21st century will be the era of Turkish Islamic union

By: Adnan Oktar 

Many philosophers of our age think that the future of the Islamic world has a direct bearing on world peace and security, for it is potentially a serious power. The Islamic world is a great power with its population of 1.2 billion Muslims (Muslims constitute one-fourth of humanity), the strategic importance of its lands and rich natural resources. From the Caucasus to Tanzania, and Morocco to Fiji, the Islamic world now stretches over a huge area and covers the lands that gave rise to the greatest civilizations in history. The region's geopolitical, cultural, and geo-economic qualities place this geography on the agenda of international relations and world politics even today. It is also significant that the crossroads and transit routes of world trade are located within this area. Considering that the canals and straights joining the Black and Mediterranean seas, the Mediterranean Sea with the Persian Gulf, and the Persian Gulf with the Indian Ocean are under Muslim control, the Islamic world's importance in terms of global balance becomes better understood. Additionally, the world's richest lands, in terms of such strategically important natural resources as oil and natural gas, are located in Muslim countries. The effective use of these resources represents a strategic opportunity for the Islamic world to increase its impact on world politics.

The current situation clearly suggests that Muslims will influence the developments of the twenty-first century in one way or another. However, what really matters here is that this influence must benefit the Islamic world in particular and humanity in general. The first thing that comes to mind at this stage is whether the Islamic world can play such a role, given its present condition. No doubt, Muslims have the necessary ability and awareness to shoulder this responsibility. However, looking at Muslim nations today reveals many problems, among them the lack of established democracy, the inability to keep up with technological progress, and an underdeveloped economy. An Islamic world preparing to play an active role in world politics must solve these and similar problems first.
The Islamic world's disunity and fragmentation is an even more urgent and vital problem that must be resolved. The fact that the Muslims have not been able to create a powerful and active Islamic Union is a major contributor to many of today's ills. When a strong Islamic Union is formed, such problems will either not arise or will be resolved far quicker than anticipated.

The Turkish Islamic Union Should Happen At the Earliest

The necessity for such a union is based not only on the need for a political solution to end the current situation; rather, and more importantly, unity is a requirement of being a Muslim. As in all areas of their lives, Muslims have to abide by the Qur'an's values in their national and international policies. As this morality requires the Islamic world's reunification as a priority, taking Islamic morality as the guiding principle will make this alliance possible, as well as long-lived and active.

Islamic morality requires Muslims to be conciliatory at all times and to be brothers and sisters in faith, as well as in solidarity and union. Allah commands the believers to: "not quarrel among yourselves" (Surat al Anfal, 46) for doing so will only weaken them. Another verse commands the following:

    Do not be like those who split up and differed after the Clear Signs came to them. They will have a terrible punishment. (Surah al Imran, 105)
It is impossible for Muslims who have common sense and conscience not to unite with other believers or to be engaged in an ongoing dispute with them. This is true on an individual basis, as well as on the level of communities and nations. Allah points out this fact in the Qur'an and forbids Muslim nations to be unfair or hostile to one another. The Qur'an states that those who engage in such harmful activity must be stopped, and instructs other Muslim nations to "make peace between them":

    If two parties of the believers fight, make peace between them. But if one of them attacks the other unjustly, fight the attackers until they revert to Allah's command. If they revert, make peace between them with justice and be even-handed. Allah loves those who are even-handed. (Surat al Hujurat, 9)

Of course, there can be cultural, traditional, and local differences of attitude and practice between Muslim nations due to different views, interpretations, and schools of thought. Such things are natural. However, these differences should not lead Muslim nations to antagonize one another, end their mutual dialogue, and consider the other nation as foreign and hostile, instead of agreeing on their common values. Doing so only leads to intolerable situations.

Exemplary Muslims approach other people with love, compassion, and mercy, for they view all people as manifesting some of our Lord's names and attributes. They consider all people who share the same belief, and who believe in the Qur'an, obey Allah's commandments, and abide by the Sunnah of our Prophet (may Allah bless him and grant him peace), as their brothers and sisters, and never forget that they are one another's guardians. They must refrain from factionalism rooted in cultural, traditional, or differences of opinion and, instead of making an issue of them at every opportunity, must support unity under the Qur'an's values. Muslims must support one another in this union and be tolerant and understanding when dealing with disputed matters. As we pointed out previously, sincere Muslims who are aware of this issue's importance, as well as the Islamic world's leading thinkers and intellectuals, are especially obligated to work resolutely for Muslim solidarity and unity. A solidarity based upon love, respect, compassion, and tolerance must be established in the Muslim world.

