Turkey State and religion

Among the negative consequences of the First World War that the Muslim Ummah witnessed was the overthrow of the Ottoman Caliphate in Turkey. Even if Turkey had not jumped into the fire of war, it would have been clear to the world that this "sick man" did not have the strength of the past in terms of greatness and strength. The Turks who had been walking with their heads held high for five hundred years had become filthy. It was not just a matter of defeats in the military arena. Turkey had lost its intellectual and ideological power. The Western nations which he had repeatedly crushed within their borders, by their conspiracies had made such a deal in the heads of his new generation that they were cut off from their past and the ideologies and thoughts of those nations and She was fascinated by civilisation. The Turks were a warlike nation. For centuries on the battlefield, Dad continued to give courage, but failed to cultivate knowledge and cognition. 

The Ottoman Caliphate was not a perfect example of the concept of state and politics of Islam, nor were the Turkish caliphs He was a true spokesman and servant of Islam. The emotional attachment of the Muslim world to Turkey was due to the fact that the Ottoman Caliphate was a political tradition associated with our religion. The end of this tradition was seen as the end of politics. When this formal relationship broke down, Turkey's June changed. I have already written in detail in the same columns about how Christian missionaries and educational institutions under Turkish rule instilled the Arab nationalism in the Arab youth and how they were emotionally, intellectually and practically mobilized against the Khilafah. Had done In the same way, Christian and Jewish secret organizations had enchanted the young generation of Turks with the magic of Turani nationality. Even before the collapse of the Khilafah, the process of transforming Turkey into a Western state in terms of civilization and culture had begun. Seeing the disintegration of the nation under the influence of this national tribulation, Iqbal was shouting:

Break the story of color and blood and get lost in the nation

There is no Turani left, no Iranian or Afghan

But things had gone too far. The relationship of the new Turkey was established with the thought and philosophy that prevailed in Germany and Italy in the form of Nazism and Fascism near World War II, rather than with a politically democratic philosophy. Having inherited the Khilafah tradition for centuries, all Turkish people may not have easily digested the idea of ​​separation of religion and politics. Therefore, it was deemed necessary to forcibly cut Turkey off from its religious traditions and its culture and connect it with Western culture. 

Other Turkish people should make the color of Western civilisation their own color, but they should not demand that popular and popular political philosophy in the West, ie democracy, flourish here. The Turkish military had assumed the role of defender of Kamali philosophy and secular political ideology and was using the weapon of anger and coercion to make politics unfamiliar with the taste of religion. Thus the political, cultural and civilisation face of Islam was covered with a veil and its own knowledge

But the crop for which the Turkish soil had been made unfavorable, less than a decade after the end of the Khilafah, had sprung up in Egypt and India. Imam Hassan al-Banna of Egypt and Syed Abu Ali Maududi rose from the Indian subcontinent and he put forward a barrage of arguments and proofs at the intellectual and theoretical level in response to the separation of religion and politics and proved Islam to be a perfect religion in practice. Make strong moves to introduce it as a way of life and a universal way of life. The great philosophical poet Allama Iqbal had already said:

Apart from politics, Genghis Khan is left alone

These glorious leaders also removed the webs of ignorance lying on the face of Islam and untied the knots of superstitions and rituals which were not removed or opened even during the Ottoman Caliphate. These movements turned apologetic behavior into self-confidence and broke the spell of inferiority complex. He defended Islam using modern theology and modern Western terms. Both movements adopted a smooth and democratic approach to change and revolution. He believed that if democracy is the name of public opinion and will in the selection and accountability of rulers and the dignity, freedom and human rights of the citizens of the state, then this democracy is in fact the lost property of the believers. The democratic process of uniting hearts and minds with Islam through the awakening of religious consciousness and the purification of society through reform efforts was the backbone of his struggle. Correct it

The decline of mind, thought and character was not limited to Turkey. Almost the entire Islamic world was in the clutches of tyranny. In those days, warning boards were hung in public places to discuss religion and politics. The idea was planted in the minds of the people that Islam has nothing to do with the state and politics, nor does the economy come under its purview, nor is civilization its subject. As a favor, fasting, prayers, Hajj and Umrah were free. Our religiosity was not based on the fact that madrassas like Deoband, Saharanpur and Bareilly and monasteries like Thana Bhoon are inhabited. There is no restriction on sectarian and sectarian debates, debates and debates, as if Islam is free. Referring to this self-deception, Iqbal had said:

