A Nation That Resigned from High Values; THE TURKS

 

     Once upon a time, there was a nation possessed of lofty virtue, high morality, and exalted values! A nation that embraced Islam—the final religion—with its entire being; that willingly gave its life so that the faith might spread everywhere and that even one more soul might be saved; that, while it could have lain in a warm bed, voluntarily renounced its comfort and, sword in hand, challenged cruel, blood-thirsty dictators; a nation that made the West tremble! The other name for nobility, mercy, justice, compassion, and protecting the oppressed—those who smiled at death without hesitation for the sake of their values—was the Turk! The other name for raising one’s voice against injustice at the far end of the world, for striving to eliminate darkness and corruption, was the Turk! For a thousand years, when “jihad” was mentioned, the first thing that came to mind was the Turk!

     So, what happened? How did these Turks—who for years marched on campaigns across Europe, Africa, and Asia under the command of their khan and generals for the exaltation of the word of Allah, and who in times of peace thought not only of humans but even of the animals on the mountains, showing them mercy and feeding them—become corrupted, eroded, unrecognizable? How did the Turks, once the hope and savior of the oppressed, fall into a state devoid of self-confidence, abased and humiliated? How did the most base individuals come to rule over this nation?

     Yes, Kadir Mısıroğlu was right from head to toe; regarding our recent history, what he said lacked nothing and contained no excess. Yet there is a major detail that deserves greater emphasis: this nation accepted Islam of its own free will and planted its banner on the farthest bastions without ever letting it fall—but unfortunately, again of its own free will, it abandoned Islam and turned its back on this blessing.

     If we are to explain, very simply—even as a formula—why the Turks (of course, it would be wrong to understand this word strictly as a race; it is rather the general name of a shared geography and history) became corrupted, it suffices to cite one verse: the 7th verse of Surah Ibrahim. Its meaning is roughly this: “If you are grateful for My blessings, I will increase them; but if you fail to appreciate them and disdain them, I will take them away from you and inflict a severe punishment.” And related to this is the hadith recorded by al-Bazzar: “When sins are committed and the righteous remain silent, all of them are destroyed.”

     Now, from this perspective, let us look at the final periods of the Ottoman State. Having experienced its era of rise, having become the most magnificent power of its time and made the world tremble, this superpower began—by the rule that “every perfection has its decline”—to grow heavy, sluggish, and to stumble. It was no easy matter: we are speaking of a vast structure ruling from the deserts of Africa to the heart of Europe. If one of the gears that kept this structure functioning failed, if one became lazy, if one fell into incompetent hands, decay would inevitably begin somewhere. And when one considers that European states—founded on plunder, exploitation, enslavement, and imperialism—made advances in science and technology after confining Christianity, which they saw as a shackle, to certain days and events, matters became even more difficult.

     Here, the factors that essentially brought the once-standard-bearer of Islam, the Ottoman State, to its knees began to emerge: irreligion among the educated, ignorance among the uneducated, and consequently a dearth of capable men. Our young people who went to the West for education, seeing that technical progress developed in parallel with the near-complete removal of religion from personal and social life, began to grow up deprived of faith and spirituality—indeed, unfortunately, even hostile to it. Those who returned home with higher education entered into a race to belittle their own lands and to claim that religion hindered science and knowledge. Through various movements, they launched attacks on every institution related to religion—even the Caliph.

     The situation grew even more grave when foreign powers, seizing the opportunity of Ottoman weakness, easily manipulated these young minds—programmed to despise the shell from which they had emerged—for their own aims. Turkish youths who proudly registered in Masonic lodges with pomp and ceremony attempted, with washed brains, to become the new arrogant shapers of the Ottoman state. As a result, hostility toward Ahl al-Sunnah wal-Jama‘ah—the foundational creed of the empire—gained popularity. Those who strayed from the “middle path” found themselves in the hopeless pits of heterodoxy. Sadly, among this group were even those called “religious scholars.”

     When the irreligion and deviance among the educated were combined with the ignorance and inability of the uneducated to properly analyze events, it was inevitable that the turbulent period would not last long. In short, not only did a faction turn its back on the blessing of Islam and regard the Ottoman sultans as enemies, but endless attacks from external forces as well ultimately brought down the last guardian of Islam and the final refuge of Muslims. As the late Islamic scholar Abd al-Hakim Arwasi put it: “The Turks accepted Islam of their own free will and carried its banner; and of their own free will, they distanced themselves from Islam.”

