The Difficulties Muslims Face in the West: Clothing and Loudspeakers

 

     The 20th and 21st-century wave of Islam penetrating Europe—perhaps the third major wave—differs in many respects from the Andalusian and Ottoman waves. The most significant difference is that during the first two waves, Islamic civilization was far superior to the West in science, morality, prosperity, and every indicator of development. The third wave, however, is far removed from its predecessors; it is self-conscious, needy, and bowed, for it is no longer dominant, superior, or a guide. While the first two waves were, so to speak, the "giving hand," the last wave is the "receiving hand"—the one that stoops. There are, of course, many reasons for this.

     Firstly, the Industrial Revolution and the preceding Enlightenment in the West caused almost all of science, technology, and their subsequent discoveries to shift from the East (or more accurately, from Islamic Civilization) to Europe (or rather, to the Secular West, which cast the "burden of Christianity" off its back and confined religion to specific days and rituals, thereby allowing itself to breathe and progress). While Europe industrialized rapidly, it simultaneously pushed back the once-legendary Islamic Civilization—both materially and spiritually—turning it into a "bird with broken wings." As a long-term result, the hope of escaping the suffocating and soul-crushing tyranny of oppressive dictatorial regimes, finding better job opportunities, or living in a country that respects human rights pushed millions of people from the Middle East, Anatolia, and North Africa toward Europe and North America.

The Evolution of Appearance and the "Sunnah al-Zawaid"

     The developing industry and the resulting working and managerial classes in Europe and North America brought about serious changes in attire, as they did in everything else. From the early 20th century, men took on a brand-new look, combining jackets, trousers, shirts, and ties with the practice of shaving—or at least shortening and neatening—the mustache and beard. Over time, the mustache-beard duo became even shorter, and today, it has predominantly shifted toward a clean-shaven look.

     In contrast, the attire of Muslims coming to the West from the Middle East and North Africa was very different. Besides the influence of climate and living conditions, the fundamental criterion for Muslims was, of course, the dress style of our beloved Prophet. The elements used to describe clothing during the Asr al-Saadah (The Age of Bliss) for men were generally: the turban, the cloak (jubbah), the long robe (antari), and the beard. However, this style of dress was not unique to Muslims; it was part of the ongoing customs of the Arabs. Based on these principles, the vast majority of Sunni sources categorize objects related to clothing not as Sunnah al-Huda (essential practices that characterize Islam as a religion), but as Sunnat-i Zevaid—practices that take shape according to the customs and location one lives in. In other words, while emphasizing that following the Prophet’s habits regarding his time and place is highly rewarding and beneficial, it is stated that not performing them due to legitimate excuses permitted by Islam does not result in sin or even a "makruh" (disliked) status.

The Rise of Salafism and the "Clash of Forms"

     There have, of course, been different views on this. Specifically, Ibn Taymiyyah’s fatwa on the prohibition of shaving the beard separated his Wahhabi and Salafi followers from the general Sunni consensus regarding attire. For Salafis, the beard (even if only a millimeter long) is indispensable. If the opportunity arises, the turban (or at least a skullcap) and, if possible, the cloak (or long robe) follow.

     Regrettably, the "third wave" flocking to the West grew in parallel with the invasion of the Islamic world by Salafism. Muslim youths attempting to "land a spot" in Europe and North America were enamored with Salafism due to many factors (especially the ailment of accusing Sufi-infused Sunni Islam of "passivity"). More interestingly, Western youths who connected with Islam—particularly through contact with these groups —adopted these zawaid sunnahs (which are not even hallmarks of the faith) as "must-haves." They began practicing Islam in this way, driven by both the sharpness of new-found zeal and the influence of the Salafi-leaning Muslims they encountered. Consequently, a mass of bearded, turbaned, and cloaked individuals suddenly stood before the shaven, shirted, and tied Westerners.

     It did not take long for Westerners to notice the resemblance between this bearded, turbaned community and those on the other side of the world who spread terror, killed innocents without blinking, and became suicide bombers without hesitation. When these individuals entered their own lands on a sunny September morning, things spiraled out of control. This group, which Westerners initially met with some hesitation and prejudice, became synonymous in their eyes with those who disregard human rights, or more painfully, with the concept of "terrorist."

Modern Tensions and the Issue of Sound

     The tension, which has increased daily since the early 2000s, has led both sides to sharpen their stances and grow more rigid. Nowadays, Muslims must live together under great difficulties, sanctions, and a simmering, internal anger.