Mullah who is allowed to prostrate in India

The ignorant think that Islam is free

On the other hand, the freedom movements were showing their colors and the chains of slavery were loosening. These were the circumstances in which Allama Iqbal introduced the idea of ​​a separate and free and independent homeland for the Muslims of India. Ten years later, the idea took the form of a demand and a movement. Quaid-e-Azam Muhammad Ali Jinnah carried the burden of leadership of this movement on his feeble shoulders and seven years later a separate country called Pakistan came into existence on the world map. 

In this era, many countries were gaining independence from Western colonialism, but Pakistan was a unique country in terms of its nature. It was based on Islamic ideology. The natural way to save the whole of humanity was to acquaint this particular region of the earth with the bounties of Islam by first presenting it to the world as a model of the ideal and blessed system of Islam. Among the goals set by the founders of Pakistan for the attainment of this newborn state was Islam. It was central and they were committed to making it a practical laboratory for Islam. In independent Pakistan, the ideological, intellectual and doctrinal smell was not denied. There were minorities, lovers of Western civilization, secularists and communists, but its ideological identity was determined before its formation and it was decided that its official status should be that of the Islamic Republic. Will

Now, some five years later, the point is being raised anew that the state is not Islamic or un-Islamic. It has no religion and no ideological face. Whether it is capitalism or communism, these are "religions" of their own kind. Europe and the United States have made capitalist democracy their "religion" and Russia has made communism its official "religion" for some seven decades. Although China has largely abandoned the original ideological form of communism, its official "religion" is still communism. Israel has been a Jewish state since the first day of its existence, and its conduct testifies to this fact. He is not ashamed of it and does not apologize to the world. Now there are voices calling for it to be officially given the status of a Jewish state.

Did the Pakistani state have anything to do with religion or not? The best and most reliable testimony to this can be found in those who fought for it, who left home for it. Those who showed diligence in its construction, whose insights determined its ideological and principled direction through this resolution of objectives, and who interpreted the vision of Pakistan. Prominent researcher, historian and educationist Dr. Ishtiaq Hussain Qureshi was one such personality. 

After the formation of Pakistan, he was a member of the Constituent Assembly of Pakistan and held the post of Minister of Education in this government. At the moment I have in front of me a booklet called Pakistan an Islamic Democracy containing two very important speeches. The first speech was delivered as a presidential address at the Political Science Conference held in Lahore in December and the second at the All Pakistan Political Science Conference held in Peshawar. First speech It is titled: The future constitution of Pakistan. The ideological and intellectual background of Pakistan and its visionary objectives are described in full detail in it. Here I will suffice with just one or two quotes which are deeply related to a debate going on today. Apart from a moderate and genuine thinking in Pakistan, there were two other waves of thinking that were flowing in parallel. One was the static and reactionary wave. According to Iqbal:

His Shiva was; to be afraid of the new constitution, to fly in the old style.

This ritualistic thinking insists on sticking to some outward appearance instead of the spirit of Islam. The late Dr. Qureshi has pointed out this thinking with an example. Whenever the Prophet (peace and blessings of Allaah be upon him) traveled from Madinah to Makkah for Hajj and 'Umrah, he did so on a camel. The thought seems to be entangled in this outward form of travel. According to him, the journey of Hajj and Umrah should be on camels and donkeys and horses. The second thought was almost the same that is questioning Pakistan's ideological identity today. The late Dr. Qureshi says of him:

"This narrow-minded conservative group has found a companion among those who think that it is wrong to think of religion with politics, and that we cling to stereotypes and ideas that are unrelated to the current (modern) conditions of life." Making a living mistake. (The late Dr. Qureshi says) Despite the apparent enlightenment and modernity of the supporters of this new concept, their point of view should not be taken lightly. The fact can be easily explained by the fact that a system of politics and society which is not based on the highest principles of righteousness and justice is dangerous not only for the country in which it takes place but for the whole world. happens''. (Only religion can provide the true values ​​of righteousness and justice)

Regarding politics and religion, he adds:

In the mind of a Pakistani, whether Muslim or non-Muslim, there should be no mistake that a lasting system of state can only be established which is based on principle and justice for all and which is the guarantor of the welfare of humanity. This can only happen if it is based on the principles of Islam. For the sake of a handful of groups that may not believe in Islam at all or may not have an eye on the dynamics and influence of Islam and its possibilities, this essential essence (of religion) cannot be turned away. It is as if the reasonable conclusion to be drawn is that the decision of our Constitution to make the principles of Islam as its main goal in its constitution was correct.