Fostering a Sense of Unity
Unity requires awareness, devotion, allegiance, and loyalty. Allah prescribes unity for Muslims and reveals that Satan will attempt to create conflict in order to prevent this unity. Muslims are obliged to refrain from hurtful words, anger, disrespectfulness, and all other behavior that could damage this sense of unity when dealing with fellow Muslims. Each Muslim is required to be devoted to others, patient, work for the good of others, and loyal and true. All Muslims must adopt these superior qualities.

A good example of this is the relationship between those Muslims who emigrated to Madinah with our Prophet (may Allah bless him and grant him peace) and those Muslims who were already settled there. The Muslims who pledged their allegiance to our Prophet (may Allah bless him and grant him peace) in Madinah welcomed the Makkan migrants in the cause of Allah in the nicest possible way and took good care of them. These two different communities, which had no mutual tribal bonds, considered loyalty to Islam to be the only important yardstick. The Muslims of Madinah proved their loyalty by opening their homes, sharing their food, and considering the migrants' needs before their own. Our Lord reveals their good conduct in the Qur'an:

    Those who were already settled in the abode, and in faith, before they came, love those who have emigrated to them; do not find in their hearts any need for what they have been given; and prefer them to themselves, even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Surat al Hasr, 9)

The exemplary and superior character demonstrated in this verse reveals how the relationship between two Muslim communities should be. Our Prophet (may Allah bless him and grant him peace) describes solidarity in the following hadith:

Muslims are like one body. If the eye is sore, the whole body aches; if the head aches, the whole body aches.

The love between Muslims and the absence of any ill-will are great gifts of Allah. The Qur'an says the following about this gift, which will be completely fulfilled in Paradise:

    We will strip away any rancor in their hearts—brothers, resting on couches face-to-face. (Surat al Hijr, 47)
Therefore, Muslims must act with the awareness that solidarity, fraternity, and a sense of belonging are gifts that must be protected by means of patience and strong will. The following verse also reveals the importance of this unity:

    So heed Allah and put things right between you. Obey Allah and His Messenger if you believe. (Surat al Anfal, 1)

Our Prophet (may Allah bless him and grant him peace) states the importance of unity in the following hadith:

Do not envy one another, do not hate one another, do not turn away from one another, and do not undercut one another. Rather, O servants of Allah, be brothers…

Muslims are always obliged to be forgiving, but if the other party consists of Muslims, the first party must be even more patient. They must remember that the second party consists of fellow Muslims, and that both parties fear Allah, obey the Prophet (may Allah bless him and grant him peace), and abide by the Qur'an's definitions of right and wrong. All Muslims know that they must have only goodwill toward their fellow Muslims; that they should be considerate; and that they should respond with patience, compassion, and love when disagreements arise. Clearly, this mentality creates a very strong sense of belonging and unity, for our Lord states:

    Allah loves those who strive in His Way in ranks like well-built walls. (Surat as Saff, 4)

This ideological struggle against irreligious philosophies and ideologies is a duty of all Muslims. No doubt, it is a historical mistake to develop a closed community struggling with internal affairs instead of shouldering the responsibility of this ideological struggle to bring light to an otherwise dark world. At present, humanity, especially the oppressed Muslims, is looking for a way out of this situation and is awaiting the arrival of a guidance that will bring peace, happiness, and justice to the world and remind all people of the true purpose of their existence. This guidance is the responsibility of the Islamic community, and all Muslims are obliged to act with awareness.

The fact that violence, terror, cruelty, fraud, dishonesty, immorality, conflict, and poverty are common proves that the world is full of "corruption." In the face of this reality, many issues that have become a problem among Muslims lose their importance. All of this cruelty and degeneration feeds off the false systems established by those who deny Allah's existence and unity and do not believe in the Hereafter. Therefore, people of conscience must unite in righteousness.

This unity will be one of the most important phases in the defeat of irreligious ideologies. Our Lord points out the nonbelievers' alliance and reveals the necessity of Muslim friendship and solidarity in order to rid the world of cruelty. The Qur'an says:

    Those who do not believe are the friends and protectors of one another. If you do not act in this way [protect each other], there will be turmoil in the land and great corruption. (Surat al Anfal, 73)

Conclusion
Given that the Muslims have such a large responsibility, they must unite. If situations prevent them from doing so, they should consider the following questions:

"Is this issue more important than the unity of Islam?"

