Islamic Union will cause this danger to disappear.
History proves that the coexistence of different civilizations is in fact a most pleasant wealth and blessing. A multicultural state does not experience difficulties because of existing internal differences, but because of its inability to manage those differences. Different cultures that exist side by side choose either conflict or peace and cooperation, depending upon their existing levels of compassion and whether they can or cannot control those factors leading to radicalism and hardness. At present, there may be some Westerners and Muslims who prefer hostility and conflict over compassion and harmony. Thus, misunderstandings and prejudices against Islam and the Muslims continue to present certain difficulties. On the other hand, Westerners feel unnecessarily threatened because of various misunderstandings. Therefore, a solution to these problems is needed urgently to avoid even worse conflicts and misunderstandings.
As this book will reveal, the Turkish Islamic Union will play an important role in preventing the escalating risk of conflict, for all Islamic countries will move together as one body.
FOREWORD TO THE SECOND EDITION
The establishment of the Turkish-Islamic Union will be the
salvation of everyone, of people of all faiths, all nations and all
opinions, not just of the Islamic world. This union will bring love,
brotherhood, friendship, plenty and abundance to the world. The
Turkish-Islamic Union to be established under Turkish leadership will
be instrumental in the world attaining an entirely new beauty, in a huge
rise in plenty and abundance, in major progress in art and science,
and in the construction of a powerful and deep-rooted civilization. By
Allah's leave, the establishment of the Turkish-Islamic Union is an
absolute certainty. This is the destiny ordained by Allah.
Turkey will be the natural leader of this Union. All Turkic
and Muslim countries sincerely accept and desire Turkish leadership. At
the root of this lie Turkey's historic experience and the moral
virtues of the Turkish nation, which have been proved over and over
again. The Turkish nation's desire for the role of leader is not based
on any idea of racial superiority. There are no irrational and
illogical ideas behind this, ideas that would also run contrary to the
moral values of the Qur'an, along the lines of "we want to be the
leader and for everyone else to follow behind" or "we are superior, and
all other races must follow us."
The superiority in question is a moral one. The leadership to be
assumed is in fact a desire to assume suffering and responsibility in
order to protect, watch over and serve others, to act as a kind of
older brother.
One of the main proofs that the Turkish Nation will fulfill this historic responsibility is the way that in the hadith about the end times our Prophet (may Allah bless him and grant him peace) makes particular reference to Istanbul and to Turkey. As revealed by the Prophet (may Allah bless him and grant him peace), Hazrat Mahdi (pbuh) will be active in Istanbul, will construct the Turkish-Islamic Union by bringing the dispersed Turkic states back together, and will appear with the Sacred Trusts.
HAZRAT MAHDI (PBUH) WILL SPIRITUALLY CAPTURE ISTANBUL
Narrated by ibn 'Amr: … The Prophet (may Allah bless him and grant him peace) said, "O Ummah! Six things will happen before the Hour … The sixth is the conquest of Medina."
He was asked, "O Messenger of Allah, which medina [city]?"
He said, "Constantinople [Istanbul]."
(*) This is the conquest of Constantinople by Hazrat Mahdi
(pbuh). (Signs of the Last Day, p. 204; Ramuz al-Ahadith, 296)
Allah will capture Constantinople [Istanbul] through His
beloved friends [Hazrat Mahdi (pbuh)]. (Signs of the Last Day, p. 181)
Nations will come under his [Hazrat Mahdi (pbuh)] command.
Allah will make him the instrument of the [spiritual] capture of
Constantinople [Istanbul]. (Al-Burhan fi Alamat al-Mahdi Akhir
al-Zaman, p. 56)
HAZRAT MAHDI (PBUH) WILL SERVE AMONG THE TURKS
Hazrat Mahdi (pbuh) will never leave Rum, the
Turks [because Turkey used to be known as the region of Rum].