Coincidentally, at the moment I have a book called State politics and Islam. In early September, an international seminar on "Islamic Political Thoughts and Institutions" was held at Purdue University in Indiana under the auspices of the Association of Muslim Social Scientists. This book is a collection of articles read in the same seminar, compiled by our brother Dr. Mumtaz Ahmed. Respected Professor Khurshid Ahmed was also present in this seminar but due to non-receipt of short draft of his dissertation in time, it could not become an adornment of this book. The very name of the book shows that state politics has a special and deep connection with Islam. Thus, every article included in it is of great importance, but the article of the famous jurist Khalid M. Ishaq entitled: Problems of Islamic political theory and the dissertation of Hon'ble Justice (R) Dr. Javed Iqbal entitled The Concept of State in Islam are particularly relevant to my writing. 

Referring to the ideals taken from a few verses of the Qur'an, the late Khalid M. Ishaq writes that in its long history, the Muslim Ummah may not have memorized these principles, but these principles have never been completely hidden from view. Happened The challenge now for the Ummah is to either use the old institutions or create new ones to ensure that Shariah is the supreme and effective law of the land. Secondly, every man should be treated according to Sharia law. Third, the protection of the rights of the individual must be ensured, and sufficient institutions must be in place to ensure this protection. Fourth, people should not be forced to abide by secular laws that violate Sharia law. There is a violation. Fifth, the creation of an independent judicial tribunal under the influence of the administration is necessary to make the call for rights (or protest against their violation) effective. Sixth, all powers, whether governmental or non-governmental, should treat citizens on the level of justice and equality. Seventh, in decision-making and public affairs, in government proceedings, as a rule and rule, the council should be fully mobilized.

The late Khalid M. Ishaq concludes his essay with the following words:

Some of the Muslim world’s major problems arise from the fact that those who defacto exercise power do not always agree with the priorities of Shariah. The Ummah’ stask is to change the rhetoric of Islamic idealism into practical programs which can effect all legislative, judicial and executive processes of the state, particularly in regard to their pririorities.

"The biggest problems in the Muslim world arise in such a way that those who exercise power and authority do not always agree with the priorities of Sharia. The task of this ummah is to transform the emotional attitude towards Islamic doctrine into practical programs that can influence the state legislature, judiciary and administration, especially those related to these priorities. ”

The articles in this book are edited versions. It is possible that his soul was somewhat wounded in the process of summarizing. I am sorry that due to the length of the article, there is no space left to quote from the article of Justice (Retd) Dr. Javed Iqbal, but I think that he wrote his article with great diligence, honesty and intellectual acumen. In the light of history, a comprehensive outline of the political system of Islam has been presented. The religious understanding of the intellectuals who present the philosophy of expulsion from the state and politics of religion may be much higher than that of all the intellectuals, but in the world of knowledge it is possible that many people are mistaken. The more victims, the more likely it is that the understanding of this one religious scholar will stumble over many. The denial of the connection of religion with the state and politics is not a new intellectual discovery in the world of science, nor is it a new blossom in the field of knowledge. This thinking has been emerging in one form or another since the colonial era and now for the last few decades it has become the epitome of "political Islam" and is raining down anew on the Islamic forces that cover every sphere of Islamic life and all. Convinced of operation and guidance in the fields. What is called "political Islam" is not a lamp that can be extinguished by these blows. 