     Turkey, too, is essentially considered "Western" in this regard. During the final years of the Ottoman Empire and especially the early years of the Republic, the concept of "Westernization" was imposed on society from the top down as a "formality" rather than content. Over time, especially with rapid urbanization and industrialization, these impositions turned into "neighborhood pressure" (social policing), reaching levels almost identical to the West today.

     Another issue in the West is the sound and loudspeaker systems in the increasingly numerous mosques. With the advancement of technology after the second half of the 20th century, the Adhan (call to prayer) began to be announced via loudspeakers—devices that turn the voice metallic and amplify it—whether in Islamic lands or elsewhere. It has reached a point where, if a muezzin were to recite the Adhan with a natural voice (true to its original form) or an imam were to lead prayer without a loudspeaker, they would face everything from complaints to exile. While no one (at least outwardly) objects to this in Islamic lands, attempting it on Western soil ignites a fuse of anger and hatred similar to the aforementioned issues. For instance, the tragic events in Sofia were rooted in the sound projected outside from mosques via loudspeakers.

Conclusion

     Look at the issues caused by so much tension, hatred, anger, and loss of energy (though it would be wrong to attribute everything to these factors alone)? It stems from an obsession with performing zawaid sunnahs—which carry no accountability if omitted—and the "mukabbir al-sawt" (loudspeakers), which are not part of worship but were integrated into it later. If young people gave up the fitna (which literally means "putting Muslims in a difficult position") of shoving turbans, beards, and cloaks in people's faces, and if the Adhan were recited with a natural voice in mosques, a large portion of the friction and tension tied to "formalism" would vanish—or at least diminish until another reason is found.

     Of course, at this stage, hoping for the implementation of these changes and a turn for the better would be more of a utopian naivety than realism!

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.

     In these lands, within the state they established with their own hands and labor, there have been khagans who were martyred, deposed, and exiled. Sultan Abdulaziz was martyred by those whose hands were stained by the suicide scenario they orchestrated, and there was no reaction from the public. Abdulhamid II was dethroned by the Unionists, and not a sound was heard from the people who had lived a prosperous life for 30 years. Sultan Vahideddin, due to the ugly pressures from Ankara, left the homeland his ancestors had founded, and no opposing voice came from anyone!

     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.

Muhammad Ali’s Religion, Arrogance, and the Understanding of Islam Among African Americans in the 60s

 

"I keep telling you, this man has no strength, no heart! I am smart, and I've proven it!"

Just then, David Frost, the promising journalist, steps in with his microphone:

"Congratulations..."

"Am I the greatest of all time?" the sweaty man cuts him off again. "Now everybody stop talking... Attention, I told you all of my critics I told you all that I was the greatest of all time. When I beat Sunny Liston. I told you today I'm still the greatest of all time. Never again defeat me never again say that I'm going to be defeated never..."

     The person who said these words is the same person who said, "When you're as great as I am, it's hard to be humble," and "I am the greatest, greater than anyone who has ever lived," "I am the greatest, in fact, I'm the greatest twice," "I'm so fast that when I try to turn off the light, I can get back to my place before the lights go out," "I'm young, handsome, fast, charming, invincible." This is the same person who repeatedly compared one of his opponents (even though they were of the same race) to a "gorilla" and used a machine-gun-like stream of demeaning words against anyone he saw as a rival: Muhammad Ali. He was the American Black boxer considered one of the greatest athletes of all time. His real name was Cassius Clay, but he was a nonconformist and unique personality who closely followed and personally participated in the efforts of Black people to protect their rights during the intense racism of the 50s and 60s.

     The life of Muhammad Ali, who died in 2016, is well known, enough to be the subject of films. The point we want to focus on here is his understanding of Islam and some of his interesting characteristics that don't seem to align well with the religion. Of course, when the topic is this, it's necessary to mention factors like the "Nation of Islam," "Elijah Muhammad," and "Malcolm X," which were part of the acceleration of the Black movements after the second half of the 20th century.

the person regarded as prophet
by Ali, Elijah Muhammad

     The Nation of Islam: As is known, the acceptance of people of the "Black" race as "human" in the "land of opportunity," the United States, isn't something that goes back very far. The "darkness" of skin color has been a problem for centuries in the West, and especially on the American continent. In this situation, one of the gathering places for Black people seeking their rights was the Nation of Islam, established by a dubious character named Wallace Fard Muhammad (and strangely enough, he was white). During Muhammad Ali's time, this organization, under the leadership of a person known as Elijah Muhammad, had an Islamic facade but was blatantly promoting Black racism. Some Black people, who were unwelcome everywhere white people were and were not even accepted into white churches, went overboard while trying to escape Christianity, which they saw as the white people's religion, and ran into the son of this poor farmer slave who was a prophet impostor (and their meeting places were similar to churches with cushioned seats, and things like prayer were nonexistent).