(Narrated from Ish'afu'r-Ragibin, Tilsimlar, p. 212)
A Tirmidhi hadith says that "the Hour will not come
until Hazrat Mahdi (pbuh) rules the Arabs" (Tirmidhi, Fitan:
43). This means he will not appear from among the Arabs because in
order to rule over the Arabs he will have not to be one of them. (Signs
of the Last Day, p. 170)
Some people will appear from the East and
prepare the way for Hazrat Mahdi (pbuh). Hazrat Mahdi (pbuh)
will be the ruler among them. (Ibn Majah, Kitabul Fitan: 35
(4088) This hadith shows that he will come from among a people existing
in or coming from the east. This refers to the Turks, who were
then living in the east and who subsequently settled in Anatolia, and
Allah knows the truth. (Signs of the Last Day, p. 171)
Ibn Khaldun and al-Qurtubi record that Hazrat Mahdi (pbuh)
will come from the Mashriq (the east), Khorasan (the area to the west
of the Caspian Sea) and the Amu Darya (these being regions inhabited by
Turks). (Macdonald, Encyclopedia of Islam, 7:478.)
These things all show that Hazrat Mahdi (pbuh) will engage
in intensive activities among the Turks. (Saban Dogen, Mehdi ve Deccal
[The Mahdi and the Dajjal], p. 172)
Sayyid Ahmad Husamaddin (ra) says this about Hazrat Mahdi's
(pbuh) birthplace in his Istihracname:
"An individual will come from among the
Muslims, and the honor of that individual will be
radiant like the rays of the Sun, shining around from the
greatest peak of the Caucasus." (Osman Yuksel Serdengecti, City
with No Temple, Serdengecti Publication: VI, p.107)
THE FRAGMENTED TURKISH STATES WILL BE
UNITED BY HAZRAT MAHDI (PBUH)
... And dispersed Turkish flags will appear and help my
son [Hazrat Mahdi (pbuh)] in every nook and cranny. (al-Ghaybah
al-Nomani, p. 323)
... Allah will cause him [Hazrat Mahdi (pbuh)] to conquer
Rum, Daylam, Sindh, India, Kabul and the Caspian. (Sheikh Muhammad bin
Ibrahim Nomani, al-Ghaybah al-Nomani, p. 274)
According to a hadith of the Prophet's (may Allah bless him and
grant him peace), Hazrat Mahdi (pbuh) will first appear from Turkey
with the Turkish flag and will then become the spiritual ruler of other
Islamic countries with their green flags. He will be instrumental in
the founding of the Turkish-Islamic Union and will assume the spiritual
leadership of it. The hadith is as follows:
In that year the disappearance of my son [Hazrat Mahdi
(pbuh)], who will have the red flag and afterwards the green flag, will
be announced. (Sheikh Muhammad bin Ibrahim Nomani, al-Ghaybah
al-Nomani, p. 170)
HAZRAT MAHDI (PBUH) WILL HAVE THE SACRED TRUSTS WITH HIM
The scholars who narrated the hadith about the end times spoke of the events of the end times being based in the centers of the caliphate of their own times. This is why, with regard to the place where Hazrat Mahdi (pbuh) will appear from, different scholars have cited such places as Iraq, Damascus, Kufa and Medina, which were the centers of the caliphate in their own times. However, the common feature of these accounts is that the events of the end times will take place in the center of the caliphate. The final center of the caliphate was "Istanbul." The caliphate was officially abolished at the beginning of the last century, and it was never transferred anywhere else after that time. Consequently, Istanbul is the only city to still bear this spiritual title. The two standards, sword and robe of our Prophet (may Allah bless him and grant him peace), together with other sacred trusts, are kept in Topkapi Palace, Istanbul.