"Is it beyond resolution?"

"Is it acceptable to dispute with another Muslim community instead of working against irreligious ideologies?"

Everybody who answers these questions conscientiously will know that the higher priority is to refrain from endless disputes and to establish a union based on the Qur'an's values.

Muslims must never forget that Satan is always working to cause enmity between Muslims in order to prevent their unity and solidarity. Our Lord warns believers of this danger:

    Say to My servants that they should only say the best. Satan wants to stir up trouble between them. Satan is an outright enemy to man. (Surat al Isra, 53)

This verse advises Muslims to avoid directing hurtful, mocking, harsh, and accusing words against other Muslims and points out the need for decent conduct in the pursuit of unity.

The Qur'an also points out that such disputes and other damaging behavior impair one's sense of belonging and weaken the Muslims' power. Our Lord says:
    Obey Allah and His Messenger and do not quarrel among yourselves, lest you lose heart and your momentum disappear. And be steadfast. Allah is with the steadfast. (Surat al Anfal, 46)

As stated earlier, this is true for Muslim individuals as well as Muslim nations. If the Islamic world wants to erect a powerful, stable, and prosperous civilization that guides and illuminates the world in every aspect, it must act in union. The lack of such a union is responsible for the Islamic world's discord and separation, the absence of a common voice, and the defenselessness of innocent Muslims. Countless poor women, children, and elderly people are desperately in need of rescue from oppression in Palestine, Kashmir, East Turkistan (home of the Chinese-ruled Muslim Uighur people), the southern Philippines (home of the Muslim Moro people) and many other regions. The responsibility for these people belongs to the Islamic world before anyone else. Muslims must never forget the Prophet's (may Allah bless him and grant him peace) following words:

A Muslim is a Muslim's brother. He does not wrong him or abandon him.
The Islamic world must put its various disputes aside and remember that all Muslims are "brothers" and "sisters" so that it can provide role models who reflect the true character of Islam and its ideals. This unity of the believers is a gift and grace of Allah. Sincere Muslims must thank our Lord for these benefits and obey His command "not to separate":

    Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies, and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire, and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah al Imran, 103)


The source of this article is Harun yahya

The scientific collapse of materialism

How did the endless universe we live in come into being?

How did the equilibrium, harmony, and order of this universe develop?

How is it that this Earth is such a fit and sheltering place for us to live in?

Questions such as these have attracted attention since the dawn of the human race. The conclusion reached by scientists and philosophers searching for answers with their intellects and common sense is that the design and order of this universe are evidence of the existence of a supreme Creator ruling over the whole universe.

This is an indisputable truth that we may reach by using our intelligence. God declares this reality in His holy book, the Qur'an, which He inspired as a guide for humanity fourteen centuries ago. He states that He has created the universe when it was not, for a particular purpose, and with all its systems and balances specifically designed for human life.

God invites people to consider this truth in the following verse:

Are you stronger in structure or is heaven? He built it. He raised its vault high and made it level. He darkened its night and brought forth its morning light. After that He smoothed out the earth… (Surat an Naziat: 27-30)
 
Elsewhere it is declared in the Qur'an that a person should see and consider all the systems and balances in the universe that have been created for him by God and derive a lesson from his observations:

He has made night and day subservient to you, and the sun and moon and stars, all subject to His command. There is certainly Signs in that for people who pay heed. (Surat an-Nahl: 12)
 
In yet another verse of the Qur'an, it is pointed out:

 He makes night merge into day and day merge into night, and He has made the sun and moon subservient, each one running until a specified time. That is God, your Lord. The Kingdom is His. Those you call on besides Him have no power over even the smallest speck. (Surah Fatir: 13)

This plain truth declared by the Qur'an is also confirmed by a number of the important founders of the modern science of astronomy. Galileo, Kepler, and Newton all recognized that the structure of universe, the design of the solar system, the laws of physics and their states of equilibrium were all created by God and they arrived at that conclusion as a result of their own research and observations.