Over the past six decades, there have been major storms and hurricanes, but they have not been able to overcome it. It is a fact that in every age of affliction and trial, it has doubled. It is a fact that its rays lead to the destination even in dark clouds. "Political Islam" is no longer a reality confined to the land of Maulana Maududi and Hassan al-Banna. It is a popular thought from Turkey to North Africa and from Indonesia, Malaysia to South Asia and the Gulf countries across the Arabian Sea to the entire Islamic world. It would be easy to delete it When would four other Egyptian military dictators have wiped it out? The five-year rule of the Assad family in Syria would have drained all the blood from its veins. Col Gaddafi's four decades of horrific dictatorship and Saddam Hussein's 22-year-old brutal government would have killed him. 

In Tunisia, Algeria and Morocco it would not even have a name. Had this concept of Islam been completed, the Arab kingdoms, sultans, aristocrats and emirs under the influence of the United States and the Western powers would have sacrificed it to the waves of the Gulf. When would Russia's furious regime have buried him? Had this concept of Islam been completed, the Arab kingdoms, sultans, aristocrats and emirs under the influence of the United States and the Western powers would have sacrificed it to the waves of the Gulf. When would Russia's furious regime have buried him? Had this concept of Islam been completed, the Arab kingdoms, sultans, aristocrats and emirs under the influence of the United States and Western powers would have sacrificed it to the waves of the Gulf. When would Russia's furious regime have buried him?

Had this notion of religion been devoid of perseverance, this thought would have been destroyed by the waves of perfectionism in Turkey and Arab nationalism in Arabia. It would have been deeply buried by the persecutions of communism and socialism. But if the concept of political Islam is alive and well, it means that it has the ability to survive. In the past, attempts have been made to make the perfect form of Islam accustomed to the monastic rites by expelling it from the realm of the workplace, and at times it has been confined to the minbar and mihrab. Sometimes he was pushed into the suffocating atmosphere of the madrassas and sometimes he was only given the charge of the marriage and divorce register and the funeral home so that he would not have to deal with anything more than that. Sometimes lines of formality were drawn around him, and sometimes he sat at a beautiful writing table and wrote dry essays, articles, columns, or made a mere academic matter of brainless TV talk and debates and discussions. Attempts were made to snatch the thoughts so that the essence of enlightening the hearts could be snatched from it and applied to increase the blindness of the breasts. Eight or nine years ago, the American think tank "RAND" proposed a version of "Sufi Islam" to block its influence. When the old "Sufism" did not work, new and modern Sufis were brought into the field. 

But interestingly, according to another American think tank, PEW, in its analysis of the Islamic world over the past few years, more than 5% of people in most Muslim countries want the supremacy of Sharia in their countries. The position of our right-thinking Sufis has been that the method is subject to the Shari'ah and no great saint can be considered a Wali unless he is bound by the Shari'ah but the implementation of the Shari'ah is never "Sufism." Has been the main issue and its demand has never been seen in its campaigns. "Sufism" individuals Discusses the esoteric correction of Advocates of the expulsion of religion from the state and politics are so sympathetic to "Sufism" that they too consider the whole process of serving religion to be limited to the reformation of the individual. His thinking is also close to that of the Tablighi Jamaat because it too has been active for a long time with the mission of reforming the individual. The sincere and active members of the Tablighi Jamaat sometimes give an example of their da'wah work. According to him, the corrupt society is like a dirty drain and the spoiled people are lying in this drain. 

The Tablighi Jamaat removes one contaminated coin from the drain and washes it by pouring preaching sermons on it. But these are good and simple hearted people, they don't care about the filthy and filthy drain on it. They do not include in their campaign the process of removing the odor from it and turning it into a stream of clear water. The implementation of Shariah is in fact the drain of society The process of cleaning. At the individual level, in their respective jurisdictions, every man should do his best to spread goodness and eradicate evil, but the Qur'an states that those who are given power and authority on earth (in the state) are bound by it. To clean up all the evils of religious and moral filth in the society. Efforts must be made to reform the individual, but the real responsibility lies with the state administrative machinery. If the direction of this power is not right, then the efforts of individuals to reform will be in vain. Efforts must be made to reform the individual, but the real responsibility lies with the state administrative machinery. If the direction of this power is not right, then the efforts of individuals to reform will be in vain. Efforts must be made to reform the individual, but the real responsibility lies with the state administrative machinery. If the direction of this power is not right, then the efforts of individuals to reform will be in vain.