The religious incompetence of Judaism and Christianity

 The religious incompetence of Judaism and Christianity

Even a lowly student of Western thought and philosophy knows the contradictions between Christianity and Judaism when it comes to religion. That is why Christianity, especially in the last five centuries, has undergone numerous intellectual changes and accepted its great impact. The traditionalist or conservative Christian class became embroiled in internal skepticism and other material problems at its level, while the modernist Christian class became so liberated that it denied the necessity of religion, so that at that time both religions All classes of people and their people are lost destinations. They have two contradictory ways to solve modern-day social problems.

۔ The existing social institutions should be restructured and social reform should be adopted, so that people can carry out their affairs freely without religious rituals and restrictions.

۔ Ancient religious teachings should be enforced as law and people should be saved and prospered from this unclean world in the light of revelation.

The latter is the practice of Orthodox Christians, who have religious teachings but are full of distortions. Therefore, they do not have a practical plan for solving the problems, while the proponents of the former are modernists, whose position is that there is no religion to form social, economic, and societal institutions. Not necessary, or its modern interpretation is inevitable. His attitude towards religion is reflected in all walks of life, such as Edwin A. Burt discussing the issues of family life and the position of modernists:

According to the traditional standard of infallibility, no easy solution can be offered to these problems. He agrees with the Assyrians and Catholics that family relationships should be built in such a way that the spiritual evolution of those involved is possible. The purpose of this relationship should not be merely to bring individual happiness or comfort, but according to him, the principles or traditional methods offered by the Bible are not useful for this purpose. Due to the change of circumstances, the opportunities and responsibilities of married life are very different than before.

As a result, these two major sects of Christianity turned away from religion. Catholics, because they did not have clear teachings, must have had a sense of godly adherence, as well as a lack of doctrine of ijtihad, became religiously stagnant and helpless in the face of modern developments. The Protestant or modernist class, which, due to new interpretations and rational interpretations, had already disassociated itself from religion or declared it insufficient, became more entangled in the new traditions, and eventually severed its footing from religion altogether. Sat down After distancing itself from religion, the West became engaged in the acquisition and development of material resources and gradually became a symbol of material power and domination throughout the world.

Materialism always tends to be liberal and misguided, while religion tends to develop a pure relationship between soul and body. This is where the conflict between Westernism (materialism) and Islamism (spirituality) begins. Because Islamic traditions and ideas refuse to accept Western influences due to their strong sources and fundamentals, the entire Western missionary seeks to cast doubt on the fundamentals of Islam.

The anti-Turkish intellectual front of the West and its various aspects

The anti-Islamic attitude of the West, despite adopting war and constant aggression, failed to eradicate the Islamic identity of the Ummah and its ideology. After that, Western thinkers opened an intellectual front against Islam and the people of Islam. In this regard, he took possession of the repertoire of Oriental knowledge as much as possible, then set out to tarnish Islamic ideas by gaining access to Eastern languages.

Orientalists began to flock to Islamic countries to get acquainted with the moods and attitudes of Muslim nations, and in their policy-making, they took into account the known facts which became available to them after in-depth study and reflection. The way to colonialism is thus open. Turkey has always offended the people of the West because of its splendor. In his view, it was most appropriate to use Turkey as a tool to tear apart Muslim civilization and the unity of the Islamic world. The history of the Turks shows that after adopting Islam as the religion of God, they took such steps that Islamic morals and etiquette were ingrained in their consciences and ferments, even though they adopted their own ancient rituals. He also changed the script and adopted the Arabic script and was nicknamed the Guardian of the Kaaba.

Dr. Akmal Ayoubi writes in his dissertation:

“When their (Turkish) governments themselves were established in Asia and Europe, this nation became the bearer of knowledge of Islamic glory and power and not only sowed the seeds of Islamic civilization in these regions, but He painted these areas in a completely Islamic color, where the Muslims could not keep their footing despite a thousand attempts. At that time, the Turkish name alone was enough to create terror and it was considered impossible to defeat them or destroy their power. Due to this awe, almost two hundred years after the conquest of Constantinople, a French writer (Guillet) wrote in his book in 5 AD: “Every Christian should always pray that God will not create another Sultan Muhammad II. Do.

After the conquest of Constantinople (3) it was also observed that Christianity abandoned the attitude of aggressive resistance towards the Muslims and turned towards intellectual and destructive activities rather than war.