     The person known as Elijah Muhammad (real name Elijah Poole) shifted to what we could call a "radical racist" line by presenting himself as a prophet and claiming that the origin of all people was Black and that the Black race was superior. But the even more interesting part of the issue is that a smart and outspoken person like Muhammad Ali fell for this guy. In videos you can even find on social media (for example, in his statements after his match against George Foreman in Zaire), Muhammad Ali is seen shouting to the cameras, "There is no God but Allah, and Elijah Muhammad is his messenger!"... And of course, right after, he claims that he is the greatest of all time!

Nation of Islam

     Another figure of the era, who is still seen as an inspiration by millions, is Malcolm X. While Malcolm was in prison for disgraceful crimes, he became acquainted with the movement of the fake prophet Elijah mentioned above, and as soon as he got out, he followed him, just like Ali. However, Elijah's absurd theories gradually pushed him away from this community, and after he went to perform the Hajj pilgrimage in 1964, his ideas changed completely, and he left the Nation of Islam organization. He did leave, but in February 1965, he was assassinated by being shot at close range. Whether Elijah and the Nation of Islam were the perpetrators is still a source of confusion. In fact, Malcolm's (Malik el Shabazz) fiery sermons were very effective in Muhammad Ali's decision to join the Nation of Islam. After Malcolm left the organization, their relationship soured.

     Why did we write all of this? To better understand the environment Muhammad Ali came from and the people he associated with. In other words, this famous, sharp-tongued, talkative boxer, in reaction to white people, followed a group of people with corrupt beliefs whose purpose was unclear and openly called their leader a "prophet." Although there are some who say that "he later abandoned these ideas and became a Sunni," it is still unknown whether he was a "Sunni" in the sense we know. His stance was primarily a reactive one, a Black person embracing another religion as a reaction to the white people associated with Christianity.

     Of course, some contradictions are striking here. Most of the people Ali knocked down were Black people from poor neighborhoods who, like him, had suffered greatly from racism. At least as much as white people, his Black opponents got their share, and more, from his sharp, demeaning language and arrogant words. Furthermore, there was no part of the savagery called "Boxing" that was compatible with Islam. Because in our religion, it is not approved to hit any living creature, let alone a person's face. In fact, by his own admission, boxing is "a bunch of white people watching two Black people beat each other to death with pleasure."

     So, why did the conservative people of some Muslim countries (like Turkey), who were not very familiar with boxing, praise and glorify him, waking up at three in the morning to watch his matches, getting excited after every punch, and losing themselves when he knocked down his opponent? Because the things they could understand with the limited news sources of that time were that this distant Black man who fought by dancing on the screen was a Muslim, that he fearlessly shouted his Muslim identity, and that he was taking revenge on America, which was considered "the devil." Ali went far beyond being an ordinary activist, refusing to go to the Vietnam War, fearlessly shouting the hypocrisy of the white people who still hadn't gotten used to the abolition of slavery, and speaking to them from a high-and-mighty position... These were exactly the things that appealed to our complex-ridden mentality when it came to America and the West! In Turkey and similar countries, what caused the name Muhammad Ali to be placed side-by-side with the name "hero" was not his sport and his success in it, but this stance.

Imbalances Experienced by New Converts to Islam or... Missing the "Middle Way"

 

     We sometimes see a familiar sight in Western media: a famous person, as a result of their research or an accident, announces their conversion to Islam. However, this process often involves some peculiarities and imbalances. The points we will detail below lead to a question about those who convert to Islam (especially those who make it a priority and a way of life): "Why do some converts, particularly celebrities, experience certain imbalances and even traumas, especially in the early stages?" Let's examine this situation by considering Islam's comprehensive tenets and its principles that turn believers into "men of action," combined with the sharpness and "dizziness" that comes with a fresh conversion.

1. The Lure of Translations

     One of the initial ways people connect with Islam is naturally through translations. It's a method almost everyone uses to see what the holy book contains and to quench their immediate "thirst." The unique eloquence and rhetoric of the Al-Qur'an al-Kareem captivate people and inspire even the most passive individuals (this is evident even in the most perfunctory translations). There is nothing wrong with this. The real problem arises in the next step: trying to continue shaping one's life based solely on these translations.