It is related from Abdullah ibn Shurafa: "The banner of our Prophet (may Allah bless him and grant him peace) will be adorned, together with Hazrat Mahdi (pbuh)." (Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p. 65)
Nuaym ibn Hammad narrates from Abu Jafar; "Hazrat
Mahdi (pbuh) will appear in the evening with the banner, robe, sword,
signs, radiance and beautiful expression of our Prophet (may Allah
bless him and grant him peace). (Mar'iy Ibn Yusuf Ibn Abi Baqr
ibn Ahmad ibn Yusuf al-Maqdi'si Faraidu Fawaidi'l Fikr Fi'l Imam
al-Mahdi al-Muntazar)
The Mahdi (pbuh) will appear with the banner of our Prophet
(may Allah bless him and grant him peace). That banner is unstitched,
black, and has four corners. It has never been unfurled since
the death of our Prophet (may Allah bless him and grant him peace) but
will be unfurled by Hazrat Mahdi (pbuh). (The Book of Portents
of the Awaited Mahdi, pp. 41-42, 52, 54)
As for signs, he [Hazrat Mahdi (pbuh)] will have
with him the shirt, the sword, and the banner of our Prophet (may Allah
bless him and grant him peace). That banner has never been
unfurled since the death of our Prophet (may Allah bless him and grant
him peace). And, it will not be unfurled until the appearance of Hazrat
Mahdi (pbuh). (Portents of the Last Day, p. 164)
He will appear with the camel hair banner of our Prophet
(may Allah bless him and grant him peace). That banner has four
corners, is unstitched and black in color. There is a halo on
it. It has not been unfurled since the death of our Prophet
(may Allah bless him and grant him peace), but it will be opened when
Hazrat Mahdi (pbuh) appears. (Al-Burhan fi Alamat al-Mahdi
Akhir al-zaman, p. 23)
One important feature of this banner, which we are told will only
be unfurled by Hazrat Mahdi (pbuh) in the end times is that "it has
never been unfurled since the death of the Prophet (may Allah bless him
and grant him peace)." The banner has never been opened by any state,
including the Ottoman Empire, out of respect for the Prophet (may Allah
bless him and grant him peace), and was never taken out of its cover
even during the battles or during the ceremonies it was taken to. The
banner, preserved in this way for 14 centuries, will be opened when the
moral values of Islam rule the world, with the coming of Hazrat Mahdi
(pbuh).
NO BLOOD WILL BE SHED IN THE WORLD WHEN THE TURKISH-ISLAMIC UNION IS ESTABLISHED
As set out in detail in the sections that follow, the
Turkish-Islamic Union will be a union that is based on the moral values
of the Qur'an, and therefore one of peace that treats people of all
opinions, beliefs and nations with affection and understanding and that
protects the rights of all and sets everyone at ease. The
Turkish-Islamic Union will put a complete end to all conflicts, acts of
terror and anarchy. With its establishment, all strife will come to an
end. With the construction of this fine union, Jews and Christians will
also attain an environment in which they can worship in security, do
business as they wish, settle where they choose and feel themselves in
complete safety. The foundation of the Turkish-Islamic Union will take
place without a drop of blood being spilled, with Muslims coming
together in love, and with the spread of friendship through affection,
good words, wise and rational language.
It is a fact imparted by the Prophet (may Allah bless him and grant
him peace) that in the time of the foundation of the Turkish-Islamic
Union all conflicts will come to an end, all weapons will fall silent
and people will live in peace and love. Our Prophet (may Allah bless
him and grant him peace) has revealed that not one drop of blood will
be shed in the time of Hazrat Mahdi (pbuh). We are told in hadith that
when Hazrat Mahdi (pbuh) appears and the Turkish-Islamic Union is
established peace, justice, beauty and safety will enfold the world:
People will seek refuge in Hazrat Mahdi (pbuh) as honey bees cluster around their sovereign. He will fill the world that was once full of cruelty, with justice. His justice will be as such that HE WILL NOT wake a sleeping person or EVEN SHED ONE DROP OF BLOOD. The earth will return to the age of happiness. (Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 29)
[Hazrat Mahdi (pbuh)] will follow the way of the Prophet
(may Allah bless him and grant him peace). HE WILL NOT wake up a
sleeping person or SHED BLOOD. (Al-Barzanji, Pamuk Publishing,
Istanbul, 2002, p. 163)
In the time of Hazrat Mahdi (pbuh) NO ONE WILL be
woken up from their sleep or HAVE A BLEEDING NOSE. (Al-Qawl
al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 44)
Those obeying him [Hazrat Mahdi (pbuh)] will pay homage to
