Ibn Khaldun says in his introduction: “The conditions of the world and nations, their customs, and their solutions do not last on a single pace and a stable method. Rather, it is the difference over days and times and the transition from one condition to another, and as it happens in people, times and sights, so it occurs in horizons, countries, times and states, the year of God which has passed away."
This change that is going through societies is a natural result of a steady cosmic relationship based on causes and events that had an effective impact on the transformation and transition from a previous state to a different subsequent state, aiming in principle to protect and adapt to new situations, and its source may be factors from within the environment or from outside it. And often the state from which the society moved is one of relative stability and stability, regardless of the nature of this stability.
This makes societies more like a mirror in which all the changes that occur in other related fields are reflected.
It is clear in some aspects of this equation that change is subject to formation and attempt to direct with effective tools aimed at bringing about a specific change in a specific environment or a target segment, so we have the result of that “change” the action and the “change” the result.
For the Arabs, the Prophet, peace and blessings be upon him, was sent from them and they understood him and the Qur’an amazed them with its miracles because they speak Arabic.
For this reason, Islam for Arabs is based on the Qur'an.
But Islam came to the Turks through scholars and their practices.
And since they did not understand the language of the Qur'an in the first place, they felt great affection for the Prophet, whom those they met had learned about
Difference and superiority
People are created different, societies influence one another, while tribes, clans, ethnic groups, families, and individuals make a distinctive and fundamental difference to people.
Each person is different from one another among billions of people, and each person has features, physical structure, fingerprint, eye retina, and DNA that distinguishes him from everyone else, and through these differences, identification is possible in forensic medicine.
God is the one who created human beings and made them different from each other so that one of his great miracles would be manifested.
He is the one who created different societies from each other so that people could get to know each other, and with this difference he clearly and explicitly forbade us from practicing discrimination and superiority.
On the basis of these differences - which God gave us and we have no control over them - the concept of superiority arose, such as “asabiyyat al-jahiliyyah”, which is a form of racism, which is the superiority attributed to some groups over the minimum of similarities, kinship ties, or ties that exist between certain societies despite There are individual differences.
Societies exercise this superiority either by race, ethnicity, gender, sexual orientation, language, social class, or ideology, among others.
The call to monotheism began with the Prophet Ibrahim, peace and blessings be upon him, whose father, Azar, used to make and worship idols.
And when our master Abraham, peace be upon him, called for his offspring to be among the righteous, he received an answer from his Lord that “My covenant does not reach the wrongdoers,” and this confirms that following the path of truth is not through lineage, but rather requires effort, work, steadfastness and will.
And we have another example in that, which is the son of the Prophet Noah, peace and blessings be upon him, whose kinship relationship with his father did not save him from error.
Before that, one of Adam's sons - Cain - was the first to commit a murder and the first to be known for his arrogance and arrogance.
During the era of the Prophet Muhammad, may God’s prayers and peace be upon him, his uncle Hamza embraced Islam, while his uncle Abu Lahab was an infidel and his name was mentioned in the Qur’an as a symbol of polytheism, cruelty and evil.
The difference made by the love of the Turks to the Prophet
The basic philosophy of Islam conflicts with the idea that holiness derives from lineage, as opposed to kinship and benevolence.
Also, linking through lineage, tribe, traits or differences does not eliminate individual responsibility, because flaunting this link of any kind will only increase us with arrogance, arrogance and ignorance.
Nevertheless, it is necessary to know the differences that distinguish us from others in order to understand ourselves and determine our ancestry, but without this being a motive to exercise superiority or a feeling of inferiority.
On the other hand, there is a difference between the Islamic approach adopted by Turkey and what is practiced in other countries or societies.
I have written a lot about this difference before, including a report on “The Social Possibility of the Turkish Religion” by emphasizing the difference between difference and following the politics of difference.
I have made it clear that the understanding of Islam by Afghans, Indians, Pakistanis, and especially the Taliban movement is based on the same sources, unlike those who believe that the difference between understanding and practicing Islam in Turkey and other countries lies in following the Hanafi school or Maturidi school.
Since the understanding of Maturidism in Anatolia is largely intertwined with Sufism, this is unlikely to make much difference.
The privacy of the Turks' love for the Prophet
If we are to look for a difference, it lies in the way the Turks express their love for the Prophet, peace and blessings be upon him, compared to the Arabs.
This is what I understood from what a woman from the royal family said after a conference that took place in Saudi Arabia years ago, specifically during the period when the Arab Spring began.
At some point in my conversation with this lady who also specializes in sociology, we discussed various topics from sociology to political science and from hermeneutics to history and religious sciences.
It offered an intriguing and "sympathetic" explanation of the Turks' excessive love for the prophets and follow an approach that has long been heavily criticized by Salafi thought.
According to her, "For the Arabs, the Prophet was resurrected from them and they understood him and the Qur'an astonished them with its miracles because they speak Arabic. For this reason, Islam for the Arabs is based on the Qur'an. But Islam came to the Turks through scholars and their practices. Since they did not understand the language of the Qur'an in the first place, they felt an emotion So much towards the Prophet that those who met them learned about. Accordingly, Islam for the Turks is a religion that revolves more around the Prophet Muhammad (may God bless him and grant him peace) than the Qur’an. This is God’s blessing to the Muslim world. And the fact that the Turks preferred the name “Mehmet” (Mehmet). ) instead of Muhammad derived from their respect for the Prophet so they used it extensively.
This Turkish exclusivity does not imply any claims of superiority or inferiority, but rather illustrates the situation in itself.
The "Mouloud and Suleiman Chalabi Symposium on Traditions", which was organized over two days in cooperation with the Greater Bursa Municipality, the Turkish Academy of Sciences and the Turkish Language Association, reminds me of this anecdote.
Turkish understanding of Islam focused on feelings and practices based on love for the Prophet, especially in most of the Ottoman geographical area where the population did not speak Arabic.
The poem "The Way of Deliverance" by Süleyman Çelebi (1377-1411 AD) was transformed into a ritual on religious occasions such as the Prophet's birthday, and it was the first work written about the Prophet in the Ottoman Empire, a work consisting of 16 parts and 770 syllables.
And I read collectively at weddings and weddings.
The Prophet’s birthday does not only reflect the birth of the Prophet, but also his Sunnah, morals and creed.
Therefore, we must continue to follow his path.
Suleiman Chalabi says about the city of Jerusalem as a location for the incident of the Night Journey and Al-Miraj in his poetic system “Wasilat al-Najat” which he wrote in 1409, dealing with the biography of the Prophet Muhammad, may God bless him and grant him peace:
In the twinkling of an eye
The Sultan of Creation has come
And his feet set foot in Jerusalem."