Materialism: A 19th-Century Fallacy
 
The reality of the creation of which we speak has been ignored or denied since the earliest times by a particular philosophical point of view. It is called "materialism". This philosophy, which was originally formulated among the ancient Greeks, has also made an appearance from time to time in other cultures and has been advanced by individuals as well. It holds that matter alone exists and that it has done so for an infinity of time. From these tenets, it claims that the universe has also "always" existed and was not created.

In addition to their claim that the universe exists in an infinity of time, materialists also assert that there is no purpose or aim in the universe. They claim that all the equilibrium, harmony and order that we see around us are merely the product of coincidence. This "coincidence assertion" is also put forward when the question of how human beings came into being comes up. The theory of evolution, widely referred to as Darwinism, is another application of materialism to the natural world.

We just mentioned that some of the founders of modern science were faithful people who were in agreement that the universe was created and organized by God. In the 19th century, an important change took place in the attitudes of the scientific world with respect to this matter.
Materialism was deliberately introduced to the agenda of modern science by various groups. Because the 19th century's political and social conditions formed a good basis for materialism, the philosophy gained wide acceptance and spread throughout the scientific world.
The findings of modern science however undeniably demonstrate how false the claims of materialism really are.

The Findings of 20th-Century Science

Let us recall the two assertions of materialism about the universe:

The universe exists in infinite time and, because it has no beginning or end, it was not created.

Everything in this universe is merely the result of chance and not the product of any intentional design, plan, or vision.

Those two notions were boldly advanced and ardently defended by 19th-century materialists, who of course had no recourse other than to depend upon the limited and unsophisticated scientific knowledge of their day. Both have been utterly refuted by the discoveries of 20th-century science.

The first to be laid in the grave was the notion of the universe existing in infinite time. Since the 1920s, there has been mounting evidence this cannot be true. Scientists are now certain that the universe came into being from nothingness as the result of an unimaginably huge explosion, known as the "Big Bang". In other words, the universe came into being-or rather, it was created by God.

The 20th century has also witnessed the demolition of the second claim of materialism: that everything in the universe is the result of chance and not design. Research conducted since the 1960s consistently demonstrates that all the physical equilibriums of the universe in general and of our world in particularly are intricately designed to make life possible. As this research deepened, it was discovered each and every one of the laws of physics, chemistry, and biology, of the fundamental forces such as gravity and electromagnetism, and of the details of the structure of atoms and the elements of the universe has been precisely tailored so that human beings may live. Scientists today call this extraordinary design the "anthropic principle". This is the principle that every detail in the universe has been carefully arranged to make human life possible.

To sum up, the philosophy called materialism has been utterly refuted by modern science. From its position as the dominant scientific view of the 19th century, materialism collapsed into fiction in the 20th.

How could it have been otherwise? As God indicates "We did not create heaven and earth and everything between them to no purpose. That is the opinion of those who are disbelievers." (Surah Sad: 27) it is wrong to suppose that the universe was created in vain. A philosophy so utterly flawed as materialism and systems based on it were doomed to failure from the very beginning.

The source of this article is www.harunyahya.com

A cruel ideology in the economy: Capitalism and fight for survival

The term capitalism means the sovereignty of capital, a free and unrestricted economic system totally based on profit and where society is in competition within these criteria. There are three important elements in capitalism: individualism, competition, and profit-making.

Individualism is important because people see themselves not as a part of society, but as "individuals" standing alone on their own two feet. "Capitalist society" is an arena where individuals compete with one another under very harsh and ruthless conditions just like that described by Darwin, where only the strong survive, where the weak and powerless are crushed and eliminated.

According to the logic capitalism is based on, every individual–and this can be a person, a company, or a nation–must only fight for its own development and advantage. In this war, the best producers survive, the weak and incompetent are eliminated and vanish. What is seen as worthy of attention is not human beings, but economic development, and goods. For which reason the capitalist mentality feels no ethical responsibility or conscience for the person whom it crushes underfoot and climbs on top of and who has to live in great difficulty. This is Darwinism put into total practice in society in an economic way.

By proposing that it was necessary to encourage competition in all areas of society, and announcing that it was necessary to provide no opportunities or support for the weak in any field, the foremost theoreticians of Social Darwinism prepared a "philosophical" and "scientific" support for capitalism.

In the view of Herbert Spencer, the main theorist of Social Darwinism, who introduced the principles of Darwinism to the life of society, if someone is poor then that is his mistake; nobody must help this person to rise. If someone is rich, even if he has acquired his wealth by immoral means, that is his competence. For this reason, the rich man survives, while the poor man disappears.