him between ruqun and maqam (near Qaba). THEY WILL not wake a
sleeping person, NEVER SHED BLOOD. (Al-Haytami, Al-Qawl
al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 24)
This (Amr) [Hazrat Mahdi (pbuh)] WILL FILL EARTH
WITH JUSTICE, just as people previously filled it with
cruelty. (Sunan Ibn Majah, 10/348)
The world filled with oppression and tyranny WILL
OVERFLOW WITH JUSTICE AFTER HE [HAZRAT MAHDI (pbuh)] COMES. (Al-Qawl
al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 20)
THERE WILL BE SUCH AN ABUNDANCE OF JUSTICE IN THE
HAZRAT MAHDI'S (pbuh) TIME that just as all the goods
taken away by force will be returned to their owners. (Al-Qawl
al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 23)
HIS [THE MAHDI'S (pbuh)] JUSTICE WILL COVER ALL
PLACES and he will rule among people with the Sunnah
of the Prophet (may Allah bless him and grant him peace). He will even
also call for one who is in need to be brought forward, and when that
command is obeyed only one person will come. (Al-Qawl al-Mukhtasar fi
`Alamat al-Mahdi al-Muntazar, p. 20)
If there were only one day left for the world, that day
would be lengthened until a man from among the people of my household,
was sent; just as the Earth is filled with cruelty, HE WILL
FILL THE EARTH WITH JUSTICE. (Sunan Abu-Dawud, 5/92)
Hazrat Mahdi (pbuh) is one of my people, and HE
WILL FILL THE EARTH WITH TRUTH AND JUSTICE, just as it is now
filled with cruelty and torture. (Sunan Abu-Dawud, 5/93)
Like the cup fills with water, SO WILL EARTH FILL
WITH PEACE. THERE WILL BE NO ENMITY LEFT between any people. ALL
HOSTILITY, FIGHTING, AND ENVY WILL DISAPPEAR. (Sahih Muslim,
1/136)
... In the same way that Almighty Allah started Islam with
me, so He will end it with him (Hazrat Mahdi [pbuh]). In the same way
that THEY WERE FREED FROM POLYTHEISM AND ENMITY AND THEIR
HEARTS WERE FILLED WITH FRIENDSHIP AND LOVE THROUGH ME, SO IT WILL BE
AGAIN [WITH THE COMING OF HAZRAT MAHDI (pbuh)]. (Portents of
the Mahdi of the End Times, Jalaladdin as-Suyuti, p. 20)
... IN HIS [HAZRAT MAHDI (pbuh)] TIME THE GOOD
BECOME EVEN BETTER, AND EVEN THE WICKED ONES ARE TREATED WELL.
(Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p.
17)
THE GREATEST RELIGIOUS OBLIGATION OF THE
AGE IS ISLAMIC UNION
Bediüzzaman Said Nursi
For Muslims to be united and not to fall into division and fragmentation is a command that Allah reveals in the Qur'an. All Muslims are brothers, no matter what their language, race or sect. The closeness and friendship between them should therefore resemble that between brothers. No matter where in the world they may live, Muslims must love, protect and support one another like true brothers, in the same way that brothers never leave one another in difficulties, always run to help and support one another and protect and watch over each other.
If Muslims do not do this, if they do not love and protect one
another like brothers, if they are not united in a spirit of
solidarity, then they have disobeyed Allah's command. And that is a
situation no Muslim will wish to find himself in. It is essential for
every Muslim who loves and fears Allah and scrupulously obeys all His
commands to strive and constantly pray for the unity of the Islamic
world.
If the Islamic world wishes to construct a powerful, stable and
prosperous civilization and to guide the world and lead the way in all
spheres, then it must act as one. The lack of such unity, division and
fragmentation among Muslim countries, the failure of the Islamic world
to speak with one voice, leaves innocent Muslim peoples defenseless.
Helpless and needy women, children and elderly people are waiting to be
saved from oppression in Palestine, Iraq, Afghanistan, Kashmir, East
Turkestan, Moro and many other places. Responsibility for these innocent
people lies with the Islamic world before anyone else. Muslims must
never forget our Prophet's (may Allah bless him and grant him peace)
words, "A Muslim is the brother of a Muslim. He neither oppresses
him nor leaves him in danger."
Throughout his life the great Islamic scholar Bediuzzaman waged
an intellectual struggle for the unification of the Muslim world and
made Muslims aware of the importance of that union being established.
Bediuzzaman, who said, "The greatest religious obligation of the
age is Islamic Union...," expressed the importance of striving for
the unity of the Islamic world in the wisest manner. In his Risalat
an-Noor he frequently concentrated on Muslims loving and supporting one
another, displaying solidarity and protecting and watching over one
another, and himself always behaved in a reconciliatory and unificatory
manner.