     Thus the first promise of the second part of the aforementioned verse was fulfilled: Allah took away His blessing from those who did not appreciate it. Now the harsher, more admonitory, more painful second promise would be realized: “…I will inflict a severe punishment.” The period following the collapse of the Ottoman Empire was precisely the manifestation of this. Feet became heads, and heads became feet. The dearth of capable men took full control.

     First, everything associated with the Ottomans and their legacy was vilified and rejected. The noble and praised descendants of a lineage that had served Islam for 600 years—who for its sake could even sacrifice their own brothers—were exiled. Many died in exile, penniless. Ottoman sultans were portrayed as evil, sexually perverse, self-interested, immoral, blood-sucking figures.

     The next stage was even more painful. All ties between the Turks and Islam were systematically severed. Allah's religion, His Book, and His Prophet were openly mocked. Even the institution established under the name “Directorate of Religious Affairs” strove to distort Islam. With slogans such as “Perform your worship in pure Turkish,” translations and invented equivalents were introduced to make people forget the Qur’an and the adhan. The Islamic script was abolished under various pretexts, and a unique civilization, culture, and heritage formed over centuries was confined to the shallowness of what was called the Latin alphabet. Those accustomed to the Majallah were confined to an adapted “civil” code borrowed from a Swiss canton. Those who had once rallied with the hope of waging jihad against “hatted” non-Muslims forced that same hat upon their own people. Those who refused to wear it and who protested were subjected to the harshest punishments. Not only men—note this—even women who opposed the Hat Law suffered its consequences. Cinema, theater, music, and all instruments of propaganda mocked Muslims, portraying them as “low,” “spider-like and backward,” “primitive.”

     A single-party regime was established—adorned with the splendid makeup called “democracy,” yet as oppressive as Soviet communism and as racist as Hitler’s Germany. In the name of reviving the Turkish language, absurd words were invented. Over 60,000 graves were opened and skulls measured, to see whether the person buried there was truly "Turkish.” Through mobile tribunals known as the Independence Courts, which hanged first and judged later, thousands of innocents were executed. Not Joseph, Adolf, or Mao—but men named “Ali”—assumed the role of executioners on the basis of baseless and trivial pretexts.

     It is almost unbelievable… Can you see the developments that occurred within just ten or fifteen years? How could such a deep-rooted transformation happen in such a short time within a given geography? How did it become forbidden, in a land once synonymous with Islam, to provide religious education, to uphold sacred values, or to display any action or outward sign associated with Islam? The answer is simple. Let us recall the formula:

     Surah Ibrahim, verse 7: “If you are grateful for My blessings and use them as I have commanded, I will increase them. But if you do not appreciate them and disdain them, I will take them away and inflict a severe punishment.”

Topics on which the Western world persistently resists Islam

 

   Western societies, which have come to the brink of collapse and, as they do so, increasingly bare their racist and right-wing fangs, continue to persistently make mistakes in certain matters—even though they know very well that these mistakes are wrong and harmful. Whether knowingly or unknowingly, instead of submitting to the simple, effective, and time-tested solutions offered by Islam, they choose to go their own stubborn way, preferring to exhaust material, spiritual, and most importantly human resources.

     1. The concept of chastity and the place of women in social life:

     This is one of the areas where degeneration and collapse in the West are most clearly visible. It presents a complex and tangled picture, and at its core lies the position of women in society.

     In European and American lifestyles, women are generally present in every sphere of life. They study with men, work with men, and are present almost everywhere men are. And this is precisely where the main issue begins. Men and women were created to complement one another, and for the world and life to exist, they possess mutual “vulnerabilities” through which they affect each other. It is impossible for these vulnerabilities not to manifest themselves in mixed male-female environments (especially if the people involved are young). In other words, in an environment where there is a young and attractive woman, no man with “average functioning” can remain indifferent. No matter how supposedly civilized, educated, or well-mannered he may be, this is as certain and unchangeable as 2+2=4.

     A different setting—something we often see in foreign films, but which also exists in real life: a confused and troubled man goes to a bar after work to clear his head and supposedly relax and begins drinking the scourge we will examine in the next section, namely alcohol. Of course, the bar is not occupied only by men; there are also women overwhelmed by work and various troubles. With alcohol’s relaxing and mind-numbing effects, members of the opposite sex strike up casual conversation and get acquainted… and the night ends in a hotel room or somewhere similar. The man returns home pensive and worn out. His wife, whom he once married lovingly, suffers nervous breakdowns when she no longer receives the necessary attention from her husband. In such very common situations, the destruction of the family home and children being left adrift is hardly surprising.