The orientalist research method adopted in the history of Turkish money

Orientalists also sought to distort and distort Turkey's history and traditions because of its importance. The aim was for the Turkish nation to put its religious identity behind it and make ethnic pride the cause of its glory. In addition, a series of modern interpretations of the Qur'an and Hadith and the shortcomings of these sources were introduced. Many books were written, most of which were substandard and irrational. One of the weaknesses of Orientalists, historians, and critics are that they try to examine Islamic sources as the standard of the environment and time in which they are self-produced and in which they express themselves. This makes it relatively easy to list the differences and contradictions between Islam and the present. This is what the so-called scholars of Muslim countries consider and continue to argue.

The detail is clear that the three elements that affect Turkey's political, social, and religious system is important:

• Turkish Scholar's History of Turkey
• Western efforts to disconnect Muslims from Islamic sources.
• The domination of Western civilization in Muslim countries by Western-sponsored scholars and rulers.

In his dissertation, Dr. Akmal Ayoubi has presented various evidence of Western historians presenting the history of Turkey in stark contrast. One place money styles are:

In order to undermine Islamic unity, the Orientalists made the Turks realize their true nationality, which is based on their mother tongue. To accomplish this, Joseph De Guigiyes, a French Orientalist, drew up a mental sketch in the mid-eighth century and wrote the ancient history of the Turks in order to put it into practice. Were performed before. He called for the revival of the ancient non-Islamic civilization in order to create chaos in the Islamic society of the Turks and to tell them that they were not only Muslims but also Turks, or that they were Turks first and then later. I am muslim Joseph von Hummer, Wembrey, Radloff, and Jahn sought to achieve this goal through their writings. The works of Howarth, Sergeant William Redhouse and Elias John Wilkinson Gibb are also links in this series. Orientalists tried to precede the Turks before their ancient history and Islam

In his dissertation "Orientalists and the History of Turkey" he has given a very comprehensive account of the dishonest and unjust style of the Westerners in compiling the history of Turkey. According to him, "European countries had a strong animosity towards the Turks, so Western writers have used prejudice in writing the history of the Turks and have made sarcastic and insane objections to the Turkish religion, Islam, for example, Eversley in his book While writing.

The Turkish Empire, he proved that a Turkish proverb or saying is an enemy of Islam by declaring it a verse of the Qur'an. The Christians of West Asia converted to Islam out of fear of the Turks, and a marital relationship was established between them and the Turks, and the union of the two began to produce a new generation that was very different from the inhabitants of other states. 'Ottoman,' she says, However, the fact is that every person who was a resident of the Ottoman Empire was called Ottoman, without any distinction of race, religion or language. Similarly, in his book Turkey, Sergeant Larpent stated that he was opposed to the spread of the light of knowledge, and said of the Ottoman Turks that this nation was the father of organized ignorance.

It should be noted that some European scholars, including Bernard Lewis, are now beginning to acknowledge Orientalist prejudice and narrow-mindedness in writing the history of the Turks. He writes:

"Most European history books distort the Ottoman rule and its influence in these countries. These books are based on purely Western evidence, mostly flawed, fabricated and unreliable. In these books, history gives a sadly misleading interpretation of the role of the Turks in Europe. ”

The role of the victims of Europe in the publication of atheistic ideas

As a result of these Western efforts, a class emerged within Turkey that was deeply influenced by Orientalist writings. This class played a very important role in bringing the internal situation of Turkey under the influence of Western thought. There were many stages and areas of this character. Its effects ranged from politics and sharia to society. The leaders of this class included Ahmad Judat Pasha, Mustafa Jalal Pasha, Ahmad Madhat, Ali Tawfiq and Najib Asim and supported the anti-Turkish forces at all stages. The period from 7 to 8 is the period of stability of the West among the Turks. At the same time, some young Ottomans began to criticize the policies of the 'organizations' and to criticize the government. Thus a conflict arose between Islam, the constitution and nationality. She was the first to raise the slogan of women's liberation. Criticizing Arranged Marriages, Kamal called the unfair aspects of marriage and family life, especially in women's society.

These views of the liberal and modernist classes gained momentum and Western imperialism stepped into Turkey. In order to disrupt the comprehensiveness, generality and universality of Islamic law, he spread the idea of ​​separation of religion and the world. It gave the Turks the idea of ​​secession in their political and religious affairs, paving the way for subtle changes in personal law, especially to impress the younger generation. Although this did not happen legally and practically at the time due to the fierce resistance of Islam, a group of scholars in Turkey, probably including Allama Shamiya, published I also did not include the chapter on family law and several of its topics were also included.