Social Darwinists used Darwin's theory of evolution as a "scientific" comment on capitalist societies. As a result of this, human beings began to lose such concepts, which religion had brought with it, as mutual assistance, philanthropy, and co-operation, and instead of these virtues to give pride of place to selfishness, cunning, and opportunism.

In his article Darwin's Three Mistakes, the evolutionary scientist Kenneth J. Hsü, reveals the Darwinist thoughts of America's foremost capitalists:

Darwinism was also used in a defense of competitive individualism and its economic corollary of laissez-faire capitalism in England and in America. Andrew Carnegie wrote that the "law of competition, be it benign or not, is here; we cannot evade it." Rockefeller went a step further when he claimed that "the growth of a large business is merely a survival of the fittest; it is merely the working out of a law of nature."

As has been seen from what has been explained so far, capitalism has dragged human beings to worship only money and the power that comes from money. This capitalist morality holds sway in almost all societies in our day. For this reason the poor, the helpless, and the crippled are denied charity, and are not looked out for or protected.

Today the reason for countries such as Ethiopia having drought affected areas and living in starvation is the dominance of this capitalist morality. While aid and support from many countries could save these hungry people, they are abandoned to starvation and poverty.

Another feature of capitalist society is the way it gives room to inequality within itself. In societies of this kind the divide between rich and poor grows ever wider, as the poor grow poorer, the wealth of the rich grows greater.

Throughout history there have always been societies where the poor and weak were trodden down, where only material things were important, and where selfishness, self-interest, and cheating were seen as the only way to become rich. But from the second half of the 19th century people with such views entered a very different period. For the last 150 years people and societies which possess this ruthless make-up have begun not to be condemned or criticized like the others. Behavior of this sort began at last to be accepted as a law of nature.

Robert E. D. Clark explains the situation this way:

    Evolution, in short, gave the doer of evil a respite from his conscience. The most unscrupulous behaviour towards a competitor could not be rationalized; evil could be called good.
As we have seen, lack of religion and the Darwinism which inspired it lay behind all the people, systems, and ideologies which have brought worry, difficulty, pain, and hopelessness to the world, particularly in the last 150 years. Those who thought that they could protect their own interests saw Darwinism as a savior for themselves.
They were not aware of it, but these people who thought they were preparing a great trap for all of mankind, actually prepared it for themselves. Because no matter how much they struggle to survive, there is actually one Judge, one Lord, and one Master, whether of themselves, of the whole world, of everything they try to possess. Allah is the one Judge and Power. The wealth, strength, and power which a human being thinks he gains by himself are actually given to him by Allah to try him. No matter how much he may believe that he is in an arena of struggle, in actual fact every human being is living a test set by Allah for himself. Allah reveals in a holy verse that he tries human beings by means of the opportunities he gives them:

    We made everything on the earth adornment for it so that We could test them to see whose actions are the best. (Surat al-Kahf: 7)
Those who think that they have won what they possess as the result of a "fight for survival" will feel a heart-rending pain for which there is no compensation, and great sorrow when they come face to face with reality in the hereafter and see what an empty idea they followed:

    The Companions of the Garden will call out to the Companions of the Fire, 'We have found that what our Lord promised us is true. Have you found that what your Lord promised you is true?' They will say, 'Yes, we have!' Between them a herald will proclaim: 'May the curse of Allah be on the wrongdoers those who bar access to the Way of Allah, desiring to make it crooked, and reject the hereafter.' .... The Companions of the Ramparts will call out to men they recognize by their mark, saying, 'What you amassed was of no use to you, nor was your arrogance. (Surat al-A'raf: 44-5, 48)

As for those who have not been influenced by Darwinist-capitalist thinking and who have not forgotten the reason for their being in the world and the existence of Allah, they see other human beings as living things created by Allah. As Allah has ordered them, they always treat other human beings pleasantly, feel affection and compassion, and do everything that they possibly can to take away their difficulties and worries.
They always speak the pleasantest words, look after the orphaned, help the sick and crippled, and protect and watch after them. People like this avoid sin and keep their duties to Allah as it is revealed in the Qur'an and are the most superior in Allah's sight: they pay no attention to wealth, race, color, class, ideology, or philosophy.

The source of this article is Harun yahya