     Islam, on the other hand, because it knows men and women very well, clearly defines where they should and should not be, and tries to minimize occasions for them to come close to one another in situations and places that may pose danger. It always assumes that the answer to the question “Will fire and gunpowder explode if brought together?” is “yes,” and expects behavior accordingly. It not only forbids actions that would rot the family and society but even considers approaching such actions dangerous.

     2. Alcohol:

     Despite the fact that it is obvious that all intoxicating drinks are harmful, poison human beings, and—more painfully—every year disgrace and ruin those who come into contact with them, dragging them into various shameful crimes, the West stubbornly resists banning alcohol. In fact, all the precautions they take—restrictions on time, place, and age—openly demonstrate how harmful and corrupting alcohol is, yet they are unwilling to take even one step further. Because if they did, they would be conceding that Islam is right. And therefore, no arrogant and proud Westerner would engage in such a thing. Despite the corruption of youth, the decay of generations, and the countless material and moral damages that occur, they cannot move toward a genuine restriction on alcohol.

     Islam unequivocally forbids intoxicating liquids. The Islamic faith wants a person to remain sober and conscious; it does not want the mind to be clouded or veiled. Once the mind is clouded and veiled, you can expect anything from that person.

     Moreover, take a look at crimes and immoral acts committed around the world: perhaps 90% of them involve large numbers of men and women being together in the same place where they should not be, and in many cases, intoxicants such as alcohol that cloud the mind.

     3. Marriage:

     Another feature in which we are increasingly coming to resemble the West is late—or “never”—marriages. This is simply another name for opposing human nature, becoming increasingly selfish and hedonistic, avoiding responsibility, and especially for women, seeking happiness in temporary relationships. Situations where marriages do not occur or occur very late cause enormous material and moral damage to society.

     Islam places great importance on marriage and encourages marriages at a young age based on compatibility. Unlike the West, which makes marriage difficult and opens the door to immorality, Islam commands what is most in accordance with human nature. From puberty onward, it shows young people—who strive to calm their desires—a safe harbor, and with the support and assistance of families, it paves the way for difficult periods to be passed through comfortably.

     4. Coldness in family relationships and the status of children within the family:

     The Western world’s concepts of family and children differ greatly from those of societies like ours. Family members lack the warmth and sincerity we have. Even between spouses who share the same bed, there is often distance. Even in their private lives, they have “private lives.” Relationships with children grow more distant as they grow older. At the very stage—adolescence—when a child most needs parental supervision, the child is virtually left to the mercy of the environment. Addiction to alcohol and drugs, combined with bad companions, sweeps away the already fragile morality of a child who feels, “If only someone would take me away and save me.” The seeds of bad habits that last a lifetime and boundless, misguided relationships with the opposite sex are sown right then.

     Islam, however, places great emphasis on warmth, sincerity, and continuity in family relationships. Spouses who know their duties and limits well do not leave their children unattended or at the mercy of their surroundings. In families knowledgeable about Islam, general education, moral instruction, and religious teaching begin at a very early age, and continuity is essential. The constantly changing states of adolescents are always kept under control, and when something wrong is observed, immediate intervention occurs—mistakes are pointed out and what is good and right is instilled. Expressions such as “They’ll learn religion when they grow up,” or “Leave the child alone, let them roam around and enjoy their youth,” which are killers of the future, do not exist in such families.

     Objections such as, “But sir, they are very developed; they have surpassed us in science and technology, they have mastered democracy,” are quite natural. Scientific, economic, and social developments, and the high level reached in human rights, can sometimes blind observers. For nearly two centuries, by exploiting the world’s material and human resources and fueling their economies—through systems established in homogeneous states with very small minority populations—yes, they have surpassed certain things. It is obvious that they have used their intelligence very well, but within about a century they have come to the brink of blockage and exhaustion. The reality that their human resources are becoming increasingly dependent on foreigners, and economies sounding the alarm, seem to be harbingers of this.

Soviet Propaganda Targeting Black People

     With the idea of socialism becoming the official ideology of a state in the early 20th century, international relations and the global balance of power were completely altered. This was the most significant outcome of the immense Russian territories, stretching from Europe to Japan, succumbing to the Bolshevik Revolution amidst the chaos of World War I. In contrast to the West, which was experiencing a particularly brutal form of capitalism, a Socialist-Communist Eastern bloc rose, its beautiful words and promises concealing a foundation of lies.