Today, too, it is most important for all Muslims to adopt this
language of Bediuzzaman's as a role model, live by the joy and
determination even more than he displayed for the unification of the
Islamic world and to allow nobody to make them faint-hearted on this
subject. It must not be forgotten that Muslim unity is a command of
Allah's and, by His will, will certainly come about. As Bediuzzaman
says: "Almighty Allah, Who fills and empties the world between the
heavens and earth with clouds, and in an instant stills the storms of
the sea, and in an hour in spring creates samples of the summer and in
an hour in summer creates a winter storm, such an All-Powerful
One of Glory can also scatter the darkness of the world of Islam by
means of Hazrat Mahdi (pbuh). He has promised this, and certainly He
will carry out His promise." (Letters / Twenty -
Ninth Letter - Seventh Section - p.515) And by Allah's leave,
these are tidings that the Islamic world will definitely be united, that
it will be bound together like buildings welded with lead, that they
will act like true brothers on the path of Allah and will be
instrumental in people all over the world living by the moral values of
the Qur'an.
Said Nursi describes Islamic Union as follows in his Damascus
Sermon:
The way of the Prophet Muhammad (may Allah bless him and
grant him peace) is free of all doubts and trickery, and therefore does
not condescend to concealing things, which is suggestive of doubt and
trickery. Anyway, such a mighty, extensive, all-embracing truth could
in no way be hidden, especially from the people of this time. How could
an ocean be concealed in a pitcher? I repeat: the means of unity of
the Muhammadan Union, which in reality is Islamic Unity, is Divine
Unity. Its oath and pledge is belief… Its membership consists of all
believers. Its code of rules are the practices of the Prophet (may
Allah bless him and grant him peace). Its laws are the commands and
prohibitions of the Shari‘a [the morality of the Qur'an]. THIS UNION IS
NOT A TRADITION BUT A WORSHIP. (The Damascus Sermon / First
Addendum / Third Part - p. 81)
In these words, Bediuzzaman clearly and explicitly describes the
values that Muslims should base their union upon:
All Muslims who
- Believe in the One Allah,
- Follow the Prophet Muhammad (may Allah bless him and grant
him peace) and
- Have adopted the Qur'an and the Sunnah as their guides are
brothers and have a responsibility to act together as one.
The fact that they live in different countries, belong to
different races or cultures and possess different ideas or practices is
no obstacle to their being brothers or united. On the contrary, each
of these qualities is a blessing created by Allah, and a source of
wealth for Muslims. As Bediuzzaman also says, Muslims must not regard
the establishment of the Turkish-Islamic Union as a pleasant hope, a
good tradition or a political necessity, and must never forget that
union is a religious obligation.
Bediuzzaman also notes that Muslims must have no hesitations or
doubts regarding the fulfillment of this obligation and says that
every Muslim who heeds the voice of his conscience has a great
responsibility to strive for the establishment of the Turkish-Islamic
Union, "the greatest religious obligation":
Hiding and fear are both hypocrisy, but there is no
hypocrisy in performing the obligatory acts of religion. The
obligatory act of greatest importance at the present time is Islamic
Unity. While the aim and goal of Unity is to stir into life the
long, many- branched, far-reaching luminous chain which binds together
the centers of Islam and their places of worship, to arouse those bound
to it, and through the wishes and promptings of their consciences
drive them to the way of progress. (The Damascus Sermon / First
Addendum / Third Part - p. 81)
As Bediuzzaman also said Muslims must combine all the means at
their disposal to strive for the unity of the Islamic world, work on
that path with enthusiasm, fervor and determination and rouse all
Muslims to establish this blessed union.
Another matter that Bediuzzaman particularly stresses in
discussing the Turkish-Islamic Union is that it will be a union of
hearts, one of love and friendship. Muslims have a duty to tell others
of the indispensable nature of this union, by way of love, knowledge and
pleasant words. But there is no sense in entering on such an
initiative without basing it on the power of faith, love for Allah, the
moral values of the Qur'an and the Sunnah of our Prophet (may Allah
bless him and grant him peace). That is because Allah would never
permit such an initiative to be successful. But, by Allah's leave,
those who act honestly, with love for Allah and the joy of faith and
under the guidance of the moral virtues bestowed by the Qur'an and the
hadiths, will definitely enjoy success on this path.