      A translation is simply a rendition of the Al-Qur'an al-Kareem into another language based on a person's limited understanding, often for financial gain. These translations can lead to people being influenced by unqualified individuals and cause certain verses and chapters to be misunderstood in a way that is the exact opposite of their true meaning, with obvious consequences. Unfortunately, many new Muslims, starting their journey with good and pure intentions, end up in the shallow waters and swamps of these translations. The most painful part is that they are completely unaware of this, believing, "I'm learning Islam from its original source, I don't need anything else." As is well known, there is no cure for this "compounded ignorance," and it's nearly impossible to teach something to someone who thinks they already know.

     Another aspect of this issue became clearer with the rise of ISIS. The Western world was once preoccupied with young people who eagerly went to join these gangs. People couldn't understand why these youths would go to "jihad." However, most of these new converts were captivated after reading jihad verses in a simple, hastily done translation that was put into their hands. Lacking anyone to guide them and pressured by other confused and directionless groups like themselves, they got involved in things that no sane person would. Thinking they were fighting infidels, they found their way to the Middle East, and many died without ever properly learning about Islam.

2. The Focus on Appearance (Beard and Clothing)

    For many striving to make Islam their way of life and fully follow its teachings, another area where they miss the "average" is their appearance, particularly growing a beard. In more advanced cases, there's a tendency toward turbans and robes, but we can summarize all of these under this point. This is often a manifestation of a sincere desire to follow the Our Beloved Prophet and his guidance. However, the mistake here is not fully understanding the place of the beard in Islamic law, and even when they do, the sharpness and dizziness that comes with being a new Muslim leads to a rush to share the newly found blessing with everyone.

                            

Yusuf Islam past & present

     When this well-intentioned fervor is combined with the error of learning the religion from translations (as discussed in the first point), there's a risk of being thrown far off the "average." As we have discussed in another text, in countries outside the Arab world—especially in the West—and particularly after the September 11th attacks, attempting to be an active public figure with a beard, turban, robe will bring many problems and misunderstandings. Trying to display a "non-obligatory sunnah" makes a person seem like a potential terrorist, a boogeyman, or at the very least, unkempt or backward in the eyes of others. They are viewed through various preconceived notions, and people don't even want to interact with them. This doesn't seem like a very wise thing to do.

Hamza Yusuf then & now

     To clarify, of course, it is highly rewarding to follow every Sunnah of Our Prophet, but giving people a reason to mock beards, robes, and turbans while performing a Sunnah that is not even accounted for on the Day of Judgment is not a good deed. It can cause young people to become alienated from Islam and even lead them to become Islamophobic.

3. Broken Relationships with Their Social Circles

     This imbalance often appears in young people who convert to Islam while in a social environment with limited religious practice or one that is entirely secular. The tension between the two sides escalates, and in many cases, there are sharp breaks and separations. Some of these relationships may normalize later, but the pain of "heartbreak" doesn't easily go away.

4. The Haste to "Enjoin Good and Forbid Evil"

     The principle of "amr bil ma'ruf wa nahy 'anil munkar" is one of the famous 54 obligatory duties of Islam, and it can be described as "enjoining what is right and forbidding what is wrong." It is a duty that Islam places on every individual according to their capacity. However, there are certain conditions for performing this duty, and attempting to do so when these conditions are not met will cause more harm than good. This topic is also directly related to the "lure of translations" we examined in the first point because people who rely on translations often lack the skill to balance the concept of enjoining good and forbidding evil.

5. Following the Wrong People

     This is a particularly noticeable factor today. It manifests through "scholars" who are full of empty words and use flashy rhetoric to trap young people. They target sincere young people who are new to the faith. Young converts fall into the traps of fake mystics, despicable individuals whose lives don't match their words, people who hastily write translations and commentaries for money and fame, and malicious individuals who inject poison into well-written articles. They become victims of severe spiritual poisoning. This often happens especially as a result of the Salafi movement, backed by Wahhabi Saudis, dominating social media. For example, on Reddit, Salafi propaganda is immediately noticeable in most threads related to Islam.

     When we pile these elements up, we encounter figures and ideas that have strayed far from the center—claiming to be Muslim yet failing to grasp the essence, without a firm grounding in Sunni tradition. You can see nearly all of these imbalances in people like Yusuf Islam and more recently, Sinead O'Connor (Shuhada' Davitt). Yusuf Islam's change in appearance and rhetoric is a perfect example: when he first converted, he completely quit music and disconnected from his social circle. Over time, however, he returned to the music scene, took off his turban, trimmed his beard, and picked up his guitar again.