     One of the cornerstones of this Socialist-Communist East was propaganda. The Soviet Union diligently focused on this to establish and inevitably spread the Marxist-Leninist doctrine, and to find new allies. To strengthen its efforts, it seized every opportunity that arose. One such opportunity was the treatment of Black people, especially in the United States. A century after the abolition of slavery, the discrimination faced by people of a different skin color was exactly what the Soviets were looking for. The perception they wanted to pump out was simple yet impactful: "The capitalist world treats people based on their color. If you're Black, you're a second-class citizen... Socialism is great, come join us!"

     Soviet Russia's approach to Black people and its use of them for propaganda began right after the revolution. Posters and flyers prominently featuring Black people were already seen in the 1920s. A useful anecdote to illustrate the propaganda clash between the Soviets and the U.S. is the following: when Americans tried to draw attention to human rights issues in the USSR in response to increasing Soviet propaganda, the Russians would reply, "And you are lynching Negroes!" This phrase was widely used, especially during the Stalin era.

     Beyond American Black elites being influenced by Soviet propaganda, the Communist Party USA, founded in Chicago in 1919, became a sanctuary for African Americans. This was because the party took bold steps to protect the rights of Black workers, even though there were almost no Black members in the organization at its founding. Otto Huiswoud and Claude McKay, two of the most influential African American figures of the time, immediately went to Moscow for the 4th World Congress of the Communist International after the Bolshevik Revolution and stated they were deeply impressed by their visit. Even before this congress, the Bolshevik regime had allocated a budget of $300,000 for propaganda targeting Black people who were oppressed, particularly under the Jim Crow Laws.

     The Great Depression, which hit the U.S. in 1929, was another opportunity for the Russians. The Soviet government invited Black people, who were even more oppressed in the economically struggling U.S., to live and work in their country. It is known that only a few hundred Black people accepted this invitation. Around the same time, Black artists were invited from the U.S. for a film project about racism and xenophobia. The film, titled “Black and White” (Chernoe i Beloe), was never completed despite great hopes. The famous poet Langston Hughes, a leading figure of the Harlem Renaissance, was part of this project. In the later years of the Cold War, the Soviets continued to use every racist incident in America as a pretext for propaganda. One of the most notable was the long debated "Scottsboro Boys" case in 1931, involving nine Black boys who were sentenced to death after being falsely accused of raping two white women on a train.

     After the initial Soviet campaign, a new wave of propaganda targeting Black people gained momentum in the late 1950s. This was the time when Western countries, which had been exploiting Africa's resources, were being expelled one by one. Under Nikita Khrushchev, the Soviet Union saw this as another avenue for gain. In addition to providing arms to rebellious regions, young Africans were invited to Russia for education to experience socialism firsthand. Countries like Namibia, Congo, Angola, Algeria, Mozambique, and Egypt stood out in these relationships, and the young people who studied in Moscow later took on influential roles in their governments.

     To strengthen and consolidate relations with Third World countries, the Patrice Lumumba Peoples' Friendship University of Russia was founded in Moscow in 1960. The university was originally named Peoples' Friendship University, but after Patrice Lumumba, a leader in the struggle for Congo's independence from Belgium, was assassinated in early 1961, it was renamed in his honor. The university's purpose was clear: to train young Africans in socialist ideology and place them in various leadership positions within their own countries during the height of the Cold War. Given that many high-ranking politicians from Africa and even Central America—including former presidents of the Central African Republic and Namibia—graduated from here, this objective was at least partially achieved. (The famously erratic Fidel Castro directly sent 300,000 soldiers to aid Africa, but that's a different matter.) The current President of Palestine, Mahmoud Abbas, also studied at this university.

     However, the lifespan of socialism was not long, and its battery ran out after 70 years. With its collapse, it became clear that the Russians were not truly fond of Black people and that their actions had been a forced state policy. Xenophobic attacks in Russia have increased since the 1990s, and research indicates they are on the rise in recent years. While a primary reason is the general increase in refugee flows, xenophobia has always been common among Russians. The Western sanctions have also clearly fueled nationalism. In this context, many Black students studying in various Russian cities report being careful to avoid isolated areas after dark. This suggests that the propaganda the Soviet government carried out was merely a facade and failed to find a deep-rooted acceptance among the general population.