The way of this Union is love; its enmity is only for
ignorance, poverty, and strife. Non-Muslims should feel
sure that this Union attacks only those three facts. Our actions
towards non-Muslims consist only of persuasion, for we know them to be
civilized. And we suppose them to be fair-minded, so we should
demonstrate that Islam is lovable and elevated. The lax and negligent
should know that they cannot ingratiate themselves with the non-Muslims
by being irreligious, for they only show that they are unprincipled.
And no one likes unprincipledness and anarchy. Those who join this
Union after due investigation will not leave it by blindly imitating
such people. We present to public opinion the ideas, way, and reality
of the Muhammadan Union, which is Islamic Unity. If anyone has any
objections, let him voice them; we are ready to answer them. (The
Damascus Sermon / First Addendum / Third Part - p. 81)
As Bediuzzaman describes with such wisdom, the Turkish-Islamic
Union will also protect and watch over non-Muslims. As is set out in
detail in the following sections of the book, the moral values of Islam
make it essential to treat people of other faiths and beliefs with
affection and compassion. A Muslim will preach Islam using wise,
rational and pleasant language and strive to prevent evil and spread
good, but he will be aware in so doing that "there is no compulsion in
the religion." In an environment where people live by the moral values
of Islam, everyone is free to practice his own faith, perform religious
observances as he wishes and express his own ideas. As the embodiment
of these requirements of Islamic moral values, the Turkish-Islamic
Union will be democratic and attach great importance to human rights
and will establish a climate in which freedom of expression prevails,
in which the rights of Jews, Christians, people of other beliefs and
even with no belief at all, and atheists are protected, and in which
everyone is treated as a first-class citizen.
One subject that Bediuzzaman also concentrates on in the
context of Islamic union it that this blessed union will come about
through Hazrat Mahdi (pbuh) and under that blessed individual's
leadership. The fact that Hazrat Mahdi (pbuh) will bring about the union
of the Turkish and Islamic world is revealed in the hadiths. Said
Nursi sets this truth out as follows:
His Third Duty: ... THAT INDIVIDUAL WILL SEEK TO FULFILL
THAT GREAT DUTY WITH THE SPIRITUAL ASSISTANCE OF ALL BELIEVERS, AND THE
SOLIDARITY OF ISLAMIC UNION, AND ALL SCHOLARS AND LEARNED MEN, AND IN
PARTICULAR WITH THE CONTRIBUTION OF MILLIONS OF DEVOTED SAYYIDS
DESCENDED FROM THE LINE OF OUR PROPHET (MAY ALLAH BLESS HIM AND GRANT
HIM PEACE). (Emirdag Addendum, p. 260)
As can clearly be seen in this passage from Bediuzzaman, one of
the three duties Hazrat Mahdi (pbuh) will do is to unite all Muslims
and establish the Turkish-Islamic Union. Therefore, at a time in which
the moral values of the Qur'an are ignored, Hazrat Mahdi (pbuh) will be
instrumental in people returning to those values. He will found the
Turkish-Islamic Union, and there will be many righteous individuals who
support him in this work. Bediuzzaman reveals that this third task of
Hazrat Mahdi's (pbuh) is very important and will be supported by a
great mass of people. By referring to "THE SPIRITUAL ASSISTANCE
OF ALL BELIEVERS," Bediuzzaman is saying that a union
established through an alliance of "ALL MUSLIMS" will
assist Hazrat Mahdi (pbuh) in this task. Hazrat Mahdi (pbuh) and his
helpers will be brave people who draw courage from love for Allah and
joy of faith. The light of their faith will be instrumental in the
illumination of the whole world. Support from such a wide-ranging
alliance including all Muslims did not come about in Bediuzzaman's own
day. As Bediuzzaman reveals, the spiritual help from this great mass of
people will only come about in the End Times that we are currently
living in and together with Hazrat Mahdi (pbuh), and it will play a
major role in the fulfillment of his third task.