The effects of perfectionism on religious affairs

Kamal and his allies overthrew the Sultan of Ankara in 1959, and within a year or two, Istanbul became the center of administration. With the end of the Khilafah on March 6, all members of the Ottoman dynasty were deported, the circle of scholars was broken, and on November 9, the implementation of the Latin alphabet was ordered, and Turks under the age of forty were instructed. They went to schools to learn the script, and Arabic and Persian words were gradually removed from the Turkish language. Mustafa Kemal, under the influence of his Western allies, made the first reforms in the field of education by abolishing the system of religious madrassas. The administration of the Department of Religious Affairs and Endowments was immediately attached to the Prime Minister's Directorate so that their autonomy would end and all religious decisions would be made by the Prime Minister. Therefore, the first ruling in this regard came in the form of the abolition of the Shariah courts on April 

Instead of directly banning women's veils, Mustafa Kamal carried out the strongest propaganda and urged women to adopt modern styles and dress. Although wearing the burqa was optional for women, the trend was not to encourage it. In this regard, B.Caporal has mentioned that those who did not leave the veil were held accountable and short-term imprisonment was also given as punishment.

Therefore, Mustafa Kemal, in the course of his westernization, took unwarranted and bold steps to interfere in many matters. The Ottoman family law appeared in the year 9 and in the name of constitutional reform in the year 3 the Islamic law was attacked. Under the new law, Christians and Jews in Turkey will be completely free in their religious affairs, while the Muslim religion will be in the hands of the government.

A Critical Analysis of Recent Efforts to 'Renew and Reform Religion' in Turkey

This campaign of modernity is still going on in Islamic countries in general and in Turkey in particular. A global conference on "human colonies" was held in Turkey on the UN stage in 2005, emphasizing equality between men and women in women's political, economic and social life, and the active participation of women in the world. Let men and women work side by side in the development of the spread of mankind.

Similarly, for some time now, Turkey's official body for religious affairs (honesty) has been working to pave the way for the introduction of modern Islam. In particular, to re-interpret the hadiths in order to solve the difficulties or complexities that women face on the basis of modern requirements, as well as the words of the hadiths that describe the status and status of women. Is less important than men, and deleting them from the entire collection of hadiths is also one of his priorities.

A committee of about five scholars from four Turkish universities has been formed for the project, which is aimed at modernizing the interpretation of Hadith and Sunnah. The purpose of this committee is to make necessary additions and deletions to the collection of hadiths after their revision, as well as the hadiths which they believe are in conflict with the requirements and needs of the times in modern times. Interpret so that there is a sense of proportionality between the hadiths and the present time. Planners believe that such hadiths are having a negative impact on society, so they need to be presented in a modern style as soon as possible.

Professor Mehmet Gormez, head of the project, explains a few examples. For example, he said that the ban on women traveling with Muharram was imposed by the Prophet (peace and blessings of Allaah be upon him) at the societal level, keeping in view the conditions of that time, so that the protection of women is possible. Are Similarly, the cause that existed in that era no longer exists, so this hadeeth should be removed from the collection of hadeeths. Or it should be interpreted in such a way as to remove this restriction. Similarly, the professor said in an interview about Islamic limits and punishments that there is no such thing in the Qur'an.

The three main objectives of this project are:

• Resolve misunderstandings caused by historical interference.
• Explanation of social, traditional and religious elements in hadiths.
• Helping people in the correct understanding of the hadith.

These goals seem to indicate a very positive way of thinking and acting for the new generation, but in the background it seems to be a plan to change the Islamic texts and especially the hadith. Thus, it is safe to assume that if the hadiths and other Islamic sources are considered in such a way that their interpretation opens the door to immorality in modern times, or if the whole system of Islamic limits and restrictions is changed, then None of the basic teachings will be found to be applicable. After all, what will be the legislative status of the commands and decrees given by the Holy Prophet?

This plan for the compilation and reinterpretation of the hadiths is in fact the result of the long-running efforts of Christian writers and their Muslim disciples. In this regard, it seems appropriate to mention here three books which are full of calls for reshaping Islam in Turkey and re-examining the collection of hadith. These books are not limited to this because it is only a small part of their contents, but they also present a comprehensive plan to turn Turkey into a secular state. Unfortunately, this movement of the Christian lobby has also had an impact on the Turkish Council of Religious Affairs, and in the light of modern evolution of Islamic sources in the name of modernization and reformation, the work of interpreting, deleting and adding is in full swing. A brief review of the following books will be useful in this context.

2) Revision of Qur'anic exegesis in the concept of contemporary sciences of religion in the Turkish University

Criticism of Qur'anic commentary for contemporary understanding of religious studies in Turkish universities) 2)

Law as a means of reform and community (law as a means of reforming religion and society)

2) Hadith and Islam and secularism in Turkey

These books have played a major role in fueling the ongoing conflict in Turkey in the name of religious reform. Obviously, such efforts are made with an attractive style, seemingly unbiased research style and claims of sincere feelings and emotions. The same is true of these books. Their names show that they emphasize the importance of ijtihad in the right direction and the need to find solutions to the problems that arise in the light of modern requirements in the light of Shariah principles, but their real purpose is Islamic sources. To present a text for which they were not revealed.

Felix Corner is the author of the first book, Tanqih Tafsir al-Quran fi al-Mafhoom al-Maasir. He is a Christian pastor and has lived in Ankara for many years. His efforts have created an atmosphere of controversy among Turkey's top jurists. The focus of Corner's activities is that the interpretation of the Holy Qur'an and other legislative sources should be in line with the modern Western critical style.

In this regard, he has also formed a group of his contemporaries who are working alongside him for modern Islam. Among them is Prof. Muhammad Bajaji, who believes that the Qur'an, because of its generality, is a flexible code of conduct for all ages, but its style, dating back to the seventh century AD, now needs to be reconsidered. ۔ It seems that the Qur'an was appropriate for that time, but now in the 21st century it is necessary to return to another appropriate Qur'an. According to him, the Qur'an is a collection of facts, so the researcher should also pay attention to its true meaning. For example, the limit of cutting off the hand on stealing does not actually mean cutting off the hand, but describing the punishment for stealing.

It should be noted that Bajaji has completed his education in the West and, like his comrades, relies on modern research methods. Should also be studied.

This detail gives a good idea of ​​how modern Western research methods are committed to fulfilling a preconceived notion. Their ultimate concern is that the Qur'an should in no way be equated with the Gospel, at least not in terms of text, but in terms of meaning.

One of the subtitles of Felix Corner's book is A'adat al-Tammal fi al-Islam, meaning a new reflection on Islam. We think this subtitle is rightly the gist of its main title.

Almost the same objectives are expressed in the second book of the law, Kosilat la Salah al-Din wal-Mujtamah, written by Balant Ojr. He conducted a number of internal debates in Turkey to encourage modern interpretations of Islamic sources, focusing on the fact that the four schools of jurisprudence, followed by the dominant Sunni sect of Muslims, were in fact the Prophet's death. Then came the existence on the basis of modern circumstances and circumstances, then unfortunately the door of ijtihad was closed, which should be reopened. He urged Turkish jurists to open this locked chapter. In his book, Oger includes a list of twentieth-century unknown Turkish Muslim thinkers and educators. He pointed out various aspects of Islam and its cultural boundaries, and like Felix Corner, called for a new perspective on the subject of modernization and reform. This book is also a corner

The third book, Hadith and Islam and the World in Turkey, was compiled by Alif Janar. She is a political science teacher in Ankara. His view is that a compromise between Islam and secularism is possible in Turkey. Alif has called for the use of these two members as the basis for the new ideological identity of the Turkish nation.

Given this whole historical background, it is not difficult to understand the motives behind these distorted attempts to interpret the texts of the Qur'an and Hadith and Islamic sources. And what are the elements that are committing this unholy audacity?

Obviously, all Muslim scholars agree that there is no change in the texts of the Qur'an and Hadith in any of the sub- and sub-contexts, or simply in the belief that nothing in the Qur'an and Hadith is by itself conjectural or contemporary. Can Imam al-Ghazali, after discussing the illegitimacy of changing the text through consensus, conjecture and ijtihad, wrote: "This is the position of the people," that is, the position on which the people agree.

As for the jurisprudential terms, istishan, istislah and araf, etc., they have regular principles, which have been regulated by the scholars of principles. Using these terms merely to promote liberalism is a great joke and transgression against Islam and Sharia. In this context, Maulana Abul Hassan Ali Nadwi has mentioned the modern motives and factors of denial of Hadith in a very lively manner:

“The values ​​and scales of Western civilization and its way of life and fashion and the Sunnah of the Prophet (peace and blessings of Allaah be upon him) can never be reconciled. Be it based on belief and contentment, it cannot be combined with the idea of ​​respecting and sanctifying Western civilization and considering it as the last discovery of human knowledge. This is probably the reason for the attack on the Sunnah and the denial of Hadith by the officials and political leaders of some Islamic countries.

The position of Islamic scholars regarding the Hadith Retrieval Project

The contents of the ongoing project on the compilation and reinterpretation of the hadith in Turkey, the position that has come to the fore by the Islamic scholars so far, the importance of the interpretation of the hadith in view of its sanctity and sanctity. And the need has been emphasized. In the same way, in order to allay the fears and anxieties that have arisen as a result of this plan, almost all the scholars have suggested that this work should be done by bringing together the best scholars of the Ummah instead of at the level of a single country or individual. This should be done keeping in view the overall mood of the Ummah. If this does not happen, then this plan will cause confusion and atheism in the Ummah.